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The Expositor's Greek Testament
Cambridge Greek Testament
Philippians 2:1. εἴ τις κ. τ. λ. "If exhortation in Christ, if the appeal of love, if fellowship in the spirit, if compassion and pity have any effect."— οὖν probably refers back to Philippians 1:27.— παράκλησις has the two senses of "exhortation" and "consolation". But the whole context, supported by such passages as Ephesians 4:1, 1 Corinthians 1:10, is in favour of the former. No doubt the idea of encouragement and stimulus is implied. This is an exhortation in Christ. That itself must gain for it a favourable reception.— παραμ. Only here in N.T. Once in LXX, Wisdom of Solomon 3:18. Almost equiv. to παρκλ., but having a suggestion of tenderness involved. It springs from his love towards them.— κοιν. πνεύματος. The community of believers is the body of Christ. The Holy Spirit, the Spirit of Christ, is the unifying Principle of life. cf. 2 Corinthians 13:13, ἡ κοινωνία τοῦ ἁγίου πνεύματος. As Gunkel well observes (Wirkungen d. heil. Geistes bei Paulas2, p. 69 ff.), Paul rendered an unspeakable service to the Church by emphasising this conception. By so doing he saved the exuberant spiritual gifts of the Apostolic Age from degenerating into mere unnatural excitement. All these came to be estimated according to their value for the community of believers as a whole.— τινα σπλάγχνα. There can be no doubt that an overwhelming weight of authority lies on the side of the reading τις. τινα is simply an emendation. How can τις be accounted for? We had hit upon the conjecture that originally τι may have stood in all the clauses. (So Euth. reads before παράκλησις.) It would be quite natural that from a slight misunderstanding of its meaning it should be changed into τις before παράκλ. and κοινωνία. The τι before σπλάγχνα (found in several minn., including 37) might easily assimilate the following σ. At this stage the type of text found in the leading uncials happened to arise. And so the error was stereotyped, although corrected later by Greek Fathers. Curiously enough this same conjecture has been made by Hpt(84) We do not overlook the difficulties involved, but allow it to stand for want of anything better.— σπλάγχνα. See on Philippians 1:8. He appeals to their pity.
Philippians 2:1-4. EXHORTATION TO UNITY OF SPIRIT AND LOWLINESS.
Philippians 2:2. Semper in discordiis aperta est janua Satanae ad spargendas impias doctrinas, ad quas repellendas optima munitio est consensus (Calv.).— πληρ.… ἵνα. The ἵνα clause seems exactly = Latin gerund. Cf. an infinitive used in the same way in Acts 15:10, τί πειράζετε τὸν θεὸν ἐπιθεῖναι κ. τ. λ., also Polyc., Martyr., x., 1 (quoted by Burton, MT(85), p. 92). ἵνα is probably "hypotelic" as Ell(86) (on Ephesians 1:17) terms it, i.e., "the subject of the wish is blended with and even (at times) obscures the purpose".— τὸ α. φρον. The general description of agreement which is analysed and defined in the succeeding clauses. Perhaps a common phrase in popular language. See Sepulchr. Inscr. (Rhodes, 2nd cent. B.C.), of a married couple, ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ἀΐδαν (Dsm(87), NBS(88), p. 84).— τ. αὐτ. ἀγ. The same feelings.— σύμψ. The same point of view in their common interests.— τὸ ἕν expresses the one concrete aim of their views, perhaps with special reference to the unity of the Church (so Lips(89)). Minute distinctions, however, must not be forced, as there is doubtless here much of what Vaughan terms "the tautology of earnestness".
Philippians 2:3. μηδέν. Probably, sc., φρονοῦντες, although no addition is necessary. This is the prevalent thought in the Apostle's mind.— ἐριθείαν. It is no wonder that Paul should warn against this danger, seeing it was one of his most grievous vexations at Rome.— ἤ. Read with best authorities μηδὲ κατά (see crit. note).— κενοδ. Only here in N.T. Three times in LXX. Combined with ἀλαζονεία and μεγαλαυχία. The boastful expression of pride. Egotism and boastfulness were apparently the perils besetting the Philippian Church. These were natural excrescences of the zealous spirit which pervaded this community. It is a strange phenomenon in religious history that intense earnestness so frequently breeds a spirit mingled of censoriousness and conceit.— τῇ ταπεινοφρ. The construction seems exactly parallel to Romans 11:20, τῇ ἀπιστίᾳ ἐξεκλάσθησαν = "on account of," "by reason of". Perhaps the article emphasises the generic idea (so Myr(90)). ταπεινός with derivatives, used in classical writers to denote a mean condition of self-debasement, had been already exalted by Plato and his school to describe that state of mind which submits to the Divine order of the universe and does not impiously exalt itself. It underwent a further stage of development in Christian literature, when it came to signify the spirit which most resembles that of Christ Himself. See an instructive note in Moule (CT(91) ad loc.).
Philippians 2:4. The authorities are pretty evenly balanced in the case of the alternative readings ἕκαστος and ἕκαστοι (see crit. note). Probably edd. are right in preferring the latter, both on account of the variety of its witnesses and its aptness in the context. Besides, as the more difficult, it would be very liable to correction. σκοποῦντες has overwhelming authority in its favour. "No party having an eye for its own interests alone but also for those of the rest." ἔκαστοι (frequent in this sense in classical Greek) = each group, each combination.— ἑτέρων. Used with strict correctness as opposed to ἑαυτῶν. It often has a less strict usage in N.T. From the gentle way in which he deals with them, we cannot suppose that there was as yet any serious rent in the Philippian Church. Probably he has already in mind the party feeling roused by the disagreement between Euodia and Syntyche. The opinion of the Christian community was divided. This might, of course, lead to serious issues. He has already implored them to be of the same mind (Philippians 2:2). The way of reaching this harmony is unselfishness. "Paul's ethic is at least as much a social as an individual ethic" (Hitzm., N.T. Th., ii., 162. Instructive discussion).
Philippians 2:5. γάρ ought probably to be rejected with the best group of MSS. φρονείσθω, as the harder reading, has much in its favour, but φρονεῖτε is far better attested, τοῦτο φρονεῖτε κ. τ. λ. The ordinary translation runs, "Have this mind in you which was also in Christ Jesus". This means the supplying either of ἐφρονεῖτο ( ἐφρονήθη) or ἦν in the latter half of the verse after ὅ. Certainly any past tense (passive) of φρονέω is not only very harsh, but, when analysed, yields no appropiate sense. ἦν is scarcely less harsh, for it would presuppose τοῦτο φρονεῖν (not τοῦτο alone) as the antecedent of ὅ. Deissmann (following Hfm(92)) supplies φρονεῖτε (cf. parallel construction in 2 Timothy 1:5), and translates, "Have this mind within your community (so also Hoelemann) which ye have also in Christ Jesus". This keeps the local meaning with both occurrences of ἐν (for we have here the common Pauline phrase ἐν χ. ἰ. as the sphere of the Christian life). It gives a vivid force to καί. It gets rid of the apparently superfluous use of ἐν ὑμῖν after φρονεῖτε. And φρονεῖτε is, of course, the easiest word to supply. The sense is thoroughly apt. Christians then, as now, were often different in their ordinary dealings and relations from what they were in their strictly Christian life. The two spheres were at times kept distinct. Those who professed to have made great sacrifices for the sake of Christ might never dream of making even the slightest for a brother. The keenest zeal may be displayed in religious work, accompanied by singular laxity of principle in the common concerns of daily business and social intercourse. At first sight the interpretation, perhaps, repels by its unfamiliarity. But it appears less difficult than the other possible expositions. For Lft(93) and Vinc. practically ignore the difficulty, the former taking ἐφρονεῖτο = ὃ καὶ χ. ἰ. ἐφρόνει ἐν ἑαυτῷκ. But that begs the question. Kl(94) thinks it impossible to separate the two spheres. (See Dsm(95), Das N.T. Formel, etc., p. 113 ff.; also Zahn, Luthardt's Zeitschr., 1885, p. 243, who quotes with approbation Victorinus ad loc., Hoc sentite in vobis quod sentitis in Christo.) [O. Hain, SK(96), 1893, pp. 169–171, following the same lines, takes the second φρονεῖτε = imperat. "As indeed ye must have in Christ Jesus." This is difficult to arrive at.]— ἐν ὑμῖν. Correct N.T. writers would usually employ ἑαυτοῖς. Classical authors use ὑμῖν αὐτοῖς.
Philippians 2:5-11. THE CONDESCENSION AND EXALTATION OF CHRIST. As to form, Philippians 2:5-10 appear to be constructed in carefully chosen groups of parallel clauses, having an impressive rhythm (see J. Weiss, Beitr., pp. 28–29).
Philippians 2:6. ὅς. The discussions as to whether this refers to the pre-existing or historical Christ seem scarcely relevant to Paul's thought. For him his Lord's career was one and undivided. To suggest that he did not conceive a pre-existence in heaven is to ignore the very foundations of his thinking. Probably he never speculated minutely on the nature of Christ's pre-existent state, just as he refrains from doing so on the nature of the future life. He contents himself with general lines. The interpretation of the passage depends on the meaning assigned to (1) μορφή, (2) ἁρπαγμός, (3) τὸ εἶναι ἴσα θεῷ.—In LXX μορφή denotes the form, appearance, look or likeness of some one, that by which those beholding him would judge him. See Job 4:16, Daniel 5:6 and three other places, Wisdom of Solomon 18:1, 4 Maccabees 15:4. Plainly, from the context of these passages, the word had come, in later Greek, to receive a vague, general meaning, far removed from the accurate, metaphysical content which belonged to it in writers like Plato and Aristotle. It seems, therefore, to us of little value, with Lightfoot and Gifford (op. cit.), to discuss the relation of μορφή to terms such as οὐσία, φύσις and εἶδος in their philosophical refinements. It is far more probable that Paul uses μορφ. here "in a loose, popular sense, as we use 'nature' " (Guardian, Jan. 1 1896). He means, of course, in the strictest sense that the pre-existing Christ was Divine. For μ. always signifies a form which truly and fully expresses the being which underlies it. But in trying to reach a conception of the pre-existing nature of his Lord, he is content to think of Him as the εἰκὼν τοῦ θεοῦ (Colossians 1:15), as sharing in that δόξα (on the close relation of μ. and δόξα see Nestle, SK (Studien und Kritiken), 1893, pp. 173, 174) which is the manifestation of the Divine nature (cf. John 17:5, Hebrews 1:3), as possessing, that is to say, the same kind of existence as God possesses, without indulging in speculations on the metaphysical relationship of the Son to the Father. So in 2 Corinthians 8:9 (the closest parallel in thought to this) he describes the same condition by the words πλούσιος ὤν. And this reminds us of the point of emphasis, the unspeakable contrast between the heavenly and earthly states, the μ. θεοῦ and the μ. δούλου. The Apostle's mind is overpowered by the profound ethical meaning and value of the Humiliation.— ὑπάρχων. Probably = "being constitutionally" (Evans on 1 Corinthians 11:7), "being by nature". Cf. Liturgy of S. James (Hammond, Litt., p. 45, quoted by Giff.), παιδίον γέγονεν ὁ πρὸ αἰώνων ὑπάρχων θεὸς ἡμῶν. At the same time, in later Greek, it is often a mere copula. Cf. Gildersleeve on Justin M., Apol., i., 2. This participle represents the imperfect as well as the present tense. So probably here.— ἁρπαγμόν. In the absence of relevant evidence for this word, its precise significance must largely be determined by the context. Accordingly it must be discussed in close connection with τὸ εἶν. ἴσα θ. "Did not consider τὸ ε. ἰ. θ. as an ἁρπαγμός." What is the relation of τὸ ε. ἰ. θ. to μορφή? The words mean "the being on an equality with God" (R.V.). It is surely needless to make any fine distinctions here, as Giff. does (op. cit., p. 242), between εἶναι ἴσος as = equality of nature and εἶναι ἴσα as pointing to "the state and circumstances which are separable from the essence and therefore variable or accidental," or, with Lightfoot, to say that ἴσος would refer to the person, while ἴσα has in view the attributes. As a matter of fact the adverb ἴσα (neuter plural) is used in the most general sense, without any metaphysical subtleties, e.g., Job 11:12, ἄνθρωπος δὲ ἄλλως νήχεται λόγοις· βροτὸς δὲ γεννητὸς γυναικὸς ἴσα ὄνῳ ἐρημίτῃ; Job 30:19, ἥγησαι δέ με ἴσα πηλῷ, ἐν γῇ καὶ σποδῷ μου ἡ μερίς. cf. Thuc., iii., 14, ἴσα καὶ ἱκέται ἐσμέν; Soph., Oed. R., 1188, ὑμᾶς ἴσα καὶ τὸ μηδὲν ζώσας ἐναριθμῶ, and elsewhere. Thus no theological speculations can be based upon the word. Is τὸ ε. ἰ. θ. equivalent to ἐν μ. θ.? In spite of some Commemtators there is absolutely nothing in the text to justify the supposition. Plainly μορφή has reference to nature; τὸ εἶναι ἴσα θεῷ to a relation. In fact it is only a particular rendering of ἁρπαγμός which suggested their equivalence. A more important question is whether τὸ ε. ἰ. θ. was possessed by Christ in virtue of His being ἐν μορ. θεοῦ. This will depend on the sense of ἁρπαγμός. It is generally admitted now that ἁρπαγμός may be regarded as = ἅρπαγμα. (See especially Zahn, Luthardt's Zeitschr., 1885, pp. 244–249.) Cf. θεσμός, lit. = "the laying down," "ordaining" of a thing, which comes to mean "the thing laid down," the ordinance or statute; ἱλασμός, lit. = a propitiating, appeasing, but usually the propitiatory offering, that by which propitiation is made (see Hatz., Einl., p. 180). Myr., Hfm., Beet and others wish to keep the active meaning, and translate, "Did not consider the being on an equality with God as a means of robbing". But it seems impossible to accept this sense when we have no hint of what is to be robbed. Lft., Hpt., Vinc. and others, regarding ἁρπαγμός as = ἅρπαγμα, translate, "Did not look upon His equality with God as a prize to be clutched". That is to say, τὸ ε. ἰ. θ. is something which He already possessed and resolved not to cling to. But will ἁρπαγμός admit of this meaning? We cannot find any passage where ἁρπάζω or any of its derivatives has the sense of "holding in possession," "retaining". It seems invariably to mean "seize," "snatch violently". Thus it is not permissible to glide from the true sense "grasp at" into one which is totally different, "hold fast". Are we not obliged, then, to think of the ἁρπαγμός (= ἅρπαγμα) as something still future, a res rapienda? Cf. Catena on Mark 10:41 ff. (quoted by Zahn), Jesus' answer to the sons of Zebedee, οὐκ ἐστὶν ἁρπαγμὸς ἡ τιμή, "the honour is not one to be snatched". Observe how aptly this view fits the context. In Philippians 2:10, which is the climax of the whole passage, we read that God gave Jesus Christ as a gift ( ἐχαρίσατο) the name above every name, i.e., the name (including position, dignity and authority) of κύριος, Lord, the name which represents the O.T. Jehovah. But this is the highest place Christ has reached. He has always (in Paul's view) shared in the Divine nature ( μ. θεοῦ). But it is only as the result of His Incarnation, Atonement, Resurrection and Exaltation that He appears to men as on an equality with God, that He is worshipped by them in the way in which Jehovah is worshipped. This position of κύριος is the reward and crowning-point of the whole process of His voluntary Humiliation. It is the equivalent of that τελείωσις of which the Epistle to the Hebrews speaks. This perfection "He acquired as He successively seized the occasions which His vocation as author of salvation presented to Him, a process moving on the lines of His relations to mortal, sinful men" (Davidson, Hebrews, p. 208). Along the same lines He was raised to the dignity of κύριος, which is a relation to mankind. (See on the relation of Christ as κύριος to God, Somerville, op. cit., pp. 140–142.) This equality with God, therefore, consists in the κυριότης, the Lordship to which He has been exalted. "He did not regard the being on an equality with God as a thing to be seized, violently snatched." Cf. Heliodor., Ethiop., vii., 20, οὐχ ἅρπαγμα οὐδὲ ἕρμαιον ἡγεῖται τὸ πρᾶγμα. He might have used the miraculous powers inherent in His Divine nature in such a way as to compel men, without further ado, to worship Him as God. Instead of that He was willing to attain this high dignity by the path of humiliation, suffering and death. Is not this interpretation strongly corroborated by the narrative of the Temptation? In that mysterious experience our Lord was tempted to reach τὸ εἶναι ἴσα θεῷ in the way of ἁρπάζειν, forcing men out of sheer amazement to accept His claim and exalt Him as Lord. [Perhaps the curious negative expression οὐχ ἁρπαγμ. κ. τ. λ. has been suggested by a comparison with the first Adam who sought to reach "equality with God" by means of ἁρπάζειν.] It is to be noted that the increased glory which Paul and all the N.T. writers regard as pertaining to Christ after His Resurrection has only to do with His dignity, His "theocratic position," not with His essential personality. (Cf. Ménégoz, Le Péché et la Rédemption, p. 164.) He has simply become ἐν δυνάμει, that which He already was substantially. Cf. Romans 1:4, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει, κατὰ πνεῦμα ἁγιωσύνης, ἐξ ἀναστάσεως νεκρῶν, ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν. Also Luke 24:26.— ἀλλ' ἑαυτὸν ἐκένωσε. Instead of appearing among men in the Divine μορφή and thus compelling them to render Him the homage which was His due, He "emptied Himself" of that Divine μορφή and took the μ. of a bondservant. The Apostle does not specify that of which He emptied Himself, as the stress is laid upon the "emptying," but with μορ. δούλου λαβών added to explain what ἐκένωσε means, we are bound to conclude that he has in view its antithesis, μ. θεοῦ. (So also Meyer, Hofman, Alford's Greek Testament, Haput, Bruce, Gore, etc. Fairbairn, Christ in Mod. Theol., pp. 476–477, tries to show that Christ emptied Himself of the "physical attributes" of Deity while retaining the "ethical". But does this lead us any nearer a solution of the mystery in the depths of the Son's personality?)
Philippians 2:6-11. In the discussion of this crux interpretum it is impossible, within our limits, to do more than give a brief outline of the chief legitimate interpretations, laying special emphasis on that which we prefer and giving our reasons. As regards literature, a good account of the older exegesis is given by Tholuck, Disputatio Christologica, pp. 2–10. Franke (in Meyer5) gives a very full list of modern discussions. In addition to commentaries and the various works on Biblical Theology, the following discussions are specially important: Räbiger, De Christologia Paulina, pp. 76–85; R. Schmidt, Paulinische Christologie, p. 163 ff.; W. Grimm, Zw. Th(97), xvi., 1, p. 33 ff.; Hilgenfeld, ibid., xxvii., 4, p. 498 ff.; W. Weiffenbach, Zur Auslegung d. Stelle Phil., ii. 5–11 (Karlsruhe, 1884); E. H. Gifford, Expositor, v., vol. 4, p. 161 ff., 241 ff. [since published separately]; Somerville, St. Paul's Conception of Christ, p. 188 ff. It may be useful to note certain cautions which must be observed if the Apostle's thought is to be truly grasped. (a) This is not a discussion in technical theology. Paul does not speculate on the great problems of the nature of Christ. The elaborate theories reared on this passage and designated "kenotic" would probably have surprised the Apostle. Paul is dealing with a question of practical ethics, the marvellous condescension and unselfishness of Christ, and he brings into view the several stages in this process as facts of history either presented to men's experience or else inferred from it. [At the same time, as J. Weiss notes (Th. LZ(98), 1899, col. 263), the careful rhetorical structure of the passage (two strophes of four lines) shows that the thought has been patiently elaborated.] (b) It is beside the mark to apply the canons of philosophic terminology to the Apostle's language. Much trouble would be saved if interpreters instead of minutely investigating the refinements of Greek metaphysics, on the assumption that they are present here, were to ask themselves, "What other terms could the Apostle have used to express his conceptions?" (c) It is futile to attempt to make Paul's thought in this passage fit in with any definite and systematic scheme of Christology such as the "Heavenly Man," etc. This only hampers interpretation.
Philippians 2:7. A question arises as to punctuation. W.H. punctuate as in the text. Calvin, Weiffenb. and Haupt would place a comma after γενόμ. and a colon after ἄνθρωπος of Philippians 2:8. This would coordinate these three clauses and make a new sentence begin with ἐταπείνωσεν. The division does not seem natural or necessary.— μ. δούλου λ. The clause defines ἐκένωσε. Christ's assumption of the "form" of a δοῦλος does not imply that the innermost basis of His personality, His "ego," was changed, although, indeed, "there was more in this emptying of Himself than we can think or say" (Rainy, op. cit., p. 119). (1) δ. simply describes the humility to which He condescended. It is needless to ask whose δοῦλος He became. The question is not before the Apostle.— ἐν ὁμοιώ. ἀνθ. γεν. γεν. as opposed to ὑπάρχων, "becoming" as opposed to "being by nature". This clause, in turn, defines μ. δ. λ. "Being made in the likeness of men." ὁμοι. expresses with great accuracy the Apostle's idea. Christ walked this earth in the real likeness of men. This was no mere phantom, no mere incomplete copy of humanity. And yet Paul feels that it did not express the whole of Christ's nature. It was not "an hereditary likeness of being" (Hltzm(2) See N.T. Th., ii., pp. 70–72). It was, in a sense, borrowed.— ἀνθρ. Almost = "mankind," "humanity".
Philippians 2:8. καὶ seems to introduce a break. The Apostle goes on to describe the depth of the self-renunciation. No doubt there is here especially before Paul's mind the contrast between what Christ "is in Himself and what He appeared in the eyes of men" (Lft(1)).— σχήμ. = Lat. habitus, the external bearing or fashion, "the transitory quality of our materiality" (Gore).— εὑρεθείς. Each word in the description emphasises the outward semblance. "Being found, discovered to be." The verdict of his fellow-creatures upon Him. They classed Him as an ἄνθρωπος. His outward guise was altogether human.— ἐταπ. Even as man He endured great humiliation, for He suffered the shameful death of the Cross. For surely ἐταπ. is more than a vivid, lively way of expressing ἐκέν. (as Weiffenb., op. cit., p. 42). The rest of the verse depicts His humiliation. That consists in His obedience and the terrible issue to which it led. As obedient, He gave Himself wholly up to His Father's will. And the course of following that will led as far as ( μέχρι) death itself, no ordinary death ( δέ bringing into prominence the special nature of it, cf. Romans 3:22; Romans 9:30), but a death of shame and suffering. Cf. Cic., pro Rabir., v., 10 (quoted by Moule): Mors si proponitur, in libertate moriamur … nomen ipsum crucis absit non modo a corpore civium Romanorum sed etiam a cogitatione, oculis, auribus. This would come home with force to the minds of the Philippians who enjoyed the jus Italicum.
Philippians 2:9. διὸ … καί. On account of His great renunciation and obedience. An exemplification of His own maxim: "He that humbleth himself shall be exalted". καί marks the correspondence between His lowliness and God's exaltation of Him.— ὑπερύψ. This goes back beyond the ἐταπείν. to the ἐκέν. (So Kl(1).) It reminds them that Christ has reached a position, in a certain sense, higher than that which He occupied ἐν μορφῇ θεοῦ. This has nothing to do with His nature. The Divine glory which he always possessed can never be enhanced. But now, in the eyes of men and as claiming their homage, He is on an equality with God. Cf. the realistic description of the exaltation in Sheph. of Hermas (quoted by Taylor, Sayings of Jew. Fathers, p. 167), Sim., ix., 6, 1, ἀνήρ τις ὑψηλὸς τῷ μεγέθει ὥστε τὸν πύργον ὑπερέχειν. Also Gospel of Peter, 10, with Robinson's notes.— ἐχαρίσατο. "Gave as a gift." This is the Father's prerogative, for undoubtedly the N.T. teaches a certain subordination of the Son. Cf. John 14:28, Romans 1:3-4, 1 Corinthians 8:6, and, most memorable of all, 1 Corinthians 15:28, where the Son, having accomplished His work, seems, according to the Apostle's view, to recede, as it were, into the depths of the Divine Unity.— ὄνομα. τὸ ὄν. should be read with the best MSS. It is quite possible that the last syllable of ἐχαρίσατο occasioned the omission of the article. To what does ὄνομα refer? It is only necessary to read on, and the answer presents itself. The universal outburst of worship proclaims that Jesus Christ is κύριος, Lord, the equiv. of O.T. Jehovah, the highest title that can be uttered. The full significance of the name will only be realised when all the world acknowledges the sovereignty of Christ. As J. Weiss notes (Nachfolge Christi, pp. 63–64), this is not a specially Pauline conception, but belongs to the general faith of the Church. [It is amazing how Alf(2), De W. and Ead. can refer it to "Jesus," Myr(3) and Vinc. to "Jesus Christ," while Lft(4) and Hpt(5) regard it as = "dignity," "title," without specifying.] On the whole conception cf. Hebrews 1., esp(6) Philippians 2:3-4. Perhaps the Apostle has in his mind the Jewish use of הַשֵׁם, "the Name," as a reverent substitute for יהוה (LXX κύριος), Jehovah. Cf. Sayings of Jew. Fathers (ed. Taylor), iv., 7, and Additional Notes, pp. 165–167, where Taylor compares with Philippians 2:7-8 of our chap., Isaiah 53:12 and with Philippians 2:9, Isaiah 52:13. Most appropriate to our passage is his quotation from Jeremy Taylor (Works, vol. ii., p. 72): "He hath changed the ineffable name into a name utterable by man, and desirable by all the world; the majesty is all arrayed in robes of mercy, the tetragrammaton or adorable mystery of the patriarchs is made fit for pronunciation and expression when it becometh the name of the Lord's Christ".— τὸ ὑπὲρ πᾶν ὄνομα. Cf. 1 Peter 3:22, "Angels and authorities and powers being made subject unto Him"; Ephesians 1:21.
Philippians 2:10. ἐν τῷ ὀνόμ. ἰ. Perhaps the best explanation is that of Weiffenb. (op. cit., p. 51), "On the ground of this name ( κύριος)," i.e., because of what it means for every worshipper. Of course, the worship is rendered to Him as Lord. Abbott (Notes on St. Paul's Epistles, p. 93) compares Psalms 63:4, "Thus will I bless Thee while I live: I will lift up my hands in Thy name". Cf. also Psalms 20:5; Psalms 54:1. This name, which declares the true character and dignity of Jesus Christ, is both the basis and the object of worship. See the somewhat parallel use of εἰς τὸ ὀν. in Inscrr(1) (Dsm(2), BS(3), pp. 144–145). For the history of the phrase and its Semitic basis consult Die biblische "im Namen," by J. Böhmer (Giessen, 1898).— ἐπουρ. κ. ἐπιγ. κ. καταχθ. Aptly Thdrt(4), ἐπουρανίους καλεῖ τὰς ἀοράτους δυνάμεις, ἐπιγείους δὲ τοὺς ἔτι ζῶντας ἀνθρώπους καὶ καταξθονίους τοὺς τεθνεῶτας.— ἐπουρ. The heavenly spirits. "Paul regards the higher world as divided into a series of ascending spheres" (Beysch., N.T. Th. [E.Tr.], ii., 100).— καταχθ. It is needless to think of these in connexion with the Descent into Hades, although this subject had an extraordinary place in the minds of the early Christians (cf. Bruston, La Descente du Christ aux Enfers, Paris, 1897). Here simply = a general term for the dead. Often in sepulchral Inscrr(5) For the division of all beings into three regions Everling compares Ignat. ad Trall., 9, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων καὶ ἐπ γείων καὶ ὑποχθονίων (see his Paulinische Angelologie u. Dämonologie, Gött., 1888, pp. 83–84).
Philippians 2:11. κύριος. See on Philippians 2:6 supr. This is the characteristic confession of the Apostolic Church. It is most significant that κύριος has no article, which shows that it has become virtually one of Christ's proper names. See Simcox, Lang. of N.T., p. 49, and cf. Acts 2:36, "Know assuredly that God made Him Lord as well as Christ, this Jesus whom you crucified" (so Hort); 1 Corinthians 12:3, Romans 10:9, 1 Corinthians 8:6, where "One Lord" is parallel to "One God". Hort (on 1 Peter 1:3) compares our verse with Philippians 2:2-5. The invocation of one Lord is a bond of unity. The term "Lord" has become one of the most lifeless words in the Christian vocabulary. To enter into its meaning and give it practical effect would be to recreate, in great measure, the atmosphere of the Apostolic Age. [See, on the adoration of Jesus Christ in the Apostolic Age, an interesting essay by T. Zahn in Skizzen aus d. Leben d. alten Kirche, Leipz., 1894, pp. 1–38).— εἰς δ. θ. The whole purpose of the working out of salvation is the glory of God the Father. This end is attained when men yield to His operations and acknowledge Christ as Lord. Cf. esp(1). Ephesians 1:9-12.
Philippians 2:12-16. THE CHRISTIAN LIFE TO BE LED IN A SPIRIT OF AWE AND WATCHFULNESS, AS IN THE PRESENCE OF GOD'S WORKING. On Philippians 2:12-13 see two important discussions, Schaeder, Greifswalder Studien, pp. 231–260, and Kühl, SK(2)., 1898, pp. 557–580. Philippians 2:12. ὥστε. With what does it link the following verses? Paul has returned to practical exhortation. So we should naturally expect him to take up the thread which he dropped at Philippians 2:6 on turning to the example of Jesus Christ. At that point he had been urging them to be of one mind. But with what aim? Especially in order that they might present an unbroken front in their conflict for the faith. But that brings us back to Philippians 1:27 ff. And that the connexion of our passage with the earlier paragraph is not arbitrary we may gather from the occurrence of the same idea in both, viz., that of his own presence and absence. Cf. Philippians 1:27 b with Philippians 2:12 b. At the same time there is also a link between Philippians 2:12-13 and the passage immediately preceding. He introduces his admonition with obedience ( ὑπηκούσατε). But Christ's lowliness consisted precisely in His ὑπακοή (Philippians 2:8, ὑπήκοος). Christ has been exalted as the result ( διό, Philippians 2:9) of humble obedience. Corresponding to His exaltation will be their σωτηρία.— ὑπηκούσατε. We believe that this means obedience to God. See on ὥστε supr.— κατεργάζ. Cf. Galatians 4:18.— μετὰ φ. κ. τρ. Cf. Ephesians 6:5, οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου. In both passages the phrase expresses the solemn responsibility to God which is always felt by those conscious of the Divine Presence, whether they are occupied with common tasks or the concerns of their spiritual life. Nihil enim est quod magis ad modestiam et timorem erudire nos debeat quam dum audimus nos sola Dei gratia stare (Calvin). Gunkel (Wirkungen2, etc., p. 70) well contrasts the fear with which the Jew looked upon the Divine Presence with the calm joy which the Christian feels in such an experience.— τὴν ἑαυτ. σωτ. Such a use of ἑαυτῶν for ὑμῶν αὐτῶν is much more common in N.T. than in classical Greek. But cf. Demos., Olynth., i., § 2, εἴπερ σωτηρίας αὑτῶν φροντίζετε. The emphasis is on ἐαυτῶν. Each of them is responsible for his own salvation before God. They must not lean on the Apostle. His absence must make no difference. "For the race is run by one and one and never by two and two" (R. Kipling).— σωτ. This is the end and aim of their faith. See 1 Peter 1:9, τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν.— κατεργ. The best comment on the distinctive force of κατεργ. is 2 Corinthians 7:10, ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν … ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται, where ἐργ. refers to a process in its mediate workings, while κατεργ. looks solely at the final result. So here almost = "make sure of your salvation," "carry it into effect". Cf. 2 Peter 1:10. As Kühl (op. cit., p. 560 ff.) points out, the Apostle does not think here so much of the moral effort, their deliberate conduct as such (so Schaeder). This, as the presupposition of salvation, would be alien to the Pauline point of view. Lowliness and obedience (the ὑπακοὴ πίστεως) are needful, that they may look away from themselves to Jesus Christ, who is the "author and finisher of their faith".
Philippians 2:13. ὁ must certainly be omitted with all the best authorities. "For God is He that works," etc. The emphasis lies on θεός for two reasons. First, in the matter of attaining salvation they have to do not with Paul, but with God. Second, they must enter upon this momentous course not lightly, but "with fear and trembling," for if they miss the goal it means that they have deliberately rejected the purpose of God. This explains the connecting γάρ.— ὁ ἐνεργῶν. It seems always to have the idea of effective working. In N.T. the active is invariably used of God. The middle is always intransitive. The verb has become transitive only in later Greek (cf. Krebs, Rection d. Casus, ii., 21). Many exx. occur in Justin M.— τὸ θέλειν. The first resolution in the direction of salvation takes its origin from God. So also does the ἐνεργεῖν, the carrying of this inward resolve into practical effect, the acting on the assurance that God's promise is genuine. Cf. Ephesians 2:8, τῇ γὰρ χάριτί ἐστε σεσωσμένοι, διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον. To Paul the Divine working and the human self-determination are compatible. But "all efforts to divide the ground between God and man go astray" (Rainy, op. cit., p. 136).— ὑπὲρ τῆς εὐδοκίας. "To carry out His own gracious will." So Thdrt(1). (see also Gennrich, SK(2)., 1898, p. 383, n. 1). His great purpose of mercy is the salvation of men. To realise this He surrounds them with the influences of His gracious Spirit. For the word cf. Ps. Sol. 8:39, ἡμῖν καὶ τοῖς τέκνοις ἡμῶν ἡ εὐδοκία εἰς τὸν αἰῶνα. Conyb.-Hows. and Hfm(3). would join ὑπὲρ τ. εὐδ. with the words following, but this would be unintelligible without αὐτοῦ. Blass boldly reads ὑπὲρ ( οὗ) τ. εὐδοκίας πάντα ποι. (N.T. Gramm., p. 132). Such procedure is arbitrary. Zahn and Wohl(4). (with Pesh. and O.L. versions) connect the words with τὸ ἐνεργ. preceding, and, comparing Romans 7:15-21, make εὐδ. = human inclination to goodness, i.e., practically equiv. to θέλειν. But this is the interpretation of a subtle exegete, which would scarcely appeal to a plain reader. The interpretation given above, connecting ὑπ. τ. εὐδ. with ὁ ἐνεργ., is thoroughly natural and has many parallels in Paul, e.g., Ephesians 1:5; Ephesians 1:9, etc. See esp(5). SH(6). on Romans 10:1. These verses are a rebuke to all egotism and empty boasting (see Philippians 2:3).
Philippians 2:14. γογγ. Many Comm(7). understand γογγ. and διαλογ. as referring to God. This interpretation appears farfetched and unnecessary. The whole discussion preceding has turned on the danger to their faith in being disunited. Is it not natural that when he speaks of "grumblings" and "discussions" he should point to their mutual disagreements? Would not these be the common expressions, e.g., of the variance between Euodia and Syntyche? May they not be connected with the ἑτέρως τι φρονεῖν of chap. Philippians 3:15? There has never been a hint of murmuring against God up till now. Cf. 1 Peter 4:9, Wisdom of Solomon 1:11, φυλάξασθε … γογγυσμὸν ἀνωφελῆ καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης. On γογγ. see esp(8). H. Anz, Dissertationes Halenses, vol. xii., pars 2, pp. 368–369.— διαλογ. Probably = disputes. Common in this sense in later Greek. Cf. Luke 9:46. Originally = thoughts, with the idea of doubt or hesitation gradually implied. See Hatch, Essays in Bibl. Greek, p. 8.
Philippians 2:15. γένησθε. "That ye may become." A high ideal before Paul's mind to be reached by a gradual process.— ἄμεμπτοι. οὐ μικρὰν γὰρ προσάγει κηλῖδα ὁ γογγυσμός (Chr(9)). Perhaps ἄμεμ. refers to the judgment of others, while ἀκέραιοι denotes their intrinsic character (so Lft(10)). Cf. Matthew 10:16, where Christ exhorts the disciples to be ἀκέραιοι ὡς αἱ περιστεραί.— τέκνα θεοῦ. This whole clause is a reminiscence, not a quotation, of Deuteronomy 32:5, ἡμάρτοσαν, οὐκ αὐτῷ τέκνα, μωμητά· γενεὰ σκολιὰ καὶ διεστραμμένη. It is impossible to say whether Paul uses τ. θ. in the strict sense common in N.T., or whether he employs the term more loosely as in Ephesians 5:8.—The best authorities read ἄμωμα, the more usual N.T. word. ἀμωμητά may be due to μωμητά of LXX.— μέσον is certainly to be read instead of ἐν μέσῳ, with all leading authorities. It is one of those adverbial expressions which, in the later language, perhaps under the influence of Semitic usage, took the place of prepositions. Cf. Hatz., Einl, p. 214, where several exx. are quoted from Porphyrogenitus, de Caer.— σκολ. κ. διεστραμ. The latter epithet is precisely = the Scotch expression "thrawn," "having a twist" in the inner nature.— ἐν οἷς. Sense-construction.— φαίν. Commentators differ as to whether φ. means here "appear" or "shine". Surely the appearing of a φωστήρ, a luminary, must be, at the same time, a shining. Both interpretations really converge in this context. [Calv. takes φαίν. as imperative, and compares Isaiah 60:2. This is by no means unlikely.] Probably κόσμος (= the whole universe of things) goes closely with φωστῆρες, emphasising the contrast, while nothing is said as to their influence on others. Christ Himself is τὸ φῶς τοῦ κόσμου (John 8:12). His followers are φωστῆρες ἐν κόσμῳ. For κόσμος see Evans' excellent note on 1 Corinthians 2:12.
Philippians 2:16. λ. ζωῆς. For the connexion between this expression and φωστῆρες see John 1:4, ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. When Paul speaks of "life" as belonging to the Christian he means not merely the new power of holy living imparted to him, but the real presence of a truly Divine life which, although largely concealed for the present by the fleshly nature, is the pledge and actual beginning of life eternal. This is, in the Apostle's view, the supreme goal of the Christian calling. The Christian gospel, therefore, is a λόγος ζωῆς.— ἐπέχοντες. Its common meaning (as in Homer, etc.) is "holding forth". But the Apostle is not thinking of the influence exercised by his readers upon others. It is their own steadfastness in the faith that is before his mind in this passage. That tells against the interpretation of Field (Otium Norvicense, iii., pp. 118–119, following Pesh. with Michaelis, Wetstein, etc.), who translates, "being in the stead of life" (to it, sc., the world), "holding the analogy of life". No doubt there are good exx. of the phrase in later Greek, but we are safe in saying that the ordinary N.T. reader would not understand λόγ. ζ. in this sense. Chr and Thphl. take it as = "having in them" (a strengthened ἔχειν). Theodore of Mopsuestia has "holding fast," which is also the gloss of Hesychius on the word ( κρατοῦντες). There is practically no difference between the two last explanations. Either suits the context well. It was quite customary in late Greek to use intensified forms like ἐπέχειν as stronger equivalents for the simpler words.— εἰς καύχ. "For a ground of boasting." Cf. Zephaniah 3:20, δώσω ὑμᾶς ὀνομαστοὺς καὶ εἰς καύχημα.— ἡμέρα χ. A combination only found in this Epistle. As the Apostle advanced in years the final result of his labours would have increasing prominence in his thoughts.— ὅτι. Does this introduce the ground of his boasting, or is it used in an "anticipative" sense = because? The latter seems necessary, as the reason of his boasting has already been given, their blamelessness and steadfastness.— ἔδραμον … ἐκοπίασα. These aorists look back from the day of Christ over the whole course of Paul's life and work. It is now finished, and it has not failed. We must translate by English perfects, "I have not run," etc. Lft(1). thinks that ἐκοπ. is a metaphor from "training" in athletic contests. See his important note on Ignat. ad Polyc., vi., συγκοπιᾶτε ἀλλήλοις, συναθλεῖτε, συντρέχετε. But its occurrence in Isaiah 49:4 ( κενῶς ἐκοπίασα, εἰς μάταιον καὶ εἰς οὐδὲν ἔδωκα τὴν ἰσχύν μου) shows that it may be taken without any metaphorical significance.
Philippians 2:17. "Nay, although I should even be offered (lit. 'poured out as a libation') upon the sacrifice and sacred service," etc. εἰ καί leaves abundant room for the possibility, as distinct from καὶ εἰ, which barely allows the supposition. See esp(2). Hermann on Viger, no. 307. The metaphor of this verse has given rise to much discussion. It is admitted that σπένδ. = to be poured out as a drink offering. Cf. 2 Timothy 4:6, ἐγὼ γὰρ ἤδη σπένδομαι. But what is the meaning of ἐπί? Is it "upon," "over," or "in addition to," "concurrently with"? Ell(3). and others, holding that the Apostle refers to Jewish sacrificial usages in which, it is said, the drink-offering was poured, not over the sacrifice but round the altar, decide for the latter sense. Paul's life would be a sacrifice additional to that of their faith. But, in writing to the Philippians, it is far more likely that he should illustrate from heathen ritual in which the libation took so prominent a place. In that case we have an apt parallel in Hom., Il., xi., 775, σπένδων αἴθοπα οἶνον ἐπ' αἰθομένοις ἱεροῖσι, where ἐπί can scarcely mean anything but "upon". After all, the decision between the two does not affect the sense. The offering of Paul in either case, instead of being a cause of sadness and despair, is really the climax of their sacrifice, the libation which crowns it. Zahn (op. cit., p. 296–297), followed by Hpt(4)., joins ἐπί with χαίρω in the sense of "I rejoice on account of the sacrifice," etc. This is certainly attractive, but seems too bold in view of the order of the words.— τῇ θυσίᾳ κ. λειτ. τ. πίστ. Here, again, unnecessary difficulties have been raised over the question whether Paul or the Philippians are to be regarded as offering the sacrifice. There is no evidence that the Apostle wishes to strain the metaphor to the breaking point. He has been urging them to preserve their Christian faith pure and unfaltering. That will be a joy to him in the day of Christ. But now another thought crosses his mind. What if in his Christian labours he should fall a victim? The idea gives a sacrificial cast to his thinking, and he regards their faith (i.e., virtually, their Christian profession and life), on the one hand, as a θυσία, an offering presented to God (cf. Romans 12:1), and, on the other, as a λειτουργία, a sacred service, the presenting of that offering. (For the ritual use of λειτ. in Egyptian Papyri see Dsm(5)., BS(6)., pp. 137–138). "Even although I should fall a victim to my labours in the cause of Christ, I rejoice because your faith is an accomplished fact. I rejoice on my own account ( χαίρω) because I have been the instrument of your salvation. I also share in the joy ( συγχαίρω) which you experience in the new life you have received." This paraphrase, perhaps, expresses the real force of the words in their close connexion with the context. We can see no ground for translating συγχαίρω (with Lft(7). and others) as "congratulate," a translation which surely misses the point of the language. Cf. 1 Corinthians 12:26.
Verse 17-18
Philippians 2:17-18. MUTUAL REJOICING IN CHRISTIAN SERVICE.
Philippians 2:18. τὸ δ' αὐτό. Adverbial use = ὡσαύτως. Cf. Matthew 27:44.— συγχαίρ. This is, of course, a different joy from that which he shares with them. It is their joy in his obtaining the martyr's crown.
Philippians 2:19. Clemen (Einheitlichkeit d. paulin. Briefe, p. 138) seeks to prove that Philippians 2:19-24 do not belong to this context. This is to forget the flexibility and rapid transitions natural to a friendly letter. The last paragraph, in spite of its joyful tone, ended with a note of anxious foreboding for the Philippians. He will dispel the dark shadow.— ἐν κ. ἰης. Cf. Philippians 2:24 infr., and the repeated occurrence of this and cognate phrases all through Paul's Epistles. See the note on chap. Philippians 1:1 supr. His intention depends on the will and power of Christ, just as its performance will be regulated with a view to His glory— πέμψαι. We should expect future infinitive, but the aorist is often used instead "after verbs of hoping and promising in which wish or will intrudes" (Gildersleeve on Justin M., Apol., i., 12, 23).— κἀγώ. He takes for granted that the visit of Timothy will cheer the Philippians. It will cheer him also to know how they do.— εὐψυχῶ. Common in sepulchral Inscrr(8). in the form εὐψύχει, "farewell!" There are a few exx. elsewhere, e.g., Joseph., Ant., xi., 6, 9, of Ahasuerus, καὶ τὴν ἐσθῆρ' εὐψυχεῖν καὶ τὰ κρείττω προσδοκᾷν παρεθάρρυνεν.— γνους has probably a slightly ingressive force, "when I come to know".
Philippians 2:19-24. HIS PURPOSE TO SEND TO THEM TIMOTHY, A GENUINE FRIEND OF THEIR COMMUNITY.
Philippians 2:20. ἰσόψυχον. "Compounds with ἰσο- usually mean not merely 'like,' but 'as good as,' or 'no better than' " (Jebb on Soph., O.T., 478). To whom does it refer? De W., Myr(9), Vinc. and others refer it to Paul. But surely it can only apply to Timothy. At least the relative sentence seems to necessitate this interpretation. "I have no one like-minded, I mean having that kind of mind ( ὅστις) which will, etc.… but ye know his approvedness." Besides, if he were thinking of himself, must he not have added ἄλλον to οὐδένα?— γνησίως, "genuinely". There is no apparent necessity to take it (with Lft(10) and Vinc.) as = "by an instinct derived from his spiritual parentage". γν. is used frequently in secular writers = true, genuine. Cf. Phocyl., 2, γνήσιος φίλος; Pind., Olymp., ii., 21, γνησίαις ἐπ' ἀρεταῖς. Cf. chap. Philippians 4:3.— μεριμνήσει = "give one's thoughts to a matter". Cf. 1 Corinthians 7:33, and see a good note in Jebb on Soph., O.T., 1124.
Philippians 2:21. οἱ πάντες … ζητ. This verse has roused surprise. Where were all Paul's faithful brethren in the Lord? Has he no one but Timothy to fall back upon? It must be borne in mind that we have to do with a simple letter, not a treatise, or history of Paul's work. The Apostle speaks in an outburst of strong feeling, for he is a man of quick impulses. He does not for a moment mean that he has no genuine Christian brethren in his company. But he had found, in all probability, that when he proposed to some of his companions, good Christian men, that they should visit far-distant Philippi, they all shrank, making various excuses. Timothy alone is willing, the one man he can least afford to spare. It is hard to part with him at such a critical time. No wonder that he should feel hurt by this want of inclination on the part of the other brethren to undertake an important Christian duty. No wonder that he should speak with severity of a disposition so completely opposed to his own. Cf. 1 Corinthians 10:33, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν. See esp(11) Calvin's excellent note ad loc.— χ. ἰ. The authorities are almost equally balanced as to the readings. See on chap. Philippians 1:1 supr.
Philippians 2:22. δοκιμήν. "Approvedness." That character which emerges as the result of testing. Cf. James 1:12.— ὡς πατ. τέκ. κ. τ. λ. A mixed construction, the result of refined feeling. Paul first thinks of Timothy as his son in the Gospel, serving him with a son's devotion. But before the sentence is finished, his lowliness reminds him that they are both alike servants of a common Lord, equal in His sight.— εἰς seems here practically equiv. to ἐν, as so frequently in later Greek. The fact is one of real importance for exegesis. (See Hatz., Einl, p. 210; Schmid, Atticismus, i., p. 91; Krumbacher, Kuhn's Zeitschr., 27, pp. 543–544). One can hardly discover here the idea of purpose.
Philippians 2:23. μέν. He emphasises the coming of Timothy as distinct from his own.— ὡς ἄν. Cf. Romans 15:24, 1 Corinthians 11:34. "As soon as I shall have thoroughly ascertained my position." This temporal use of ὡς ἄν seems foreign to classical prose. It almost means "according as I shall". ἄν marks the uncertainty which surrounds the whole prospect. (See Moulton's Ed. of Winer's Grammar, p. 387; Viteau, Le Verbe, p. 126.)— ἀπίδω. On the form see the crit. note supr. ἀπό emphasises his turning away his attention from other things and concentrating it upon his own situation, i.e., gaining a definite knowledge of how his affairs stand. Mynster (Kleine Theolog. Schriften, p. 173) points out that this verse proves that the Epistle could not have been written at Cæsarea.— ἐξαυτῆς. Chiefly in Acts in N.T. = Latin ilico. A Hellenistic word. See Phrynichus (ed. Lobeck), 47.
Philippians 2:24. ἐν κυρίῳ. See on Philippians 2:19. Every mood of Paul's inner life he desires to regulate by the mind and will of Christ.— ὅτι. "When an action is to be produced, πείθειν takes the infinitive, when belief, ὅτι (of objective knowledge) sometimes infinitive" (Gildersl. on Justin M., Apol., i., 8, 8).
Philippians 2:25. This verse opens a passage which Clemen (op. cit., pp. 138–141) assigns to the second of the two letters into which he proposes to divide the Epistle. See our Introduction. The Apostle, as a matter of fact, passes most naturally from the two visits which he half promises to the return of Epaphroditus, which is an immediate certainty.— ἡγησ. Epistolary aorist. He writes from the point of view of those who receive the letter.— ἐπαφ. Only mentioned in this Epistle, unless we are to suppose him to be the same person as ἐπαφρᾶς of Colossians 1:7, Philm. 23. Such contractions of names were quite common, e.g., ζηνᾶς = ζηνόδωρος, ΄ενέστας = ΄ενέστρατος (see W-Sch(1)., pp. 142–143). But this hypothesis ill accords with the description in Colossians 4:12, ἐπ. ὁ ἐξ ὑμῶν, to say nothing of the fact that, on our view of the dating of the Imprisonment-Epistles, Epaphras would by this time have left Rome.— ἀδ. κ. συνεργ. κ. συστρ. Aptly Anselm: Frater in fide, cooperator in praedicatione, commilito in adversis. There is no need to suppose (with Gw(2).) that συνεργ. implies that Epaphroditus was in the ministry, or (with Ws(3).) that συστρ. points to Paul's conflict at Philippi. Both terms suit his circumstances at Rome.— ὑμῶν δὲ ἀπ. κ. λειτ. τ. χρ. μ. ἀπόστολος is always used of some one entrusted with a mission; it is a word of dignified tone. Moule (PS., p. 133) thinks we have here "a gentle pleasantry," their gift being a sort of Gospel to him. But its ordinary Greek use as = "delegate" makes this unnecessary.— λειτουργόν. "Minister." Evidently the technical, ritual use of this word and its cognates which prevailed in the postclassical age and is found in LXX (of priests and esp(4). Levites) and Egyptian Papyri (see H. Anz, Dissertationes Philol. Halenses, xii., 2, pp. 346–347; Dsm(5)., BS(6)., p. 137 ff.) suggests the idea of their gift as being a sacrifice, an oblation to God. In chap. Philippians 4:18 he calls it expressly a θυσία. See an interesting discussion of Paul's use of pagan terms in Expository Times, x., Nos. 1–5, by Prof. W. M. Ramsay.
Philippians 2:25-30. NEWS OF EPAPHRODITUS: A CORDIAL WELCOME FOR HIM AT PHILIPPI BESPOKEN.
Philippians 2:26. ἐπειδή. Only three times elsewhere in Paul. The difference between it and ἐπεί is tersely stated by Ell(7). (ad loc.), who notes that it "involves the quasi-temporal reference which is supplied by δή, and thus expresses a thing that at once ensues (temporarily or causally) on the occurrence or realisation of another".— ἐπιπ. ἦν. A common N.T. construction. Perhaps the use of the imperfect may be due to Aramaic influence (see Schmid, Atticismus, iii., p. 113 ff.). In classical Greek it is fairly frequent with the perfect and pluperfect. See Kühner, Ausführl. Gramm., ii., p. 35, n. 3— πάντας. The Apostle wishes to disarm all prejudices against Epaphr.— ἀδημονῶν. "In sore anguish." In its two other occurrences in N.T. it describes the agony in Gethsemane. While not found in LXX (but several exx. in Symmachus) it occurs a few times in later Greek. The derivations usually given are doubtful.— ἠκούσατε. Probably we must suppose that the Philippians, on hearing that Epaphrod. was ill, had written a letter to which this is the answer.— ἠσθένησε. We might translate, "had fallen sick," an ingressive aorist. But with the same tense in Philippians 2:27, perhaps it is better to look upon the aorist as summing up the whole experience of Epaphrod. as a single fact, and viewing it in this light. This is a common Greek usage (see Burton, MT(8)., p. 20).
Philippians 2:27. καὶ γὰρ κ. τ. λ. "For truly he was sick," etc., καὶ intensifying the force of ἠσθέν.— θαν. The more common construction of παραπλ., backed by a preponderating weight of authority, favours the dative. The endings - ου and - ω were frequently interchanged in the MSS. (see Ws(9). TK(10)., p. 18).— λύπην ἐπὶ λύπην. The reading λύπῃ is merely a simplifying of the construction. The accusative must be read. The usage is practically = ἐπί with dative. It denotes the heaping up of one thing upon another with the notion of addition predominant. Cf. Matthew 24:2, οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθον; Isaiah 28:10, θλίψιν ἐπὶ θλίψιν προσδέχου; Ps. Song of Solomon 3:7, οὐκ αὐλίζεται ἐν οἴκῳ δικαίου ἁμαρτία ἐφ' ἁμαρτίαν. See Buttm., Gram., p. 338.— σχῶ. Equiv. to our "get". This is the force of the aorist.
Philippians 2:28. σπουδ. The more regular form is the inferior reading σπουδαιότερον, which is due to some copyist. But that in - ως is also found in classical Greek. See W-Sch(11)., p. 98. It is quite possible that we have here, as frequently in later popular Greek, a comparative with superlative force (see Blass, Gramm., p. 33). "I sent him with all haste" (including the notion of anxiety and concern which belongs to σπουδαῖος).— ἔπεμ. Epistolary aorist.— ἀλυπότ. Their joy means the lifting of a burden from his heart. He sympathised with Epaphroditus' yearning for home. He sympathised with the Philippians' anxiety for their brother. Chr(12). aptly quotes Paul's own words in 2 Corinthians 11:29, τίς ἀσθενεῖ καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται καὶ οὐκ ἐγὼ πυροῦμαι.
Philippians 2:29. Behind these words must lie some unknown circumstances which affected the feelings of the Philippians towards Epaphrod. It is not sufficient to suppose (with Ws(13).) that they would be disappointed because he had not stayed long enough at Rome. The πάσης χαρᾶς and ἐντίμους surely point to some alienation on which we have no light.
Philippians 2:30. τὸ ἔργον κ. τ. λ. The true reading is very difficult to determine with such a conflict of authorities. We are inclined to believe that τὸ ἔργ. stood alone as in C. This is certainly the hardest reading of all to account for. At a very early date additions like χριστοῦ, κυρίου, etc., would be sure to be made.— μέχρι. A somewhat rare use of μ. Cf. Revelation 12:11, οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου, and chap. Philippians 2:8.— παραβολευσ. Here, with the great majority of the best authorities, we must read παραβολευσάμενος. It is a ἁπ. λεγ., probably formed from παράβολος, rash, reckless. Cf. the legal term παράβολον (later, παραβόλιον), the stake which has to be deposited by an appellant, and is forfeited if the action be lost. "Having hazarded his life." Cf. the exact parallel in Diod., 3, 36, 4, παραβαλέσθαι ταῖς ψυχαῖς. What risk did he run? Hfm(14). suggests that his illness was produced by his arrival in Rome during the hot season of the year. Chr(15). thinks of danger at the hands of Nero. Wohl(16). supposes that his illness was the result of his severe missionary labours in Rome. May it be that the Apostle was now confined in a far more unwholesome bondage than before (one of the noisome State-prisons? See Introduction), and that the assiduous services of Epaphrod. to him there, brought on this severe illness? We believe that this interpretation is justified by the next words τὸ ὑμ. ὑστέρ.… λειτ. In what was their service towards the Apostle lacking? Evidently in nothing save their own personal presence and personal care of him. This would be the more urgently needed if Paul's outward surroundings had become less favourable. For the phrase ἀναπλ. τὸ ὑστ., Cf. 1 Corinthians 16:17, τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν; 2 Corinthians 11:9.
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Philippians 2:4". The Expositor's Greek Testament. http://odl.studylight.org/commentaries/egt/philippians-2.html. 1897-1910.


ANDY'S ANSWER: Yes, before you start getting periods, your breasts will start growing and you will get public hair and hair under your arms.
Also, you may see a white mucus discharge in your underwear in the months before your period starts.
None of these things can tell you exactly when your period will begin, but they will help you be prepared for when its getting close.


The lazy, hazy, crazy days of summer between camps and family vacations possess a certain charm, but the lack of structure can quickly become monotonous. If you want to add fun structure to your summer without having to do all the planning legwork yourself, consider utilizing the City Streets & Country Roads Artisan Trail, a newly-established network of local artisans, agri-artisans, art galleries, restaurants, lodging facilities, cultural sites, festivals, and museums—it encompasses Lynchburg as well as Amherst, Appomattox, and Campbell counties.
for the Artisan Center of Virginia.
Although the specific path and activities you choose are up to you, the Trail's Management Team has created suggested itineraries to assist in planning your excursions (see pages 30-31).
Among the individuals and businesses already registered on the Trail is Gail Speidell Pottery in Amherst. "I was so glad to hear they had created a Trail our area," she says.
She believes that the Trail will be successful for herself and other artists because many people are just as interested in artists' processes as they are in their products. "I think people like to visit artisan studios to see where and how the art gets made," she says.
The Art Box staff also relishes the opportunity to connect with like-minded individuals and entities. "Being on the Trail is an opportunity to associate with folks—in our own community and beyond—who make, appreciate, and value the same things we do," Novak says.
The City Streets & Country Roads Artisan Trail began its journey in the fall of 2016. Lynchburg's Office of Economic Development & Tourism (LOEDT) (formerly The Lynchburg Regional Convention & Visitors Bureau) contacted the Artisan Center of Virginia to inquire about setting up a Trail for Lynchburg, and the ACV suggested including the surrounding counties. City officials then identified participants to form a Management Team made up of regional leaders to identify and recruit artists.
Since the team's first meeting on March 9, 2017, the Artisan Trail has garnered over 50 participants, and that number continues to grow steadily. Although interested parties needed to have signed up by June 30 to be included in the first production of the Trail's printed brochure, enrollment will be ongoing for the life of the Trail. Interested individuals and organizations are encouraged to visit artisantrailnetwork.org to learn more about eligibility and enrollment.
Visit the City Streets and Country Roads tab at artisantrailnetwork.org to learn more. Two sample travel itineraries are on the following pages.
The evening before your excursion (6 – 8 p.m.): If you want your one-day excursion to be a full day of fun, consider spending the previous night at the Florence Elston Inn in Amherst. Located at the entrance of Sweet Briar College in the foothills of the Blue Ridge Mountains and boasting 38 beautiful, spacious rooms, this is the perfect launching place for a day trip.
Mid-morning (8 – 10 a.m.): After a complimentary Continental breakfast at the Inn, attend your prescheduled* appointment at Gail Speidell Pottery. Gail loves to share her passion for pottery, which is inspired by her own life experiences, with others.
Late morning (10 a.m. – 12 p.m.): Head to Lynchburg to visit the Lynchburg Museum atop Monument Terrace. The museum offers an in-depth look at the people and events that shaped the Central Virginia region.
Early afternoon (12 – 2 p.m.): Travel to Appomattox to eat lunch at The Babcock House, which boasts seasonal menus and Southern favorites made with the freshest ingredients.
Late afternoon (2 – 4 p.m.): While still in Appomattox, venture over to Cub Creek Studio, where studio founder and ceramics artist John Jessiman, along with other artists-in-residence, hone their skills and exhibit their work.
Early evening (4 – 6 p.m.): To conclude your journey, head to Brookneal to visit Patrick Henry's Red Hill, the beautiful and vast last home and burial place of one of America's founding fathers and Virginia's first post-colonial Governor.
Early evening: Start your weekend excursion in downtown Lynchburg by checking in to the Craddock Terry Hotel, which boasts spacious rooms, an adorable canine greeter (Penny Loafer), and charming nods to the building's former use as a shoe factory.
Evening: Unwind with an authentic Irish meal and a refreshing brew at Kegney Brothers Irish Pub. Look out at the James River and enjoy live music in this modern revival of the original Kegney Brothers, which was established in the 1800s.
Early morning: Enjoy your complimentary breakfast (delivered in a vintage shoe box, of course) at the Craddock Terry Hotel.
Mid-morning: Head to Kelly Mattox Fine Art Studio for your prescheduled appointment. Kelly loves working with bright colors, and her work reflects her personality with its boldness, energy, and sense of excitement.
Late morning: The time for your next prescheduled appointment with mixed media artist Jill Jensen has arrived. Jill works with paint, original prints, and stitching to create one-of-a-kind pieces, and she also welcomes commissions.
Early afternoon: For lunch, drive back downtown to the Lynchburg Community Market. Choose from several amazing food vendors and browse the wares of art vendors as you wait.
Late afternoon: Take your lunch with you to the Old City Cemetery Museums & Arboretum and set up a picnic under one of the shade trees. Then walk around and take in the grandeur of the most visited attractions in Lynchburg.
Early evening: Head to the Maier Museum of Art on the campus of Randolph College. The Maier offers an incredible collection of American art and includes works by such artists as John Sloan, Georgia O'Keeffe, Robert Rauschenberg, and Jacob Lawrence.
Evening: Enjoy dinner at one of Lynchburg's many fine dining establishments (see lynchburgvirginia.org/restaurants/fine-dining/ for some top-notch options) before heading back to the Craddock Terry Hotel.
Early morning: Depart Lynchburg and head to Appomattox County to visit the American Civil War Museum, which boasts a comprehensive collection of artifacts and documents that detail events before, during, and after the Civil War.
Mid-morning: Head to Kat's Pottery, where your prescheduled appointment will allow you to meet and admire the incredible handmade pottery of Kat Ferguson. Kat's work is inspired by nature and can also be found at Baines Books & Coffee on Main Street in Appomattox.
Late morning: Your last stop is DeVault Vineyards, which is situated on 32 beautiful rolling acres in Concord. Visit the tasting room, request a tour, or time your visit with one of their many special events. The vineyard also boasts an Olympic-size indoor pool, basketball court, and children's play area.
*Before visiting an artist in their studio, set up an appointment in advance.


02.01.2014 at 16:12:13 And really feel that you get from rolling your foot and (two) avoid pressing down.
02.01.2014 at 20:32:14 Rarely complain of painful shoes for plantar fasciitis is a expense-effective and that.
02.01.2014 at 20:28:18 The foot and ankle joints with emphasis on the subtalar.


One of Oakland's finest, The California Honeydrops took over The New Parish last Thursday and were greeted by an enthusiastic hometown crowd for the first of two sold-out nights. In fact, this was the first time I have seen a line wrapped around the block to see a band at the East Bay venue.
The California Honeydrops are touring in support of their latest release A River's Invitation, an album that is well worth a listen … or 10. Next time they come back to the Bay Area, be sure to buy your ticket early for an amazing evening of music.
Hailing from Brooklyn by way of Hawaii, experimental soul artist Deva Mahal, the daughter of longtime blues musician Taj Mahal (born Henry Saint Clair Fredericks), opened the show.


The GoPro HERO5 Session was announced at the same time as the HERO5 Black, and is intended as an entry-level action camera - or some people may want to consider it as a second camera for the more advanced HERO5 Black. Waterproof to 10 metres (33ft) without a housing, the GoPro HERO5 Session has been designed with adventure type activities in mind. The Session can take 10 megapixel still photos, and videos up to a resolution of 4K. It has inbuilt Wi-Fi and bluetooth for connecting to your phone, and accepts Micro SD cards. The GoPro HERO5 Session costs £249 / $299.
The GoPro HERO5 Session is a perfect cube shape. It's extremely small - and while you could fit it in a pocket, it's not flat so there would be a noticeable bulge.
Only two buttons can be found on the HERO5 Session. There's the main shutter button on the top of the camera, and a smaller button on the back of the camera.
The quickest and easiest way to use the camera is simply to press the shutter button. If you do that, then the camera will start recording in the last setting you'd been using. Once you're finished recording, you press the button again and it will stop recording and switch off the camera automatically - great for saving battery life.
Also on the top of the GoPro HERO5 Session is a small screen which you can use to see the settings you are changing. There's no main screen to display your image, so composition and so on is down to guesswork.
If you want to change settings before you start recording, switch the camera on by holding down the second button which is on the back of the camera. Press it again and you can scroll through the different menu options.
The first thing you'll come to is "Enter Photo Mode". This will change you from taking videos to taking still photos. If you want to do that, press the shutter button at the top. After that you will be able to change various settings by again pressing the menu button, then the shutter button again. It sounds quite complicated - and it is a little fiddly, but once you get used to how it works, it starts to become a little more second nature.
When shooting Photos you can either shoot in Wide or Linear, the latter giving you a more "natural" feel and correcting for the distortion that would otherwise occur with the wide angle lens. You can also shoot in bursts of photos, or switch on "night photo". Switching on night photo basically gives you a longer exposure time, making it ideal for shooting in low light conditions - however you will need to stabilise the camera somehow.
If you want to go back to shooting video, press the menu button, then keep pressing until you get to "camera settings", press the shutter button and again to select the camera icon, changing it from photo to video. Again, it sounds more complicated than it actually is.
Shooting in video gives you a range of frame rates and resolutions. It can shoot at 4K, 2.7K, 1440p, 1080p, 960p and 720p. If you select 4K, you will only have one frame rate to choose from, but lower resolutions give you more options.
There are other options that you can choose by moving through the main menu. You can switch off the camera in this way, you can also switch video stabilisation on (not available if you're shooting in 4K), and you can access connection settings in order to connect the camera to your phone.
If you connect to your phone, you can use the phone to compose your image accurately as it will show you what the camera is seeing. The app is easy to use, and it's free to download. Connecting, as you might expect, involves a series of menu button and shutter button combinations, but the app itself will tell you what to do to make it easy.
Through the app you can also subscribe to GoPro Plus, which means you'll be able to automatically upload images and video to the cloud as long as the camera is plugged in and connected to your phone. It's a great way to make sure you never lose your footage - but you have to pay for it.
The GoPro HERO5 Session is waterproof without any need for a housing. You must make sure that the door which hides the memory card and charging socket is firmly closed. It's pretty difficult to accidentally open it, which is good news for when you are using it underwater that you don't need to worry about water getting into it.
Unlike the Go Pro HERO5 Black, the battery of the HERO5 Session can't be removed, so that means you'll need to charge it before you can use it, rather than just swapping out batteries. It pays therefore to switch it off between recordings. You can charge with a portable battery charger (not sold with the camera), which is a good idea if you think you'll be taking a lot of shots / videos.
The camera accepts Micro SD cards, with a slot just next to the charging port. When you're done pushing the card or cable in, just push the door closed and wait for the click noise.
One of the fun new features of the GoPro HERO5 Session, which it shares in common with the more advanced HERO5 Black is that it can be controlled by voice. You need to switch this on first via the main menu, but once you do you can use your voice for a number of functions. You need to say "Go Pro" and then a command - a list of which can be found in the camera's manual, including "Go Pro Start Recording" or even "That was sick" to insert a highlight tag while recording which should make it easier when editing your videos. When you activate it via voice, then you'll see a red light appear so you know that it has worked. In practice, if the atmosphere is quite noisy, the voice activation may not work as well as in quieter environments, but it's great (when it works) for situations when touching the camera to start recording may not be practical.
The GoPro HERO5 Session comes with a mount in the box, which allows you to attach the GoPro to a range of accessories. Lots of them are available, including a chest mount, a head mount, a jaw grip and the handler, which floats in water and is useful in case you drop the camera.


As you bust out the lemonade, fire up the grill, enjoy your fair share of potato salad, and gather with family and friends...remember...all of those who sacrificed to give us this awesome country and this beautiful world.
Be grateful today for the liberty we share and for those who fight and give their lives for us.
I will come back tomorrow and let you know who I have to thank for my updated bloggy terrificness...ps it's not me!
It does look good! Love it!
And you are right...so important to remember!!!
Your blog is looking so, so great, Larissa! You are doing some really awesome stuff on here and I just wanted to let you know I love checking in to see what you are up to! Happy Memorial Day!


Google has released the new Feedburner with Google Account access and easy migration (redirect) for Blogger. I just added my feed. I wanted to go with Feedburner earlier to get statistics, which Blogger itself never offered, but since it before required me to change the feed URL I wanted to keep my current subscribers at the current URL. Now you can enter a URL for the feed to be redirected to in Blogger. You will find it under 'Site feed' in your Blogger settings. Enter the URL Feedburner gives you after signing up your blogger feed.
Written on 29 October 2008.


The summer's sabbatical has refreshed and delighted me. The school year is underway. My quiet time is shorter now.
Typically I struggle with resenting the reduced margin in my days as I step back into commuting and teaching Monday through Friday after the summer. I cherish that restful season. I take advantage of the each morning's leisure to 'noodle' around in my Bible, to linger in prayer, to investigate Hebrew and Greek word meanings via the Blue Letter Bible app on my phone or laptop.
And already toward the end of July as I anticipated the reality of HAVING to budget my time again, it occurred to me that I was looking at my upcoming transition all wrong.
God gives me the 9+ weeks of summer time out of school for intense study. Then he sends me from my home-based classroom back to my workplace for another residency in servanthood. The internship goes from mid-August through the first week of June. But there are classroom periods scheduled each Saturday morning and for an occasional week or so throughout my annual residency. These are called 'national holidays' and 'spring break'.
Okay, dear teacher, what do you have planned for me this day? What practical exercises have you, in your wisdom chosen and laid out? What summer study lessons do you intend for me actually to apply this fall among my students, colleagues and family?
I think I can trust him to be a perfect tutor. After all, the Greek word that sometimes gets translated as 'discipline' -paideuó, means to educate or train. Discipline is just part of the formation process.
PS: If you're curious to know why I wrote "Stage # 25" in my blog post title….It's because this is my 25th year teaching French!
Congratulations on attaining that milestone! Do you remember your first day teaching French??
I remember student teaching – the first time. I had prepped for a 50 minute French 2 class and was 'done' in 20 minutes! Had shot my wad and didn't know how to extend, develop, interact or practice with the students!
Well, I need to keep this in FRONT of my face! I am so humbled by your attitude and spirit. A lesson for me for sure! Love you….how were the first days?
Thanks for reading! All went according to God's plan. And He does all things well!
PS….FINALLY listened to the Piper CD you sent home with us! Wrote down all 7 of his points…excellent! And, equally humbling as your post. I really need an attitude adjustment!
Also, we want you to know that our internet is so slow that we are having trouble getting the radio program, but we hope that will soon change. We've had ongoing issues with the overgrowth of trees and vines that our COOP needs to cut so we can have access to upgrade our internet. We are hopeful that it will be accomplished sometime in Sept. Please pray for their meeting on Sept. 3!


We have found 3 listings, based on your search for Eating and Drinking Venues in Perthshire, Scotland.
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This was perhaps one of the best digital marketing execution presented at the Adtech Tokyo yesterday; an embedded website within a blog. A truly world class and heart warming done by Hakuhodo Japan for Sony. There is little need to be said, check it out yourself by click here. My apology as i was having difficulty embedding it on my blog.


When players are facing stiff competition on the gridiron, this Voit® Enduro Rubber Football helps quarterbacks deliver precise passes and lets wide receivers make impressive catches. Athletes can throw and receive this football consistently, as the pebble-grained rubber panels and composite stitched laces give an authentic feel for clutch game-time performance. The butyl bladder maintains its shape through repeated tackles and fumbles, so you can spend less time on equipment maintenance and more time coaching.


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It has 2  elements; one containing html for a contract document, and one containing html for a receipt. This is so that they can be printed individually.
The trouble is, with the  elements present, my script elements are being removed.
If I remove the  elements, the

redpajama_set_name: RedPajamaStackExchange


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The Death of 49-Year-Old Christian Daghio Should Give Us Pause
By Michael Rosenthal
Published On Sat Nov 10, 2018, 02:00 AM EST
The death of any fighter in the ring is always heartbreaking. When that fighter is 49, it's particularly disturbing.
Christian Daghio of Italy died this past Friday, a week after he suffered brain damage in a brutal knockout loss to Don Parueang and was placed in a medically induced coma in Thailand. The image of him lying motionless on his back after the fight was stopped, his head cupped by the referee, is haunting.
His brother was quoted in the Italian media as saying, "Christian died as he wanted to die, that is in the ring. He dreamed of fighting until he was 80 years old."
I've always supported the right of anyone to box as long as they can pass rigorous testing to determine whether they are fit to exchange punches with another man or woman. That has included some fighters who were well into their 40s before they retired. Bernard Hopkins, George Foreman and Evander Holyfield are the first ones to come to mind.
And my philosophy hasn't changed after Daghio's tragic death in Bangkok. We all have a right – or should have a right – to make a living and pursue our passions.
Foreman, 48 in his final fight, wasn't the athlete he was 20 years earlier but he was good enough to knock out Michael Moorer when he was 45 to win the heavyweight championship in 1994. Big George would 've been denied his destiny had he not been licensed to box.
Hopkins was 49 when he unified two major light heavyweight titles in 2014, narrowly outpointing Beibut Shumenov.
That said, this latest tragedy gave me pause. I was instinctively uncomfortable with the idea that a 49-year-old man not named Hopkins was allowed to fight a man 13 years his junior, although Daghio was once a decorated Muay Thai champion and Parueang obviously is no more than a journeyman.
Daghio dreamed of fighting until 80. Of course, that would be suicide. And boxing shouldn't be used as tool to end one's life even if that's precisely the way someone would like to go out.
So where should the age line be drawn? Should a fit 60-year-old be allowed to take part in a professional boxing match? A 55-year-old? I don't know the answer to that question or whether there is an answer. A reasonable response would be, "It depends on the person."
The Nevada State Athletic Commission, one of the leading regulatory bodies in the world, takes precautions – including both medical and performance tests – beyond the norm when it evaluates the fitness of fighters when they hit the age of 38, among other non-age-related risk factors.
That gives me some comfort but I still feel uneasy about allowing those approaching or exceeding 50 to fight.
I was among those around the world who marveled at Hopkins' fitness and ability a half century into his life, which is why he was affectionately labeled a "freak." He could still beat all but a few 175-pounders today at 53.
However, I had questions even about Hopkins in the end. I was in house when he was sent through the ropes by 27-year-old slugger Joe Smith Jr. in December 2016 at the Forum in Inglewood, California, reportedly hitting his head on the concrete floor in the process.
Hopkins walked away and we'll never know what role his age played in the outcome. However, I'll always have an uneasy feeling when I think about that fight. He could've been seriously injured – or worse – as a result of the blow to his head. Can you imagine the outcry had a 51-year-old legend been killed in such a manner? It might've been the darkest day in the history of the sport.
The point is this: In retrospect, one could reasonably wonder whether allowing Hopkins to tangle with a young fighter of Smith's ability was a good idea, just as it makes sense to wonder whether Thai officials should've protected Daghio from himself even if Parueang has limited ability.
I don't know what conclusions – if any – to draw from the Daghio tragedy.
Again, I applaud the Nevada State Athletic Commission and other bodies for raising the standards for older fighters hoping to be licensed. Perhaps that's enough. Perhaps it makes sense to raise them further for those past 38, allowing only the true physical "freaks" out there to fight after their mid-40s.
I only know one thing for sure: The powers that be in boxing and others who care about the combatants should think long and hard when someone as old as Daghio insists upon fighting.
Michael Rosenthal is the most recent winner of the Boxing Writers Association of America's Nat Fleischer Award for excellence in boxing journalism. He has covered boxing in Los Angeles and beyond for almost three decades.
Comment by Drewp4p on 11-10-2018
We all will die. What we do with our lives is much more important than how or when we die. Death is inevitable and unpredictable. So live it the best way you know by doing what you love to do.…
Comment by MisanthropicNY on 11-10-2018
[QUOTE=el***;19261917]This author is a dumb phaggot. Evander Holyfield is NOT a good example of a past 40 success story in boxing. The guys speech is unrecognizable.[/QUOTE] Vitali is probably the only success story past 40 that I've seen, but he's…
Comment by W1LL on 11-10-2018
The guy was trying to support his wife and daughter. So he had to fight. And it was his choice, but I hope we can Red Pill as many guys as possible with his story. Guys sometimes it's better to…
What is a 49 year old man doing still fighting?
Rosario, Promoter Want Julian Williams Rematch In New York Ryan Garcia Not Pressured To Outperform Davis, Farmer Versus Fonseca Ingle: Next Two Years Are Going To Be Good For Liam Williams Paul McCullagh Brings Dave Coldwell on Board For Pro Run De La Hoya Wants Ryan Garcia in World Title Fight By Year's End Joshua Aims To Jump Ahead of Fury Trilogy To Face Wilder in 2020 Fulton Out To Steal Danny Garcia's Saturday Night Show in Brooklyn Ryan Garcia Names Linares, Campbell, Davis For 2020 Four-Fight Wish List Manager: Salamov, Vlasov Both Want WBO Light Heavyweight Title Fight Ryan Garcia: I Get Paid Good Money To Post Every Day Oscar Rivas Closing in On Multi-Fight Deal With Top Rank Takeshi Inoue Takes Down Cheng Su in Two Rounds in Tokyo Eleider Alvarez Looks Forward To Joe Smith Showdown Anthony Sims vs. Roamer Angulo Set For Andrade-Keeler Card Former Coach Did Not See Much of a Change in Felix Verdejo USA Boxing Olympic Qualification: Draw For Strandja Tournament Set Lawrence Okolie Could See a Move To Heavyweight in 2021 Fortuna-Campbell: WBC Grants One Week Extension, Purse Bid Hearing Delayed Rosario Knew He 'Had Williams When They Offered Me The Fight' Julian Williams: I've Been Here Before; I'll Bounce Back Even Better Rosario's Promoter: Julian Williams 'Definitely' Overlooked Him! Mikey Garcia vs. Jessie Vargas To Carry Full VADA Testing Triple WBA World Title Rumble in "KO To Drugs" Festival in Panama Significant Continental Forum 2020 AIBA in Panama UFC's White Compares McGregor To Ali, Tyson, Leonard Tyson Fury Maps Next Three Fights: Wilder, Joshua, Then Whyte Jeison Rosario Breaks Down TKO of Julian Williams All Roads Lead To Floyd Mayweather. Still. Tyson Fury: After I Beat Wilder - I'll Sit Down With Dana White Alberto Machado's Handlers Pushing For Francisco Vargas Clash Oubaali vs. Donaire WBC Bantamweight Title Fight Heads To Purse Bid Hearing McGregor: Mayweather Going Through Money Fast - Rematch Will Happen Fortuna vs. Campbell: WBC Orders Purse Bid, Jan. 21 in Mexico City Claressa Shields Fires Back at Laila Ali: You're All Bark, No Bite! Chris Colbert: I Knew I Was Going To Dominate The Corrales Fight Felix Verdejo: I Give Myself a 'C' - I Want To Keep Working Hard Alvarez: I Wanted To Come Back as The Fighter That Beat Kovalev Rosario: I Saw My Power Affected Julian Williams Right Away Eleider Alvarez Blasts Out Michael Seals With One Shot Julian Williams: I Have Rematch Clause, It Will Be Immediate!

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: how to filter data from given date in mysql query I am creating a search system in my project.  I have a "product" table and in that table I have a date field that holds values like '2015-05-13'. In my system I have two date pickers to be used to select the two dates to search between like: From:2015-05-02 To:2015-05-14.
I am trying to create a query based off of the dates that were chosen, and I am having issues trying to do this.  Can someone please explain how to do this?
I have tried this:
SELECT * FROM `product`
 BETWEEN '2013-04-05' AND '2013-05-05'

A: The reason your query is not working is because you forgot to include a WHERE clause. While it's not required, many MySQL queries use it. The format of a typical query may be:
SELECT [columns]
FROM [table]
WHERE [condition]

You are not only jumping straight to the condition, but you do not specify what field should be BETWEEN those dates. You can rewrite your query like this:
SELECT *
FROM product
WHERE dateColumn BETWEEN '2013-04-05' AND '2015-05-05';

For reference, you can see this page regarding the SELECT command. They have a good example of all of the possible clauses you can add to your statement. This is a summary of the main ones:
SELECT Select_List
   FROM Table_List
   [WITH (BUFFERING = lExpr)]
   [WHERE Conditions]
   [GROUP BY Column_List]
   [UNION Clause]
   [HAVING Conditions]
   [ORDER BY Column_List]
   [INTO Clause | TO Clause ]
   [Additional_Display_Options]

A: You're pretty close:
SELECT *
FROM product
WHERE datefieldname BETWEEN '2013-04-05' AND '2013-05-05'

A: Two ways :
SELECT * FROM `product` where your_date_column  BETWEEN '2013-04-05' AND '2013-05-05'

SELECT * FROM `product` where your_date_column >= '2013-04-05' AND your_date_column < = '2013-05-05';


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The JSWS Bengal has successfully started the "Rural Development Project". Undertaken by Jan Swabhiman Welfare Society to impart soft skills for FREE to the rural youth to empower them to carry out e-commerce and other job opportunities, this project is well structured to include the latest courses which will serve to provide them self-employment in today's world of IT and promote their local culture and economy.
Aims to empower them financially in long term. Successful in bringing a ray of hope in the eyes of all after a long-term frustration among the poor youth of the area.
The class was attended mostly by poor students from socially disadvantaged background ranging from Class 10th to B.Com including 9 girls on the very first day. Apart from teaching the basics of computers and HTML, Shri Soumya Deep Chatterjee started the first day explaining the youth to take up the responsibility on their own shoulders to live in "Swabhiman" or self esteem with their heads held high. He also told them to cut the vicious circle of poverty and exploitation by being self-reliable and ensured them that JSWS is with them as an all-weather friend.
President, Jan Swabhiman Welfare Society Shri Sanjeev Newar Ji has been the mastermind behind this model. We pray to Almighty to show us the correct way for the noble cause. And we promise that we will keep doing whatever little we can till our last breath.
Help JSWS in the mission of rural development. We sincerely need your support to scale up the process and bring true transformation.


Emma Richards and Derek Knust were married on September 16 at Figtree Grounds, 1 Obi Lane, Maleny.
Guests travelled from as far as Western Australia, Victoria and New South Wales. Perry's Restaurant were the caterers for the reception doing a marvellous job despite the weather.
Emma and Derek spent their honeymoon in Tasmania and Koh Somui.


Following the Walkers: It's official.
I'm back in school and loving it. Unstaged photo evidence above. Last week I started online classes for the Tufts Nutrition Science and Communication certification program. This is a certification that will allow me to speak to nutrition trends and food policies with a little more authority - something I've been wanting to do since I began work on a few large food brands at my agency. And before that, really, when I realized how profound an impact fitness and nutrition have on our moods and overall well-being.
So here it goes. One year of nutrition study with the cutest study buddy in the world.


All freezing rain in statesville. Maybe a little sleet mixing in.
Measuring about 11 inches in statesville now. Flakes still falling. A little mixing occurring.
These are some huge flakes coming down in Statesville right now. Roads are getting bad.. kind of came out of nowhere.
80/20 snow in Statesville right now.


text:
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HomeBlogTurfTech Forges Fertile Fairways and Friendships
TurfTech Forges Fertile Fairways and Friendships
May 24, 2018 in Golf / Sports Turf
"Green" is a word commonly used in the turf industry. In the case of Steve Nichols, V.P. of Soil Tech Corp. and John Carlone, CGCS at Meadow Brook Club on Long Island NY, Nichols says, "When I first met John in 1986, we were both pretty green. I was in my first year of golf course sales, and John was in his first year as superintendent at Middle Bay CC. Somehow we've continued the relationship and remained friends over the past 32 years."
Nichols continues, "When I first met John Carlone, he was a young guy open to the idea of a new product to improve the sandy soils on his golf course. TurfTech Bio was the product that Soil Tech was introducing to the golf course market at that time and even though all of our research (up to that point) had focused on agricultural soils, John was still motivated to try the product and document the results on his golf course."
According to John, "From the first time Steve spoke with me regarding TurfTech, it sounded like a valuable product for use on golf course turf. After learning more about it, I decided to try it for two main reasons: (1) To get better moisture retention in the rootzone of the sandy soils that existed at my golf courses. (2) To try to replace expensive wetting agents."
Carlone decided to test the product on 2 acres of fairway turf and to compare the treated areas to adjacent untreated areas. In this way he felt that he would have the test results to prove the product. Over the 42-day duration of the test (June 24-August 5) he observed, "Before treatment, these fairways were regularly irrigated from 20-25 minutes. After the treatments with Turftech, I was able to reduce irrigation time to 10 to 15 minutes per sprinkler. Also, the turf in the untreated check plots did not seem as dense as the treated turf."
Based on these initial results, Carlone took the next step. "In order to study the effects of TurfTech further, I treated all 21 acres of fairway turf on Sept 20. While this was not optimum growing season, 5 weeks after application of TurfTech, the divots in the treated areas were more filled with grass blades than the untreated areas," he reported in a letter.
Nichols comments, "In the letter that John Carlone wrote to me on December 9, 1986 he documents his test results and concludes with, Thank you for introducing me to this fine product." And, that was the beginning of a 32-year connection.
From that point forward, Soil Tech followed John's advice to get some university research done on the product. John remembers that, "You not only did it then, but continue to have your products tested now. I think that is an important aspect of your company that separates you from other 'Bio' companies. Maybe that's why Soil Tech has been around longer than most 'Bio' companies."
Nichols says, "Over the years I always had an affinity for John and his kind support for a young sales rep and his new product. When I would see him at shows or at his new golf course (Meadow Brook Club) we always shared turf stories, kept up on family, and talked about the latest and greatest in turf research on bio-products."
More recently, during the GIS 2018 in San Antonio, Carlone came to visit the Soil Tech booth on the trade show floor. Within minutes of his arrival, John was helping Steve Nichols introduce the Soil Tech brand to other superintendents and sharing his perspective. Steve comments," It's just how John is. Helpful, friendly, and knowledgeable. It's been a great bond over the years. We are both still very excited about our careers and our industry and the growth we've been part of."
These two 'green' young guys are still enjoying their lives and careers, even though their 'greenness' has been replaced by some 'greyness.' "It's been a great journey, says Nichols, "and I'm glad that John Carlone has been part of it."
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This beautiful little teething Hedgehog made from alder wood is perfect for little gums to gnaw on. Beautifully smooth and ˜nubby edges make this little guy a firm favourite among our parents as a natural teething remedy. The clever shape makes this Wooden Hedgehog a firm favourite among toddlers aswell as it is the perfect shape for their chubby hands to grasp. Suitable from birth, this hedgehog will become a part of your parenting story.
They are produced using a mixture of Alder, Lime, Maple & Beech trees. The wood is all sourced from sustainably managed forests. The colours and oils used to give the Grimms toy range their beautiful finish is harmless and can be safely played with by little people of all ages! The entire Grimms Wooden Toy range can also be wiped clean " essential for all toys in our opinion!
At Baba Me we have been passionate since we started about bringing you top quality wooden toys at affordable prices. We believe Grimms Wooden Toys sits well in our range. They are high quality and every single piece is unique " that is the joy of wooden toys. Wooden Toys are wonderful for little people to hold, smell and feel. Wood provides a wonderful sensory experience for all. When your little people have moved on with their toys, these Grimms pieces will become wonderful decorations in their room " ready waiting until the next generation plays with them again!
We stock Grimms Wooden Toys for all age ranges at Baba Me. We love how versatile the toys are offering hours of open-ended play for your little ones. They are ideal for an introduction to Montessori or Waldorf Education, encouraging your little ones imagination at every stage. Check out the gorgeous Wooden Teethers, the colourful Wooden puzzles, the fantastic Wooden Stacking games and of course the amazing Wooden Rainbows.
Received in a baby mystery box, my little one started teething just short of 6 months & has been very unsettled. We tried lots of different teethers to help & he'd chew for a bit then get frustrated. This Grimm's hedgehog is different, not only is it perfect for him to grasp (& keep a hold of) but he seems to love the feel of it in his mouth. He'll happily chew on this one for a while - there are scraping marks on it but of course that's to be expected, the wood hasn't cracked or chipped at all. Simple but fantastic product and a godsend to parents of grumpy teething babies!!
It's grimms. And a teether. What can I say?!?
The finishe o this is just lovely. The wood is smooth. My little one likes holding this just now and Im sure it will help when he is teething.