Greek Text · Translation · Interlinear · Discourse Structure

The Epistle to the Philippians, Chapter 2ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ Β′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί,

If, then, there is any encouragement in Christ, any comfort of love, any fellowship of the Spirit, any affection and compassion,

Exhortation groundedοὖνThe οὖν draws an inference from the call to stand firm (1:27–30) and opens the great appeal to unity. Four parallel first-class conditions (εἰ + indicative implied), each assuming reality, stack the spiritual resources the Philippians share in Christ — these become the ground for the request in v.2. The fourfold 'if' is rhetorical, not doubting: 'since there is…'
Εἴifconditional particle (first-class condition, assumed true)εἰ: with the indicative (here elided ἐστίν), a condition assumed real for argument — 'if, as is the case.'
τιςanyNominativeindefinite adj. modifying παράκλησις
οὖνtheninferential conjunctionοὖν: 'therefore, then'; draws the appeal out of the preceding call to worthy citizenship (1:27).
παράκλησιςencouragementNominativesubject (of implied ἐστίν)παράκλησις: 'calling alongside' — encouragement, exhortation, or consolation (παρά + καλέω); the breadth of sense is deliberate.
ἐνinpreposition + dative (sphere/union)
ΧριστῷChristDativedat. of sphere (union with Christ)Χριστός: the encouragement has its locus in incorporation into Christ, not mere sentiment.
εἴifconditional particle (first-class condition)
τιanyNominativeindefinite adj. modifying παραμύθιον
παραμύθιονcomfortNominativesubject (of implied ἐστίν)παραμύθιον: 'consolation, persuasive comfort'; near-synonym of παράκλησις but stressing soothing solace.
ἀγάπηςof loveGenitivegenitive of source/qualityἀγάπη: self-giving love; the source of the comfort — Christ's love, or the mutual love of the community.
εἴifconditional particle (first-class condition)
τιςanyNominativeindefinite adj. modifying κοινωνία
κοινωνίαfellowshipNominativesubject (of implied ἐστίν)κοινωνία: 'sharing, partnership, communion'; from κοινός ('common') — joint participation, not mere association.
πνεύματοςof the SpiritGenitivegenitive (objective/of source — fellowship the Spirit creates)πνεῦμα: the Holy Spirit; the genitive may be 'fellowship produced by the Spirit' or 'sharing in the Spirit.'
εἴifconditional particle (first-class condition)
τιςanyNominativeindefinite adj. (constructio ad sensum with the plurals)
σπλάγχναaffectionNominativesubject (of implied ἐστίν)σπλάγχνα: lit. 'inward parts, viscera'; in Hebraic idiom the seat of deep feeling — tender affection, heartfelt compassion.
καὶandcoordinating conjunction
οἰκτιρμοίcompassionNominativesubject (coordinate with σπλάγχνα)οἰκτιρμός: 'pity, mercy, compassion'; the plural renders a Hebrew abstract (raḥamîm), echoing God's covenant mercies.
2

πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες,

complete my joy, that you be of the same mind, having the same love, united in soul, set on the one thing,

Main request (apodosis)asyndetonThe apodosis to v.1: the imperative πληρώσατε ('complete') is the heart of the appeal. The ἵνα-clause spells out the content of that joy — likemindedness — elaborated by three participial/adjectival phrases that pile up the theme of unity (same mind, same love, one soul, one aim).
πληρώσατέcompleteAor Act Impv 2 Pl · πληρόωmain verb (imperative of request)→ constative aorist (decisive action)πληρόω: 'fill, make full, complete'; Paul's joy is already real but awaits completion in their unity.
μουmyGenitivegenitive of possession
τὴνtheAccusativearticle
χαρὰνjoyAccusativedirect object of πληρώσατεχαρά: 'joy'; a keynote of Philippians, here the joy of the apostle over his churches.
ἵναthatconjunction introducing content/object clauseἵνα: here introduces the content of the joy (epexegetic/object), not strictly purpose.
τὸtheAccusativearticle (substantizing αὐτό)
αὐτὸsameAccusativeobject of φρονῆτε (cognate-like acc.)αὐτός: the intensive/identical 'same'; τὸ αὐτό = 'the same thing.'
φρονῆτεyou may thinkPres Act Subj 2 Pl · φρονέωsubjunctive in ἵνα-clause→ imperfective present (ongoing disposition)φρονέω: 'to be minded, set the mind on'; a Philippian leitmotif (1:7; 2:5; 3:15; 4:2) — a settled outlook, not mere opinion.
τὴνtheAccusativearticle
αὐτὴνsameAccusativeattributive adj. modifying ἀγάπην
ἀγάπηνloveAccusativeobject of ἔχοντεςἀγάπη: the same love, i.e. mutual and reciprocal — each loving and being loved alike.
ἔχοντεςhavingPres Act Ptc · Nom Pl Masc · ἔχωadverbial ptc. of manner (modifying φρονῆτε)→ imperfective present (concurrent)ἔχω: 'have, hold'; the nominative ptc. agrees with the implied subject of φρονῆτε.
σύμψυχοιunited in soulNominativepredicate adj. (in apposition to subject)σύμψυχος: 'of one soul, joined in soul' (σύν + ψυχή); a rare compound, perhaps coined here — sharing one inner life.
τὸtheAccusativearticle
ἓνone thingAccusativeobject of φρονοῦντεςεἷς: 'one'; τὸ ἕν, 'the one thing,' intensifies τὸ αὐτό — a single, shared aim.
φρονοῦντεςthinkingPres Act Ptc · Nom Pl Masc · φρονέωadverbial ptc. of manner (resumptive of φρονῆτε)→ imperfective present (concurrent)φρονέω: the verb is repeated to bracket the appeal — 'be minded… being minded on the one thing.'
3

μηδὲν κατ’ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν,

doing nothing from selfish ambition or vainglory, but in humility counting one another as surpassing yourselves,

Negative/positive contrastasyndetonContinues the participial elaboration of v.2: a μηδέν…ἀλλά antithesis. The vices that destroy unity (selfish ambition, vainglory) are set against the master-virtue ταπεινοφροσύνη ('humility'), which reckons others higher than self — the very mind the hymn will display in Christ.
μηδὲνnothingAccusativeaccusative of respect (with implied 'doing')μηδείς: 'no one, nothing'; the negative of prohibition with the implied participle/imperative.
κατ’according topreposition + accusative (norm/motive)κατά: here 'in accordance with, out of' — naming the motive to be excluded.
ἐριθείανselfish ambitionAccusativeobject of κατά (motive)ἐριθεία: 'selfish ambition, factiousness'; originally a hireling's self-seeking — partisan rivalry that splits a community.
μηδὲnornegative coordinating conjunction
κατὰaccording topreposition + accusative (norm/motive)
κενοδοξίανvaingloryAccusativeobject of κατά (motive)κενοδοξία: 'empty glory, conceit' (κενός 'empty' + δόξα 'glory'); craving esteem that has no substance.
ἀλλὰbutadversative conjunction (strong contrast)ἀλλά: marks the decisive positive replacement of the excluded motives.
τῇtheDativearticle
ταπεινοφροσύνῃhumilityDativedat. of manner/meansταπεινοφροσύνη: 'lowliness of mind' (ταπεινός + φρονέω); a virtue the pagan world despised as servile, transvalued by the gospel.
ἀλλήλουςone anotherAccusativeobject of ἡγούμενοιἀλλήλων: reciprocal pronoun — the humility is mutual and communal.
ἡγούμενοιcountingPres Mid Ptc · Nom Pl Masc · ἡγέομαιadverbial ptc. of manner→ imperfective present (habitual reckoning)ἡγέομαι: 'lead; consider, regard'; a verb of deliberate estimation — the same verb used of Christ's reckoning in v.6.
ὑπερέχονταςsurpassingPres Act Ptc · Acc Pl Masc · ὑπερέχωptc. in indirect discourse (predicate of ἀλλήλους)→ imperfective presentὑπερέχω: 'hold above, surpass, excel' (ὑπέρ + ἔχω); to regard others as one's superiors.
ἑαυτῶνthan yourselvesGenitivegenitive of comparisonἑαυτοῦ: reflexive 'oneself'; the genitive after the comparative idea in ὑπερέχοντας.
4

μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι.

each looking not to your own interests, but each also to the interests of others.

Negative/positive contrast (continued)asyndetonA final participial clause restating v.3 in terms of attention: not fixing one's gaze on one's own affairs, but (with a balancing καί, 'also') on those of others. The shift from singular ἕκαστος to plural ἕκαστοι distributes the duty to the whole body. This other-regard is the seam into the hymn.
μὴnotnegative particle (with participle)μή: the negative proper to non-indicative moods; here with the participle of prohibition.
τὰthe thingsAccusativearticle (substantizing ἑαυτῶν)
ἑαυτῶνof yourselvesGenitivegenitive of possession (one's own affairs)ἑαυτοῦ: 'one's own'; τὰ ἑαυτῶν = 'one's own interests.'
ἕκαστοςeachNominativesubject in apposition (distributive sg.)ἕκαστος: 'each one'; the singular individualizes the duty before the plural generalizes it.
σκοποῦντεςlooking toPres Act Ptc · Nom Pl Masc · σκοπέωadverbial ptc. of manner (imperatival force)→ imperfective present (habitual attention)σκοπέω: 'fix attention on, watch out for' (cf. σκοπός, 'goal'); the gaze that fixes one's concern and aim.
ἀλλὰbutadversative conjunction
καὶalsoadverbial/ascensive καί ('also')καί: the 'also' tempers the antithesis — not exclusively others, but others too, not merely self.
τὰthe thingsAccusativearticle (substantizing ἑτέρων)
ἑτέρωνof othersGenitivegenitive of possession (others' affairs)ἕτερος: 'another (of a different kind)'; τὰ ἑτέρων = 'the interests of others.'
ἕκαστοιeachNominativesubject in apposition (distributive pl.)ἕκαστος: the plural ἕκαστοι generalizes the charge to all members together.
5

τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ,

Have this mind among yourselves, which was also in Christ Jesus,

Transition to the paradigmasyndetonThe hinge into the hymn. The imperative φρονεῖτε resumes the φρονέω theme of v.2 and points to the supreme exemplar: the mind 'in Christ Jesus.' The elliptical relative ὃ καί (lit. 'which also [was] in Christ Jesus') invites the reader to supply 'was minded' — Christ's self-disposition becomes the pattern for the community's.
τοῦτοthisAccusativeobject of φρονεῖτε (cataphoric to the hymn)οὗτος: 'this'; points forward to the mind displayed in vv.6–11.
φρονεῖτεhave the mindPres Act Impv 2 Pl · φρονέωmain verb (imperative)→ imperfective present (continual disposition)φρονέω: 'set the mind on, be disposed'; the present imperative bids an ongoing communal mindset.
ἐνamongpreposition + dative (reciprocal sphere)ἐν: with ὑμῖν, 'among yourselves' (in your mutual dealings) rather than merely 'in each of you.'
ὑμῖνyourselvesDativeobject of ἐν (sphere)
whichNominativerelative pronoun (subject of elided verb)
καὶalsoadverbial καί (correspondence)καί: 'also' — the same mind that was in Christ is to be in you.
ἐνinpreposition + dative (sphere/union)
ΧριστῷChristDativedat. of sphereΧριστός: the exemplar; the verb to supply ('was [minded]') is debated, but the sense is the disposition Christ embodied.
ἸησοῦJesusDativeapposition to Χριστῷ
6

ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,

who, being in the form of God, did not regard equality with God as a thing to be grasped,

Hymn, strophe 1 (pre-existence and renunciation)ὅςThe hymn proper opens with a relative ὅς ('who'), the formal mark of an early Christological confession (cf. Col 1:15; 1 Tim 3:16). The concessive participle ὑπάρχων ('though existing in God's form') sets up the paradox: the one who shares the divine status did not treat 'equality with God' as something to exploit. ἁρπαγμός — the crux of the verse — most likely denotes not a prize to be seized (Christ already possessed equality) but something to be clutched for advantage (the res rapienda / 'thing to be held onto' sense).
ὃςwhoNominativerelative pronoun (subject of ἡγήσατο)ὅς: the relative that launches the confession; its antecedent is Χριστῷ Ἰησοῦ (v.5).
ἐνinpreposition + dative (state/sphere)
μορφῇformDativeobject of ἐν (state of being)μορφή: 'form' — not mere outward shape (σχῆμα) but the form expressing the essential nature; 'in the form of God' connotes participation in the divine mode of being. Deliberately paired with μορφὴν δούλου in v.7.
θεοῦof GodGenitivegenitive of possession/qualityθεός: anarthrous, qualitative — 'of God,' marking the divine sphere to which the μορφή belongs.
ὑπάρχωνbeingPres Act Ptc · Nom Sg Masc · ὑπάρχωconcessive adverbial ptc. ('though being')→ imperfective present (continuing existence)ὑπάρχω: 'exist, be (in a state)'; a weightier 'be' than εἰμί, often connoting prior or inherent existence — fitting Christ's pre-incarnate being.
οὐχnotnegative particle (negating ἡγήσατο)οὐ: objective negation of the indicative ἡγήσατο.
ἁρπαγμὸνa thing to be graspedAccusativepredicate accusative (object complement of τὸ εἶναι)ἁρπαγμός: a rare noun from ἁρπάζω ('seize'). Three readings: (a) an act of robbery; (b) a prize to be seized (res rapienda); (c) something already held, to be exploited/clung to (res retinenda). With οὐχ…ἡγήσατο and Christ already 'in God's form,' (c) — Christ did not exploit his equality for self-advantage — best fits the hymn's self-emptying logic.
ἡγήσατοhe regardedAor Mid Indic 3 Sg · ἡγέομαιmain verb of the relative clause→ constative aorist (a settled reckoning)ἡγέομαι: 'consider, regard'; the same verb as in v.3 (ἡγούμενοι) — Christ's reckoning models the humility just commanded.
τὸtheAccusativearticle (substantizing the infinitive)
εἶναιto bePres Act Inf · εἰμίarticular infinitive (object of ἡγήσατο)→ stative presentεἰμί: the articular infinitive τὸ εἶναι ('the being [equal]') names the equality already his, now defined by ἴσα θεῷ.
ἴσαequaladverbial accusative neut. pl. ('on an equality')ἴσος: 'equal'; the neuter plural ἴσα functions adverbially, 'equally with God,' i.e. equality of status with God.
θεῷwith GodDativedat. of association (with ἴσα)θεός: the standard of the equality — God himself.
7

ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος

but emptied himself, taking the form of a slave, coming to be in the likeness of men; and being found in appearance as a man,

Hymn, strophe 2 (the self-emptying / incarnation)ἀλλάThe great adversative: against grasping, the verb ἐκένωσεν ('he emptied himself') — the kenosis. The emptying is not a divestment of deity but an act of self-giving expounded by three modal participles: taking a slave's form, coming to be in human likeness, being found in human appearance. The descent moves from divine form to slave's form to true humanity.
ἀλλὰbutadversative conjunction (strong contrast to v.6)ἀλλά: pivots from what Christ refused (grasping) to what he did (self-emptying).
ἑαυτὸνhimselfAccusativedirect object of ἐκένωσεν (reflexive)ἑαυτοῦ: the reflexive is emphatic and fronted — the action is wholly self-directed and voluntary.
ἐκένωσενhe emptiedAor Act Indic 3 Sg · κενόωmain verb (the kenosis)→ constative aorist (the decisive act of incarnation)κενόω: 'empty, make void' (cf. κενός, 'empty' — already heard in κενοδοξία, v.3). Here metaphorical and reflexive: not emptying of something (no genitive of content) but pouring himself out — self-renunciation by taking, not subtracting.
μορφὴνformAccusativeobject of λαβώνμορφή: deliberately echoing μορφῇ θεοῦ (v.6) — he who was in God's form took the form of a slave; the emptying is an addition (humanity), not a subtraction (deity).
δούλουof a slaveGenitivegenitive of definition/qualityδοῦλος: 'slave, bondservant'; the lowest social station — the polar opposite of equality with God, and the very ταπεινοφροσύνη of v.3 incarnate.
λαβώνtakingAor Act Ptc · Nom Sg Masc · λαμβάνωmodal/circumstantial ptc. (means of the emptying)→ constative aorist (coincident with ἐκένωσεν)λαμβάνω: 'take, receive'; defines how he emptied himself — by taking on, not laying aside.
ἐνinpreposition + dative (state)
ὁμοιώματιlikenessDativeobject of ἐν (manner/state)ὁμοίωμα: 'likeness, resemblance'; safeguards both genuine humanity and the mystery that he was more than merely human — real likeness, not mere semblance.
ἀνθρώπωνof menGenitivegenitive of definition (the likeness shared)ἄνθρωπος: 'human being'; the plural points to solidarity with the whole human race.
γενόμενοςcoming to beAor Mid Ptc · Nom Sg Masc · γίνομαιmodal/circumstantial ptc.→ ingressive aorist (entrance into the human state)γίνομαι: 'become, come to be'; in contrast to ὑπάρχων (v.6, eternal being) and εἰμί — the Son who 'was' now 'came to be' human.
καὶandcoordinating conjunction (linking to v.8)
σχήματιin appearanceDativedat. of respect (with εὑρεθείς)σχῆμα: 'outward shape, form, fashion'; the perceptible figure — distinct from μορφή (essential form); as he appeared and was encountered.
εὑρεθεὶςbeing foundAor Pass Ptc · Nom Sg Masc · εὑρίσκωcircumstantial ptc. (perception by others)→ constative aoristεὑρίσκω: 'find'; the passive 'being found' = 'recognized, perceived to be' — as those who met him saw him.
ὡςascomparative particle (manner)ὡς: 'as'; not 'as if' (he was truly man) but 'as one who is' — marking the recognized appearance.
ἄνθρωποςa manNominativepredicate nom. (with ὡς, after εὑρεθείς)ἄνθρωπος: 'a human being'; he was found to be, to all appearance, genuinely one of us.
8

ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.

he humbled himself, becoming obedient to the point of death — even death on a cross.

Hymn, strophe 3 (the depth of humiliation)asyndetonThe descent reaches its nadir: ἐταπείνωσεν ἑαυτόν ('he humbled himself') — the verbal root of ταπεινοφροσύνη (v.3). The participle γενόμενος ὑπήκοος names the mode (obedience); μέχρι θανάτου marks the extent; and the epexegetic θανάτου δὲ σταυροῦ ('and that, the death of a cross') intensifies it to the utmost — the slave's death, the cursed and shameful execution.
ἐταπείνωσενhe humbledAor Act Indic 3 Sg · ταπεινόωmain verb (the second decisive act)→ constative aorist (the act of self-abasement)ταπεινόω: 'make low, humble'; cognate with ταπεινοφροσύνη (v.3) — Christ enacts the very humility commanded of the church.
ἑαυτὸνhimselfAccusativedirect object (reflexive)ἑαυτοῦ: again the reflexive — the humiliation, like the emptying, is wholly self-chosen.
γενόμενοςbecomingAor Mid Ptc · Nom Sg Masc · γίνομαιmodal ptc. (means/manner of humbling)→ ingressive/constative aoristγίνομαι: 'become'; the humbling consisted in becoming obedient.
ὑπήκοοςobedientNominativepredicate adj. (with γενόμενος)ὑπήκοος: 'obedient, subject' (ὑπό + ἀκούω, 'hear under'); obedience — to the Father — defines the humbling, reversing Adam's disobedience.
μέχριto the point ofpreposition + genitive (extent/degree)μέχρι: 'as far as, up to'; marks the limit reached by his obedience — even death.
θανάτουdeathGenitiveobject of μέχρι (extent)θάνατος: 'death'; the furthest extent obedience could reach.
θανάτουdeathGenitivegenitive in apposition (epexegetic intensification)θάνατος: the repetition with δέ rivets attention — not death merely, but a specific and shameful death.
δὲandascensive/intensifying δέ ('and that')δέ: here climactic — 'yes, and the death of a cross.'
σταυροῦof a crossGenitivegenitive of definition/qualityσταυρός: 'cross'; crucifixion, the death of slaves and rebels, abhorrent to Roman and Jew alike (cf. the curse, Deut 21:23) — the absolute floor of the descent.
9

διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,

Therefore God also highly exalted him and bestowed on him the name that is above every name,

Hymn, strophe 4 (the divine exaltation) — the great reversalδιὸ καίThe hinge of the hymn: διὸ καί ('therefore also'). The subject shifts from Christ (the actor of vv.6–8) to ὁ θεός (the actor of vv.9–11). God's response answers the self-humbling with super-exaltation: the doubly-compounded ὑπερύψωσεν and the gift of 'the name above every name.' Christ's descent is met by God's ascent — humiliation precedes glory.
διὸthereforeinferential conjunctionδιό: 'for which reason' (διʼ ὅ); draws the exaltation as God's consequence upon the obedience of vv.6–8.
καὶalsoadverbial καί (correspondence: 'God too acted')καί: with διό, 'therefore also' — God's action answers Christ's.
theNominativearticle
θεὸςGodNominativesubject of ὑπερύψωσεν / ἐχαρίσατοθεός: the Father, now the agent — the exaltation is God's vindicating act, not Christ's self-assertion.
αὐτὸνhimAccusativedirect object of ὑπερύψωσεν
ὑπερύψωσενhighly exaltedAor Act Indic 3 Sg · ὑπερυψόωmain verb→ constative aorist (the act of exaltation)ὑπερυψόω: 'exalt to the highest, super-exalt' (ὑπέρ + ὑψόω); a NT hapax — the ὑπέρ matches Christ's descent with a superlative ascent (cf. Ps 96:9 LXX).
καὶandcoordinating conjunction
ἐχαρίσατοbestowedAor Mid Indic 3 Sg · χαρίζομαιmain verb (coordinate)→ constative aoristχαρίζομαι: 'give graciously, grant as a favor' (from χάρις); the name is a gift of grace, freely conferred.
αὐτῷto himDativeindirect object (dat. of recipient)
τὸtheAccusativearticle
ὄνομαnameAccusativedirect object of ἐχαρίσατοὄνομα: 'name'; here the name embodies rank and authority — most likely κύριος (v.11), the LXX rendering of the divine name YHWH.
τὸthe oneAccusativearticle (attributive, repeating the head)
ὑπὲρabovepreposition + accusative (superiority)ὑπέρ: 'above, beyond'; the name surpasses every other in rank.
πᾶνeveryAccusativeattributive adj. modifying ὄνομαπᾶς: 'all, every'; no name is excepted from its supremacy.
ὄνομαnameAccusativeobject of ὑπέρ
10

ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,

so that at the name of Jesus every knee should bow — in heaven and on earth and under the earth —

Hymn: purpose/result of the exaltation (universal homage)ἵναThe purpose of the exaltation: universal adoration. Echoing Isaiah 45:23 (LXX) — where every knee bows to YHWH alone — the hymn applies the oracle to Jesus, an unmistakable confession of his deity. The threefold ἐπουρανίων…ἐπιγείων…καταχθονίων sweeps the whole cosmos into homage.
ἵναso thatconjunction introducing purpose/result clauseἵνα: introduces the goal of God's exalting act — universal worship.
ἐνatpreposition + dative (occasion/ground of homage)ἐν: 'at, in [the presence/authority of]' — homage rendered at and to the name.
τῷtheDativearticle
ὀνόματιnameDativeobject of ἐνὄνομα: the bestowed name (v.9); the homage is rendered to the bearer of the name.
Ἰησοῦof JesusGenitivegenitive of possession/apposition (the name belonging to Jesus)Ἰησοῦς: the human name of the crucified one — it is this Jesus before whom the cosmos bows.
πᾶνeveryNominativeattributive adj. modifying γόνυπᾶς: 'every'; the universality is total — no creature exempt.
γόνυkneeNominativesubject of κάμψῃγόνυ: 'knee'; the bent knee is the posture of submission and worship (Isa 45:23 LXX).
κάμψῃshould bowAor Act Subj 3 Sg · κάμπτωsubjunctive in ἵνα-clause→ constative aorist (the act of homage)κάμπτω: 'bend, bow'; the verb of the Isaian oracle of universal submission to God, now to Jesus.
ἐπουρανίωνof those in heavenGenitivepartitive/possessive genitive (whose knees)ἐπουράνιος: 'heavenly, in heaven'; the angelic and heavenly hosts.
καὶandcoordinating conjunction
ἐπιγείωνof those on earthGenitivepartitive/possessive genitiveἐπίγειος: 'earthly, on the earth'; all living humanity.
καὶandcoordinating conjunction
καταχθονίωνof those under the earthGenitivepartitive/possessive genitiveκαταχθόνιος: 'subterranean, under the earth'; the dead, or infernal powers — even the lowest realm submits.
11

καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.

and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Hymn: climax — universal confession, to the Father's gloryκαίThe second half of the Isaian oracle (45:23): every tongue confesses. The content (ὅτι) is the acclamation κύριος Ἰησοῦς Χριστός — 'Jesus Christ is Lord,' the earliest Christian creed. The hymn closes not in Christ's self-glory but εἰς δόξαν θεοῦ πατρός: the Son's exaltation redounds to the Father's glory, securing monotheism within the worship of Jesus.
καὶandcoordinating conjunction (parallel to v.10's clause)
πᾶσαeveryNominativeattributive adj. modifying γλῶσσαπᾶς: 'every'; universal scope, matching πᾶν γόνυ.
γλῶσσαtongueNominativesubject of ἐξομολογήσηταιγλῶσσα: 'tongue, language'; by metonymy every speaker — the whole confessing creation.
ἐξομολογήσηταιshould confessAor Mid Subj 3 Sg · ἐξομολογέομαιsubjunctive (continuing the ἵνα-clause of v.10)→ constative aorist (the act of acclamation)ἐξομολογέομαι: 'confess openly, acknowledge, praise' (ἐκ + ὁμολογέω); a public, out-spoken confession. (Some texts read the future ἐξομολογήσεται, matching Isa 45:23 LXX.)
ὅτιthatconjunction introducing content of confessionὅτι: recitative/content — introducing the very words of the creed.
κύριοςLordNominativepredicate nominative (fronted, emphatic)κύριος: 'Lord'; the LXX surrogate for YHWH — 'the name above every name' (v.9). Its emphatic position makes lordship the burden of the confession.
ἸησοῦςJesusNominativesubject of the confession (implied ἐστίν)Ἰησοῦς: the crucified and risen one is the bearer of the divine title.
ΧριστὸςChristNominativeapposition to Ἰησοῦς (name-title)Χριστός: 'Anointed, Messiah'; with Ἰησοῦς, the full name of the confessed Lord.
εἰςtopreposition + accusative (purpose/result)εἰς: 'to, resulting in'; the goal toward which the universal confession tends.
δόξανgloryAccusativeobject of εἰς (goal)δόξα: 'glory, honor'; the confession of the Son's lordship glorifies, not rivals, the Father.
θεοῦof GodGenitivegenitive of possession (whose glory)θεός: the Father, whose glory is the hymn's final word — Christology in the service of doxology.
πατρόςthe FatherGenitivegenitive in apposition to θεοῦπατήρ: 'Father'; defines the God glorified — Father of the now-exalted Son.
12

Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε·

So then, my beloved, just as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling,

Inferential exhortationὭστεὭστε ('so then') draws the practical consequence from the hymn: Christ's obedience grounds theirs. The address ἀγαπητοί and the comparison καθώς…οὕτως (implied) frame the imperative κατεργάζεσθε. 'With fear and trembling' marks not terror but reverent seriousness before God; 'your own salvation' is the corporate working-out of the community's life, not earning but outliving redemption.
Ὥστεso theninferential conjunctionὥστε: 'so that, therefore'; here drawing the imperatival consequence of the hymn.
ἀγαπητοίbelovedVocativevocative of addressἀγαπητός: 'beloved'; the affectionate address softens the command and recalls v.1's ἀγάπη.
μουmyGenitivegenitive of relationship
καθὼςjust ascomparative conjunctionκαθώς: 'just as'; introduces the standard — their settled habit of obedience.
πάντοτεalwaysadverb of timeπάντοτε: 'always, at all times'; their obedience is a proven, constant pattern.
ὑπηκούσατεyou obeyedAor Act Indic 2 Pl · ὑπακούωverb of the comparative clause→ constative aorist (summing up past obedience)ὑπακούω: 'obey' (the cognate of ὑπήκοος, v.8) — their obedience mirrors Christ's.
μὴnotnegative particle (in the οὐ…ἀλλά structure)
ὡςascomparative particleὡς: 'as'; their obedience is not to be merely a response to Paul's oversight.
ἐνinpreposition + dative (circumstance)
τῇtheDativearticle
παρουσίᾳpresenceDativeobject of ἐν (circumstance)παρουσία: 'presence, coming, arrival'; here Paul's personal presence among them.
μουmyGenitivegenitive of possession
μόνονonlyadverb (restricting ὡς-clause)μόνος: 'only'; the obedience is not to be conditioned on his being present.
ἀλλὰbutadversative conjunction
νῦνnowadverb of timeνῦν: 'now'; the present situation of his absence.
πολλῷmuchDativedat. of measure/degree (with μᾶλλον)πολύς: 'much'; the dative of degree of difference intensifying μᾶλλον.
μᾶλλονmorecomparative adverbμᾶλλον: 'more, rather'; their obedience should redouble in his absence — maturity, not mere compliance.
ἐνinpreposition + dative (circumstance)
τῇtheDativearticle
ἀπουσίᾳabsenceDativeobject of ἐν (circumstance)ἀπουσία: 'absence' (the antonym of παρουσία); a deliberate wordplay on the pair.
μουmyGenitivegenitive of possession
μετὰwithpreposition + genitive (attendant manner)μετά: 'with'; the accompanying disposition of the working-out.
φόβουfearGenitiveobject of μετά (manner)φόβος: 'fear, reverence'; the reverent awe of those who work before God (v.13), not servile dread.
καὶandcoordinating conjunction
τρόμουtremblingGenitiveobject of μετά (manner)τρόμος: 'trembling'; the pair 'fear and trembling' is an OT idiom for serious, God-conscious endeavor.
τὴνtheAccusativearticle
ἑαυτῶνyour ownGenitivegenitive of possession (attributive)ἑαυτοῦ: 'your own'; their own corporate salvation is theirs to live out.
σωτηρίανsalvationAccusativedirect object of κατεργάζεσθεσωτηρία: 'salvation, deliverance, well-being'; possibly the community's corporate health, certainly the outworking of the redemption already given.
κατεργάζεσθεwork outPres Mid Impv 2 Pl · κατεργάζομαιmain verb (imperative)→ imperfective present (ongoing endeavor)κατεργάζομαι: 'work out, bring to completion, produce' (κατά-intensive + ἐργάζομαι); not 'work for' but 'carry to its full effect' — the present bids continual effort.
13

θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας.

for it is God who works in you both to will and to work for his good pleasure.

Ground of the imperativeγάρThe γάρ supplies the enabling ground for v.12: the reason they can 'work out' is that God is the one 'working in' them. The articular participle ὁ ἐνεργῶν stresses God as the effective agent of both the willing (τὸ θέλειν) and the doing (τὸ ἐνεργεῖν). Divine working does not cancel but founds human responsibility — and all of it 'for his good pleasure.'
θεὸςGodNominativepredicate nominative (fronted, emphatic)θεός: anarthrous and fronted — 'it is God (no less) who works'; the emphasis falls on the divine agent.
γάρforexplanatory conjunction (ground)γάρ: 'for'; gives the reason the imperative of v.12 is possible.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (with the substantival participle)→ stative presentεἰμί: the copula joining θεός to the substantival ὁ ἐνεργῶν.
the oneNominativearticle (substantizing the participle)
ἐνεργῶνworkingPres Act Ptc · Nom Sg Masc · ἐνεργέωsubstantival ptc. (predicate)→ imperfective present (continual operation)ἐνεργέω: 'work, be at work, energize' (cf. English 'energy'); God's effective inner operation — the same root reappears in τὸ ἐνεργεῖν.
ἐνinpreposition + dative (sphere)
ὑμῖνyouDativeobject of ἐν (sphere)
καὶbothcorrelative conjunction (καί…καί)καί: the first of the 'both…and' pair coordinating willing and working.
τὸtheAccusativearticle (substantizing the infinitive)
θέλεινto willPres Act Inf · θέλωarticular infinitive (object/respect of ἐνεργῶν)→ imperfective presentθέλω: 'will, wish, desire'; God works even the inward willing — the resolve precedes the deed.
καὶandcorrelative conjunction (καί…καί)
τὸtheAccusativearticle (substantizing the infinitive)
ἐνεργεῖνto workPres Act Inf · ἐνεργέωarticular infinitive (object/respect of ἐνεργῶν)→ imperfective presentἐνεργέω: 'to work, effect'; God energizes both the will and its enactment — the same verb as ὁ ἐνεργῶν, framing the divine work.
ὑπὲρforpreposition + genitive (purpose/in the interest of)ὑπέρ: 'for the sake of, in the interest of'; the goal of God's working.
τῆςtheGenitivearticle
εὐδοκίαςgood pleasureGenitiveobject of ὑπέρ (purpose)εὐδοκία: 'good pleasure, good will, favor'; God's own gracious purpose — most naturally 'his good pleasure,' the end his working serves.
14

Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν,

Do all things without grumbling or disputing,

Concrete exhortationasyndetonAn asyndetic, concrete command applying vv.12–13 to community life. The two prohibited dispositions — γογγυσμός ('grumbling,' the wilderness sin of Israel) and διαλογισμός ('disputing, questioning') — are exactly the attitudes that fracture the unity urged in vv.1–4.
Πάνταall thingsAccusativedirect object of ποιεῖτεπᾶς: 'all things'; the command is comprehensive — every act, without exception.
ποιεῖτεdoPres Act Impv 2 Pl · ποιέωmain verb (imperative)→ imperfective present (customary practice)ποιέω: 'do, make'; the present bids it as a settled habit.
χωρὶςwithoutpreposition + genitive (separation)χωρίς: 'apart from, without'; excluding the named attitudes.
γογγυσμῶνgrumblingGenitiveobject of χωρίςγογγυσμός: 'murmuring, grumbling'; an onomatopoeic word, evoking Israel's murmuring in the wilderness (cf. v.15's 'crooked generation,' Deut 32:5).
καὶandcoordinating conjunction
διαλογισμῶνdisputingGenitiveobject of χωρίςδιαλογισμός: 'reasoning, dispute, questioning'; argumentative wrangling or doubting reflection that breeds discord.
15

ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ,

that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world,

Purpose of vv.12–14ἵναThe purpose of the obedient, ungrumbling life: a tripled blamelessness (ἄμεμπτοι, ἀκέραιοι, ἄμωμα) marking them as God's children. The language deliberately echoes Deuteronomy 32:5 (LXX) — but inverts it: Israel was the 'crooked and perverse generation'; the church, by contrast, is the unblemished child shining as luminaries in the dark world.
ἵναthatconjunction introducing purpose clauseἵνα: 'that, in order that'; the goal of the conduct commanded in vv.12–14.
γένησθεyou may beAor Mid Subj 2 Pl · γίνομαιsubjunctive in ἵνα-clause→ ingressive aorist (prove to be / become)γίνομαι: 'become, prove to be'; not static being but becoming what they are called to be.
ἄμεμπτοιblamelessNominativepredicate adj.ἄμεμπτος: 'blameless, without fault' (privative + μέμφομαι, 'find fault'); against whom no charge sticks.
καὶandcoordinating conjunction
ἀκέραιοιinnocentNominativepredicate adj.ἀκέραιος: 'unmixed, pure, innocent' (privative + κεράννυμι, 'mix'); 'unalloyed,' single-hearted (cf. Mt 10:16, 'innocent as doves').
τέκναchildrenNominativepredicate nom. (in apposition)τέκνον: 'child'; their identity as God's offspring — echoing and reversing Deut 32:5 LXX.
θεοῦof GodGenitivegenitive of relationshipθεός: whose children they are.
ἄμωμαwithout blemishNominativeattributive adj. modifying τέκναἄμωμος: 'unblemished, without spot' (privative + μῶμος, 'blemish'); a cultic term for spotless sacrifice — here moral purity.
μέσονin the midst ofimproper preposition + genitive (place)μέσος: 'middle'; the adverbial/prepositional μέσον, 'in the midst of' — they live surrounded by the corrupt world, not withdrawn from it.
γενεᾶςa generationGenitiveobject of μέσον (place)γενεά: 'generation'; the contemporary race of humanity among whom they dwell (Deut 32:5).
σκολιᾶςcrookedGenitiveattributive adj. modifying γενεᾶςσκολιός: 'crooked, bent' (cf. 'scoliosis'); morally twisted — straight from Deut 32:5 LXX.
καὶandcoordinating conjunction
διεστραμμένηςperversePerf Pass Ptc · Gen Sg Fem · διαστρέφωattributive ptc. modifying γενεᾶς→ intensive perfect (a settled distortion)διαστρέφω: 'distort, pervert, twist apart' (διά + στρέφω); the perfect marks a fixed, ingrained perversity.
ἐνamongpreposition + dative (place)
οἷςwhomDativerelative pronoun (object of ἐν; antecedent = the generation)
φαίνεσθεyou shinePres Mid Indic 2 Pl · φαίνωmain verb of the relative clause (or impv.)→ imperfective present (continual shining)φαίνω: in the middle/passive, 'shine, appear, give light'; the indicative ('you do shine') is more likely than imperative.
ὡςascomparative particleὡς: 'as, like'; introducing the simile of luminaries.
φωστῆρεςlightsNominativepredicate nom. (with φαίνεσθε)φωστήρ: 'luminary, light-giver'; in Gen 1:14–16 LXX the sun, moon, and stars — the church as celestial lights in the world's night.
ἐνinpreposition + dative (place/sphere)
κόσμῳthe worldDativeobject of ἐν (sphere)κόσμος: 'world, ordered universe'; the dark sphere against which the lights are seen.
16

λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα.

holding fast the word of life, so that I may have reason to boast on the day of Christ that I did not run in vain or labor in vain.

Means / consequence (continued)asyndetonThe participle ἐπέχοντες ('holding fast/forth') states how they shine — by the word of life. Paul then turns the picture to himself: their faithfulness will be his καύχημα ('boast') on the day of Christ, proof that his apostolic running and toiling were 'not in vain.' The athletic (ἔδραμον) and laborious (ἐκοπίασα) metaphors recur in Paul.
λόγονwordAccusativedirect object of ἐπέχοντεςλόγος: 'word, message'; the gospel as 'the word of life.'
ζωῆςof lifeGenitivegenitive of content/result (the word that gives life)ζωή: 'life'; the genitive — the word that conveys and produces (eternal) life.
ἐπέχοντεςholding fastPres Act Ptc · Nom Pl Masc · ἐπέχωadverbial ptc. of means (how they shine)→ imperfective present (continual holding)ἐπέχω: 'hold fast' or 'hold forth, offer' (ἐπί + ἔχω); either gripping the word firmly or extending it like a torch — both fit the φωστῆρες image.
εἰςforpreposition + accusative (result/purpose)εἰς: 'for, resulting in'; the outcome — Paul's boast.
καύχημαa boastAccusativeobject of εἰς (result)καύχημα: 'ground of boasting, pride'; the object/basis of glorying — their perseverance is his honor.
ἐμοὶto meDativedat. of advantage/possessionἐγώ: emphatic 'for me' — Paul's own boast.
εἰςonpreposition + accusative (time/reference)εἰς: here pointing to the day — 'against, with a view to the day.'
ἡμέρανthe dayAccusativeobject of εἰς (temporal reference)ἡμέρα: 'day'; 'the day of Christ' — his return and judgment (cf. 1:6, 10).
Χριστοῦof ChristGenitivegenitive (the day belonging to Christ)Χριστός: the day of his appearing — the moment of reckoning and reward.
ὅτιthatconjunction (content of the boast)ὅτι: 'that'; introduces what the boast will consist in.
οὐκnotnegative particle
εἰςinpreposition + accusative (result)εἰς: 'to, for'; εἰς κενόν = 'to no purpose, in vain.'
κενὸνvainAccusativeobject of εἰς (substantival adj., 'emptiness')κενός: 'empty, vain'; εἰς κενόν, 'into emptiness' — fruitlessly (the same root as κενόω, v.7; κενοδοξία, v.3).
ἔδραμονI ranAor Act Indic 1 Sg · τρέχωmain verb of the ὅτι-clause→ constative aorist (summing up his ministry)τρέχω: 'run'; the athletic metaphor for the apostolic race (cf. 1 Cor 9:24–26; Gal 2:2).
οὐδὲnornegative coordinating conjunction
εἰςinpreposition + accusative (result)
κενὸνvainAccusativeobject of εἰς (substantival adj.)κενός: the emphatic repetition drives home that his toil bore fruit.
ἐκοπίασαI laboredAor Act Indic 1 Sg · κοπιάωmain verb (coordinate with ἔδραμον)→ constative aoristκοπιάω: 'toil, labor to exhaustion' (cf. κόπος, 'wearying labor'); strenuous apostolic effort.
17

ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν·

But even if I am being poured out as a libation upon the sacrifice and service of your faith, I rejoice, and I rejoice together with you all.

Concessive turn to joyἀλλάThe ἀλλά pivots from the fear of vain labor to joyful self-offering. With a vivid cultic metaphor, Paul casts his possible martyrdom as a drink-offering (σπένδομαι) poured out over the sacrifice their faith presents to God. Even so, his response is double joy — χαίρω / συγχαίρω — the keynote verb of the letter.
ἀλλὰbutadversative conjunctionἀλλά: turns from the hypothetical of vain toil to glad acceptance even of death.
εἰifconditional particle (εἰ καί, concessive)εἰ: with καί, 'even if' — conceding the possibility for the sake of argument.
καὶevenascensive καί (with εἰ)καί: 'even'; heightens the concession — 'if it should even come to this.'
σπένδομαιI am poured outPres Pass Indic 1 Sg · σπένδωverb of the protasis→ imperfective present (process under way)σπένδω: 'pour out as a libation'; the passive 'I am being poured out' likens his life/blood to the wine poured over a sacrifice (cf. 2 Tim 4:6); the present hints the process has begun.
ἐπὶuponpreposition + dative (place/accompaniment)ἐπί: 'upon, at'; the libation is poured over/alongside the sacrifice.
τῇtheDativearticle
θυσίᾳsacrificeDativeobject of ἐπίθυσία: 'sacrifice, offering'; their faith offered to God is the sacrifice; Paul's life, the accompanying libation.
καὶandcoordinating conjunction
λειτουργίᾳserviceDativeobject of ἐπί (coordinate with θυσίᾳ)λειτουργία: 'public/priestly service, ministry'; the cultic term (cf. 'liturgy') — their faith rendered as priestly worship.
τῆςof theGenitivearticle
πίστεωςfaithGenitivegenitive of source/apposition (the sacrifice that is your faith)πίστις: 'faith'; their believing life is itself the offering presented to God.
ὑμῶνyourGenitivegenitive of possession
χαίρωI rejoicePres Act Indic 1 Sg · χαίρωmain verb (apodosis)→ imperfective present (ongoing joy)χαίρω: 'rejoice'; the great verb of Philippians — joy that persists even in the shadow of death.
καὶandcoordinating conjunction
συγχαίρωI rejoice withPres Act Indic 1 Sg · συγχαίρωmain verb (coordinate)→ imperfective presentσυγχαίρω: 'rejoice together with' (σύν + χαίρω); his joy is shared — communal, not solitary.
πᾶσινallDativeattributive adj. modifying ὑμῖνπᾶς: 'all'; the joy embraces the whole congregation.
ὑμῖνyouDativedat. of association (with συγχαίρω)
18

τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι.

In the same way you also should rejoice, and rejoice together with me.

Reciprocal exhortationδέPaul turns the indicatives of v.17 into imperatives for them: as he rejoices, so should they. The reciprocity (χαίρετε / συγχαίρετέ μοι) mirrors his own double joy — shared gladness binds apostle and church even in suffering.
τὸtheAccusativearticle (with αὐτό, adverbial acc.)
δὲandtransitional/connective conjunctionδέ: mild continuative — turning to their answering joy.
αὐτὸin the same wayAccusativeadverbial accusative ('the same thing / likewise')αὐτός: τὸ αὐτό as adverbial acc., 'in the same way' — let your joy match mine.
καὶalsoadverbial καί ('also')καί: 'also'; ὑμεῖς too, not Paul only.
ὑμεῖςyouNominativesubject (emphatic)σύ: the expressed pronoun is emphatic — 'you for your part.'
χαίρετεrejoicePres Act Impv 2 Pl · χαίρωmain verb (imperative)→ imperfective present (continual joy)χαίρω: 'rejoice'; the same verb made imperative — joy is commanded, possible even amid loss.
καὶandcoordinating conjunction
συγχαίρετέrejoice withPres Act Impv 2 Pl · συγχαίρωmain verb (imperative, coordinate)→ imperfective presentσυγχαίρω: 'rejoice together with'; the joy is to be mutual — they with Paul as he with them.
μοιwith meDativedat. of association (with συγχαίρετε)
19

Ἐλπίζω δὲ ἐν κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν.

I hope in the Lord Jesus to send Timothy to you soon, that I too may be encouraged when I learn how things are with you.

Travelogue: TimothyδέA transition (δέ) to travel plans. Paul's hope is 'in the Lord Jesus' — even logistics are held under Christ's lordship. Timothy is to be sent so that Paul, in turn (κἀγώ), may be heartened by news of them. The ἵνα-clause states his own benefit; the report of their state will lift his spirits.
ἘλπίζωI hopePres Act Indic 1 Sg · ἐλπίζωmain verb→ imperfective present (present expectation)ἐλπίζω: 'hope, expect'; confident expectation, not mere wishing.
δὲandtransitional conjunctionδέ: marks the move to travel news.
ἐνinpreposition + dative (sphere)
κυρίῳthe LordDativedat. of sphere (the realm of his hoping)κύριος: even Paul's plans are framed 'in the Lord' — subordinate to Christ's will.
ἸησοῦJesusDativeapposition to κυρίῳ
ΤιμόθεονTimothyAccusativeobject of πέμψαιΤιμόθεος: Timothy, Paul's trusted coworker and co-sender of the letter (1:1).
ταχέωςsoonadverb of time/mannerταχέως: 'quickly, soon'; the urgency of his hope.
πέμψαιto sendAor Act Inf · πέμπωcomplementary infinitive (with ἐλπίζω)→ constative aoristπέμπω: 'send'; the sending he hopes to accomplish.
ὑμῖνto youDativedat. of recipient/advantage
ἵναthatconjunction introducing purpose clauseἵνα: 'that, in order that'; the purpose, focused on Paul's own encouragement.
κἀγὼI tooNominativesubject (crasis καί + ἐγώ)κἀγώ: 'I also' (καί + ἐγώ); 'I in turn' may be cheered, as they will be by Timothy's coming.
εὐψυχῶmay be encouragedPres Act Subj 1 Sg · εὐψυχέωsubjunctive in ἵνα-clause→ imperfective present (resulting state of good cheer)εὐψυχέω: 'be of good courage, take heart' (εὖ + ψυχή); a NT hapax — to be cheered in soul.
γνοὺςhaving learnedAor Act Ptc · Nom Sg Masc · γινώσκωtemporal/causal adverbial ptc.→ constative aorist (antecedent/coincident)γινώσκω: 'come to know, learn'; the news of them will be the occasion of his cheer.
τὰthe thingsAccusativearticle (substantizing the prepositional phrase)
περὶconcerningpreposition + genitive (reference)περί: 'concerning, about'; τὰ περὶ ὑμῶν = 'the things concerning you,' your situation.
ὑμῶνyouGenitiveobject of περί (reference)
20

οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει·

For I have no one else like-minded, who will genuinely care for your concerns;

Ground: Timothy's unique fitnessγάρThe γάρ explains why Timothy in particular: Paul has 'no one of equal soul' (ἰσόψυχον). The relative clause (ὅστις) gives his qualifying trait — a genuine, unfeigned care for the Philippians' welfare, in pointed contrast to the self-seekers of v.21.
οὐδέναno oneAccusativedirect object of ἔχωοὐδείς: 'no one'; no other so qualified as Timothy.
γὰρforexplanatory conjunction (ground)γάρ: gives the reason for choosing Timothy.
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb→ imperfective present (present circumstance)ἔχω: 'have, possess'; at hand, available to send.
ἰσόψυχονlike-mindedAccusativeobject complement (predicate adj. of οὐδένα)ἰσόψυχος: 'of equal soul, like-minded' (ἴσος + ψυχή); a rare word — Timothy alone shares Paul's very outlook (cf. σύμψυχοι, v.2).
ὅστιςwhoNominativeindefinite relative pronoun (qualitative: 'of the sort who')ὅστις: the qualitative relative — 'one who is such as to…'; characterizing Timothy's type.
γνησίωςgenuinelyadverb of mannerγνησίως: 'genuinely, sincerely' (from γνήσιος, 'legitimate, true-born'); unfeigned care — the same root marks Timothy as a true son in v.22.
τὰthe thingsAccusativearticle (substantizing the prepositional phrase)
περὶconcerningpreposition + genitive (reference)περί: 'concerning'; τὰ περὶ ὑμῶν again — your affairs (cf. v.19).
ὑμῶνyouGenitiveobject of περί (reference)
μεριμνήσειwill careFut Act Indic 3 Sg · μεριμνάωverb of the relative clause→ predictive futureμεριμνάω: 'be concerned for, care about, be anxious over'; here the good 'care' of devoted concern for their welfare.
21

οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ.

For they all seek their own interests, not those of Jesus Christ.

Ground: the failure of the restγάρA further γάρ, sharpening v.20: 'all' the others (those available to Paul) pursue 'their own things,' not Christ's — the very fault diagnosed in vv.3–4 (τὰ ἑαυτῶν, cf. v.4). The verse is a sober aside on the rarity of self-forgetful service, throwing Timothy's loyalty into relief.
οἱtheNominativearticle (with πάντες)
πάντεςallNominativesubject (substantival: 'they all')πᾶς: 'all'; οἱ πάντες, 'the whole lot' — those then with Paul, hyperbolic of present company, not literally everyone.
γὰρforexplanatory conjunctionγάρ: explains why Paul has 'no one' else (v.20).
τὰthe thingsAccusativearticle (substantizing ἑαυτῶν)
ἑαυτῶνof themselvesGenitivegenitive of possession (their own interests)ἑαυτοῦ: 'their own'; echoing τὰ ἑαυτῶν of v.4 — the self-seeking the hymn rebukes.
ζητοῦσινthey seekPres Act Indic 3 Pl · ζητέωmain verb→ imperfective present (habitual disposition)ζητέω: 'seek, strive after'; their settled pursuit is self-interest.
οὐnotnegative particle (contrast)
τὰthe thingsAccusativearticle (substantizing the genitive)
Ἰησοῦof JesusGenitivegenitive of possession (Christ's interests)Ἰησοῦς: τὰ Ἰησοῦ Χριστοῦ = the cause and concerns of Christ, neglected by the self-seeking.
ΧριστοῦChristGenitiveapposition to Ἰησοῦ
22

τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον.

But you know his proven worth — that as a son with a father he served with me in the gospel.

Contrast: Timothy's tested characterδέδέ sets Timothy against the self-seekers of v.21. The Philippians know his δοκιμή ('proven character'). The simile 'as a son with a father' captures their bond; yet Paul subtly avoids saying Timothy served 'me' — rather 'with me' (σὺν ἐμοί) in the gospel, keeping the gospel, not Paul, the master served (δουλεύω).
τὴνtheAccusativearticle
δὲbutadversative/contrastive conjunctionδέ: contrasts Timothy with the rest of v.21.
δοκιμὴνproven worthAccusativedirect object of γινώσκετε (fronted)δοκιμή: 'tested character, proof, worth' (from δοκιμάζω, 'test and approve'); the quality demonstrated under trial.
αὐτοῦhisGenitivegenitive of possession
γινώσκετεyou knowPres Act Indic 2 Pl · γινώσκωmain verb (or impv., but indic. more likely)→ imperfective present (settled knowledge)γινώσκω: 'know'; they already recognize Timothy's worth from prior acquaintance.
ὅτιthatconjunction (epexegetic: explains the δοκιμή)ὅτι: 'that'; unpacks wherein his proven worth consists.
ὡςascomparative particle (simile)ὡς: 'as, like'; introducing the father–son simile.
πατρὶa fatherDativedat. of association (with the implied serving)πατήρ: 'father'; Paul as Timothy's spiritual father (cf. 1 Tim 1:2).
τέκνονa childNominativesubject (implied of the simile; 'as a child [serves]')τέκνον: 'child, son'; the devoted son serving alongside the father.
σὺνwithpreposition + dative (association)σύν: 'with, together with'; Timothy served with — not under — Paul, both slaves of the gospel.
ἐμοὶmeDativeobject of σύν (association)ἐγώ: Paul; the partnership in labor.
ἐδούλευσενhe servedAor Act Indic 3 Sg · δουλεύωmain verb of the ὅτι-clause→ constative aorist (his proven service)δουλεύω: 'serve as a slave' (cf. δοῦλος, v.7); Timothy embodies the slave-form humility of the hymn in gospel labor.
εἰςforpreposition + accusative (purpose/sphere)εἰς: 'for, in the service of'; the gospel as the goal/sphere of the slaving.
τὸtheAccusativearticle
εὐαγγέλιονgospelAccusativeobject of εἰς (sphere/goal)εὐαγγέλιον: 'good news, gospel'; the master they both serve — not Paul himself.
23

τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς·

Him, then, I hope to send as soon as I see how things will go with me;

Resumption of the sending planμὲν οὖνμὲν οὖν resumes v.19, the μέν anticipating the δέ of v.24 (Timothy… but I myself). The sending awaits clarity on Paul's own case (τὰ περὶ ἐμέ, mirroring τὰ περὶ ὑμῶν) — his imprisonment's outcome — but then 'at once' (ἐξαυτῆς).
τοῦτονhimAccusativeobject of πέμψαι (fronted, emphatic: 'this one')οὗτος: 'this one' — Timothy, just commended.
μὲνindeedcorrelative particle (μέν…δέ, v.24)μέν: 'on the one hand'; sets up the contrast with v.24 ('but I myself').
οὖνtheninferential/resumptive conjunctionοὖν: 'then'; resuming the plan of v.19 after the digression.
ἐλπίζωI hopePres Act Indic 1 Sg · ἐλπίζωmain verb→ imperfective presentἐλπίζω: 'hope, expect'; echoing v.19.
πέμψαιto sendAor Act Inf · πέμπωcomplementary infinitive→ constative aoristπέμπω: 'send'; the intended dispatch of Timothy.
ὡςas soon astemporal particle (ὡς ἄν, indefinite temporal)ὡς: with ἄν, 'as soon as, whenever' — a contingent temporal clause.
ἂνmodal particle (with subjunctive, indefiniteness)ἄν: the modal particle marking the contingency of the moment.
ἀφίδωI seeAor Act Subj 1 Sg · ἀφοράωsubjunctive in indefinite temporal clause→ constative aorist (a single act of discernment)ἀφοράω: 'look away to, see clearly, discern' (ἀπό + ὁράω); to see how his own affairs turn out.
τὰthe thingsAccusativearticle (substantizing the prepositional phrase)
περὶconcerningpreposition + accusative (reference)περί: with the accusative here, 'concerning me' — τὰ περὶ ἐμέ, his own situation (cf. v.20).
ἐμὲmeAccusativeobject of περί (reference)ἐγώ: Paul's own case — the verdict on his imprisonment.
ἐξαυτῆςat onceadverb of timeἐξαυτῆς: 'immediately, at once' (ἐξ αὐτῆς [ὥρας], 'from that very hour'); the moment his case is clear.
24

πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.

but I trust in the Lord that I myself will also come soon.

Contrast: Paul's own hoped comingδέThe answering δέ to v.23's μέν: not only Timothy but Paul himself (καὶ αὐτός) expects to come. His confidence (πέποιθα, perfect) is again lodged 'in the Lord' — a settled trust, not presumption about his release.
πέποιθαI trustPerf Act Indic 1 Sg · πείθωmain verb→ intensive perfect (a settled confidence with present force)πείθω: in the perfect πέποιθα, 'I am persuaded, I am confident'; the perfect denotes a fixed state of trust.
δὲbutadversative/correlative conjunction (answering μέν, v.23)δέ: completes the μέν…δέ — 'Timothy… but I myself.'
ἐνinpreposition + dative (sphere)
κυρίῳthe LordDativedat. of sphere (the ground of his confidence)κύριος: his confidence rests in the Lord, not in circumstances (cf. v.19).
ὅτιthatconjunction (content of πέποιθα)ὅτι: 'that'; the content of his confident trust.
καὶalsoadverbial καί ('also')καί: 'also'; not Timothy only — he himself too.
αὐτὸςmyselfNominativesubject (intensive: 'I myself')αὐτός: intensive — Paul in person, not merely his envoy.
ταχέωςsoonadverb of timeταχέως: 'soon, quickly'; his hope of an early reunion (cf. v.19).
ἐλεύσομαιI will comeFut Mid Indic 1 Sg · ἔρχομαιverb of the ὅτι-clause→ predictive futureἔρχομαι: 'come, go'; his anticipated personal visit to Philippi.
25

Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς,

But I considered it necessary to send to you Epaphroditus — my brother and fellow worker and fellow soldier, but your messenger and minister to my need —

Travelogue: Epaphroditusδέδέ moves to the immediate envoy, Epaphroditus, who carries the letter. Paul deems his sending 'necessary' (ἀναγκαῖον — again the verb ἡγέομαι of vv.3, 6). A fivefold commendation in two pairs: toward Paul — brother, fellow worker, fellow soldier; toward the Philippians — their apostle (envoy) and minister of Paul's need. The military and cultic titles dignify his service.
ἈναγκαῖονnecessaryAccusativepredicate adj. / object complement of ἡγησάμηνἀναγκαῖος: 'necessary, pressing'; the sending was a matter of obligation, not mere preference.
δὲbuttransitional conjunctionδέ: turns from Paul's own hoped visit to the present sending of Epaphroditus.
ἡγησάμηνI consideredAor Mid Indic 1 Sg · ἡγέομαιmain verb→ constative aorist (a settled judgment)ἡγέομαι: 'consider, regard' (cf. vv.3, 6); Paul's deliberate estimation of what was needful.
ἘπαφρόδιτονEpaphroditusAccusativeobject of πέμψαιἘπαφρόδιτος: 'Epaphroditus' (lit. 'lovely, charming'; named for Aphrodite); the Philippians' delegate who brought their gift and ministered to Paul.
τὸνtheAccusativearticle
ἀδελφὸνbrotherAccusativeapposition to Ἐπαφρόδιτονἀδελφός: 'brother'; the basic bond of Christian kinship.
καὶandcoordinating conjunction
συνεργὸνfellow workerAccusativeapposition (coordinate)συνεργός: 'fellow worker, co-laborer' (σύν + ἔργον); a partner in gospel labor.
καὶandcoordinating conjunction
συστρατιώτηνfellow soldierAccusativeapposition (coordinate)συστρατιώτης: 'fellow soldier' (σύν + στρατιώτης); a comrade in the spiritual campaign — the warmest of the three Paul-ward titles.
μουmyGenitivegenitive of relationship (with the three titles)
ὑμῶνyourGenitivegenitive of relationship (with the next titles)the μου…ὑμῶν δέ balance: he is Paul's comrade, but the Philippians' delegate.
δὲbutcontrastive conjunction (μου…ὑμῶν δέ)δέ: marks the shift from his relation to Paul to his relation to them.
ἀπόστολονmessengerAccusativeapposition (their envoy)ἀπόστολος: here in its basic sense 'sent one, envoy, delegate' (not the office) — the Philippians' commissioned representative.
καὶandcoordinating conjunction
λειτουργὸνministerAccusativeapposition (coordinate)λειτουργός: 'minister, public servant' (cf. λειτουργία, v.17); his service to Paul's need had a quasi-priestly character — their gift was an offering to God.
τῆςof theGenitivearticle
χρείαςneedGenitiveobjective genitive (minister to my need)χρεία: 'need, want'; Paul's material need (cf. 4:16), which Epaphroditus met.
μουmyGenitivegenitive of possession
πέμψαιto sendAor Act Inf · πέμπωcomplementary/object infinitive (with ἡγησάμην)→ constative aoristπέμπω: 'send'; the act Paul deemed necessary — sending Epaphroditus back.
πρὸςtopreposition + accusative (direction)πρός: 'to, toward'; back to the Philippians.
ὑμᾶςyouAccusativeobject of πρός
26

ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς, καὶ ἀδημονῶν διότι ἠκούσατε ὅτι ἠσθένησεν.

since he was longing for you all and was distressed because you had heard that he was ill.

Ground: Epaphroditus' longing and distressἐπειδήἐπειδή gives the cause of the 'necessary' sending: Epaphroditus' homesick longing (ἐπιποθῶν) and his anguish (ἀδημονῶν) — not at his own illness, but that the Philippians had heard of it and were worried. The periphrastic imperfects (ἐπιποθῶν ἦν…) stress the lingering, ongoing emotion. His distress is itself an instance of putting others first (v.4).
ἐπειδὴsincecausal conjunctionἐπειδή: 'since, because'; gives the reason the sending was necessary.
ἐπιποθῶνlongingPres Act Ptc · Nom Sg Masc · ἐπιποθέωptc. in periphrastic imperfect (with ἦν)→ imperfective (durative past longing)ἐπιποθέω: 'long for, yearn after' (intensive ἐπί + ποθέω); deep affectionate longing (cf. Paul's own in 1:8).
ἦνhe wasImpf Act Indic 3 Sg · εἰμίimperfect of εἰμί (forming periphrastic with ptc.)→ imperfective (continuous past state)εἰμί: the auxiliary of the periphrastic construction, lengthening the sense of the ongoing longing.
πάνταςallAccusativeattributive adj. modifying ὑμᾶςπᾶς: 'all'; he longed for the whole community, no faction excepted (cf. 1:8).
ὑμᾶςyouAccusativeobject of ἐπιποθῶν
καὶandcoordinating conjunction
ἀδημονῶνdistressedPres Act Ptc · Nom Sg Masc · ἀδημονέωptc. (periphrastic with ἦν, coordinate)→ imperfective (continuous past distress)ἀδημονέω: 'be distressed, anguished, troubled'; a strong word for inner turmoil (used of Gethsemane, Mk 14:33).
διότιbecausecausal conjunctionδιότι: 'because'; the cause of his distress — their having heard.
ἠκούσατεyou heardAor Act Indic 2 Pl · ἀκούωverb of the causal clause→ constative aoristἀκούω: 'hear'; news of his illness had reached Philippi.
ὅτιthatconjunction (content of ἠκούσατε)ὅτι: 'that'; the content of the report.
ἠσθένησενhe was illAor Act Indic 3 Sg · ἀσθενέωverb of the content clause→ constative/ingressive aorist (fell ill)ἀσθενέω: 'be weak, be sick' (from ἀσθενής, 'weak'); he had fallen seriously ill (v.27).
27

καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτῳ· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ.

For indeed he was ill, near to death; but God had mercy on him — and not on him only but also on me, lest I should have sorrow upon sorrow.

Ground / confirmation of the gravityκαὶ γάρκαὶ γάρ ('for indeed') confirms how grave it was — 'near to death.' The ἀλλά marks God's intervening mercy, which Paul gratefully extends to himself: God spared him 'sorrow upon sorrow' (the present grief of imprisonment compounded by bereavement). The ἵνα-clause states the mercy's effect toward Paul.
καὶfor indeedpart of the conjunctive καὶ γάρ ('for indeed')καί: with γάρ, 'for indeed, for in fact' — confirming the report.
γὰρforexplanatory conjunctionγάρ: confirms the seriousness behind the Philippians' alarm.
ἠσθένησενhe was illAor Act Indic 3 Sg · ἀσθενέωmain verb→ constative aoristἀσθενέω: 'be ill'; resuming v.26 to stress how dire the illness was.
παραπλήσιονnearadverbial accusative ('nearly, close to')παραπλήσιος: 'coming near, resembling'; παραπλήσιον θανάτῳ, 'close to death.'
θανάτῳto deathDativedat. of nearness/reference (with παραπλήσιον)θάνατος: 'death'; the brink he reached — recalling the θάνατος of the hymn (v.8).
ἀλλὰbutadversative conjunctionἀλλά: turns to God's merciful intervention.
theNominativearticle
θεὸςGodNominativesubject of ἠλέησενθεός: God, the agent of the mercy that restored him.
ἠλέησενhad mercyAor Act Indic 3 Sg · ἐλεέωmain verb→ constative aorist (the act of mercy)ἐλεέω: 'show mercy, have pity'; God's compassion in healing him.
αὐτόνhimAccusativedirect object of ἠλέησεν
οὐκnotnegative particle (οὐ…ἀλλά)
αὐτὸνhimAccusativeobject (repeated for the contrast)
δὲpostpositive in the οὐ…δὲ μόνον ἀλλά constructionδέ: with the οὐ μόνον…ἀλλὰ καί idiom, 'not only… but also.'
μόνονonlyadverb (restrictive)μόνος: 'only'; the mercy reached beyond Epaphroditus to Paul.
ἀλλὰbutadversative conjunction
καὶalsoadverbial καί ('also')καί: 'also'; Paul shares in the mercy shown to his friend.
ἐμέmeAccusativeobject (implied with ἠλέησεν)ἐγώ: Paul; Epaphroditus' recovery was God's mercy to Paul too.
ἵναlestconjunction introducing negative purpose (ἵνα μή)ἵνα: with μή, 'in order that… not, lest'; the purpose/effect of the mercy.
μὴnotnegative particle (with the subjunctive)
λύπηνsorrowAccusativedirect object of σχῶλύπη: 'grief, sorrow, pain'; the bereavement Paul was spared.
ἐπὶuponpreposition + accusative (accumulation)ἐπί: 'upon, on top of'; sorrow heaped on sorrow.
λύπηνsorrowAccusativeobject of ἐπίλύπη: the repetition evokes compounding grief — loss added to the trial of imprisonment.
σχῶI should haveAor Act Subj 1 Sg · ἔχωsubjunctive in the ἵνα μή clause→ ingressive aorist (come to have)ἔχω: 'have, get'; the aorist subjunctive — that he might not incur fresh grief.
28

σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ.

Therefore I sent him all the more eagerly, so that seeing him again you may rejoice and I may be less anxious.

Inference: the eager sendingοὖνοὖν draws the conclusion: in view of all this, Paul sends him 'the more eagerly' (comparative σπουδαιοτέρως). The epistolary aorist ἔπεμψα views the act from the readers' standpoint ('I have sent'). The double purpose: their renewed joy at seeing him, and Paul's own relief (ἀλυπότερος, 'less grieved' — picking up λύπη of v.27).
σπουδαιοτέρωςmore eagerlycomparative adverb of mannerσπουδαίως: 'eagerly, diligently'; the comparative σπουδαιοτέρως, 'with all the more eagerness' (or elative, 'very eagerly').
οὖνthereforeinferential conjunctionοὖν: draws the practical result of vv.26–27.
ἔπεμψαI sentAor Act Indic 1 Sg · πέμπωmain verb (epistolary aorist)→ epistolary aorist (viewed from the readers' time of receipt)πέμπω: 'send'; the epistolary aorist — to the readers, 'I have sent' him with this very letter.
αὐτὸνhimAccusativedirect object of ἔπεμψα
ἵναso thatconjunction introducing purpose clauseἵνα: 'so that'; the twofold goal of the sending.
ἰδόντεςseeingAor Act Ptc · Nom Pl Masc · ὁράωtemporal adverbial ptc. (antecedent to χαρῆτε)→ constative aorist (antecedent)ὁράω: 'see'; the sight of him will be the occasion of their joy.
αὐτὸνhimAccusativeobject of ἰδόντες
πάλινagainadverb of timeπάλιν: 'again'; the reunion restores what his absence and illness had interrupted.
χαρῆτεyou may rejoiceAor Pass Subj 2 Pl · χαίρωsubjunctive in ἵνα-clause→ ingressive aorist (break into joy)χαίρω: 'rejoice'; the keynote verb again — their joy at his return.
κἀγὼand INominativesubject (crasis καί + ἐγώ)κἀγώ: 'and I'; Paul's own relief is the second purpose.
ἀλυπότεροςless anxiousNominativepredicate adj. (comparative, with ὦ)ἄλυπος: 'free from grief' (privative + λύπη); the comparative 'less sorrowful' — his anxiety eased by their gladness (cf. λύπη, v.27).
I may bePres Act Subj 1 Sg · εἰμίsubjunctive in ἵνα-clause (copula)→ stative presentεἰμί: 'be'; the subjunctive copula — that Paul may be in a less grieved state.
29

προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε,

Welcome him, then, in the Lord with all joy, and hold such men in honor,

Exhortation: receive him with honorοὖνTwo imperatives draw the practical upshot: receive Epaphroditus 'in the Lord with all joy,' and (generalizing) hold 'such men' — those who spend themselves in service — in honor. The honor counters any whisper that he had failed by returning; his self-risking service deserves esteem, not suspicion.
προσδέχεσθεwelcomePres Mid Impv 2 Pl · προσδέχομαιmain verb (imperative)→ imperfective present (general command)προσδέχομαι: 'receive, welcome, accept' (πρός + δέχομαι); a warm, glad reception.
οὖνtheninferential conjunctionοὖν: draws the application of the sending (v.28).
αὐτὸνhimAccusativedirect object of προσδέχεσθε
ἐνinpreposition + dative (sphere)
κυρίῳthe LordDativedat. of sphere (the manner of welcome)κύριος: the welcome is to be 'in the Lord' — a Christian reception, befitting their shared union.
μετὰwithpreposition + genitive (manner)μετά: 'with'; the accompanying disposition.
πάσηςallGenitiveattributive adj. modifying χαρᾶςπᾶς: 'all'; unstinting, complete joy.
χαρᾶςjoyGenitiveobject of μετά (manner)χαρά: 'joy'; the keynote again — the reunion is to be a glad one.
καὶandcoordinating conjunction
τοὺςtheAccusativearticle (with τοιούτους)
τοιούτουςsuch menAccusativedirect object of ἔχετε (substantival)τοιοῦτος: 'such, of this kind'; generalizing — all who serve as Epaphroditus did.
ἐντίμουςin honorAccusativeobject complement (predicate adj. of τοιούτους)ἔντιμος: 'honored, valued, held in esteem' (ἐν + τιμή); to count such men precious.
ἔχετεholdPres Act Impv 2 Pl · ἔχωmain verb (imperative)→ imperfective present (settled regard)ἔχω: 'have, hold, regard'; here 'hold/regard as honored.'
30

ὅτι διὰ τὸ ἔργον Χριστοῦ μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας.

because for the work of Christ he came near to death, risking his life to make up for what was lacking in your service to me.

Ground: he risked his lifeὅτιὅτι gives the reason for the honor: for Christ's work he 'drew near to death' (μέχρι θανάτου — the very phrase of the hymn, v.8). The participle παραβολευσάμενος ('having gambled/risked his life') depicts him staking his soul as on a wager. His aim: to 'fill up' what their service to Paul lacked — not a fault, but the personal presence they could not supply, which Epaphroditus rendered for them. The verse closes the chapter on a note of self-giving service that mirrors the mind of Christ (vv.5–8).
ὅτιbecausecausal conjunctionὅτι: 'because'; grounds the honor due to Epaphroditus (v.29).
διὰfor the sake ofpreposition + accusative (cause/reason)διά: with the accusative, 'because of, for the sake of'; the work of Christ was the cause of his peril.
τὸtheAccusativearticle
ἔργονworkAccusativeobject of διά (cause)ἔργον: 'work, task'; 'the work of Christ' — the gospel labor for which he imperiled himself.
Χριστοῦof ChristGenitivegenitive of source/possession (Christ's work)Χριστός: the work belonging to and done for Christ.
μέχριto the point ofpreposition + genitive (extent)μέχρι: 'as far as, up to'; the same construction as the hymn (v.8) — μέχρι θανάτου.
θανάτουdeathGenitiveobject of μέχρι (extent)θάνατος: 'death'; Epaphroditus' brush with death echoes Christ's obedience unto death.
ἤγγισενhe came nearAor Act Indic 3 Sg · ἐγγίζωmain verb→ constative aoristἐγγίζω: 'come near, approach' (from ἐγγύς, 'near'); he came to the verge of death.
παραβολευσάμενοςriskingAor Mid Ptc · Nom Sg Masc · παραβολεύομαιcircumstantial ptc. of manner/means→ constative aorist (coincident)παραβολεύομαι: 'expose to danger, gamble, risk' (from παράβολος, 'reckless'; cf. the gambler's 'throw'); a rare word — he staked his very life, like throwing the dice. (Later texts read παραβουλευσάμενος, 'not consulting [his life].')
τῇtheDativearticle
ψυχῇhis lifeDativedat. of respect/instrument (what he risked)ψυχή: 'soul, life'; here 'life' — the stake he wagered in his service.
ἵναtoconjunction introducing purpose clauseἵνα: 'in order that'; the aim of his risk.
ἀναπληρώσῃhe might make upAor Act Subj 3 Sg · ἀναπληρόωsubjunctive in ἵνα-clause→ constative aorist (the completing act)ἀναπληρόω: 'fill up, complete, supply' (ἀνά + πληρόω; cf. v.2 πληρώσατε); to fill what was lacking.
τὸtheAccusativearticle
ὑμῶνyourGenitivegenitive of source/subject (the lack on your side)the position of ὑμῶν within the article stresses that the deficiency was the Philippians' — not blame, but their inability to be present in person.
ὑστέρημαwhat was lackingAccusativedirect object of ἀναπληρώσῃὑστέρημα: 'lack, deficiency, what is wanting' (from ὑστερέω, 'fall short'); not a moral failing but the gap of their absence, which their delegate filled.
τῆςof theGenitivearticle
πρόςtopreposition + accusative (direction/reference)πρός: 'to, toward'; the service directed to Paul.
μεmeAccusativeobject of πρόςἐγώ: Paul, the recipient of their ministry.
λειτουργίαςserviceGenitivegenitive of definition (the service that was lacking)λειτουργία: 'service, ministry' (cf. vv.17, 25); their priestly-toned ministry to Paul, completed through Epaphroditus.