Translation commentary on Philippians 1:22

At this point Paul’s language becomes rather obscure. He seems to waver between alternatives, unable to reach a decision. The general idea, however, is clear enough. He is weighing the advantages of a continued life on earth against those to be gained by death.

In Greek the verse has three clauses, literally “but (a) if to live in the flesh, (b) this to me fruit of work, (c) and what I shall choose I do not know.” The extent of the “if” and “result” clauses is taken differently by various interpreters. Good News Translation and Revised Standard Version represent two major interpretations: Good News Translation takes (a) and (b) together as the “if” clause and (c) as the “result” (so also Jerusalem Bible New English Bible Bible en français courant Traduction œcuménique de la Bible), whereas Revised Standard Version has (a) as the “if” clause, (b) as the “result,” and (c) as a separate sentence (so also Barclay New International Version cf. New American Bible).

It is generally agreed among commentators that the “if” clause used here is not really conditional in meaning. Paul assumes that he will survive the ordeal of the trial. “To live” in Greek is a present infinitive, signifying a continuous process of living, as in the preceding verse. “In the flesh” is added to emphasize that natural or physical life is meant. The Good News Translation rendering continuing to live seems to be sufficient to bring out the original thought. One may, of course, follow a more literal translation, such as “living on in the body” (New English Bible) or “living on in this mortal body” (Knox). One may also stress the idea of cause and means and render this phrase as “because I continue to live,” or “by means of my continuing to live.”

The interpretation and translation of the second clause (literally, “this to me fruit of work”) is more difficult. There are two major interpretations. (1) According to some interpreters, Paul is saying that he will be able to reap the fruit of the work he has been obliged to leave incomplete because of his imprisonment. Knox obviously favors this interpretation. Giving “if” an interrogative force, he render the clause “But what if living on in this mortal body is the only way to harvest what I have sown?” Goodspeed appears also to follow this line of interpretation but phrases it differently: “But if living on here means having my labor bear fruit.” (2) According to other interpreters, however, rather than thinking about reaping the harvest of his previous work, Paul is here looking toward more productive or fruitful missionary work in the future. The term “fruit” is thus used in the sense of winning “converts” in Rom 1.13. Work is a term frequently used by Paul to refer to his missionary labor (Rom 15.18; 2 Cor 10.11; Phil 2.30). Good News Translation prefers the latter interpretation. By combining the two clauses and making “I” the subject, Good News Translation thus has but if by continuing to live I can do more worthwhile work (cf. Jerusalem Bible) To translate this rather obscure sentence in a more general way leaves it almost void of meaning (cf. New English Bible “but what if my living on in the body may serve some good purpose?”; Phillips “for me to go on living in this world may serve some good purpose”).

If one adopts the first interpretation outlined in the preceding paragraph, the conditional clause in this verse may be rendered as “but if by my continuing to live I can complete the work I have begun.” However, if one assumes the second interpretation (that followed by Good News Translation), it is possible to translate “but if by means of continuing to live I can do further work,” or “… can accomplish something more.”

In the last clause of this verse, Paul declares his inability to decide whether he should choose life or death, literally “and what I shall choose I do not know.” The Greek verb translated “I know” usually means “I make known” or “I declare,” and some commentators believe it should be translated in that way even in this context; that is, the apostle dares not venture to decide between the alternatives, but the choice must be left to the Lord. This interpretation does not seem necessary, however. The context makes it clear that Paul is faced with a real dilemma. So “I know not” is to be taken in the sense of “I am not sure,” or “I cannot tell” (New English Bible Knox Moffatt Goodspeed). It may be difficult to indicate clearly the alternative choices. One may wish to translate the final clause of this verse as “in that case, I am not sure whether I should choose to continue living or to die.” It may, however, be necessary to specify that the death anticipated is not a natural death, and therefore one may need to use such a term as “undergo execution” or “be executed.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 2:24

I trust can also be rendered “I am confident” (New English Bible New American Bible). The verb used is a strong one, carrying the components of confidence, reliance, and hope. The ground of this confidence and hope is in the Lord. Every mood of Paul’s life is regulated by the will of the Lord. I trust has here the force of “if the Lord wills it” (Barclay; cf. 1 Cor 4.19). It is only in the Lord that the apostle can look ahead with confidence, and with this confidence he says I myself will be able to come to you soon, that is, to follow soon after Timothy.

For the translation of I trust in the Lord, see the similar phrase in verse 19. In this context, in the Lord may suggest either the agency of the confidence, for example, “the Lord has given me confidence that”; or the condition for the content of what is believed or hoped, for example, “I trust that, if it is the Lord’s will, I myself will be able to come to you soon.”

Languages differ rather radically in the so-called “locative viewpoint” for the use of verbs such as “come” and “go.” In this context Paul is speaking as though from the standpoint of the people at Philippi, that is, their viewpoint when they hear Paul’s letter, and so he can appropriately use “come.” However, in some languages it is necessary to maintain the viewpoint of the writer, and therefore it is necessary to say “to go to you soon.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 4:5

Show a gentle attitude toward everyone is literally “let your forbearance be known to all men.” In many languages this third person imperative construction must be restructured as in Good News Translation (cf. Knox “give proof to all of your courtesy”). The word rendered gentle attitude (an adjective used as a noun) stands for the spirit or attitude that does not seek to retaliate. It denotes one’s willingness to give and take instead of always standing rigidly on one’s rights (cf. Barclay “never insist on the letter of the law”). In a number of languages show a gentle attitude toward everyone can best be expressed negatively, for example, “do not always insist that you are right,” or “do not be demanding in your attitude toward everyone.”

The Lord is coming soon (literally, “the Lord is near”) can be interpreted in two different ways. When taken closely with what follows, the clause is usually regarded as having a local sense (near in space), that is, “the Lord is nearby”; in other words, he is near to all who call upon him (cf. Psa 119.151). New English Bible appears to favor this interpretation. If, however, one connects the clause with the preceding sentence, it is generally interpreted in a temporal sense (near in time), or soon, as the Good News Translation rendering indicates (also Moffatt Die Bibel im heutigen Deutsch). On the basis of this interpretation, the imminent coming of the Lord is the ground for the exhortation to show an attitude of gentleness. On the whole, this is the more probable interpretation. It echoes the prayer of the early church which expected the Lord’s early return (1 Cor 16.22; Heb 10.37; James 5.8-9).

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 1:1

Today’s English Version (Good News Translation) indicates the Pauline origin of the letter by beginning it with from Paul—so also the New English Bible (New English Bible) and the Jerusalem Bible (Jerusalem Bible). Although Timothy is mentioned as a fellow sender, there is not hint that he is a joint author of the letter; and it is unlikely that he served as Paul’s amanuensis, or secretary, as some suppose. The first person singular pronoun “I” is used throughout the letter; and when Timothy is mentioned again (2.19-23), he is referred to in the third person. Apparently, his name is inserted at the beginning because of his constant and intimate relationship with the church at Philippi (cf. Acts 16.1, 3; 17.14; 19.22) and also because Paul wanted to pave the way for his visit mentioned in 2.19-23.

In order to show the relationship of Timothy to Paul in this letter, it may be best to begin the salutation as “Timothy joins me, Paul, in sending this letter to all God’s people…,” or “I, Paul, together with Timothy, send this letter….” This suggested use of the first person singular pronoun “I” in apposition with “Paul” may be necessary so that the readers will understand that the Paul referred to in verse 1 is also the writer of this letter, and not another person. In the salutation of his letter to the Romans, Paul refers to himself as both “servant” and “apostle” (Rom 1.1).

Paul does claim one title both for himself and for his companion Timothy; they are servants of Christ Jesus. Thus the word rendered “servants” is the ordinary Greek word for “slaves” (cf. Goodspeed]; Bruce has “bond servants”). It is the correlative of “Lord.” A servant is free to come and go, but a slave is not. When Paul identifies himself and Timothy as “servants,” he means that they are the absolute possession of Jesus Christ, their Lord, and owe absolute obedience to him. Yet the kind of servanthood Paul has in mind is not that of complete servitude, utter absence of freedom, he is thinking, rather, of a cheerful and willing service which is inseparable from true freedom (cf. Rom 6.18, 22). In the Old Testament the prophets are often spoken of as “the servants of the Lord” (Amos 3.7; Jer 7.25; Ezra 9.11; Dan 9.6); and the same title is applied to Moses (Exo 14.31; Josh 1.2), Joshua (Judges 2.8), and David (Psa 78.70; 89.3, 20). It is possible that Paul also has in mind the idea of a call to service, indeed an honor analogous to that of the Old Testament prophets and leaders. Thus “servant” in this context become a title of dignity, since God’s “servant” is a chosen instrument entrusted with particular tasks.

It may be difficult in some languages to make the phrase servants of Christ Jesus an appositional qualifier of proper names such as Paul and Timothy, especially if personal pronouns such as “I” and “we” are used in connection with these proper names. It may be more appropriate to say “we are servants of Christ Jesus” or “we serve Christ Jesus.” Or perhaps a relative clause can be employed, for example, “we who are servants of Christ Jesus.” In the New Testament the word “servants” is applied, not to a select group of spiritual and moral elite, but to the rank and file of committed Christians who are set apart to belong to God and are dedicated to his service. They constitute the new and true people of God.

In some languages a verb must be introduced to indicate specifically the relationship of Paul to those to whom he writes. It may be useful to say “I, Paul, together with Timothy … am writing to all of you who are God’s people living in Philippi,” or “… this is my letter written to all of you who….” To connect the proper name with the qualifier, one may say “I, Paul, and Timothy are servants of Jesus Christ. We write this letter to….”

This letter is addressed, as some translations have it, “to all the saints” (Revised Standard Version [Revised Standard Version]; Jerusalem Bible Moffatt [Moffatt]; New American Bible [New American Bible] “to all the holy ones”); but this rendering can be quite misleading, since the word translated as “saint” is equivalent to the Old Testament Hebrew word meaning “to separate” or “to set apart.” Accordingly, Today’s English Version (Good News Translation) renders to all God’s people (so also Goodspeed New English Bible [New English Bible] Bruce). In some languages the so-called possessive construction God’s people, or “people who belong to God,” may seem absurd. A more natural expression may be “people who worship God” or “people who are related to God.”

The phrase in Philippi may sometimes be expanded to “living in Philippi” and also may be rendered as a restrictive clause, “who are living in Philippi.” In some instances, it may be useful to specify Philippi by a classifier, for example, “in the town of Philippi” or “in the town named Philippi.” The participle “living” would indicate permanent residence, expressed in some languages as “who have their homes in.” If in Philippi is treated as a restrictive relative clause, it may be coordinated with the following relative clause by a conjunction such as “and,” for example, “who are living in Philippi and who are in union with Christ Jesus.”

God’s people are the ones who are in union with Christ Jesus (Good News Translation Goodspeed; New English Bible “incorporate in Christ Jesus”; Bruce “united in Christ Jesus”; Phillips [Phillips] combines this phrase with the preceding and renders “true Christians”). In the Greek this is expressed simply as “in Christ Jesus.” This phrase is the most characteristic expression used by Paul to describe Christians who have intimate communion with the living Christ, and who are, at the same time, members of the new community of which Christ is the Head. To be in union with the living Christ is to live continually in his presence just “as a bird in the air, a fish in the water, or the roots of a tree in the soil” (Vincent). Good News Translation connects the phrase to God’s people (so also New English Bible Jerusalem Bible), not to the church leaders and helpers (see New American Bible).

Of all the expressions in the New Testament, the phrase “in Christ Jesus” is one of the most difficult to translate satisfactorily. In union with Christ Jesus is probably the closest natural equivalent in English, but in other languages one must use such expressions as “who are tied to Christ Jesus,” “who are one with Christ Jesus,” “who are related to Christ Jesus,” or even “who stand together with Christ Jesus.”

The letter is also addressed to the church leaders and helpers, literally “bishops and deacons” (Revised Standard Version New English Bible New American Bible). These terms seem to describe two kinds of church officials, but it is doubtful that they had acquired a specialized technical sense in Paul’s lifetime. Good News Translation employs more generic terms to describe them (cf. Jerusalem Bible “presiding elders and deacons”; Knox “pastors and deacons”; Goodspeed “superintendents and assistants”). Church leaders were probably elders in the church at Philippi who were responsible for administrative duties, including financial ones. The helpers were probably their assistants, and their chief responsibilities seem to have been in financial matters. It is likely that these men are mentioned in the salutation because they were actually responsible for collecting and sending the gifts which Paul had received (cf. 4.10-13).

Including is literally “with,” an ambiguous word in this context. A conjunction such as “and” before the phrase the church leaders and helpers, instead of including, may suggest in some languages that the church leaders and helpers were themselves not in union with Christ Jesus, thus separating the leaders and helpers as a distinct class from the believers. It may, therefore, be necessary to follow Good News Translation and use a word such as including in rendering this phrase. Because of the particular emphasis placed upon these leaders and helpers, it may even be valid to add the word “especially” after including.

It is often necessary to define the relationship existing between the church on the one hand and the leaders and helpers on the other. The church leaders may be rendered as “the leaders among the believers” or “… in the congregation.” Helpers must often be translated in a way that will indicate clearly who are being helped. Some translators, therefore, use expressions which imply “those who help the leaders,” and to an extent this may be justified. Other translators use expressions which suggest “those who help the other believers.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 2:3

In Greek, no verb appears in the first half of this verse, yet the construction (literally, “nothing according to partisanship nor according to vainglory”) carries an imperative force (cf. Gal 5.13). On the basis of the preceding verse, some commentators suggest that one should supply the verb “think” or “contemplate,” that is, “think nothing” or “contemplate nothing.” However, don’t do anything or “do nothing” (Revised Standard Version cf. Phillips New American Bible “never act”) seems to bring out the sense more forcefully. From has the sense of “on the principles of,” “from motives of” (cf. Phillips Barclay). The noun rendered selfish ambition has already appeared in 1.17. It describes a desire to do things for selfish purposes which result in creating a partisan spirit. From selfish ambition may be expressed as “simply because you want things for yourselves,” or “because of what you yourselves desire.”

A cheap desire to boast translates a single Greek noun which means “vainglory.” It appears only here in the New Testament (the corresponding adjective is used in Gal 5.26, where it is rendered “be proud” by Good News Translation), and suggests a conceit that is groundless (cf. Barclay “the conceited desire for empty prestige”). In some languages from a cheap desire to boast may be expressed as “simply because you wish to show off,” “because you are so proud of yourselves,” or “because you want people to know how great you think you are.”

The antidote to a cheap desire to boast is to be humble toward one another (literally, “in lowliness of mind”). “Humility” is one of the most important Christian moral attitudes. The Greek moralists regarded humility as the subservient attitude of a lower-class person, an attitude of abject self-abasement. But in the New Testament, based on the example of Christ (cf. 2.8), humility acquires a positive meaning, connoting the lowly service done by a noble person. Humility before God, a recognition of one’s utter dependence on him, leads to humility in one’s relations with his fellowmen (1 Peter 5.5-6). One aspect of humility is selflessness. Be humble toward one another is sometimes expressed negatively as “do not be proud of yourselves.” In some instances one may introduce a verb of activity and so translate “act toward each other in a humble way,” or “… as a humble person.”

The final phrase of verse 3 defines essentially what humility is, always considering others better than yourselves. In some instances the translation may require an expression of direct discourse, for example, “always think, Others are better than I am.” Again, however, the meaning may sometimes be expressed by a negative formulation, for example, “never think that you are better than others are.” This particular rendering is really not as strong as the original text would imply.

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 3:5

Paul now gives a list of qualifications which make him truly a Jew. I was circumcised when I was a week old (literally, “as to the circumcision, on the eighth day”). This is in accordance with the provision of the Law (Gen 17.9-14; Lev 12.3) and indicates that he was from a family which was meticulous in its fulfillment of all prescribed duties. He was not a proselyte, a convert whose circumcision occurred after his conversion as an adult. In Jewish reckoning the day of one’s birth was counted as a full day; thus when I was a week old means “seven days after my birth.”

In languages in which the passive expression I was circumcised cannot be employed, it is often possible to use an indefinite third person plural subject, for example, “they circumcised me.” In some languages it is possible to translate circumcised in this kind of context as “cut off the foreskin.” If such vocabulary is regarded as vulgar or in bad taste, it may be better to say “made a cut upon me.” In some languages translators simply borrow an expression meaning “cut around” without indicating specifically what part of the body is involved. A precise explanation can be given in a glossary, thus avoiding in the text terms which might be offensive, especially in the public reading of the Scriptures.

I am an Israelite by birth (literally, “out of the race of Israel”) indicates that Paul possessed by birth all the privileges of the chosen people. Israel is the covenant name of the people of God (Rom 9.4; 11.1; 2 Cor 11.22). I am an Israelite by birth may be expressed as “I have been an Israelite from the time I was born,” but it would be more natural in many languages to say “both my parents were Israelites.”

Paul claims adherence to the tribe of Benjamin, a tribe regarded with particular esteem (Judges 5.14; Hos 5.8). The Benjamites had given the nation its first lawful king, whose name was Saul, the same as the apostle’s original Hebrew name. Except for David’s own tribe of Judah, the tribe of Benjamin alone remained loyal to the house of David after the disruption of the monarchy (1 Kgs 12.21). It also had the unique privilege of having within its borders the Holy City of Jerusalem and the Temple (Judges 1.21). Although of the tribe of Benjamin is a reference specifically to Paul, in many languages it would be more natural to speak of the parents of Paul as belonging to the tribe of Benjamin. This would assure Paul’s membership in the same tribe.

A pure-blooded Hebrew is literally “a Hebrew of Hebrews” (Jerusalem Bible “a Hebrew born of Hebrew parents”). There was no heathen blood in him. In the Old Testament the word “Hebrew” is a distinctive national term; while in the New Testament it usually designates the Jew who retained his national language and way of life, in contrast to the “Hellenist,” a Jew who generally spoke Greek and conformed to Gentile customs and cultures (Acts 6.1; 22.2). Thus the “Hebrew” regarded himself as belonging to the elite of his race. A pure-blooded Hebrew can be best expressed in some languages as “my forefathers were all Hebrews,” or “my lineage has always been Hebrew.”

Thus far Paul has listed his inherited privileges. Now he proceeds to mention his personal attainments.

He says, literally, “with reference to the Law, a Pharisee,” The Pharisees were the strictest sect in Judaism, taking upon themselves the sacred duty of keeping and defending both the Mosaic Law and the tradition of the fathers. Paul’s statement can be rendered more explicitly as far as keeping the Jewish Law is concerned, I was a Pharisee. Notice that, instead of the more restricted term “Mosaic Law,” Good News Translation has Jewish Law (so also Barclay). This term is more inclusive, since it covers the twofold duties of keeping the Mosaic Law and the interpretive traditions of the scribes. In saying I was a Pharisee, Paul claims faithfulness and sincerity in fulfilling the duties prescribed in the Jewish Law. For him Pharisee is not a name for reproach, but a title of honor (Acts 23.6; 26.5).

As far as keeping the Jewish Law is concerned may be expressed as “in my keeping the Jewish Law,” Or one can shift the relation between the clauses in the final sentence and say “I kept the Jewish Law as a Pharisee.” In a number of languages, however, one cannot speak of “keeping the Law” except in the sense of preserving a book of the Law in one’s house. What is meant here, of course, is that Paul faithfully obeyed all the commandments in the Law. Therefore one may translate as “I did everything that the Jewish Law said I should do.” The phrase the Jewish Law may be translated as “the Law which the Jews followed,” or “the laws which the Jews obeyed,” or “… were supposed to obey.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 4:16

In Greek this verse is introduced by a particle which is often not translated. The particle can be understood in two ways: it can mean “that,” introducing an object clause connected with you … know in verse 15; or it can mean “for,” introducing a justification for what the apostle has said in the preceding verse. The latter alternative seems to be more natural (cf. Revised Standard Version New English Bible). This connection indicates that verses 15 and 16 refer to the same gifts.

What Paul proceeds to say is literally “even in Thessalonica you sent to my need both once and twice.” The sentence can be rephrased as more than once when I needed help in Thessalonica, you sent it to me, or “even in Thessalonica you contributed to my needs more than once.” The word “even” points to the fact that the Philippians had sent help soon after the apostle’s departure from their city. Help refers probably to “money,” as the renderings of Goodspeed and Moffatt show (cf. Die Bibel im heutigen Deutsch). One can, therefore, translate “when I needed money in Thessalonica.”

The phrase “both once and twice,” occurring also in 1 Thes 2.18, is sometimes taken to mean “not once but twice” (Phillips New English Bible New American Bible) or, more specifically, “twice” (Jerusalem Bible). But it probably means simply more than once (Good News Translation Moffatt), with no indication of the exact number of times.

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Translation commentary on Philippians 1:12

My brothers is Paul’s favorite way of describing his fellow believers in the Christian community. Though in a number of languages it is possible to identify fellow believers by such a phrase, in other languages a different kinship term with practically the same meaning may be employed, for example, “my close relations” or “you of the same family with me.” In some languages, however, one may need to use such a phrase as “my fellow believers” or “you who also believe together with me.”

The things that have happened to me is sometimes translated as “my present situation” (Bruce). It refers to the apostle’s arrest and imprisonment and may be expressed as “what I have experienced” or even “what I have suffered.”

The word translated progress, which appears again in verse 25, is a military metaphor describing a scout who identifies and, if possible, removes obstacles before an advancing army. This word signifies advancement in spite of the dangers and obstacles which block the way of the traveler.

The progress must often be stated in terms of the greater number of people hearing or believing. The verb helped in this context indicates primarily a causative relation, and for that reason one can translate “caused more and more people to hear,” or “… to believe.”

Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .