Translation commentary on Philippians 1:21

The mention of life and death in the preceding verse leads the apostle to state what these things mean to him. Good News Translation restructures the whole verse, making the apostle pose a rhetorical question and then answer it. Life translates a Greek verb meaning “to live.” The verb is in the present tense, denoting the process of continuous living, not the principle of life (cf. Rom. 8.12; 2 Cor 1.8)

To me is emphatic in the Greek text. It has the force of “according to my own experience” (Goodspeed “as I see it”). The rhetorical question what is life? may be rendered more explicitly “what does it mean to live?” The question is answered by it is Christ. This phrase is translated by some as “life means Christ” (Knox, Bruce) and by others as “Christ is my life” (Luther, Tyndale). Life to Paul has no meaning apart from Christ. His life is not his own; it is totally devoted to Christ (Gal 2.20). In some languages a literal rendering of this important saying may be wrongly understood as equating me with Christ. To avoid this misconception one may have to render the last clause “it is for Christ,” even at the expense of losing some of the impact found in the original Greek.

For what is life? is obviously a rhetorical question. Paul is not asking for information; he is only highlighting the purpose of his own life. This question must be semantically amplified in some languages, for example, “what is the purpose of living?” or “what is to be gained in continuing to live?” It may even be useful to render this question as “what do people live for?” Paul indicates clearly that for him it is Christ. For languages which do not employ rhetorical questions, it may be necessary to recast the question and its answer to read “for the very purpose of my life is Christ.” In some languages, however, it would be utterly meaningless to say that “life is Christ,” but it is usually possible to say “the purpose of my living is to serve Christ.”

Death translates a Greek aorist infinitive which denotes the event of dying, not the process. Will bring more translates a single word in Greek, literally “gain.” “Death is gain” in two respects. First, it is the gateway to the immediate presence of Christ (v. 23). This would mean gain for the apostle personally (Jerusalem Bible “death would bring me something more.”) Second and more important, his death by martyrdom would produce the promotion and progress of the gospel. Hence, death would be gain for the proclamation of the gospel; this seems to be what the phrase will bring more is intended to communicate.

In a number of languages one cannot speak of “death bringing something.” Since in this context death refers specifically to the possibility of Paul’s own death, it may be necessary to render the second part of this verse as “if I die, then, it will be an advantage to me.” “… I will profit from that,” or “… it will help me spread the good news.”

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 2:23

The pronoun him is emphatic in Greek (literally, “this one, then, I hope to send”).

I know is rendered “I see” in some translations. It means literally “to look away,” that is, to exclude everything else and to concentrate on one thing. It can also be used in the sense of seeing the issue of events, or of knowing the outcome of a situation. The last sense appears to be the one most suitable in the present context. In this type of context I know may be best rendered in some languages as “I learn,” “I found out about,” or “the news has come to me.”

How things are going to turn out for me refers apparently to the verdict of the trial, which Paul expected would shortly be handed down. This clause may be rendered as “what will happen to me,” “whether I will be convicted or not,” or “whether or not I will be released.”

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 4:4

With this verse Paul returns to his favorite theme in this letter. The exhortation in 3.1 is repeated (see the discussion there), but now the adverb always is added. The addition of this adverb and the repetition of the injunction makes it almost impossible to render the verb as “farewell.” It is not likely that the apostle would say “farewell always in the Lord. I say it again: farewell.”

In this context, as in many other contexts in this letter, to be joyful is essentially to “be completely happy.”

The phrase in your union with the Lord (literally, “in the Lord”) is the governing factor in the exhortation. The Lord is the inexhaustible source of joy, and it is only by maintaining the closest possible union with him that the Christians will be able to experience uninterrupted joy. In your union with the Lord should not be interpreted as the cause of joy but the circumstance in which one is completely happy. One may, therefore, render in your union with the Lord as “as you live joined with the Lord.”

The force of this verse can be brought out in several ways, depending on how one interprets the two imperative verbs meaning “rejoice.” Both can be taken as having an optative force, thus, “may you always be joyful in the Lord. I say it again: may you be joyful” (cf. Knox “Joy to you in the Lord at all times; once again I wish you joy”). A second possibility is to take the first verb with an imperative force, and the second with an optative, with the resultant rendering, “Rejoice always in the Lord. I say it again: may you be joyful.” A third possibility is to understand the first with an optative force and the second with an imperative, resulting in the Good News Translation rendering, May you always be joyful in your union with the Lord. I say it again: rejoice! A final possibility is to take both verbs in the normal imperative sense: “Rejoice always in the Lord. I say it again: rejoice.” This last possibility appears to be favored by most translators. One can also render this last possibility as a negative command: “Never lose your joy in the Lord. I say it again: never lose your joy” (cf. Barclay).

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 2:2

Good News Translation supplies I urge you, the sense implied in the imperative “complete” (Revised Standard Version). Moffatt and New American Bible try to bring out the sense of appeal by adding “I pray you” and “I beg you” respectively. Then (cf. Jerusalem Bible Bruce) is supplied to make clear that Paul is here basing his urgent appeal on the four statements made in the previous verse. He has no doubt whatever that the things on which he bases his appeal are definite realities in the experience of the Philippian Christians.

To make me completely happy (so also Jerusalem Bible) represents a restructuring of the more literal “complete my joy” (Revised Standard Version). The verb in its original sense means “to make full.” This verbal phrase is rendered “Give me the utter joy” by Moffatt and appears in Goodspeed Knox New English Bible as “fill up my cup of happiness.” Paul’s choice of this particular verb indicates that the Philippians are already a source of joy to him (1.4-5; cf. 4.1). Still his joy is incomplete because of disputes among the members of the church. It may not be possible in some languages to speak of being completely happy. One may, however, indicate an extreme degree of happiness by saying “cause me to be very, very happy,” or, somewhat idiomatically, “cause my heart truly to sing.”

By having the same thoughts is literally “that you think the same thing.” “That” here has the force of “so as to,” not the usual sense of “in order that.” Most translators render this term as by, emphasizing the means of achieving happiness. The verb translated “think” (which also occurs in 1.7; 2.5; twice in 3.15) should not be taken primarily in an intellectual sense; it denotes rather an “inward disposition” or “state of mind” (Jerusalem Bible “be united in your convictions”; Barclay “by being in perfect harmony of mind”).

The expression of means indicated by the preposition by followed by the participial constructions having the same thoughts, sharing the same love, and being one in soul and mind must be expressed in many languages as cause, literally, “because you think the same way….” In some languages having the same thoughts is expressed as “thinking together,” “sharing one another’s thoughts,” or “having only one set of thoughts.”

Sharing the same love (literally, “having the same love” King James Version Revised Standard Version) means the mutual love among the Philippians (Jerusalem Bible “united in your love”; New English Bible “with the same love for one another”). This concept must be expressed in some languages as “loving in the same way,” but since in many languages it is essential to indicate the goal of an emotion such as love, it may be necessary to translate “having the same kind of love for one another,” or “loving one another in the same way.”

And being one in soul and mind literally means “(being) one-souled, thinking the one thing.” It is best to take these two expressions (one adjective and one participial phrase) together as Good News Translation and various other translations do. The adjective rendered one in soul occurs here only in the New Testament, but a similar expression appears in 1.27 (rendered with … one desire by Good News Translation). Paul repeats a thought which appears earlier in the verse in a stronger form, “thinking the one thing.” Apparently the apostle is concerned to produce among the Philippians a unity in purpose and sentiment (Jerusalem Bible “with a common purpose and a common mind”). In some languages the phrase can be rendered “being one in heart and will.”

Being one in mind must be radically restructured in certain instances, especially if soul and mind are better expressed as verbs rather than as nouns, for example, “desiring the same thing and thinking precisely the same thing,” or “being concerned for the same things and being agreed.”

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 3:4

Paul now takes great pains in giving a brief account of his past religious life. The purpose is to let his readers understand why he has warned them in such blunt terms, and to refute the claims of his opponents. For the purpose of argument he deliberately places himself in the position of an authentic Jew.

I is emphatic. The shift from “we” to “I” and the frequent use of “I” show what Paul has to say here is personal. The tone of the argument makes it clear that he does not rely on outward privileges and ceremonies, thus I could, of course…. The phrase put my trust in such things is literally “having confidence even in the flesh,” and “in the flesh” is used three times in succession. To avoid redundancy, Good News Translation renders the second occurrence in such things, the context making it perfectly clear what is referred to (New English Bible “that kind”). The third occurrence is again rendered as in external ceremonies. For the meaning of trust, see 2.24.

The phrase of course may be rendered in some languages as “there is every reason for me to…,” or “I would be fully justified in….”

Put my trust in such things may be expressed as “put my confidence in such ceremonies,” or “believe that such things as would happen to my body would be valuable.” The reference here is not merely to circumcision as an outward ceremony; it involves much more, a matter of total ritual observance. One may even say “put my trust in being the kind of person I am.”

I have even more reason to feel that way adequately brings out the sense and force of a terse expression in Greek which means literally “I more” (cf. Barclay “I have an even stronger claim”).

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 4:15

What Paul goes on to say is literally, “And you yourselves also know, Philippians….” The you is emphatic in Greek, and so one can render “you Philippians yourselves….” “Also know” has the force of know very well (so also Translator’s New Testament; cf. Jerusalem Bible Barclay). Even though Paul does not often address his readers by name, there seems to be no need to suppose a tone of rebuke as sometimes has been suggested (see 2 Cor 6.11; Gal 3.1). Paul simply desires to express his affectionate feeling toward his friends (New American Bible “my dear Philippians”; Barclay “my Philippian friends”).

It is rather difficult to translate the next two temporal references; literally, “in the beginning of the gospel, when I departed from Macedonia.” The relation of these clauses is appositional, but since the latter is more specific in mentioning a place name, it is probably better to reverse the clause order as in Good News Translation (cf. Knox “when I left Macedonia in those early days of gospel preaching”).

The clause when I left Macedonia can be understood in two different ways. Those who connect the gifts mentioned here with the ones referred to in 2 Cor 11.9 generally take the verb as a pluperfect, “when I had left Macedonia,” meaning “after my departure from Macedonia” (Moffatt Goodspeed Barclay). It is also possible, with the majority of modern translations, to take the clause to mean “at the time of my departure from Macedonia.” According to this interpretation, the gifts are none other than those mentioned in verse 16, for Thessalonica was in the province of Macedonia. It is equally possible that the reference in verse 16 is to a still earlier instance. The translation is not affected in either case.

The clause “in the beginning of the gospel” does not seem to refer to the beginning of Paul’s Christian life or to the beginning of his missionary work. Paul seems to say simply “when the gospel was first preached among you,” that is, in the early days preaching the Good News among you.

In some languages it may be awkward to have two temporal expressions, one following the other. Therefore one may translate the first part of verse 15 as “You Philippians know very well that when I left Macedonia you were the only church to help me; those were the early days of my preaching the Good News,” or “… that was at the beginning of the time when I was preaching the Good News in that part of the world,” or “… in that region.”

What Paul says in the remainder of the verse is a negative statement in Greek, literally, “no church entered into partnership with me in the matter of giving and receiving, except you only.” To bring out the proper emphasis of “except you only,” one may restructure the sentence as Good News Translation does, you were the only church to help me; you were the only ones…. The church here is, of course, the local congregation (New English Bible “you were the only congregation”). In some languages “congregation” may be rendered a “group of believers.”

The phrase “in the matter of giving and receiving,” taken from commercial language, is equivalent to “on account of credit and debit.” It can be understood in various ways. (1) As a reference to financial transactions in a general sense; for example, “no church but yours went into partnership and opened an account with me” (Goodspeed), or “no church but yourselves had any financial dealings with me” (Moffatt). (2) One can take “giving” as the specific giving by the Philippians and “receiving” as the receiving by Paul; thus “you were the only church by whom in partnership I was offered, and from whom I accepted, any financial help” (Barclay). (3) Since Paul is obviously referring to the financial help he received from the Philippians, it is possible to take the phrase as alluding to the gifts of money, for example, “no other church helped me with gifts of money” (Jerusalem Bible). (4) In view of the fact that the picture here is that of “sharing” or “partnership” in a business venture, it is possible to take the two terms in the figurative sense of “profits” and “losses,” as Good News Translation does, you were the only ones who shared my profits and losses.

In some languages a literal rendering of who shared my profits and losses may be too specific, giving the impression that the church in Philippi was actually in some kind of business agreement with Paul—for example, that when he made money at tentmaking, the church in Philippi received profits, but when he lost money, they made up for his losses. Such an interpretation would go far beyond the implications of this text. Accordingly, most translators render the final clause of verse 15 as “the only ones who made gifts of money to me.”

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 1:11

In Greek this verse is a participial (perfect passive) phrase connected with verse 10, but Good News Translation supplies your lives to make it a separate sentence.

Truly good qualities which only Jesus Christ can produce is literally “fruit of righteousness which is through Jesus Christ.” Good News Translation changes Jesus Christ from a secondary to a primary agent (Moffatt “harvest of righteousness which Jesus Christ produces”; Jerusalem Bible “the perfect goodness which Jesus Christ produces”). The Greek word rendered “righteousness” in some translations (Revised Standard Version Moffatt) is used with several different senses in the Pauline letters. It is sometimes used in the sense of “the requirements of God,” at other times in the sense of “what is right.” It is also used to refer to an attribute of God. Most significantly, this term is used by Paul to convey the idea of the saving activity of God whereby he puts men in a right relation to himself through Jesus Christ. In the present context, however, “righteousness” refers to a person’s inner status, or as Good News Translation renders it, the truly good qualities of Christians (Jerusalem Bible “perfect goodness”; Phillips “true goodness”). These are the natural consequences of being restored to a right relationship with God. Paul is careful to add that this quality is not something that a man can acquire for himself; it is something which only Jesus Christ can produce.

In some languages one cannot speak of “lives being filled with good qualities.” One can say, however, “that all that you do may be truly good.” In this context the noun lives refers to one’s behavior, and the verb filled suggests the totality of such activity.

The qualifying clause, which only Jesus Christ can produce, may be rendered as “only Jesus Christ can cause you to do this,” or “… to have such goodness.”

The supreme end of Christian life is the glory and praise of God. The word glory is an important term in the Bible. In the Old Testament it means basically “weight” or “importance,” and it is often associated with a revelation of the majestic character of God. The same thought appears often in the New Testament also. In the Pauline letters glory appears many times as an ascription of praise (Rom 4.20; 2 Cor 1.20, etc.), and it is prominent in the doxologies (Rom 11.36; 16.27; Gal 1.5; Eph 3.21). In these contexts, glory is equivalent to praise. The phrase can sometimes be rendered “to give glory and praise to God,” but it is must often be expressed as a separate sentence, for example, “all of this is for the glory and praise of God.” However, implied in both glory and praise is an underlying causative relation, for it is people who must give these things to God. Therefore one may need to translate this final phrase as “in order that people may honor and praise God.” In some languages an expression such as “praise God” must be indicated as a type of discourse, either direct of indirect, for example, “say how great God is,” or “say, God is truly great.”

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 2:13

This verse gives the reason for Paul’s injunction in the preceding verse. Here he is neither contradicting nor correcting himself. Rather, he is arguing that God’s initiative in working should serve as an incentive for the Philippian Christians to participate actively in the fulfillment of God’s own purpose. In other words, if they did not cooperate with God in bringing about the restoration of the spiritual welfare of their own community, they would be impeding his work. God’s inward working in man is a recurrent thought in Paul’s letters (1 Cor 12.6; 15.10; 2 Cor 3.5; 1 Thes 2.13). God is in an emphatic position in the Greek text. The force of the present participle “working” is continuous; thus Good News Translation renders it explicitly always at work. The word usually carries the idea of effective working (Rom 7.5; Gal 5.6). In you can mean “in your hearts” (Goodspeed), but it seems better in the present context to take in you in the corporate sense of “among you,” meaning the work of God in the life of the Christian community.

Again, it may be important to avoid an expression for work which suggests primarily physical activity. A more appropriate equivalent may be “because God is always in you trying hard to make you willing…,” or “… is always in you causing you to be willing….”

To make you willing and able to obey his own purpose is literally “both to will and to work in behalf of the good pleasure.” The Good News Translation rendering makes explicit that it is God who makes the Philippian Christians “to will” and “to work.” God is the primary agent, and the Philippians themselves are the secondary agents. Rather than rendering these two infinitive phrases as nouns (New English Bible “the will and the deed”; Jerusalem Bible “the will and the action”), it is better to translate them dynamically as Good News Translation does (Barclay expands them to mean “the will to desire and the power to achieve”). Willing here is certainly more than mere “wishing”; it involves a purposive determination. To make you willing may be rendered as “cause you to want to,” or even “cause you to be glad to.”

The noun translated purpose is the same as the one used in 1.15 to express good will. When it is used in reference to God, it usually means “gracious will” or “loving purpose.” It has been suggested that “to work in behalf of the good pleasure” should be taken to mean “to promote good will” among the members of the Christian community at Philippi. This is not necessarily incorrect, as the ultimate purpose of God is precisely this. Grammatically, however, the phrase is rather to be connected with the subject “God.” The focus is on God; it is his good pleasure, and so Good News Translation renders explicitly to obey his own purpose (Knox “to carry out his loving purpose”; Bruce “to act as He pleases”; Phillips “to achieve his purpose”; Barclay “to achieve what his purpose has planned for you”). In this context, God’s ultimate purpose is no doubt the restoration of the spiritual welfare of the divided community. Only by regaining spiritual health will the Philippians be able to fulfill their mission as a witnessing community in the world (v. 15). To obey his own purpose may be expressed as “to obey what God has determined you should do,” “to do what God has said you should do,” or “… wants you to do.”

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 .