1 So then, my brothers and sisters,tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12. dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

2 I appeal to Euodia and to Syntyche to agree in the Lord.

3 Yes, I say also to you, true companion,tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45. help them. They have struggled together in the gospel ministrytn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known. along with me and Clement and my other coworkers, whose names are in the book of life.

4 Rejoice in the Lord always. Again I say, rejoice!

5 Let everyone see your gentleness.tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons. The Lord is near!

6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

7 And the peace of God that surpasses all understanding will guard your hearts and mindstn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English. in Christ Jesus.

8 Finally, brothers and sisters,tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12. whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)tn Grk “for you were even concerned, but you lacked opportunity.”

11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment,tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11. whether I go satisfied or hungry, have plenty or nothing.

13 I am able to do all thingstn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence. through the onetc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified. who strengthens me.

14 Nevertheless, you did well to share with me in my trouble.

15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone.

16 For even in Thessalonicamap For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1. on more than one occasiontn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70. you sent something for my need.

17 I do not say this because I am seeking a gift.tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader. Rather, I seek the credit that abounds to your account.

18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

19 And my God will supply your every need according to his glorious richestn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation. in Christ Jesus.

20 May glory be given to God our Father forever and ever. Amen.

21 Give greetings to all the saints in Christ Jesus. The brotherstn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view. with me here send greetings.

22 All the saints greet you, especially those who belong to Caesar’s household.

23 The grace of the Lord Jesus Christ be with your spirit.tc Most witnesses, including several important ones (Ì46 א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) lack the valedictory particle. 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. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.