Philippians

Overview

I. Introduction

Paul penned a series of letters to the Philippians to urge unity among the believers and to warn against the influence of Jewish Christians who sought to circumcise Gentile neophytes. In the letters, he clearly expressed his affection for the community at Philippi and thanked them for their continued support.

II. Dating: 60-62 CE

Dating of the letter to the Philippians depended upon extended periods for Paul's imprisonment. Two stood out: Caesarea (Acts 23:31-35; imprisoned for two years in Acts 24:27) and Rome (Acts 28:11-16; imprisoned for at least two years in Acts 28:30-31). Some scholars supported a third option: imprisonment in Ephesus implied in Acts 19:1-3. They based their view on distance, hence time of travel, between the city of incarceration and his audience. Ephesus lie 400 miles by sea from Philippi, thus requiring several days travel and allowing for several letters to be sent and received (Phil 2:25; Phil 4:), even possibly sending Timothy (Phil 2:19).

I favor the traditional view that Paul penned his letter from Rome for internal and practical reasons. First, let's consider hints within the text. Paul mentioned the knowledge of his imprisonment among the imperial guard (Phil 1:13) and growth of the faith in the imperial household (Phil 4:22), thus pointing to Rome. He implied a lack of energy with his advancing age (Phil 2:17), again pointing to a later imprisonment in Rome. Next, let's consider the distance from possible cities of authorship and Philippi. Caesarea lie too far to travel and conditions made such a journey difficult; weather on the Mediterranean restricted sea traffic from late spring to early fall. Rome, however, lie 700 miles from Philippi and was connected by a good system of roads (eight to ten weeks travel overland). For these reasons, I support Rome as the place of authorship for a series of letters between Paul and Philippians.

A series of letters? Yes. The letter to the Philippians strongly indicated an editor stitched the final epistle together from two or three sources. First, the letter contained two commendations from the same letter carrier (Epaphroditus in Phil 2:25-30 and Phil 4:18), three closings (Phil 3:1, Phil 4:2-9, Phil 4:21-23) and two main bodies (1:1-3:1a and 3:1b-4:1). The shift between the two main bodies indicated a change in structure from a self contained chiasmus to additional materials lacking overall cohesion. It also revealed a change in content and tone, from a discussion of unity to a rant over Judaizers. Next, in Phil 2:25, Paul formally introduced Epaphroditus to the Philippians with a short resume then, in Phil 4:18, he thanked the community for their gifts they sent via the same messenger, thus indicating a later letter. Finally, the placement of the final blessing in Phil 4:21-23 meshed well with the farewell in Phil 3:1.

3:1a Finally, my brothers, rejoice in the Lord.
4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you. 22 All the saints greet you, especially those of Caesar's household.
23 The grace of the Lord Jesus Christ be with your spirit.

English Standard Version

For these three reasons, I consider Philippians as an edited work of at least two sources.

III. Structure

The final form of Philippians consisted of a ABCDCBA structure in 1:1-3:1a, 4:21-23, then two separate additions in 3:1b-4:1 and 4:10-20.

Overview Directory

A. Letter of Friendship:

B. Letter of Warning:

As an aside, I should give credit for the Scripture text. The translation used in the text comes from the World English Bible, a version in the public domain (not copyrighted). I translated periodic verses as examples in the context of the commentary.

IV. Synopsis and Commentary

A. Letter of Friendship:

1. Step A1: Greeting (1:1-2)

1 Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the overseers and servants: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

In this greeting, Paul used the term "episkopos" ("overseer, elder" in Greek) along with the "diakonos" (deacons) for the first time, thus recognizing the emergence of an organic leadership structure within the local churches (Phil 1:1-2).

2. Step B1: Best wishes to the Philippians (1:3-11)

3 I thank my God whenever I remember you, 4 always in every request of mine on behalf of you all, making my requests with joy, 5 for your partnership in furtherance of the Good News from the first day until now; 6 being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 7 It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace. 8 For God is my witness, how I long after all of you in the tender mercies of Christ Jesus.

9 This I pray, that your love may abound yet more and more in knowledge and all discernment, 10 so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ, 11 being filled with the fruits of righteousness which are through Jesus Christ, to the glory and praise of God.

Paul implicitly recognized the status of the Christian community at Philippi as the first church established in Macedonia and along the coast that would lead to Greece (Phil 1:5); he was sure that the activity of the Spirit (the "one") would help them remain faithful until the Second Coming (Phil 1:6). While imprisoned, he yearned to strengthen bonds with the Philippians as co-evangelizers (Phil 1:7-8). He prayed for an increase in mutual affection and faith so they could discern what was best for the community; such insight would serve them well until the Final Judgment (Phil 1:9-11).

3. Step C1: Spread of the Good News despite Paul's situation (1:12-26)

12 Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News, 13 so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ, 14 and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 15 Some indeed preach Christ even out of envy and strife, and some also out of good will. 16 The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains; 17 but the latter out of love, knowing that I am appointed for the defense of the Good News.

18 What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. 19 For I know that this will turn out to my salvation through your prayers and the supply of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain. 22 But if I live on in the flesh, this will bring fruit from my work; yet I don't know what I will choose. 23 But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better. 24 Yet to remain in the flesh is more needful for your sake. 25 Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith, 26 that your boasting may abound in Christ Jesus in me through my presence with you again.

Paul saw the silver lining in his imprisonment. He proclaimed the Good News to the extent that the imperial guard knew why he languished in jail; his activities inspired other Christians to boldly evangelize (Phil 1:12-14). Some spread the gospel out of goodwill and empathized with Paul's plight, others out of envy and wished the apostle ill (Phil 1:15-17). No matter, for he rejoiced for the spread of the Good News and, with the prayers of the Philippians, he looked ahead to his glory in the afterlife (Phil 1:18-19).

Paul had hope in the future for, no matter whether he lived or died, his situation would promote the gospel ("Christ would be magnified in my body"; Phil 1:20). "For to me, to live is Christ and to die is gain" (Phil 1:21). He felt torn between this life and the afterlife. If he continued to live, he could evangelize; if he died, he would live in the presence of Christ (Phil 1:22-23). Of course, if he remained alive, he could encourage the Philippians, even from a distance; he even hoped he could visit them again (Phil 1:24-26).

4. Step D: Exhortation to unity and the Kenosis hymn (1:27-2:18)

Kenosis Links

a. Chiasmus 1a: Exhortation to unity (1:27-2:5)

27 Only let your way of life be worthy of the Good News of Christ, that whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News; 28 and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 29 Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, 30 having the same conflict which you saw in me and now hear is in me.

In light of his wish to visit the Philippian community, Paul urged them to act as one, despite pressure from opponents. In fact, their resistance was a sign of their condemnation and of salvation for the faithful (Phil 1:27-28). God gave them the gift of salvation which resulted in faith and in suffering, just as Paul faced in prison (Phil 1:28-29).

1 If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, 2 make my joy full by being like-minded, having the same love, being of one accord, of one mind; 3 doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 4 each of you not just looking to his own things, but each of you also to the things of others.

Paul exhorted the community to unify despite any condition in the community, whether God given gift or persecution from enemies (Phil 2:1-2). Then, he introduced the principle of deference as a prelude to the Kenosis hymn; believers should consider the good of others before self gain just as Christ did (Phil 2:3-5).

b. Chiamus 2: Kenosis hymn (2:6-11)

5 Have this in your mind, which was also in Christ Jesus,

6 ...who, existing in the form of God,
didn't consider equality with God a thing to be grasped...

In Greek, "kenosis" meant "self-emptying"; it implied one of a higher status taking upon the role of a lower status, like a rich person becoming a slave. In Phil 2:6, Christ Jesus, "living in the form of God, did not assume the grasp to be as God." The term "form" could have Platonic implications where the ideal form was true, eternal reality and life in the material world was transitory, thus false; in other word, Christ's true existence lie in the unchanging eternal as God.

7 ...but emptied himself, taking the form of a servant,
being made in the likeness of men.
8 And being found in human form, he humbled himself,
becoming obedient to the point of death, yes, the death of the cross.

In Phil 2:7, Christ emptied himself ("ekenosen" the active aorist third person of "kenoo"; 2:7a) to take the form of a slave (2:7b), being in the form of men (2:7c), "perceived in the figure of a man" (2:7d). The key to understanding 2:7 lie in comparing "being in the form of men" (2:7c) to "living in the form of God" (2:6a). Christ "emptied" himself by voluntarily taking an inferior form, from that of God to that of mankind (2:7c has the plural "men"); in other words, in his new form, he represented all of humanity. This had two results. First, Christ changed forms from that of the eternal Master (2:6a) to that of the eternal slave (2:7b). Second, only a single living human being could reveal this change (2:7d, sometimes translated as "sharing in human nature"). In Phil 2:8, Christ showed the extent of his self-emptying through humility by "obedience to death, death on a cross."

9 Therefore God also highly exalted him,
and gave to him the name which is above every name,
10 that at the name of Jesus every knee should bow,
of those in heaven, those on earth, and those under the earth,
11 and that every tongue should confess that Jesus Christ is Lord,
to the glory of God the Father.

Phil 2:9-11 revealed the result of Christ's kenosis. God exalted him to the highest position in heaven ("a name above any other name" in 2:9). In response, all, whether the glorious in heaven, the living on earth or those in the shadow world of the dead, would bend a knee to recognize his status (2:10). They would also make the faith proclamation that "Jesus Christ is Lord" as a means to giving God the Father glory. Notice these verses present creation itself as the divine court, the exhalation of Christ as the gift of royal honor by the Father and the response of all beings as an approval to God's action.

In structure, the kenosis passage had a chiastic form of A-B-A where glory consisted of the A-Step (Phil 2:6; Phil 2:9-11) and the B-Step spoke of self-emptying and death on a cross (Phil 2:7-8); it also contained terms that differed from the preceding and succeeding verses. Thus, many scholars contend this passage had a poetic or hymn-like function, even to the point they speculate Paul adapted a liturgical hymn that the Philippian church used to make his point about unity in the assembly.

c. Chiamus 1b: Exhortation to unity (2:12-18)

12 So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God who works in you both to will and to work for his good pleasure.

14 Do all things without complaining and arguing, 15 that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world, 16 holding up the word of life, that I may have something to boast in the day of Christ that I didn't run in vain nor labor in vain. 17 Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all. 18 In the same way, you also should be glad and rejoice with me.

Paul shifted his exhortation from the external pressures they faced (Phil 1:27-30) to inner cohesion. Imprisoned, he could not visit the community, so he urged believers to "work out their salvation in fear and trembling," allowing God to work in them (Phil 2:12-13). He exhorted his audience to resist internal strife so they could maintain their innocence in the midst of an immoral society, thus acting as examples to the pagans. He also encouraged them to remain faithful so that, on the Last Day, he would not see his efforts as being "in vain" (Phil 2:14-16). Despite his advanced age did not give him the energy he had in his youth ("...poured out as a libation upon the ritual offering and priestly service of your faith..."), he still rejoiced with the Philippians and invited them to reciprocate in his joy (Phil 2:17-18). Notice Paul saw his life efforts as worship to God.

5. Step C2: Possible visits from Timothy and Paul (2:19-24)

19 But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 20 For I have no one else like-minded, who will truly care about you. 21 For they all seek their own, not the things of Jesus Christ. 22 But you know that he has proved himself. As a child serves a father, so he served with me in furtherance of the Good News. 23 Therefore I hope to send him at once, as soon as I see how it will go with me. 24 But I trust in the Lord that I myself also will come shortly.

In the next two sections, Paul turned to practical matters. First, he discussed the situation with Timothy with whom he had a father-son relationship (Phil 2:22). On the one hand, he wanted to send Timothy to the Philippians for the young man genuinely ministered out of altruistic concerns, unlike other missionaries (Phil 2:20-21). He wished to send Timothy to the community both to report back on their progress (Phil 2:19) and to act as an advance man for Paul who wished to visit them one day. Of course, both visits were contingent upon Paul's future viz-a-viz imperial officials (Phil 2:23-24).

6. Step B2: Sending Epaphroditus (2:25-3:1a)

25 But I thought it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need, 26 since he longed for you all, and was very troubled because you had heard that he was sick. 27 For indeed he was sick nearly to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow on sorrow. 28 I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all joy, and hold such people in honor, 30 because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.

1 Finally, my brothers, rejoice in the Lord!

Second, instead of sending Timothy, Paul sent Epaphroditus, "my brother, my co-worker and my fellow soldier." Notice he presented a resume for his messenger; Epaphroditus was an equal to Paul in Christ (brother), one who evangelized along with Paul (co-worker) and one who suffered the same opposition as the apostle (fellow soldier; Phil 2:25). While the Philippians knew of Epaphroditus by reputation (based upon their knowledge of his condition), they implicitly were not personally acquainted with the man; he would act a Paul's messenger and stand-in, but was waylaid by a serious illness (Phil 2:26). With his recovery, Paul was eager to send him to address their immediate needs and to relieve the apostle's worries (Phil 2:27-28). So, Paul urged the community at Philippi to receive and honor Epaphroditus as one who, near death, implicitly imitated Christ's sufferings and risked his life to serve others (Phil 2:29-30)

7. Step A2: Phil 3:1 Farewell

To write the same things to you, to me indeed is not tiresome, but for you it is safe.

8. Step A2(?): Phil 4:21-23 Greetings and blessing

4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you. 22 All the saints greet you, especially those who are of Caesar's household.

23 The grace of the Lord Jesus Christ be with you all. Amen.

Taken together, these verses closed the first letter from Paul to the Philippians. The apostle included greetings from Caesar's household.

B. Letter of Warning:

1. Against the Judaizers (3:1b-4:1)

Judaizers Links

a. Chiasmus 1a: Judaizers vs Christians (3:1b-11)

2 Beware of the dogs; beware of the evil workers; beware of the false circumcision. 3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 4 though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.

7 However, I consider those things that were gain to me as a loss for Christ. 8 Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith, 10 that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death, 11 if by any means I may attain to the resurrection from the dead.

In this passage, Paul turned to a familiar theme, opposing the Judaizers. In Phil 3:2, he collapsed Jewish Christians who promoted conversion to Judaism (via circumcision, "those who mutilate the flesh") with the immoral, even with a serious insult ("dogs"); this was a sharp, pointed rebuke. Instead, he insisted the Christian community was the true people of God; the faithful were "the circumcision," those who worshiped by the Spirit and glory in Christ; they put no stock in the ritual of circumcision (Phil 3:3). He defended their status with a brief summary of his background. He was a faithful Jew with an impeccable lineage and learned Pharisee who persecuted the Church; thus, in the past, he considered blameless (Phil 3:4-6). Yet, his encounter with Christ on the road to Damascus turned all he had upside down. What he formerly counted as gain he now considered loss and the intimate knowledge of Christ he sought at true gain. He wanted to experience the Risen Lord on every level of his life, uniting his suffering to the Passion and his abilities through the power of the Spirit with the Resurrection. He realized that he could not justify himself to God alone, but could only find such justification through Christ (Phil 3:7-11).

b. Chiasmus 2: Christian life as an ongoing spiritual struggle (3:12-16)

12 Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus.

13 Brothers, I don't regard myself as yet having taken hold, but one thing I do: forgetting the things which are behind and stretching forward to the things which are before, 14 I press on toward the goal for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 16 Nevertheless, to the extent that we have already attained, let's walk by the same rule. Let's be of the same mind.

Paul realized his justification in Christ was an ongoing process. While he could not accomplish it by his own efforts, he still struggled to allow Christ to work through him. He "pressed on" towards the goal and "strained forward to what lie ahead" to the call of Christ from above. He presented this insight as a mature ("perfect") point of view; he insisted those who thought otherwise would soon learn. Indeed, this insight Paul learned through his life experience as an evangelist was the standard (Phil 3:12-16). Spreading the Good News meant an openness to the activity of God in one's life and a willingness to undergo rejection, even suffering; these two factors defined the struggle Paul experienced.

c. Chiasmus 1b: Judaizers vs. Christians (3:17-4:1)

17 Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 18 For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, 19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ, 21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.

1 Therefore, my brothers, beloved and longed for, my joy and crown, stand firm in the Lord in this way, my beloved.

With this insight in mind, Paul encouraged his audience to imitate his example over and against the Judaizers (Phil 3:17). These enemies of the "cross of Christ" destroyed spiritual prospects of Gentile converts ("their end is destruction") by insisting the neophytes keep kosher laws ("their god is their belly") and the trivia of scribal rulings {"minds set on earthly things"; Phil 3:18-19). The apostle turned the sights of his audience from the immediate concerns of the Judaizers to the eschatological vision of the Christians: citizenship in heaven, the Second Coming and the transformation of moral bodies into the immortal (Phil 3:20-21; Dead Sea Scroll 1QS 1 1c). He urged his audience to stand firm in this hope (Phil 4:1).

2. Closing comments (4:2-9)

2 I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 3 Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life.

4 Rejoice in the Lord always! Again I will say, "Rejoice!" 5 Let your gentleness be known to all men. The Lord is at hand. 6 In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.

After asking for Euodia and Syntyche to change their minds ("agree with the Lord") and encouraging other to assist them (Phil 4:2-3), Paul exhorted the Philippians to rejoice in the belief of an immanent Second Coming and replace anxiety with prayerful petitions, thanking God for his goodness (Phil 4:4-7). A life of Joy and gratitude allowed a sense of God's peace to "guard hearts and minds...beyond all understanding" (Phil 4:7).

8 Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things. 9 Do the things which you learned, received, heard, and saw in me, and the God of peace will be with you.

As a last thought, Paul encouraged the faithful at Philippi to ponder more noble thoughts: the honorable, just, pure, lovely, commendable, excellent and worthy of praise (Phil 4:8). He also exhorted them to use him as a model for Christian living (what was "learned, received, heard and seen" in him); if the Philippians employed noble thinking and imitated Paul, they would enjoy the presence of God (Phil 4:9).

C. Note of Thanksgiving: (4:10-20)

10 But I rejoice in the Lord greatly that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. 12 I know how to be humbled, and I also know how to abound. In any and all circumstances I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 13 I can do all things through Christ who strengthens me. 14 However you did well that you shared in my affliction. 15 You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only. 16 For even in Thessalonica you sent once and again to my need. 17 Not that I seek for the gift, but I seek for the fruit that increases to your account. 18 But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 19 My God will supply every need of yours according to his riches in glory in Christ Jesus. 20 Now to our God and Father be the glory forever and ever! Amen.

Throughout Paul's life, he learned to survive in the leanest of times, thus appreciating times of plenty (Phil 4:11-12). He realized God's activity strengthened him during the rough patches (Phil 4:13). Nonetheless, he was touched by the concerns of the Philippian community for his welfare (Phil 4:10; Phil 4:14). Unlike other communities, the church at Philippi continued to send material assistance to the apostle, even when he evangelized Thessaloníki (some 80 miles distance from Philippi; Phil 4:15-16; Acts 16:9, Acts 17:1-9). Although he languished in prison, he still received donations from the Philippian community through his envoy, Epaphroditus; he considered these gifts as spiritual worship, like an incense offering before the Lord (Phil 4:17-18). Paul assured his audience of blessings in kind and ended this passage with a doxology (Phil 4:19-20)

IV. Conclusion

Towards the end of his life, Paul continued to communications with several groups. His letter to the Philippians contained one complete missive and the parts of others. In the 1:1-3:1a, he exhorted his audience to unity, arguing from the principle of deference which he centered upon the Crucifixion, the physical sign of Christ's self-emptying found in the Kenosis hymn. In 3:1b-4:1, he urged the audience to turn away from Judaizers by comparing their struggle with his. In all, these two themes mirrored his arguments especially from First Corinthians, Romans and Galatians.

Sources

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 <http://theword.net/>.

NET Bible. theWord.net module. The NET Bible. 2015 <https://netbible.com/>.

Novum Testamentum Graece. theWord.net module. Vers. NA27. <theWord.net>.