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Tobit 1-3 New American Bible (Revised Edition) (NABRE)

Chapter 1

Tobit. This book tells the story of Tobit,[a] son of Tobiel, son of Hananiel, son of Aduel, son of Gabael, son of Raphael, son of Raguel, of the family of Asiel and the tribe of Naphtali. During the days of Shalmaneser,[b] king of the Assyrians, he was taken captive from Thisbe, which is south of Kedesh Naphtali in upper Galilee, above and to the west of Asher, north of Phogor.

I. Tobit’s Ordeals

His Virtue. I, Tobit, have walked all the days of my life on paths of fidelity and righteousness. I performed many charitable deeds for my kindred and my people who had been taken captive with me to Nineveh, in the land of the Assyrians. When I lived as a young man in my own country, in the land of Israel, the entire tribe of my ancestor Naphtali broke away from the house of David, my ancestor, and from Jerusalem, the city that had been singled out of all Israel’s tribes that all Israel might offer sacrifice there. It was the place where the temple, God’s dwelling, had been built and consecrated for all generations to come. All my kindred, as well as the house of Naphtali, my ancestor, used to offer sacrifice on every hilltop in Galilee to the calf that Jeroboam, king of Israel, had made in Dan.[c]

But I alone used to go often to Jerusalem for the festivals, as was prescribed for all Israel by longstanding decree.[d] Bringing with me the first fruits of crops, the firstlings of the flock, the tithes of livestock, and the first shearings of sheep, I used to hasten to Jerusalem and present them to the priests, Aaron’s sons, at the altar. To the Levites ministering in Jerusalem I used to give the tithe of grain, wine, olive oil, pomegranates, figs, and other fruits. Six years in a row, I used to give a second tithe in money, which each year I would go to pay in Jerusalem. The third-year tithe I gave to orphans, widows, and converts who had joined the Israelites. Every third year I would bring them this offering, and we ate it in keeping with the decree laid down in the Mosaic law concerning it, and according to the commands of Deborah, the mother of my father Tobiel; for my father had died and left me an orphan.

When I reached manhood, I married Anna, a woman of our ancestral family. By her I had a son whom I named Tobiah. 10 Now, after I had been deported to the Assyrians and came as a captive to Nineveh, all my kindred and my people used to eat the food of the Gentiles, 11 but I refrained from eating that Gentile food. 12 Because I was mindful of God with all my heart, 13 the Most High granted me favor and status with Shalmaneser, so that I became purchasing agent for all his needs. 14 Until he died, I would go to Media to buy goods for him there. I also deposited pouches of silver worth ten talents[e] in trust with my kinsman Gabael, son of Gabri, who lived at Rages, in the land of Media. 15 When Shalmaneser died and his son Sennacherib[f] came to rule in his stead, the roads to Media became unsafe, so I could no longer go to Media.

Courage in Burying the Dead. 16 In the days of Shalmaneser I had performed many charitable deeds for my kindred, members of my people. 17 I would give my bread to the hungry and clothing to the naked. If I saw one of my people who had died and been thrown behind the wall of Nineveh, I used to bury him.[g] 18 Sennacherib returned from Judea, having fled during the days of the judgment enacted against him by the King of Heaven because of the blasphemies he had uttered; whomever he killed I buried. For in his rage he killed many Israelites, but I used to take their bodies away by stealth and bury them. So when Sennacherib looked for them, he could not find them. 19 But a certain Ninevite went and informed the king about me, that I was burying them, and I went into hiding. When I realized that the king knew about me and that I was being hunted to be put to death, I became afraid and took flight. 20 All my property was confiscated; I was left with nothing. All that I had was taken to the king’s palace, except for my wife Anna and my son Tobiah.[h]

21 But forty days did not pass before two of the king’s sons assassinated him and fled to the mountains of Ararat. A son of his, Esarhaddon,[i] succeeded him as king. He put Ahiqar, my kinsman Anael’s son, in charge of all the credit accounts of his kingdom, and he took control over the entire administration. 22 Then Ahiqar interceded on my behalf, and I returned to Nineveh. Ahiqar had been chief cupbearer, keeper of the signet ring, treasury accountant, and credit accountant under Sennacherib, king of the Assyrians; and Esarhaddon appointed him as Second to himself. He was, in fact, my nephew, of my father’s house, and of my own family.

Chapter 2

Thus under King Esarhaddon I returned to my home, and my wife Anna and my son Tobiah were restored to me. Then on our festival of Pentecost, the holy feast of Weeks,[j] a fine dinner was prepared for me, and I reclined to eat. The table was set for me, and the dishes placed before me were many. So I said to my son Tobiah: “Son, go out and bring in whatever poor person you find among our kindred exiled here in Nineveh who may be a sincere worshiper of God to share this meal with me. Indeed, son, I shall wait for you to come back.”[k]

Tobiah went out to look for some poor person among our kindred, but he came back and cried, “Father!” I said to him, “Here I am, son.” He answered, “Father, one of our people has been murdered! He has been thrown out into the market place, and there he lies strangled.” I sprang to my feet, leaving the dinner untouched, carried the dead man from the square, and put him in one of the rooms until sundown, so that I might bury him. I returned and washed[l] and in sorrow ate my food. I remembered the oracle pronounced by the prophet Amos against Bethel:

“I will turn your feasts into mourning,
    and all your songs into dirges.”

Then I wept. At sunset I went out, dug a grave, and buried him.

My neighbors mocked me, saying: “Does he have no fear? Once before he was hunted, to be executed for this sort of deed, and he ran away; yet here he is again burying the dead!”

Tobit’s Blindness. That same night I washed and went into my courtyard, where I lay down to sleep beside the wall. Because of the heat I left my face uncovered. 10 I did not know that sparrows were perched on the wall above me; their warm droppings settled in my eyes, causing white scales[m] on them. I went to doctors for a cure, but the more they applied ointments, the more my vision was obscured by the white scales, until I was totally blind. For four years I was unable to see, and all my kindred were distressed at my condition. Ahiqar, however, took care of me for two years, until he left for Elam.

11 At that time my wife Anna worked for hire at weaving cloth, doing the kind of work women do. 12 When she delivered the material to her employers, they would pay her a wage. On the seventh day of the month of Dystrus,[n] she finished the woven cloth and delivered it to her employers. They paid her the full salary and also gave her a young goat for a meal. 13 On entering my house, the goat began to bleat. So I called to my wife and said: “Where did this goat come from? It was not stolen, was it? Give it back to its owners; we have no right to eat anything stolen!” 14 But she said to me, “It was given to me as a bonus over and above my wages.” Yet I would not believe her and told her to give it back to its owners. I flushed with anger at her over this. So she retorted: “Where are your charitable deeds now? Where are your righteous acts? Look! All that has happened to you is well known!”[o]

Chapter 3

Then sad at heart, I groaned and wept aloud. With sobs I began to pray:[p]

Tobit’s Prayer for Death

“You are righteous, Lord,
    and all your deeds are just;
All your ways are mercy and fidelity;
    you are judge of the world.
And now, Lord, be mindful of me
    and look with favor upon me.
Do not punish me for my sins,
    or for my inadvertent offenses,
    or for those of my ancestors.

“They sinned against you,
    and disobeyed your commandments.
So you handed us over to plunder, captivity, and death,
    to become an object lesson, a byword, and a reproach
    in all the nations among whom you scattered us.

“Yes, your many judgments are right
    in dealing with me as my sins,
    and those of my ancestors, deserve.
For we have neither kept your commandments,
    nor walked in fidelity before you.

“So now, deal with me as you please;
    command my life breath to be taken from me,
    that I may depart from the face of the earth and become dust.
It is better for me to die than to live,[q]
    because I have listened to undeserved reproaches,
    and great is the grief within me.

“Lord, command that I be released from such anguish;
    let me go to my everlasting abode;
    Do not turn your face away from me, Lord.
For it is better for me to die
    than to endure so much misery in life,
    and to listen to such reproaches!”

II. Sarah’s Plight

Sarah Falsely Accused. [r]On that very day, at Ecbatana in Media, it so happened that Raguel’s daughter Sarah also had to listen to reproaches from one of her father’s maids. For she had been given in marriage to seven husbands, but the wicked demon Asmodeus[s] kept killing them off before they could have intercourse with her, as is prescribed for wives. The maid said to her: “You are the one who kills your husbands! Look! You have already been given in marriage to seven husbands, but you do not bear the name of a single one of them. Why do you beat us? Because your husbands are dead? Go, join them! May we never see son or daughter of yours!”

10 That day Sarah was sad at heart. She went in tears to an upstairs room in her father’s house and wanted to hang herself. But she reconsidered, saying to herself: “No! May people never reproach my father and say to him, ‘You had only one beloved daughter, but she hanged herself because of her misfortune.’ And thus would I bring my father laden with sorrow in his old age to Hades. It is far better for me not to hang myself, but to beg the Lord that I might die, and no longer have to listen to such reproaches in my lifetime.”

11 At that same time, with hands outstretched toward the window,[t] she implored favor:

Sarah’s Prayer for Death

“Blessed are you, merciful God!
    Blessed be your holy and honorable name forever!
    May all your works forever bless you.
12 Now to you, Lord, I have turned my face
    and have lifted up my eyes.
13 Bid me to depart from the earth,
    never again to listen to such reproaches.

14 “You know, Master, that I am clean
    of any defilement with a man.
15 I have never sullied my own name
    or my father’s name in the land of my captivity.

“I am my father’s only daughter,
    and he has no other child to be his heir,
Nor does he have a kinsman or close relative
    whose wife I should wait to become.
Seven husbands of mine have already died.
    Why then should I live any longer?
But if it does not please you, Lord, to take my life,
    look favorably upon me and have pity on me,
    that I may never again listen to such reproaches!”

An Answer to Prayer. 16 At that very time, the prayer of both of them was heard in the glorious presence of God. 17 So Raphael was sent to heal them both: to remove the white scales from Tobit’s eyes, so that he might again see with his own eyes God’s light; and to give Sarah, the daughter of Raguel, as a wife to Tobiah, the son of Tobit, and to rid her of the wicked demon Asmodeus. For it fell to Tobiah’s lot[u] to claim her before any others who might wish to marry her.

At that very moment Tobit turned from the courtyard to his house, and Raguel’s daughter Sarah came down from the upstairs room.

Footnotes:

  1. 1:1 Tobit: in the Aramaic text the name is given as Tobi, an abbreviated form of Tobiyah (Ezr 2:60) or of Tobiyahu (2 Chr 17:8), a name that means “Yhwh is my welfare.” Tobiel: “El [God] is my welfare.” Hananiel: “El [God] has shown mercy.” The book abounds in theophoric names.
  2. 1:2 Shalmaneser (V) (727–722 B.C.): began the siege of Samaria; the inhabitants of the Northern Kingdom were taken into captivity by his successor, Sargon II (722–705); cf. 2 Kgs 17:1–6. Thisbe and Phogor: unidentified towns of Galilee. Kedesh Naphtali: cf. Jos 20:7; 2 Kgs 15:29. Asher: probably Hazor (Jos 11:1).
  3. 1:5 Jeroboam established sanctuaries in Dan and Bethel so that the people would no longer have to go to Jerusalem for the festivals. The gold statues of calves that he placed in the sanctuaries were considered the throne of Yhwh; but the people may have tended to worship the images themselves. Jeroboam also encouraged high places or hilltop shrines (1 Kgs 12:26–33).
  4. 1:6–8 Longstanding decree: Dt 12:11, 13–14. Refusing to worship at Jeroboam’s shrines, the faithful Tobit continued to bring his offerings to Jerusalem; see 2 Chr 11:16. For the various tithes, cf. Lv 27:30–33; Nm 18:20–32; 2 Chr 31:4–6; Dt 14:22–29; 26:12–13.
  5. 1:14 Silver worth ten talents: a great sum of money; about ten thousand dollars, at least. Rages: modern Rai, about five miles southeast of Tehran. Media: the northwestern part of modern Iran.
  6. 1:15 Sennacherib (705–681 B.C.): the son of Sargon II; neither was descended from Shalmaneser. On such historical inconsistencies, see Introduction; also notes on 5:6; 6:2; 9:2; 14:15.
  7. 1:17–18 Tobit risked his own life to bury the dead. Deprivation of burial was viewed with horror by the Jews. Cf. 4:3–4; 6:15; 14:12–13.
  8. 1:20 Tobiah: the son bears the fuller form of his father’s name; see note on 1:1.
  9. 1:21 Esarhaddon: 681–669 B.C. Ahiqar: a hero of ancient folklore, known for his outstanding wisdom. The Story (or Wisdom) of Ahiqar was very popular in antiquity and is extant in many different forms: Aramaic, Syriac, Armenian, Arabic (Arabian Nights), Greek (Aesop’s Fables), Slavonic, Ethiopic, and Romanian. The sacred author makes Tobit the uncle of the famous Ahiqar in order to enhance Tobit’s own prestige. See note on 14:10.
  10. 2:1 Feast of Weeks: also called by its Greek name, Pentecost, was celebrated fifty days after the Passover. Cf. Lv 23:15–21; Dt 16:9–12.
  11. 2:2 Almsgiving and charity to the poor are important virtues taught by the book (4:7–11, 16–17; 12:8–9; 14:10–11). A sincere worshiper of God: lit., “who is mindful of God with the whole heart.”
  12. 2:5 Washed: because of ritual defilement from touching a corpse (Nm 19:11–13).
  13. 2:10 White scales: or white films. A primitive way of describing an eye ailment that results in blindness. Elam: or in Greek, Elymais, an ancient district northeast of the head of the Persian Gulf.
  14. 2:12 Seventh day of the month of Dystrus: late in winter. The Macedonian month Dystros corresponds to the Jewish month of Shebat (January–February). A meal: lit., “for the hearth”; the gift had probably been made in view of some springtime festival like the Jewish Purim.
  15. 2:14 Anna’s sharp rebuke calls to mind the words of Job’s wife (Jb 2:9).
  16. 3:1 Pray: prayer is a significant theme, occurring at six major turning points in the story (3:2–6, 11–15; 8:5–8, 15–17; 11:14–15; 13:1–18).
  17. 3:6 It is better for me to die than to live: in his distress Tobit uses the words of the petulant Jonah (Jon 4:3, 8), who wished to die because God did not destroy the hated Ninevites. In similar circumstances, Moses (Nm 11:15), Elijah (1 Kgs 19:4), and Job (Jb 7:15) also prayed for death. Everlasting abode: a reference to Sheol, the dismal abode of the dead from which no one returns (Jb 7:9–10; 14:12; Is 26:14). See note on Tb 4:6.
  18. 3:7 From here on, the story is told in the third person. Verse 7 relates one of the several marvelous coincidences that the storyteller uses to suggest divine providence; see also vv. 16–17; 4:1; 5:4. Ecbatana: Hamadan in modern Iran; this was the capital of ancient Media. Raguel: the Greek form of the Hebrew name Re‘u’el, “friend of God.”
  19. 3:8 Asmodeus: in Persian aeshma daeva, “demon of wrath,” adopted into Aramaic with the sense of “the Destroyer.” It will be subdued (8:3) by Raphael (v. 17), whose name means “God has healed.”
  20. 3:11 Toward the window: that is, looking in prayer toward Jerusalem; cf. Dn 6:11. “Blessed are you” and “Blessed be God” are traditional openings of Jewish prayers (Tb 8:5, 15; 11:14; 13:1).
  21. 3:17 It fell to Tobiah’s lot: according to the patriarchal custom of marriage within the family group. Tobiah was Sarah’s closest eligible relative (6:12). Cf. 4:12–13; Gn 24:4; 28:2; Ru 3:9–12; 4:1–12.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Proverbs 28:15-28 New American Bible (Revised Edition) (NABRE)

15 A roaring lion or a ravenous bear
    is a wicked ruler over a poor people.
16 The less prudent the rulers, the more oppressive their deeds.
    Those who hate ill-gotten gain prolong their days.
17 Though a person burdened with blood guilt is in flight even to the grave,
    let no one offer support.
18 Whoever walks blamelessly is safe,
    but one whose ways are crooked falls into a pit.
19 Those who cultivate their land will have plenty of food,
    but those who engage in idle pursuits will have plenty of want.
20 The trustworthy will be richly blessed;
    but whoever hastens to be rich will not go unpunished.
21 To show partiality is never good:
    for even a morsel of bread one may do wrong.[a]
22 Misers hurry toward wealth,
    not knowing that want is coming toward them.[b]
23 Whoever rebukes another wins more favor
    than one who flatters with the tongue.
24 Whoever defrauds father or mother and says, “It is no sin,”
    is a partner to a brigand.
25 The greedy person stirs up strife,
    but the one who trusts in the Lord will prosper.
26 Those who trust in themselves are fools,
    but those who walk in wisdom are safe.
27 Those who give to the poor have no lack,
    but those who avert their eyes, many curses.
28 When the wicked prevail, people hide;
    but at their fall the just abound.

Footnotes:

  1. 28:21 Cf. 24:23. Verse 21b warns that even in a light matter one must remain impartial.
  2. 28:22 “Bad of eye” is the Hebrew idiom for miserly. Misers fail to see that poverty is hurrying toward them because of their wrong attitude toward wealth. Because misers are “bad of eye,” they do not see the danger.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Philippians 2 New American Bible (Revised Edition) (NABRE)

Chapter 2

Plea for Unity and Humility.[a] If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, complete my joy by being of the same mind, with the same love, united in heart, thinking one thing. Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but [also] everyone for those of others.

Have among yourselves the same attitude that is also yours in Christ Jesus,[b]

Who,[c] though he was in the form of God,
    did not regard equality with God something to be grasped.[d]
    Rather, he emptied himself,
    taking the form of a slave,
    coming in human likeness;[e]
    and found human in appearance,
    he humbled himself,
        becoming obedient to death,
        even death on a cross.[f]
Because of this, God greatly exalted him
    and bestowed on him the name[g]
    that is above every name,
10     that at the name of Jesus
    every knee should bend,[h]
    of those in heaven and on earth and under the earth,
11     and every tongue confess that
    Jesus Christ is Lord,[i]
    to the glory of God the Father.

Obedience and Service in the World.[j] 12 So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling.[k] 13 For God is the one who, for his good purpose, works in you both to desire and to work. 14 Do everything without grumbling or questioning, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation,[l] among whom you shine like lights in the world, 16 as you hold on to the word of life, so that my boast for the day of Christ may be that I did not run in vain or labor in vain. 17 But, even if I am poured out as a libation[m] upon the sacrificial service of your faith, I rejoice and share my joy with all of you. 18 In the same way you also should rejoice and share your joy with me.

IV. Travel Plans of Paul and His Assistants[n]

Timothy and Paul. 19 I hope, in the Lord Jesus, to send Timothy[o] to you soon, so that I too may be heartened by hearing news of you. 20 For I have no one comparable to him for genuine interest in whatever concerns you. 21 For they all seek their own interests, not those of Jesus Christ. 22 But you know his worth, how as a child with a father he served along with me in the cause of the gospel. 23 He it is, then, whom I hope to send as soon as I see how things go with me, 24 but I am confident in the Lord that I myself will also come soon.[p]

Epaphroditus. 25 With regard to Epaphroditus,[q] my brother and co-worker and fellow soldier, your messenger and minister in my need, I consider it necessary to send him to you. 26 For he has been longing for all of you and was distressed because you heard that he was ill. 27 He was indeed ill, close to death; but God had mercy on him, not just on him but also on me, so that I might not have sorrow upon sorrow. 28 I send him therefore with the greater eagerness, so that, on seeing him, you may rejoice again, and I may have less anxiety. 29 Welcome him then in the Lord with all joy and hold such people in esteem, 30 because for the sake of the work of Christ he came close to death, risking his life to make up for those services to me that you could not perform.

Footnotes:

  1. 2:1–11 The admonition to likemindedness and unity (Phil 2:2–5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6–11) and his humbling of self and obedience to the point of death (Phil 2:8).
  2. 2:5 Have…the same attitude that is also yours in Christ Jesus: or, “that also Christ Jesus had.” While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Phil 2:6–11 depict. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Phil 2:4).
  3. 2:6–11 Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
  4. 2:6 Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.
  5. 2:7 Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
  6. 2:8 There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.
  7. 2:9 The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
  8. 2:10–11 Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.
  9. 2:11 Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn.
  10. 2:12–18 Paul goes on to draw out further ethical implications for daily life (Phil 2:14–18) from the salvation God works in Christ.
  11. 2:12 Fear and trembling: a common Old Testament expression indicating awe and seriousness in the service of God (cf. Ex 15:16; Jdt 2:28; Ps 2:11; Is 19:16).
  12. 2:15–16 Generation…as you hold on to…: or “…generation. Among them shine like lights in the world because you hold the word of life….”
  13. 2:17 Libation: in ancient religious ritual, the pouring out on the ground of a liquid offering as a sacrifice. Paul means that he may be facing death.
  14. 2:19–3:1 The plans of Paul and his assistants for future travel are regularly a part of a Pauline letter near its conclusion; cf. Rom 15:22–29; 1 Cor 16:5–12.
  15. 2:19 Timothy: already known to the Philippians (Acts 16:1–15; cf. 1 Cor 4:17; 16:10).
  16. 2:24 I myself will also come soon: cf. Phil 1:19–25 for the significance of this statement.
  17. 2:25 Epaphroditus: sent by the Philippians as their messenger (literally, “apostle”) to aid Paul in his imprisonment, he had fallen seriously ill; Paul commends him as he sends him back to Philippi.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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