The Sacred Bible: The Letter to the Philippians
[Philippenses 1]
[Philippians 1]
{1:1} Paulus, et Timotheus servi Iesu Christi, omnibus sanctis in Christo Iesu, qui sunt Philippis, cum episcopis, et diaconibus.
{1:1} Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.
{1:2} Gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo.
{1:2} Grace and peace to you, from God our Father and from the Lord Jesus Christ.
{1:3} Gratias ago Deo meo in omni memoria vestri,
{1:3} I give thanks to my God, with every remembrance of you,
{1:4} semper in cunctis orationibus meis pro omnibus vobis, cum gaudio deprecationem faciens,
{1:4} always, in all my prayers, making supplication for all of you with joy,
{1:5} super communicatione vestra in Evangelio Christi a prima die usque nunc.
{1:5} because of your communion in the Gospel of Christ, from the first day even until now.
{1:6} Confidens hoc ipsum, quia qui cpit in vobis opus bonum, perficiet usque in diem Christi Iesu.
{1:6} I am confident of this very thing: that he who has begun this good work in you will perfect it, unto the day of Christ Jesus.
{1:7} Sicut est mihi iustum hoc sentire pro omnibus vobis: eo quod habeam vos in corde, et in vinculis meis, et in defensione, et confirmatione Evangelii, socios gaudii mei omnes vos esse.
{1:7} So then, it is right for me to feel this way about all of you, because I hold you in my heart, and because, in my chains and in the defense and confirmation of the Gospel, you all are partakers of my joy.
{1:8} Testis enim mihi est Deus, quomodo cupiam omnes vos in visceribus Iesu Christi.
{1:8} For God is my witness how, within the heart of Jesus Christ, I long for all of you.
{1:9} Et hoc oro ut charitas vestra magis ac magis abundet in scientia, et in omni sensu:
{1:9} And this I pray: that your charity may abound more and more, with knowledge and with all understanding,
{1:10} ut probetis potiora, ut sitis sinceri, et sine offensa in diem Christi,
{1:10} so that you may be confirmed in what is better, in order that you may be sincere and without offense on the day of Christ:
{1:11} repleti fructu iustitiĉ per Iesum Christum, in gloriam et laudem Dei.
{1:11} filled with the fruit of justice, through Jesus Christ, in the glory and praise of God.
{1:12} Scire autem vos volo fratres, quia quĉ circa me sunt, magis ad profectum venerunt Evangelii:
{1:12} Now, brothers, I want you to know that the things concerning me happened for the advancement of the Gospel,
{1:13} ita ut vincula mea manifesta fierent in Christo in omni prĉtorio, et in ceteris omnibus,
{1:13} in such a way that my chains have become manifest in Christ in every place of judgment and in all other such places.
{1:14} et plures e fratribus in Domino confidentes vinculis meis, abundantius auderent sine timore Verbum Dei loqui.
{1:14} And many from among the brothers in the Lord, becoming confident through my chains, are now much bolder in speaking the Word of God without fear.
{1:15} Quidam quidem et propter invidiam, et contentionem: quidam autem et propter bonam voluntatem Christum prĉdicant:
{1:15} Certainly, some do so even because of envy and contention; and others, too, do so because of a good will to preach Christ.
{1:16} quidam ex charitate: scientes quoniam in defensionem Evangelii positus sum.
{1:16} Some act out of charity, knowing that I have been appointed for the defense of the Gospel.
{1:17} Quidam autem ex contentione Christum annunciant non sincere, existimantes pressuram se suscitare vinculis meis.
{1:17} But others, out of contention, announce Christ insincerely, claiming that their difficulties lift them up to my chains.
{1:18} Quid enim? Dum omni modo sive per occasionem, sive per veritatem Christus annuncietur: et in hoc gaudeo, sed et gaudebo.
{1:18} But what does it matter? As long as, by every means, whether under pretext or in truthfulness, Christ is announced. And about this, I rejoice, and moreover, I will continue to rejoice.
~ The word occasionem, in this context, refers to acting under a pretext; it does not refer to an occasion or an opportunity. Thus, veritatem is not so much the truth as preaching or announcing Christ with truthfulness, that is, out of sincere motives.
{1:19} Scio enim quia hoc mihi proveniet ad salutem, per vestram orationem, et subministrationem Spiritus Iesu Christi,
{1:19} For I know that this will bring me to salvation, through your prayers and under the ministration of the Spirit of Jesus Christ,
{1:20} secundum expectationem, et spem meam, quia in nullo confundar: sed in omni fiducia sicut semper, et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.
{1:20} by means of my own expectation and hope. For in nothing shall I be confounded. Instead, with all confidence, now just as always, Christ shall be magnified in my body, whether by life or by death.
{1:21} Mihi enim vivere Christus est, et mori lucrum.
{1:21} For to me, to live is Christ, and to die is gain.
{1:22} Quod si vivere in carne, hic mihi fructus operis est, et quid eligam ignoro.
{1:22} And while I live in the flesh, for me, there is the fruit of works. But I do not know which I would choose.
{1:23} Coarctor autem e duobus: desiderium habens dissolvi, et esse cum Christo, multo magis melius:
{1:23} For I am constrained between the two: having a desire to be dissolved and to be with Christ, which is the far better thing,
{1:24} permanere autem in carne, necessarium propter vos.
{1:24} but then to remain in the flesh is necessary for your sake.
{1:25} Et hoc confidens scio quia manebo, et permanebo omnibus vobis ad profectum vestrum, et gaudium fidei:
{1:25} And having this confidence, I know that I shall remain and that I shall continue to remain with all of you, for your advancement and for your joy in the faith,
{1:26} ut gratulatio vestra abundet in Christo Iesu in me, per meum adventum iterum ad vos.
{1:26} so that your rejoicing may abound in Christ Jesus for me, through my return to you again.
{1:27} Tantum digne Evangelio Christi conversamini: ut sive cum venero, et videro vos, sive absens audiam de vobis quia statis in uno spiritu unanimes, collaborantes fidei Evangelii:
{1:27} Only let your behavior be worthy of the Gospel of Christ, so that, whether I return and see you, or whether, being absent, I hear about you, still you may stand firm with one spirit, with one mind, laboring together for the faith of the Gospel.
{1:28} et in nullo terreamini ab adversariis: quĉ illis est causa perditionis, vobis autem salutis, et hoc a Deo:
{1:28} And in nothing be terrified by the adversaries. For what is to them an occasion of perdition, is to you an occasion of salvation, and this is from God.
{1:29} quia vobis donatum est pro Christo, non solum ut in eum credatis, sed ut etiam pro illo patiamini:
{1:29} For this has been given to you on behalf of Christ, not only so that you may believe in him, but even so that you may suffer with him,
{1:30} idem certamen habentes, quale et vidistis in me, et nunc audistis de me.
{1:30} engaging in the same struggle, of a kind which you also have seen in me, and which you now have heard from me.
[Philippenses 2]
[Philippians 2]
{2:1} Si qua ergo consolatio in Christo, si quod solatium charitatis, si qua societas spiritus, si qua viscera miserationis:
{2:1} Therefore, if there is any consolation in Christ, any solace of charity, any fellowship of the Spirit, any feelings of commiseration:
{2:2} implete gaudium meum ut idem sapiatis, eandem charitatem habentes, unanimes, idipsum sentientes,
{2:2} complete my joy by having the same understanding, holding to the same charity, being of one mind, with the same sentiment.
{2:3} nihil per contentionem, neque per inanem gloriam: sed in humilitate superiores sibi invicem arbitrantes,
{2:3} Let nothing be done by contention, nor in vain glory. Instead, in humility, let each of you esteem others to be better than himself.
{2:4} non quĉ sua sunt singuli considerantes, sed ea, quĉ aliorum.
{2:4} Let each of you not consider anything to be your own, but rather to belong to others.
{2:5} Hoc enim sentite in vobis, quod et in Christo Iesu:
{2:5} For this understanding in you was also in Christ Jesus:
{2:6} qui cum in forma Dei esset, non rapinam arbitratus est esse se ĉqualem Deo:
{2:6} who, though he was in the form of God, did not consider equality with God something to be seized.
~ The Three Persons of the Trinity are equal in Divine Nature, but not equal in Divine Personhood.
{2:7} sed semetipsum exinanivit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo.
{2:7} Instead, he emptied himself, taking the form of a servant, being made in the likeness of men, and accepting the state of a man.
{2:8} Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis.
{2:8} He humbled himself, becoming obedient even unto death, even the death of the Cross.
{2:9} Propter quod et Deus exaltavit illum, et donavit illi nomen, quod est super omne nomen:
{2:9} Because of this, God has also exalted him and has given him a name which is above every name,
{2:10} ut in nomine Iesu omne genu flectatur cĉlestium, terrestrium, et infernorum,
{2:10} so that, at the name of Jesus, every knee would bend, of those in heaven, of those on earth, and of those in hell,
~ Even in hell, the souls there know and admit that Jesus Christ is the Lord of all Creation, of heaven and of earth and of hell.
{2:11} et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris.
{2:11} and so that every tongue would confess that the Lord Jesus Christ is in the glory of God the Father.
{2:12} Itaque charissimi mei (sicut semper obedistis): non ut in prĉsentia mei tantum, sed multo magis nunc in absentia mea, cum metu et tremore vestram salutem operamini.
{2:12} And so, my most beloved, just as you have always obeyed, not only in my presence, but even more so now in my absence: work toward your salvation with fear and trembling.
{2:13} Deus est enim, qui operatur in vobis et velle, et perficere pro bona voluntate.
{2:13} For it is God who works in you, both so as to choose, and so as to act, in accord with his good will.
{2:14} Omnia autem facite sine murmurationibus, et hĉsitationibus:
{2:14} And do everything without murmuring or hesitation.
{2:15} ut sitis sine querela, et simplices filii Dei, sine reprehensione in medio nationis pravĉ, et perversĉ: inter quos lucetis sicut luminaria in mundo,
{2:15} So may you be without blame, simple sons of God, without reproof, in the midst of a depraved and perverse nation, among whom you shine like lights in the world,
{2:16} verbum vitĉ continentes ad gloriam meam in die Christi, quia non in vacuum cucurri, neque in vacuum laboravi.
{2:16} holding to the Word of Life, until my glory in the day of Christ. For I have not run in vain, nor have I labored in vain.
{2:17} Sed et si immolor supra sacrificium, et obsequium fidei vestrĉ, gaudeo, et congratulor omnibus vobis.
{2:17} Moreover, if I am to be immolated because of the sacrifice and service of your faith, I rejoice and give thanks with all of you.
{2:18} Idipsum autem et vos gaudete, et congratulamini mihi.
{2:18} And over this same thing, you also should rejoice and give thanks, together with me.
{2:19} Spero autem in Domino Iesu, Timotheum me cito mittere ad vos: ut et ego bono animo sim, cognitis quĉ circa vos sunt.
{2:19} Now I hope in the Lord Jesus to send Timothy to you soon, in order that I may be encouraged, when I know the things concerning you.
{2:20} Neminem enim habeo tam unanimem, qui sincera affectione pro vobis solicitus sit.
{2:20} For I have no one else with such an agreeable mind, who, with sincere affection, is solicitous for you.
{2:21} Omnes enim quĉ sua sunt quĉrunt, non quĉ sunt Iesu Christi.
{2:21} For they all seek the things that are of themselves, not the things that are of Jesus Christ.
{2:22} Experimentum autem eius cognoscite, quia sicut patri filius, mecum servivit in Evangelio.
{2:22} So know this evidence of him: that like a son with a father, so has he served with me in the Gospel.
{2:23} Hunc igitur spero me mittere ad vos, mox ut videro quĉ circa me sunt.
{2:23} Therefore, I hope to send him to you immediately, as soon as I see what will happen concerning me.
{2:24} Confido autem in Domino quoniam et ipse veniam ad vos cito.
{2:24} But I trust in the Lord that I myself will also return to you soon.
{2:25} Necessarium autem existimavi Epaphroditum fratrem, et cooperatorem, et commilitonem meum, vestrum autem Apostolum, et ministrum necessitatis meĉ, mittere ad vos:
{2:25} Now I have considered it necessary to send to you Epaphroditus, my brother, and co-worker, and fellow soldier, and an attendant to my needs, but your Apostle.
{2:26} quoniam quidem omnes vos desiderabat: et mstus erat, propterea quod audieratis illum infirmatum.
{2:26} For certainly, he has desired all of you, and he was saddened because you had heard that he was sick.
{2:27} Nam et infirmatus est usque ad mortem: sed Deus misertus est eius: non solum autem eius, verum etiam et mei, ne tristitiam super tristitiam haberem.
{2:27} For he was sick, even unto death, but God took pity on him, and not only on him, but truly on myself also, so that I would not have sorrow upon sorrow.
{2:28} Festinantius ergo misi illum, ut viso eo iterum gaudeatis, et ego sine tristitia sim.
{2:28} Therefore, I sent him more readily, in order that, by seeing him again, you may rejoice, and I may be without sorrow.
{2:29} Excipite itaque illum cum omni gaudio in Domino, et eiusmodi cum honore habetote.
{2:29} And so, receive him with every joy in the Lord, and treat all those like him with honor.
{2:30} Quoniam propter opus Christi usque ad mortem accessit, tradens animam suam ut impleret id, quod ex vobis deerat erga meum obsequium.
{2:30} For he was brought close even to death, for the sake of the work of Christ, handing over his own life, so that he might fulfill what was lacking from you concerning my service.
[Philippenses 3]
[Philippians 3]
{3:1} De cetero fratres mei gaudete in Domino. Eadem vobis scribere, mihi quidem non pigrum, vobis autem necessarium.
{3:1} Concerning other things, my brothers, rejoice in the Lord. It is certainly not tiresome for me to write the same things to you, but for you, it is not necessary.
{3:2} Videte canes, videte malos operarios, videte concisionem.
{3:2} Beware of dogs; beware of those who work evil; beware of those who are divisive.
{3:3} Nos enim sumus circumcisio, qui spiritu servimus Deo, et gloriamur in Christo Iesu, et non in carne fiduciam habentes,
{3:3} For we are the circumcised, we who serve God in the Spirit and who glory in Christ Jesus, having no confidence in the flesh.
{3:4} quamquam ego habeam confidentiam et in carne. Si quis alius videtur confidere in carne, ego magis,
{3:4} Nevertheless, I might have confidence also in the flesh, for if anyone else seems to have confidence in the flesh, more so do I.
{3:5} circumcisus octavo die, ex genere Israel, de tribu Beniamin, Hebrĉus ex Hebrĉis, secundum legem Pharisĉus,
{3:5} For I was circumcised on the eighth day, of the stock of Israel, from the tribe of Benjamin, a Hebrew among Hebrews. According to the law, I was a Pharisee;
{3:6} secundum ĉmulationem persequens Ecclesiam Dei, secundum iustitiam, quĉ in lege est, conversatus sine querela:
{3:6} according to zeal, I persecuted the Church of God; according to the justice that is in the law, I lived without blame.
~ The word conversatus refers more to behavior and to a manner of living, than to actual spoken conversation.
{3:7} Sed quĉ mihi fuerunt lucra, hĉc arbitratus sum propter Christum detrimenta.
{3:7} But the things which had been to my gain, the same have I considered a loss, for the sake of Christ.
{3:8} Verumtamen existimo omnia detrimentum esse propter eminentem scientiam Iesu Christi Domini mei: propter quem omnia detrimentum feci, et arbitror ut stercora, ut Christum lucrifaciam,
{3:8} Yet truly, I consider everything to be a loss, because of the preeminent knowledge of Jesus Christ, my Lord, for whose sake I have suffered the loss of everything, considering it all to be like dung, so that I may gain Christ,
{3:9} et inveniar in illo non habens meam iustitiam, quĉ ex lege est, sed illam, quĉ ex fide est Christi Iesu: quĉ ex Deo est iustitia in fide
{3:9} and so that you may be found in him, not having my justice, which is of the law, but that which is of the faith of Christ Jesus, the justice within faith, which is of God.
{3:10} ad cognoscendum illum, et virtutem resurrectionis eius, et societatem Passionum illius: configuratus morti eius:
{3:10} So shall I know him, and the power of his resurrection, and the fellowship of his Passion, having been fashioned according to his death,
{3:11} si quo modo occurram ad resurrectionem, quĉ est ex mortuis:
{3:11} if, by some means, I might attain to the resurrection which is from the dead.
{3:12} non quod iam acceperim, aut iam perfectus sim: sequor autem, si quomodo comprehendam in quo et comprehensus sum a Christo Iesu.
{3:12} It is not as though I have already received this, or were already perfect. But rather I pursue, so that by some means I might attain, that in which I have already been attained by Christ Jesus.
{3:13} Fratres, ego me non arbitror comprehendisse. Unum autem: quĉ quidem retro sunt obliviscens, ad ea vero, quĉ sunt priora, extendens meipsum,
{3:13} Brothers, I do not consider that I have already attained this. Instead, I do one thing: forgetting those things that are behind, and extending myself toward those things that are ahead,
{3:14} ad destinatum persequor, ad bravium supernĉ vocationis Dei in Christo Iesu.
{3:14} I pursue the destination, the prize of the heavenly calling of God in Christ Jesus.
{3:15} Quicumque ergo perfecti sumus, hoc sentiamus: et si quid aliter sapitis, et hoc vobis Deus revelabit.
{3:15} Therefore, as many of us as are being perfected, let us agree about this. And if in anything you disagree, God will reveal this to you also.
{3:16} Verumtamen ad quod pervenimus ut idem sapiamus, et in eadem permaneamus regula.
{3:16} Yet truly, whatever point we reach, let us be of the same mind, and let us remain in the same rule.
{3:17} Imitatores mei estote fratres, et observate eos qui ita ambulant, sicut habetis formam nostram.
{3:17} Be imitators of me, brothers, and observe those who are walking similarly, just as you have seen by our example.
{3:18} Multi enim ambulant, quos sĉpe dicebam vobis (nunc autem et flens dico) inimicos crucis Christi:
{3:18} For many persons, about whom I have often told you (and now tell you, weeping,) are walking as enemies of the cross of Christ.
{3:19} quorum finis interitus: quorum Deus venter est: et gloria in confusione ipsorum, qui terrena sapiunt.
{3:19} Their end is destruction; their god is their belly; and their glory is in their shame: for they are immersed in earthly things.
{3:20} Nostra autem conversatio in cĉlis est: unde etiam Salvatorem expectamus Dominum nostrum Iesum Christum,
{3:20} But our way of life is in heaven. And from heaven, too, we await the Savior, our Lord Jesus Christ,
{3:21} qui reformabit corpus humilitatis nostrĉ, configuratum corpori claritatis suĉ, secundum operationem, qua etiam possit subiicere sibi omnia.
{3:21} who will transform the body of our lowliness, according to the form of the body of his glory, by means of that power by which he is even able to subject all things to himself.
[Philippenses 4]
[Philippians 4]
{4:1} Itaque fratres mei charissimi, et desideratissimi, gaudium meum, et corona mea: sic state in Domino, charissimi:
{4:1} And so, my most beloved and most desired brothers, my joy and my crown: stand firm in this way, in the Lord, most beloved.
{4:2} Evodiam rogo, et Syntychen deprecor idipsum sapere in Domino.
{4:2} I ask Euodia, and I beg Syntyche, to have the same understanding in the Lord.
~ On the spiritual level of meaning, this verse refers to the Great Schism between the West and much of the East. The Church in the West is the Latin Rite, and Euodia is a Latin name. But Syntyche is a Greek name. So Euodia is a figure for the West, and Syntyche is a figure for those Eastern Churches that went astray from the Faith. The Holy Spirit is using the historical disagreement between these two women (the Church is often represented under the figure of a Bride) to represent the Great Schism. And notice that the Spirit 'asks' Euodia (the West) but 'begs' Syntyche (the Eastern schismatice) indicating that it is the Eastern schismatics who have erred. This verse is the Holy Spirit asking for the healing of the Great Schism.
{4:3} Etiam rogo et te germane compar, adiuva illas, quĉ mecum laboraverunt in Evangelio cum Clemente, et ceteris adiutoribus meis, quorum nomina sunt in libro vitĉ.
{4:3} And I also ask you, as my genuine companion, to assist those women who have labored with me in the Gospel, with Clement and the rest of my assistants, whose names are in the Book of Life.
{4:4} Gaudete in Domino semper: iterum dico gaudete.
{4:4} Rejoice in the Lord always. Again, I say, rejoice.
{4:5} Modestia vestra nota sit omnibus hominibus: Dominus prope est.
{4:5} Let your modesty be known to all men. The Lord is near.
{4:6} Nihil soliciti sitis: sed in omni oratione, et obsecratione, cum gratiarum actione petitiones vestrĉ innotescant apud Deum.
{4:6} Be anxious about nothing. But in all things, with prayer and supplication, with acts of thanksgiving, let your petitions be made known to God.
{4:7} Et pax Dei, quĉ exuperat omnem sensum, custodiat corda vestra, et intelligentias vestras in Christo Iesu.
{4:7} And so shall the peace of God, which exceeds all understanding, guard your hearts and minds in Christ Jesus.
{4:8} De cetero fratres, quĉcumque sunt vera, quĉcumque pudica, quĉcumque iusta, quĉcumque sancta, quĉcumque amabilia, quĉcumque bonĉ famĉ, siqua virtus, siqua laus disciplinĉ, hĉc cogitate.
{4:8} Concerning the rest, brothers, whatever is true, whatever is chaste, whatever is just, whatever is holy, whatever is worthy to be loved, whatever is of good repute, if there is any virtue, if there is any praiseworthy discipline: meditate on these.
{4:9} Quĉ et didicistis, et accepistis, et audistis, et vidistis in me, hĉc agite: et Deus pacis erit vobiscum.
{4:9} All the things that you have learned and accepted and heard and seen in me, do these. And so shall the God of peace be with you.
{4:10} Gavisus sum autem in Domino vehementer, quoniam tandem aliquando refloruistis pro me sentire, sicut et sentiebatis: occupati autem eratis.
{4:10} Now I rejoice in the Lord exceedingly, because finally, after some time, your feelings for me have flourished again, just as you formerly felt. For you had been preoccupied.
{4:11} Non quasi propter penuriam dico: ego enim didici, in quibus sum, sufficiens esse.
{4:11} I am not saying this as if out of need. For I have learned that, in whatever state I am, it is sufficient.
{4:12} Scio et humiliari, scio et abundare: (ubique et in omnibus institutus sum) et satiari, et esurire, et abundare, et penuriam pati.
{4:12} I know how to be humbled, and I know how to abound. I am prepared for anything, anywhere: either to be full or to be hungry, either to have abundance or to endure scarcity.
{4:13} Omnia possum in eo, qui me confortat.
{4:13} Everything is possible in him who has strengthened me.
{4:14} Verumtamen bene fecistis, communicantes tribulationi meĉ.
{4:14} Yet truly, you have done well by sharing in my tribulation.
{4:15} Scitis autem et vos Philippenses, quod in principio Evangelii, quando profectus sum a Macedonia, nulla mihi ecclesia communicavit in ratione dati et accepti, nisi vos soli:
{4:15} But you also know, O Philippians, that at the beginning of the Gospel, when I set out from Macedonia, not a single church shared with me in the plan of giving and receiving, except you alone.
{4:16} quia et Thessalonicam semel et bis in usum mihi misistis.
{4:16} For you even sent to Thessalonica, once, and then a second time, for what was useful to me.
{4:17} Non quia quĉro datum, sed requiro fructum abundantem in ratione vestra.
{4:17} It is not that I am seeking a gift. Instead, I seek the fruit that abounds to your benefit.
{4:18} Habeo autem omnia, et abundo: repletus sum, acceptis ab Epaphrodito quĉ misistis odorem suavitatis, hostiam acceptam, placentem Deo.
{4:18} But I have everything in abundance. I have been filled up, having received from Epaphroditus the things that you sent; this is an odor of sweetness, an acceptable sacrifice, pleasing to God.
{4:19} Deus autem meus impleat omne desiderium vestrum secundum divitias suas in gloria in Christo Iesu.
{4:19} And may my God fulfill all your desires, according to his riches in glory in Christ Jesus.
{4:20} Deo autem et Patri nostro gloria in sĉcula sĉculorum: Amen.
{4:20} And to God our Father be glory forever and ever. Amen.
{4:21} Salutate omnem sanctum in Christo Iesu.
{4:21} Greet every saint in Christ Jesus.
{4:22} Salutant vos, qui mecum sunt, fratres. Salutant vos omnes sancti, maxime autem qui de Cĉsaris domo sunt.
{4:22} The brothers who are with me greet you. All the saints greet you, but especially those who are of Caesars household.
{4:23} Gratia Domini nostri Iesu Christi cum spiritu vestro. Amen.
{4:23} May the grace of our Lord Jesus Christ be with your spirit. Amen.
The Sacred Bible: The Letter to the Philippians