Philippians 3

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The Epistle

The Epistle of Paul and Timothy to the Philippians is often referred to as simply Philippians. It is a letter written concerning the people gathering in the way of Christ in Philippi, and it may be counted as the eleventh book in the New Testament. Paul and Timothy first visited Philippi, in Greece, during Paul's second missionary journey, which is believed to have occurred approximately between 49 and 51 AD but the estimated date of the letter is 62 AD.

Philippi a city

Philippi was a city in eastern Macedonia, established by Philip II of Macedon in 356 BC. It was important because of the discovery of gold mines near the city which brought it prosperity and value.

Mark Antony and Octavian defeated Marcus Junius Brutus and Gaius Cassius Longinus, at the Battle of Philippi on the plain to the west of the Philippi during October in 42 BC delivering a death blow to the partisans of the Republic.

Veteran soldiers from Legion XXVIII colonized the city. In 27 BC after Octavian became Roman emperor and received the title Augustus from the Roman Senate he settled more Italians and veterans including some from the Praetorian Guard. The city was renamed several times Colonia Victrix Philippensium, Colonia Iulia Philippensis, and then Colonia Augusta Iulia Philippensis.

There was no real Church buildings until after Constantine's influence began to grow a new form of Christianity. The Basilica of Paul, identified by a mosaic inscription on the pavement, is dated around 343.


Authorship

Biblical scholars generally agree that Philippians was written by Paul the Apostle.

The Philippians and Colossian church had sent an envoy or messenger[1] by the name of Epaphroditus. He therefore was called an apostle but also was said to minister to the wants of Paul during his first imprisonment at Rome.[2] The term for minister was leitourgos [3] Which was normally a term used to describe "a public minister, a servant of the state".

Epaphroditus was a Bishop of Philippi. In Hippolytus' list of the Seventy Disciples mentioned in the Gospel of Luke 10:1–24 includes "Epaphroditus, bishop of Andriace."

Paul did not have personal want while he was under house arrest in Rome. He stayed with his in-laws Gladys, daughter of Caradoc, King in Britain who was also under house arrest at Plautium Britannicum. His daughter was renamed Claudia by Emperor Claudius who adopted her and spared her fathers life. Her husband, Rufus, had met and married this British Princess, Gladys.

Paul makes mention of his half brother in Romans 16:13 “Salute Rufus chosen in the Lord, and his mother and mine.” who was Prassedewhose husband died and She remarried Pudentinus. Together their son Rufus was Paul's half brother.

So if Paul did not need personal support what was the money for?

Ecclesiology

Some say this Epistle has a highly developed Ecclesiology.

In its theological sense ecclesiology deals with the origins of Christianity and its relationship to Jesus but also its polity, its discipline and its leadership. The words origin is the Greek word meaning called out. But in the mid 1800 the word was defined as the science of the building and decoration of church buildings.

There is only one true denomination of Christ and that is found in the common denominator of Christ and His doctrines. Jesus called out the Ekklesia or Church and appointed it whatever limited authority it has to serve on His behalf.

Ecclesiology presents at least two questions:

Is the church a visible or earthly corporation, or an unified and visible society or institution appointed by Christ himself.
Or is it the body of all 'believing Christians' where ever they may be. the invisible church?

The answer may be true for both because the term has a specific and general use. It is clear that Jesus called out and appointed the Little Flock to be His Church and granted it authority to be the Benefactors of the people in love but not to rule one over the other.

While it is clear Christ appointed an authority to His Apostles and they passed that down to the next generation of ministers it is also clear, because the people who congregate with this appointed "Body of Christ", the Church, freely assemble under no exercising authority.

Those Free Assemblies are not legally a part of that corporate body by Christ because there is no top down authority and what they may contribute is freely and entirely given. This gives the Church a unique legal existence as long as it remains in the world but not a part of it.

If the appointed or ordained ministers of a church become a part of the world they have departed from the Doctrines of Jesus and should not be considered a part of that Holy and separate Body appointed by Him.

Ecclesiology may include other questions that help define the Church:

What does the Church do?
How should the Church be governed?
What are the roles of 'spiritual gifts' in the life of the church?
What is the authority of the Church?
How does the New Covenant Church relate relate to the chosen people?

Remember all Christians no longer look to the men who called themselves Benefactors but exercised authority one over the other. They did not apply or pray to the Public religion of the Temples of the Roman government for their welfare. They practiced Pure Religion ministered by the Church. No more asking Rome for their free Bread and circuses. Christians depended upon charity and freewill offerings of each other in the Communion of Christ.

They instead attended to the Weightier matters through a Daily ministration of charity and faith. This was what produced the Christian conflict with Rome.

In most churches today you will see five factors: prayer, music, oration (sermon), collection, and benediction.

In about AD 150, Justin Martyr wrote the Emperor Antoninus Pius in defense of the Christian faith and allegiance to Christ:

“And the wealthy among us help the needy... they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” (Ch. 65-67)

The Church had a job and a purpose. It was not merely speakers of the word, but doers. The Eucharist was sacks of grain and loaves of bread daily freely given to sustain the needy out of love.

We also see the Didache stating: (The Didache mentioned by Eusebius, c.324, Teachings of the Apostles following the books recognized as canonical (Historia Ecclesiastica III, 25).)

“Therefore, elect for yourselves bishops and deacons worthy of the Lord, men who are meek and not lovers of money, true and approved, for they also perform for you the ministry of the prophets and teachers.” Didache 15:1

These ministers were not like the ones we see today. They taught us the message of Christ with real service and loaves of bread like Christ and Moses did in the wilderness. The early Church, even after the divergence of Constantine, still took care of the people through intimate congregations who came together in the thanksgiving, which was called the Eucharist of Christ.

They supported one another through faith, hope, and charity. They would not eat of the civic altars of false benefactors. They stood fast in the liberty wherewith Christ hath made them free. The true Church remained a “pure religion” unspotted by that world.

“Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.” 1 Corinthians 10:21



Chapter 1

1 ¶ Paul and Timotheus, the servants[4] of Jesus Christ, to all the saints[5] in Christ Jesus which are at Philippi, with the bishops[6] and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

3 ¶ I thank[7] my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request[8] with joy, 5 For your fellowship [9] in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

7 ¶ Even as it is meet[10] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.


9 ¶ And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness[11], which are by Jesus Christ, unto the glory and praise of God. rs

In verse 12 he begins to explain something about why Paul the Apostle appealed to Rome.

12 ¶ But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.


21 ¶ For to me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.


27 ¶ Only let your conversation[12] be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me.

Chapter 2

1 ¶ If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant,[4] and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

12 ¶ Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure.

14 ¶ Do all things without murmurings[13] and disputings:[14] 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 17 Yea, and if I be offered upon the sacrifice and service[15] of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me. 19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. [16] 20 For I have no man likeminded, who will naturally care for your state.[16] 21 For all seek their own, not the things which are Jesus Christ’s. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how[16] it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier,[17] but your messenger,[18] and he that ministered[3] to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.[19] 27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness; and hold such in reputation: 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service[15] toward me.

Chapter 3

1 ¶ Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. 2 Beware of dogs,[20] beware of evil workers, beware of the concision.[21] 3 For we are the circumcision, which worship[22] God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

4 ¶ Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung,[23] that I may win Christ,

9 ¶ And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

15 ¶ Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

17 ¶ Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation[24] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

Chapter 4

1 ¶ Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast[to stand firm, to persevere, to persist ] in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful[to be anxious] for nothing; but in every thing by prayer and supplication with thanksgiving[eucharistia] let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Sum up

8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

10 ¶ But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity.

Why give thankfully

17 Not because I desire a gift: but I desire fruit that may abound to your account.[25] (Account of the man with one Talent) 18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus.

20 ¶ Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Caesar’s household.[26] 23 The grace of our Lord Jesus Christ be with you all. Amen. <<To the Philippians written from Rome, by Epaphroditus.>>



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Footnotes

  1. 652 ~ἀπόστολος~ apostolos \@ap-os’-tol-os\@ from 649; n m AV-apostle 78, messenger 2, he that is sent 1; 81
    1) a delegate, messenger, one sent forth with orders
    1a) specifically applied to the twelve apostles of Christ
    1b) in a broader sense applied to other eminent Christian teachers
    1b1) of Barnabas
    1b2) of Timothy and Silvanus
  2. Phil 1:3–5, Phil 2:30, and Phil 4:10–19
  3. 3.0 3.1 3011 ~λειτουργός~ leitourgos \@li-toorg-os’\@ from a derivative of 2992 and 2041; n m AV-minister 4, he that ministers 1; 5
    1) a public minister, a servant of the state
    2) a minister, servant
    2a) so of military labourers
    2b) of the temple
    2b1) of one busied with holy things
    2b2) of a priest
    2c) of the servants of a king
  4. 4.0 4.1 This word "servant" actually means a slave, bondman. This is an important status because you cannot charge a slave for doing what his master compells him to do.
    1401 ~δοῦλος~ doulos \@doo’-los\@ from 1210; n AV-servant 120, bond 6, bondman 1; 127
    1) a slave, bondman, man of servile condition
    1a) a slave
    1b) metaph., one who gives himself up to another’s will,
    those whose service is used by Christ in extending and advancing his cause among men
    1c) devoted to another to the disregard of one’s own interests
    2) a servant, attendant
  5. The term saints actually had a meaning of being "Applied to persons as separated to God’s service:"
  6. 1985 ~ἐπίσκοπος~ episkopos \@ep-is’-kop-os\@ from 1909 and 4649 (in the sense of 1983); n m AV-bishop 6, overseer 1; 7
    1) an overseer
    1a) a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian or superintendent
    1b) the superintendent, elder, pastor, or overseer of a Christian church; the NT uses the term bishop, overseers, 1985 pastors, 4166 elders, and presbyters 4245 interchangeably {#Ac 20:17,28 Eph 4:11 Tit 1:5,7 1Pe 5:1-4 etc.}
  7. 2168 ~εὐχαριστέω~ eucharisteo \@yoo-khar-is-teh’-o\@ from 2170; v AV-give thanks 26, thank 12, be thankful 1; 39 1) to be grateful, feel thankful 2) give thanks
  8. 1162 ~δέησις~ deesis \@deh’-ay-sis\@ from 1189; n f AV-prayer 12, supplication 6, request 1; 19 1) need, indigence, want, privation, penury 2) a seeking, asking, entreating, entreaty to God or to man
  9. 2842 ~κοινωνία~ koinonia \@koy-nohn-ee’-ah\@ from 2844; n f AV-fellowship 12, communion 4, communication 1, distribution 1, contribution 1, to communicate 1; 20
    1) fellowship, association, community, communion, joint participation,
    intercourse
    1a) the share which one has in anything, participation
    1b) intercourse, fellowship, intimacy
    1b1) the right hand as a sign and pledge of fellowship (in fulfilling the apostolic office)
    1c) a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship
  10. 1342 ~δίκαιος~ dikaios \@dik’-ah-yos\@ from 1349; adj AV-righteous 41, just 33, right 5, meet 2; 81
    1) righteous, observing divine laws
    1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God
    1a1) of those who seem to themselves to be righteous, who pride themselves to be righteous, who pride themselves in their virtues, whether real or imagined
    1a2) innocent, faultless, guiltless
    1a3) used of him whose way of thinking, feeling, and acting is wholly conformed to the will of God, and who therefore needs no rectification in the heart or life
    1a3a) only Christ truly
    1a4) approved of or acceptable of God
    1b) in a narrower sense, rendering to each his due and that in a judicial sense, passing just judgment on others, whether expressed in words or shown by the manner of dealing with them
  11. 2 Corinthians 9:10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)
  12. 4176 ~πολιτεύομαι~ politeuomai \@pol-it-yoo’-om-ahee\@ middle voice of a derivative of 4177; v AV-live 1, let (one’s) conversation be 1; 2
    1) to be a citizen
    2) to administer civil affairs, manage the state
    3) to make or create a citizen 3a) to be a citizen 3b) to behave as a citizen 3b1) to avail one’s self of or recognise the laws 3b2) to conduct one’s self as pledged to some law of life"
  13. 1112 ~γογγυσμός~ goggusmos \@gong-goos-mos’\@ from 1111; n m AV-murmuring 3, grudging 1; 4 1) a murmur, murmuring, muttering 1a) a secret debate 1b) a secret displeasure not openly avowed
  14. 1261 ~διαλογισμός~ dialogismos \@dee-al-og-is-mos’\@ from 1260; n m AV-thought 9, reasoning 1, imagination 1, doubtful 1, disputing 1, doubting 1; 14
    1) the thinking of a man deliberating with himself 1a) a thought, inward reasoning 1b) purpose, design
    2) a deliberating, questioning about what is true 2a) hesitation, doubting 2b) disputing, arguing
  15. 15.0 15.1 3009 ~λειτουργία~ leitourgia \@li-toorg-ee’-ah\@ from 3008 [leitourgeo minister 1) to serve the state at one’s own cost 1a) to assume an office which must be administered at one’s own expense ]; n f AV-service 3, ministry 2, ministration 1; 6
    1) a public office which a citizen undertakes to administer at his own expense
    2) any service 2a) of military service 2b) of the service of workmen
    2c) of that done to nature in the cohabitation of man and wife
    3) biblical usage 3a) a service or ministry of the priests relative to the prayers and sacrifices offered to God 3b) a gift or benefaction for the relief of the needy
  16. 16.0 16.1 16.2 4012 ~περί~ peri \@per-ee’\@ from the base of 4008; prep AV-of 148, for 61, concerning 40, about 31, as touching 5, touching 6, whereof + 3739 3, not tr 4, misc 33; 331 1) about, concerning, on account of, because of, around, near
  17. 4961 ~συστρατιώτης~ sustratiotes \@soos-trat-ee-o’-tace\@ from 4862 and 4757; n m AV-fellowsoldier 2; 2 1) a fellow soldier 2) an associate in labours and conflicts for the cause of Christ
  18. apostolos
  19. 770 ~ἀσθενέω~ astheneo \@as-then-eh’-o\@ from 772; v AV-be weak 12, be sick 10, sick 7, weak 3, impotent man 1, be diseased 1, be made weak 1; 36 1) to be weak, feeble, to be without strength, powerless 2) to be weak in means, needy, poor 3) to be feeble, sick
  20. 2965 ~κύων~ kuon \@koo’-ohn\@ a root word; n m AV-dog 5; 5 1) a dog 2) metaph. a man of impure mind, an impudent man. ... scavenging canine; (figuratively) a spiritual predator who feeds off others. [A loose dog was disdained in ancient times – viewed as a "mooch pooch" that ran about as a scavenger.]
  21. 2699 ~κατατομή~ katatome \@kat-at-om-ay’\@ from a compound of 2596 and temno (to cut); n f AV-concision 1; 1 1) to cut up, mutilation, spoiling
  22. Not proskuneo translated worship 60 out of 60 times meaning submission or homage to a superior. but is the word for serve. 3000~λατρεύω~ latreuo \@lat-ryoo’-o\@ from latris (a hired menial); v AV-serve 16, worship 3, do the service 1, worshipper 1; 21
    1) to serve for hire
    2) to serve, minister to, either to the gods or men and used alike of slaves and freemen
    2a) in the NT, to render religious service or homage, to worship
    2b) to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship
    2b1) of priests, to officiate, to discharge the sacred office
  23. 4657 ~σκύβαλον~ skubalon \@skoo’-bal-on\@ neuter of a presumed derivative of 1519 and 2965 and 906; n n AV-dung 1; 1 1) any refuse
  24. 4175 ~πολίτευμα~ politeuma \@pol-it’-yoo-mah\@ from 4176; n n AV-conversation 1; 1
    1) the administration of civil affairs or of a commonwealth
    2) the constitution of a commonwealth, form of government and the laws by which it is administered
    3) a state, commonwealth 3a) the commonwealth of citizens
  25. 3056 ~λόγος~ logos \@log’-os\@ from 3004; n m AV-word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not tr 2, misc 32; 330
    1) of speech
    1a) a word, uttered by a living voice, embodies a conception or idea
    2) its use as respect to the MIND alone
    3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which for the procurement of man’s salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.
  26. 3614 ~οἰκία~ oikia \@oy-kee’-ah\@ from 3624; n f AV-house 92, at home 1, household 1, from the house 1; 95 1) a house 1a) an inhabited edifice, a dwelling