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Philemon
New English Translation

Salutation

1 From Paul,[a] a prisoner of Christ Jesus,[b] and Timothy our[c] brother, to Philemon, our dear friend[d] and colaborer, 2 to Apphia[e] our sister,[f] to Archippus our[g] fellow soldier, and to the church that meets in your house. 3 Grace and peace to you[h] from God our Father and the Lord Jesus Christ!

Thanks for Philemon’s Love and Faith

4 I always thank my God[i] as I remember you in my prayers,[j] 5 because I hear[k] of your faith in the Lord Jesus and your love[l] for all the saints.[m] 6 I pray[n] that the faith you share with us may deepen your understanding of every blessing[o] that belongs to you[p] in Christ.[q] 7 I[r] have had great joy and encouragement because[s] of your love, for the hearts[t] of the saints have been refreshed through you, brother.

Paul’s Request for Onesimus

8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 9 I would rather appeal[u] to you on the basis of love—I, Paul, an old man[v] and even now a prisoner for the sake of Christ Jesus[w]— 10 I am appealing[x] to you concerning my child, whose spiritual father I have become[y] during my imprisonment,[z] that is, Onesimus, 11 who was formerly useless to you, but is now useful to you[aa] and me. 12 I have sent[ab] him (who is my very heart)[ac] back to you. 13 I wanted to keep him with me so that he could serve me in your place[ad] during[ae] my imprisonment for the sake of the gospel.[af] 14 However,[ag] without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,[ah] 16 no longer as a slave,[ai] but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking[aj] and in the Lord. 17 Therefore if you regard me as a partner, accept him as you would me. 18 Now if he has defrauded you of anything or owes you anything, charge what he owes[ak] to me. 19 I, Paul, have written[al] this letter[am] with my own hand:[an] I will repay it. I could also mention that you owe[ao] me your very self. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.[ap] 21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than[aq] what I am asking you to do. 22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Concluding Greetings

23 Epaphras,[ar] my fellow prisoner in Christ Jesus, greets you. 24 Mark, Aristarchus,[as] Demas,[at] and Luke, my colaborers, greet you too. 25 May the grace of the Lord Jesus Christ be[au] with your spirit.[av]

Footnotes

  1. Philemon 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Philemon 1:1 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
  3. Philemon 1:1 tn The word “our” is not present in the Greek text, but was supplied to bring out the sense in English.
  4. Philemon 1:1 tn Grk “dear.” The adjective is functioning as a substantive, i.e., “dear one” or “dear friend.”
  5. Philemon 1:2 sn Apphia is thought to be the wife of Philemon.
  6. Philemon 1:2 tc Most witnesses (D2 Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
  7. Philemon 1:2 tn Though the word “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
  8. Philemon 1:3 tn Grk “Grace to you and peace.”
  9. Philemon 1:4 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
  10. Philemon 1:4 tn Grk “making remembrance (or “mention”) of you in my prayers.”
  11. Philemon 1:5 tn The Greek present participle ἀκούων (akouōn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucharistō, “I give thanks”).
  12. Philemon 1:5 sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
  13. Philemon 1:5 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
  14. Philemon 1:6 tn The term ὅπως (hopōs) refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumenos epi tōn proseuchōn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
  15. Philemon 1:6 tn Grk “everything good.”
  16. Philemon 1:6 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P61 א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
  17. Philemon 1:6 tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (hē koinōnia tēs pisteōs sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energēs; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignōsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (pantos agathou)? and (4) what is the force of εἰς Χριστόν (eis Christon)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is with Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
  18. Philemon 1:7 tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
  19. Philemon 1:7 tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
  20. Philemon 1:7 tn The word translated “hearts” here is σπλάγχνα (splanchna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
  21. Philemon 1:9 tn Or “encourage.”
  22. Philemon 1:9 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
  23. Philemon 1:9 tn Grk “a prisoner of Christ Jesus.”
  24. Philemon 1:10 tn Or “I am encouraging…”
  25. Philemon 1:10 tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
  26. Philemon 1:10 sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
  27. Philemon 1:11 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,2 F G 33 104), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including אc A C D 0278 1241 1505 1739 1881 M it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA28 places the καί in brackets, indicating some doubts as to its authenticity.
  28. Philemon 1:12 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
  29. Philemon 1:12 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
  30. Philemon 1:13 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
  31. Philemon 1:13 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
  32. Philemon 1:13 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
  33. Philemon 1:14 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
  34. Philemon 1:15 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
  35. Philemon 1:16 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
  36. Philemon 1:16 tn Grk “in the flesh.”
  37. Philemon 1:18 tn Grk “charge it to me.”
  38. Philemon 1:19 tn Grk “I wrote” Here ἔγραψα (egrapsa) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
  39. Philemon 1:19 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
  40. Philemon 1:19 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
  41. Philemon 1:19 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
  42. Philemon 1:20 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
  43. Philemon 1:21 tn Grk “that you would even go beyond.”
  44. Philemon 1:23 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
  45. Philemon 1:24 sn Aristarchus accompanied Paul on his journey as a prisoner to Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
  46. Philemon 1:24 sn Demas is most likely the same individual mentioned in Col 4:14 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
  47. Philemon 1:25 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
  48. Philemon 1:25 tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 1241 1505 1739c M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (P87vid A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.
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Philippians 1-2
New English Translation

Salutation

1 From Paul[a] and Timothy, slaves[b] of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers[c] and deacons. 2 Grace and peace to you[d] from God our Father and the Lord Jesus Christ!

Prayer for the Church

3 I thank my God every time I remember you.[e] 4 I always pray with joy in my every prayer for all of you 5 because of your participation[f] in the gospel from the first day until now.[g] 6 For I am sure of this very thing,[h] that the one[i] who began a good work in[j] you will perfect it[k] until the day of Christ Jesus. 7 For[l] it is right for me to think this about all of you, because I have you in my heart,[m] since both in my imprisonment[n] and in the defense and confirmation of the gospel all of you became partners in God’s grace[o] together with me. 8 For God is my witness that I long for all of you with the affection of Christ Jesus. 9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Ministry as a Prisoner

12 I want you to know, brothers and sisters,[p] that my situation has actually turned out to advance the gospel:[q] 13 The[r] whole imperial guard[s] and everyone else knows[t] that I am in prison[u] for the sake of Christ, 14 and most of the brothers and sisters,[v] having confidence in the Lord[w] because of my imprisonment, now more than ever[x] dare to speak the word[y] fearlessly.

15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 16 The latter do so from love because they know that I am placed here for the defense of the gospel. 17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment.[z] 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes,[aa] and I will continue to rejoice, 19 for I know that this will turn out for my deliverance[ab] through your prayers and the help of the Spirit of Jesus Christ. 20 My confident hope[ac] is that I will in no way be ashamed[ad] but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die.[ae] 21 For to me, living is Christ and dying is gain. 22 Now if I am to go on living in the body,[af] this will mean productive work[ag] for me, yet I don’t know which I prefer:[ah] 23 I feel torn between the two,[ai] because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain[aj] in the body.[ak] 25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress[al] and joy in the faith,[am] 26 so that what you can be proud of may increase[an] because of me in Christ Jesus, when I come back to you.[ao]

27 Only conduct yourselves[ap] in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that[aq] you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel,[ar] 28 and by not being intimidated in any way by your opponents. This is[as] a sign of their[at] destruction, but of your salvation—a sign which[au] is from God. 29 For it has been granted to you[av] not only to believe in Christ but also to suffer for him, 30 since you are encountering[aw] the same conflict that you saw me face and now hear that I am facing.[ax]

Christian Unity and Christ’s Humility

2 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit,[ay] any affection or mercy,[az] 2 complete my joy and be of the same mind,[ba] by having the same love, being united in spirit,[bb] and having one purpose. 3 Instead of being motivated by selfish ambition[bc] or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned[bd] not only[be] about your own interests, but about the interests of others as well.[bf] 5 You should have the same attitude toward one another that Christ Jesus had,[bg]

6 [bh] who though he existed in the form of God[bi]
did not regard equality with God
as something to be grasped,
7 but emptied himself
by taking on the form of a slave,[bj]
by looking like other men,[bk]
and by sharing in human nature.[bl]
8 He humbled himself,
by becoming obedient to the point of death
—even death on a cross!
9 As a result God highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee will bow
—in heaven and on earth and under the earth—
11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.

Lights in the World

12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,[bm] 13 for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God. 14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world[bn] 16 by holding on to[bo] the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 18 And in the same way you also should be glad and rejoice together with me.

Models for Ministry

19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 20 For there is no one here like him who will readily demonstrate his deep concern for you.[bp] 21 Others are busy with their own concerns, not those of Jesus Christ. 22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 23 So I hope to send him as soon as I know more about my situation, 24 though I am confident in the Lord that I too will be coming to see you[bq] soon.

25 But for now[br] I have considered it necessary to send Epaphroditus to you. For he is my brother,[bs] coworker and fellow soldier, and your messenger[bt] and minister[bu] to me in my need.[bv] 26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 27 In fact he became so ill that he nearly died.[bw] But God showed mercy to him—and not to him only, but also to me—so that I would not have grief on top of grief. 28 Therefore I am all the more eager to send him,[bx] so that when you see him again you can rejoice[by] and I can be free from anxiety. 29 So welcome him in the Lord with great joy, and honor people like him, 30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me.[bz]

Footnotes

  1. Philippians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Philippians 1:1 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  3. Philippians 1:1 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
  4. Philippians 1:2 tn Grk “Grace to you and peace.”
  5. Philippians 1:3 tn This could also be translated “for your every remembrance of me.” See discussion below.
  6. Philippians 1:5 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).
  7. Philippians 1:5 tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
  8. Philippians 1:6 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.
  9. Philippians 1:6 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.
  10. Philippians 1:6 tn Or “among.”
  11. Philippians 1:6 tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
  12. Philippians 1:7 tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
  13. Philippians 1:7 tn Or possibly “because you have me in your heart.”
  14. Philippians 1:7 tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
  15. Philippians 1:7 tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.
  16. Philippians 1:12 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  17. Philippians 1:12 tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.
  18. Philippians 1:13 tn Grk “so that the whole imperial guard.” The ὥστε (hōste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).
  19. Philippians 1:13 sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.
  20. Philippians 1:13 tn Grk “it has become known by the whole imperial guard and all the rest.”
  21. Philippians 1:13 tn Grk “my bonds [are].”
  22. Philippians 1:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  23. Philippians 1:14 tn Or “most of the brothers and sisters in the Lord, having confidence.”
  24. Philippians 1:14 tn Grk “even more so.”
  25. Philippians 1:14 tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou theou) is amply supported in the Alexandrian and Western witnesses (א A B [D*] P Ψ 048vid 075 0278 33 81 1175 1241 2464 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (P46 D2 K 1505 1739 1881 M), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the Ausgangstext.
  26. Philippians 1:17 tn Grk “thinking to cause trouble to my bonds.”
  27. Philippians 1:18 tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”
  28. Philippians 1:19 tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).
  29. Philippians 1:20 tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (hoti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”
  30. Philippians 1:20 tn Or possibly, “be intimidated, be put to shame.”
  31. Philippians 1:20 tn Grk “whether by life or by death.”
  32. Philippians 1:22 tn Grk “flesh.”
  33. Philippians 1:22 tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).
  34. Philippians 1:22 tn Grk “what I shall prefer.” The Greek verb αἱρέω (haireō) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.
  35. Philippians 1:23 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
  36. Philippians 1:24 tn Grk “But to remain in the flesh is more necessary for you.”
  37. Philippians 1:24 tn Grk “the flesh.”
  38. Philippians 1:25 tn Grk “for your progress.”
  39. Philippians 1:25 sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.
  40. Philippians 1:26 tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchēma humōn) in Phil 1:26 as “what you can be proud of.”
  41. Philippians 1:26 tn Grk “through my coming again to you.”
  42. Philippians 1:27 tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesthe) connotes the life of a freeman in a free Roman colony.sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).
  43. Philippians 1:27 tn Grk “the things concerning you, [namely,] that.” The ὅτι (hoti) clause is appositional to τὰ περὶ ὑμῶν (ta peri humōn) and therefore “the things concerning you” was not translated.
  44. Philippians 1:27 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).
  45. Philippians 1:28 tn Grk “which is,” continuing the sentence begun in v. 27.sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.
  46. Philippians 1:28 tn Grk “to them.” sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
  47. Philippians 1:28 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
  48. Philippians 1:29 tn Grk “For that which is on behalf of Christ has been granted to you—namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to huper Christou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.
  49. Philippians 1:30 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
  50. Philippians 1:30 tn Grk “that you saw in me and now hear [to be] in me.”
  51. Philippians 2:1 tn Or “spiritual fellowship” if πνεύματος (pneumatos) is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
  52. Philippians 2:1 tn Grk “affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
  53. Philippians 2:2 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (hina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
  54. Philippians 2:2 tn The Greek word here is σύμψυχοι (sumpsuchoi, literally “fellow souled”).
  55. Philippians 2:3 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (phronēte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”
  56. Philippians 2:4 tn On the meaning “be concerned about” for σκοπέω (skopeō), see L&N 27.36.
  57. Philippians 2:4 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”).
  58. Philippians 2:4 tc The bulk of the Western witnesses (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns (the absence of the καί makes the statement express absolute self-denial). Strong external attestation for its inclusion from excellent witnesses as well as the majority (P46 א A B C D1 Ψ 075 0278 33 1175 1241 1505 1739 1881 2464 M sy) also marks it as autographic.tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (hina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
  59. Philippians 2:5 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
  60. Philippians 2:6 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  61. Philippians 2:6 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
  62. Philippians 2:7 tn See the note on the word “slaves” in 1:1.
  63. Philippians 2:7 tn Grk “by coming in the likeness of people.”sn The Greek expression underlying by looking like other men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anthrōpoi), but was in fact different from them in that he did not have a sin nature.
  64. Philippians 2:7 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA28 and UBS5 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
  65. Philippians 2:12 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
  66. Philippians 2:15 tn Or “as stars in the universe.”
  67. Philippians 2:16 tn Or “holding out, holding forth.”
  68. Philippians 2:20 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
  69. Philippians 2:24 tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.
  70. Philippians 2:25 tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.
  71. Philippians 2:25 tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.” sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”
  72. Philippians 2:25 tn Grk “apostle.”
  73. Philippians 2:25 tn The Greek word translated “minister” here is λειτουργός (leitourgos).
  74. Philippians 2:25 tn Grk “servant of my need.”
  75. Philippians 2:27 tn Grk “For he became ill to the point of death.”
  76. Philippians 2:28 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.
  77. Philippians 2:28 tn Or “when you see him you can rejoice again.”
  78. Philippians 2:30 tn Grk “make up for your lack of service to me.”
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