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  • PARALLEL BIBLE - Philippians 4:2

    CHAPTERS: Philippians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    King James Bible - Philippians 4:2

    I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

    World English Bible

    I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord.

    Douay-Rheims - Philippians 4:2

    I beg of Evodia, and I beseech Syntyche, to be of one mind in the Lord.

    Webster's Bible Translation

    I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

    Greek Textus Receptus

    {1: ευωδιαν
    2136 } {2: ευοδιαν 2136 } παρακαλω 3870 5719 και 2532 συντυχην 4941 παρακαλω 3870 5719 το 3588 αυτο 846 φρονειν 5426 5721 εν 1722 κυριω 2962

    Treasury of Scriptural Knowledge

    VERSE (2) -
    Php 2:2,3; 3:16 Ge 45:24 Ps 133:1-3 Mr 9:50 Ro 12:16-18 1Co 1:10

    SEV Biblia, Chapter 4:2

    A Evodia ruego, y a Síntique exhorto, que sientan lo mismo en el Seor.

    Clarke's Bible Commentary - Philippians 4:2

    Verse 2. I beseech Euodias, and beseech Syntyche] These were two pious
    women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

    John Gill's Bible Commentary

    Ver. 2. I beseech Euodias, and beseech Syntyche , etc.] Two
    women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former: that they be of the same mind in the Lord ; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, that ye entertain one and the same opinion concerning the faith of the Lord.

    Matthew Henry Commentary

    Verses 2-9 - Let
    believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew ho comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life and Christians need to be again and again called to it. It more tha outweighs all causes for sorrow. Let their enemies perceive ho moderate they were as to outward things, and how composedly the suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecas and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remed against perplexing care, constant prayer is recommended. Not onl stated times for prayer, but in every thing by prayer. We must joi thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be tol our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, an having a part in his favour, and the hope of the heavenly blessedness are a greater good than can be fully expressed. This peace will kee our hearts and minds through Christ Jesus; it will keep us from sinnin under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of me or not, it will be of God. The apostle is for an example. His doctrin and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise is the free mercy of God; yet the enjoyment of them depends on our sincer and holy conduct. These are works of God, pertaining to God, and to his only are they to be ascribed, and to no other, neither men, words, no deeds.

    Greek Textus Receptus

    {1: ευωδιαν
    2136 } {2: ευοδιαν 2136 } παρακαλω 3870 5719 και 2532 συντυχην 4941 παρακαλω 3870 5719 το 3588 αυτο 846 φρονειν 5426 5721 εν 1722 κυριω 2962

    Vincent's NT Word Studies

    2. I beseech Euodias and beseech Syntyche (Euwdian parakalw kai Suntuchn parakalw). Euodias is incorrect, the name being feminine, Euodia. According to the Tex. Rec., with the
    long o, the name means fragrance; but the correct reading is with the short o, the meaning being prosperous journey. Syntyche means happy chance. These were prominent women in the Church, possibly deaconesses. The position of women in Macedonia was exceptional. In Greece, generally, their standing was inferior. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. In Macedonia monuments were erected to women by public bodies, and in Macedonian inscriptions records of male proper names are found formed on the mother's name instead of the father's. Macedonian women were permitted to hold property. In the account of Paul's labors in Macedonia there are notices of the addition of women of rank to the church in Thessalonica and Beroea. 182 For beseech, render exhort, and notice the repetition of that word with each name, making the exhortation individual and specific.

    To be of the same mind (to auto fronein). The same expression as in ch ii. 2, see note. Compare Rom. xii. 16. The verb fronew to be minded, occurs eleven times in this epistle, and but seventeen times in the rest of the New Testament.

    Robertson's NT Word Studies

    4:2 {Euodia} (Euodian). this name means literally "prosperous journey" (eu, hodos). It occurs in the inscriptions. {Syntyche} (Suntuchn). From suntugcanw, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

    CHAPTERS: 1, 2, 3, 4
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23


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