Veritable King James Version
1Therefore, my beloved brothers and sisters whom I long for, my joy and crown, in this way stand firm in the Lord, my beloved.
2I urge Euodia and I urge Syntyche to live in harmony in the Lord.
3Indeed, I ask you also, true companion, help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.
4Rejoice in the Lord always; again I will say, rejoice!
5Let your gentleness be known to all people. The Lord is near.
6Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
7And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8Finally, brothers and sisters, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.
9The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.
10But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned, but you lacked opportunity.
11Not that I speak from want, for I have learned to be content in whatever circumstances I am.
12I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.
13I can do all things through Him who strengthens me.
14Nevertheless, you have done well to share with me in my affliction.
15You yourselves also know, Philippians, that at the beginning of the gospel, when I left Macedonia, no church shared with me in the matter of giving and receiving except you alone;
16for even in Thessalonica you sent a gift more than once for my need.
17Not that I seek the gift itself, but I seek the fruit that increases to your account.
18But I have received everything in full and have an abundance; I am fully supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.
19And my God will supply all your needs according to His riches in glory in Christ Jesus.
20Now to our God and Father be the glory forever and ever. Amen.
21Greet every saint in Christ Jesus. The brothers and sisters who are with me greet you.
22All the saints greet you, especially those of Caesar’s household.
23The grace of the Lord Jesus Christ be with your spirit. © Veritable King James Version (VKJV) 2025. All Rights Reserved.
Translation notes
Translation Notes *Hōste* (therefore) draws the practical conclusion from the previous chapter’s call to heavenly citizenship. *Adelphoi mou agapētoi* (my beloved brothers and sisters) is warm and personal. *Epipothētoi* (whom I long for) expresses deep affection. *Chara kai stephanos mou* (my joy and crown) portrays the Philippians as the reward and source of Paul’s boasting at the day of Christ. *Houtōs stēkete en kyriō* (in this way stand firm in the Lord) is a present imperative urging steadfastness grounded in union with Christ. Theological implication: Christian perseverance flows from deep relational bonds and the hope of future reward. Cross-references: 1 Thessalonians 2:19-20; Philippians 1:27; 1 Corinthians 9:25.
Translation Notes *Parakalō* (I urge) is repeated for emphasis, showing pastoral concern. Euodia and Syntyche are addressed directly; the conflict appears to be a threat to church unity. *To auto phronein en kyriō* (to live in harmony/to think the same in the Lord) echoes the earlier call to Christ-like mindset (2:2, 5). *Syzyge gnēsie* (true companion/yokefellow) may be a proper name (Syzygus) or a descriptive title for a trusted colleague. These women *synēthlēsan* (shared my struggle/contended alongside) in the gospel, highlighting their significant partnership. *Clement* and other *synergoi* (fellow workers) are commended, with assurance that their names are in the *biblō zōēs* (book of life). Theological implication: Even prominent workers can have disagreements; unity must be pursued humbly in the Lord; faithful service is remembered by God. Cross-references: Philippians 2:2; Exodus 32:32-33; Revelation 3:5; 21:27.
Translation Notes *Chairete en kyriō pantote* (rejoice in the Lord always) is a present imperative—joy is a repeated command rooted in the Lord, not circumstances. *To epieikes hymōn gnōsthētō pasi anthrōpois* (let your gentleness/forbearance be known to all) calls for a gracious, non-retaliatory spirit visible to outsiders. *Ho kyrios engys* (the Lord is near) carries both temporal (imminent return) and spatial (present help) nuance. *Mēden merimnate* (be anxious for nothing) is a strong prohibition; instead, *en panti* (in everything) bring requests to God through *proseuchē kai deēsei meta eucharistias* (prayer and supplication with thanksgiving). The result is *hē eirēnē tou theou* (the peace of God) that *hyperechousa panta noun* (surpasses all understanding) will *phrourēsei* (guard/protect like a military sentry) your hearts and minds in Christ Jesus. Theological implication: Joy and peace are not natural responses but supernatural gifts accessed through thankful prayer amid anxiety; Christ-centered gentleness witnesses to the world. Cross-references: 1 Thessalonians 5:16-18; Matthew 6:25-34; Colossians 3:15; Isaiah 26:3.
Translation Notes The six *hosa* (whatever) clauses list virtues: *alēthē* (true), *semna* (honorable/noble), *dikaia* (right/just), *hagna* (pure), *prosphilē* (lovely/pleasing), *euphēma* (of good repute/admirable). *Arete* (excellence/virtue) and *epainos* (praise) broaden the list. *Logizesthe* (dwell on/consider) is present imperative for habitual mental focus. The second part recalls what the Philippians *emathete kai parelabete kai ēkousate kai eidete* (learned, received, heard, and saw) in Paul—*tauta prassete* (practice these things). The promise is that *ho theos tēs eirēnēs* (the God of peace) will be with them. Theological implication: Christian thinking must be deliberately shaped by what is excellent and praiseworthy; doctrine and practice are inseparable; peace accompanies obedient imitation of godly examples. Cross-references: Romans 12:2; 2 Corinthians 10:5; 1 Timothy 4:12-16.
Translation Notes *Echarēn en kyriō megalōs* (I rejoiced in the Lord greatly) expresses deep gratitude for the Philippians’ renewed *phronein hyper emou* (concern for me). *Anethalete* (you revived/flourished again) pictures a plant blooming once more. Paul clarifies he is not speaking from *hysterēsin* (want/lack); he has *emathon* (learned) the secret of *autarkēs einai* (being content/self-sufficient) in any situation. The balanced pairs—humble means/prosperity, filled/hungry, abundance/need—show comprehensive experience. *Panta ischyō en tō endynamounti me* (I can do all things through Him who strengthens me) is not a blanket promise for personal ambition but empowerment for contentment and gospel service in every circumstance. The Philippians *synkoinōnēsantes* (shared/partook) in his affliction. Theological implication: True contentment is learned through Christ’s strength, not circumstances; generous giving to gospel workers is a participation in affliction and joy. Cross-references: 1 Timothy 6:6-8; 2 Corinthians 11:9; Hebrews 13:5.
Translation Notes Paul reminds them of their unique early partnership: no other church entered *eis logon doseōs kai lēmpseōs* (the account of giving and receiving) with him after he left Macedonia. Even in Thessalonica they sent help repeatedly. He does not seek the gift but the *karpon* (fruit) that accrues to their heavenly account. *Apechō* (I have received in full) uses commercial language for complete satisfaction. The gift via Epaphroditus is described in sacrificial terms: *osmēn euōdias* (fragrant aroma), *thysian dektēn* (acceptable sacrifice), *euareston tō theō* (well-pleasing to God)—echoing Old Testament offerings. The promise *ho theos mou plērōsei pasan chreian hymōn* (my God will supply all your needs) is according to *to ploutos autou en doxē en Christō Iēsou* (His riches in glory in Christ Jesus). The doxology *tō de theō kai patri hēmōn hē doxa eis tous aiōnas tōn aiōnōn* (now to our God and Father be the glory forever and ever) concludes with *amēn*. Theological implication: Generous support for gospel ministry is spiritual worship that yields heavenly fruit; God responds with abundant supply from His riches in Christ. Cross-references: 2 Corinthians 8–9; Philippians 2:25-30; Romans 12:1; Hebrews 13:16.
Translation Notes *Aspasasthe panta hagion en Christō Iēsou* (greet every saint in Christ Jesus) extends personal warmth to the entire congregation. Greetings come from *hoi syn emoi adelphoi* (the brothers with me) and *pantes hoi hagioi* (all the saints), especially those from *tēs Kaisaros oikias* (Caesar’s household)—a remarkable note that the gospel had reached even the imperial palace. The closing benediction *hē charis tou kyriou Iēsou Christou meta tou pneumatos hymōn* (the grace of the Lord Jesus Christ be with your spirit) is personal and Trinitarian in focus. Theological implication: The gospel transcends social barriers, reaching even the highest levels of Roman power; grace is the final word for every believer. Cross-references: Romans 16:16; Philippians 1:13; Galatians 6:18; Philemon 25.
© Veritable King James Version, 2026. All Rights Reserved.