Philippians 1:5–18

Footnotes

1. 7 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).
2. 8 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 ; also M. Silva, Philippians [], ; G. D. Fee, Philippians [], ); (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 ; also P. T. O’Brien, Philippians [], ). 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.
3. 9 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.
4. 10 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.
5. 11 Or “among.”
6. 12 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.
7. 13 Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me …”
8. 14 Or possibly “because you have me in your heart.”
9. 15 Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
10. 16 The word “God’s” is supplied from the context (v. 2) to clarify the meaning.
11. 17 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
12. 18 Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.
13. 19 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).
14. 20 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.
15. 21 Grk “it has become known by the whole imperial guard and all the rest.”
16. 22 Grk “my bonds [are].”
17. 23 Grk “brothers.” See note on the phrase “brothers and sisters” in .
18. 24 Or “most of the brothers and sisters in the Lord, having confidence.”
19. 25 Grk “even more so.”
20. 26 A number of significant have “of God” after “word.” Although τοῦ θεοῦ (tou theou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048vid 075 0278 33 81 1175 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 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 had followed a with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the ; 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 original.
21. 27 Grk “thinking to cause trouble to my bonds.”
22. 28 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 …”