That there is a break in the flow of thought in this verse is recognized by practically all interpreters and is reflected in various translations, but scholars cannot agree as to whether the break is in the middle of the verse or at the end of it. New English Bible Jerusalem Bible Die Bibel im heutigen Deutsch have the break in the middle of the verse, while Phillips and New American Bible have it at the end. While the context seems to indicate a break in the middle of the verse, it is not necessary to consider the first part of verse 1 as the conclusion of the preceding paragraph, as the Greek phrase rendered in conclusion is sometimes loosely used as a marker of transition to a new section or fresh subject matter (cf. 1 Thes 4.1; 2 Thes 3.1). Here Paul is no doubt introducing new subject matter, most likely a concluding remark, and so renderings like “finally” (Revised Standard Version Jerusalem Bible) or in conclusion (Phillips Good News Translation) are quite adequate. This may be expressed in some languages as “now I want to end my letter by saying,” “finally, this is what I say,” or “before stopping my writing I want to say.”

As in other contexts, my brothers may be rendered as “my fellow believers.” Such expressions of direct address must be placed at the beginning of a discourse in some languages, and therefore one may wish to modify the order by saying, “My fellow believers, in finishing this statement I still want to say….”

The exhortation be joyful in your union with the Lord, rendered in most translations as “rejoice in the Lord,” may express a wish (Barclay “… to wish you the joy that comes from being united with the Lord”). Christians are to be joyful, and their joy springs from Christ. In sounding this note Paul picks up the thought of 2.18, and the same phrase is repeated in 4.4.

The phrase “in the Lord” may be understood in the sense of the condition which leads to joy, for example, “be happy because of your union with the Lord” (cf. Die Bibel im heutigen Deutsch). It can also be taken as an indication of the agent which causes the joy, for example, “may the Lord give you much joy,” or “may the Lord cause you to be very happy.” With expressions such as these, it may be necessary to suggest that this is a kind of prayer addressed to the Lord. In this type of interpretation it cannot be understood as an imperative, and therefore one may translate “I pray that the Lord will cause you to be very happy.”

The verb rendered “rejoice” is also the Greek word for “farewell.” For this reason New English Bible, for example, includes both meanings in the translation, “… farewell; I wish you joy in the Lord” (cf. Translator’s New Testament). However, except in 2 Cor 13.11, the word is generally not used in the sense of “farewell” in the New Testament.

I don’t mind repeating what I have written before is literally “to write the same things to you is not irksome to me” (Revised Standard Version). There are several possible interpretations of “the same things.” It is possible to regard the phrase as referring to the repeated call of “rejoicing” in this letter (Moffatt “I am repeating this word ‘rejoice’ in my letter”). But such an exhortation appears to have no direct bearing on the safety of the Philippians. It is also suggested that the words refer to the repeated warnings against disasters within the church mentioned in 4.1 ff. Verses 2-21 of chapter 3 are then of necessity taken as a long digression. The most likely explanation, however, is to take the words as an introduction to what follows in 3.2 ff., that is, a repetition of the warnings against false teachers which the apostle has sent in previous letters. Repeated warnings are necessary for the safety or spiritual well-being of the Philippians.

To avoid the implication that this sentence is merely a reference to the preceding admonition or prayer, it may be important to translate before as “on another occasion.” I don’t mind may be rendered in some instances as “I do not hesitate at all,” or, perhaps, “it doesn’t bother me.”

The word rendered safer means primarily “stable,” and is used of something to be relied on as profitable. Safer may be expressed in some languages as being “in less danger.” Therefore one may say “you will be in less danger if I do so,” or “… if I repeat what I have said.”

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 .

Now follows an eloquent description of Paul’s sense of self-sufficiency. This verse expands what is said in the second half of verse 11. The repetition of “I know” and the use of five infinitives in the Greek make this verse most impressive.

I know refers to what Paul has experienced (New American Bible “I am experienced”). What it is to be in need (literally, “to be abased”; see 2.8) does not mean “to live humbly,” as some translations seem to suggest. The antithesis of what is said here is to be abundant or prosperous, as indicated in the next infinitive. This Greek word may be used of the dropping of water level in a river, and the reference here is to the needs in one’s daily life (Barclay “I know how to live with less than enough”). The idea is vividly brought out in Bruce’s idiomatic rendering, “I know what it is to scrape the bottom of the barrel.” In this context I know points clearly to experience, for example, “I know by experience.” In fact, it may be better to translate the beginning of this verse as “I have experienced what it is to be in need,” or “… to lack what is necessary.”

As in Greek, I know may be repeated here for emphasis before what it is to have more than enough. This clause translates a Greek infinitive which means literally “to overflow.” The idea is “to have enough and to spare” in the needs of daily life. It may be rendered as “to have more than I need,” to “to have more than what is necessary for me.”

I have learned this secret renders a single Greek verb which means literally “I have been initiated” or “I have been instructed.” Used only here in the New Testament, it is a technical expression often used in the pagan mystery cults to denote the act of initiation into the secrets of those religions. Paul’s initiation was not a secret affair; he learned from the hard experiences in life (New American Bible “I have learned to cope with”). This secret refers back to Paul’s being satisfied with what he had (v. 11). This was really not a “secret” in the sense that it was hidden information. Hence one may translate I have learned this secret simply as “I have learned how to be satisfied,” or “… to be content.”

“In everything and in all things” (American Standard Version) can be taken in the general sense of “in any and all circumstances” (Revised Standard Version; cf. Moffatt “for all sorts and conditions of life,” Goodspeed “in any and all conditions,” New English Bible “whatever my circumstances”). But it is also possible to understand it in the sense of “anything anywhere” (Jerusalem Bible), or anywhere, at any time (Good News Translation), giving the preposition “in” both a local and a temporal sense. Thus, anywhere, at any time may be rendered as “regardless of where I am and regardless of when something happens.” It is also possible to render these expressions as “wherever I happen to be, at any time,” or “it makes no difference where I am, or when I experience such things.”

Since the secret that Paul has learned is to be satisfied with whatever he has, Good News Translation makes this information explicit: I am content.

The kind of life which Paul experienced is described in two pairs of infinitives, literally “both to be full and to be hungry, both to abound and to be in need.” It appears that the focus is not on “how” but on “whether,” not “how to eat well” (which may give a misleading meaning), but “whether I am full.” So Good News Translation renders explicitly whether I am full or hungry, whether I have too much or too little. The verb rendered I am full is often used of the feeding and fattening of animals, but the context makes clear that what is meant here is simply to have plenty of food. I have too much renders the same verb used in the phrase what it is to have more than enough. I have … too little renders a verb cognate with the word rendered I feel neglected in verse 11. The basic meaning of the term is “to fall behind”; here it is falling behind in the needs of daily life.

Whether I am full or hungry may be expressed as “if I have plenty to eat or if I am hungry, it makes no difference.” Similarly, whether I have too much or too little may be rendered as “if I have too many things or if I do not have enough to fill my need, that makes no difference.”

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 .

In the Greek God is my witness that I tell you the truth is simply “God is my witness.” This expression is used by Paul to convey solemn intense, personal emotion (cf. Rom 1.9; 2 Cor 1.23; 1 Thes 2.5, 10). He appeals to God as the One who knows and who can testify to the truthfulness of his innermost feelings. It may be expressed in some instances as “God knows that what I say is true,” or “… this that I am going to say is true.”

Comes from the heart of Christ Jesus himself translates a Greek prepositional phrase, literally “with the entrails of Christ.” The entrails consist of the heart, liver, and lungs. In biblical times these were collectively regarded as the seat of feelings and affections, the equivalent of “heart” in modern usage. Paul identifies himself so closely with Christ that the deep feeling he has towards his Christian friends appears to be nothing other than the love of Christ himself (Jerusalem Bible “loving you as Christ Jesus loves you”).

The final clause of verse 8 may be very difficult to render, for it contains two metaphorical expressions, deep feeling and heart. Furthermore, it is impossible to say in some languages that “a feeling comes.” The meaning here is, of course, that the true source of Paul’s feelings is Christ. But the emphasis is upon the similarity of his affections to Christ’s, and therefore this clause may be rendered as “I love you in the same way that Christ Jesus himself loves you.” Or it may be possible to render this clause as “my love for you all results from the kind of love which Christ Jesus himself has shown.”

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 .

The words in verses 10-11 are adapted from Isa 45.23, a passage quoted in Rom 14.11. The context in the Isaiah passage is the proclamation of the unique greatness of the God of Israel and of the universal worship that would be paid to him.

And so states the purpose of the exaltation. Most translations render the particle as “so that.”

In honor of the name of Jesus is literally “in the name of Jesus.” “At the name of Jesus,” as rendered in several translations (Revised Standard Version New English Bible Jerusalem Bible etc.) may be misleading, for it seems to suggest that, whenever the name of Jesus is mentioned, everyone would bend in reverence. The meaning however, is that to Jesus is given the honor that is proper only to God, because Jesus bears the name that carries with it the highest honor. Good News Translation makes the meaning explicit. There is no need to interpret this expression in the sense of “through the name of Jesus,” thus making Jesus the mediator through whom all creatures offer their homage to God. The drift of the passage makes it clear that Jesus is the direct object of worship.

In those languages in which a term such as “name” has no value as a symbol of status or as a substitute for the person himself, it may be useful simply to eliminate any mention of the name. Therefore, in honor of the name of Jesus may be rendered as “in honor of Jesus” or “in order to show honor to Jesus.”

Paul now describes the cosmic and universal power and authority of Jesus Christ by what in Greek are three adjectives which here function as nouns. King James Version and American Standard Version understand the adjectives to be neuter, that is, “things” (“every knee should bow, of things in heaven, and things in earth, and things under the earth”), but it is more likely that the reference is to rational beings. Good News Translation makes this interpretation explicit and restructures the clause into all beings in heaven, on earth, and in the world below will fall on their knees (cf. Jerusalem Bible Barclay). It is not necessary to identify these rational beings exclusively as “spirits.” It is quite possible that beings in heaven refers to the angels, and those on earth to human beings. The world below refers most likely to the residence of the dead known as Hades. Its equivalent in the Old Testament is Sheol. In ancient times, people believed that there was an underworld where the spirits of the dead carried on a shadowy existence. In any case, the author intends to show that the lordship of Jesus Christ is cosmic and universal (cf. Eph 4.10; Rev 5.3, 13).

In some languages there is no generic term equivalent to beings. The closest natural equivalent may be such a pronoun as “those,” for example, “all those who are in heaven, and on earth, and below the earth.”

It may be misleading in some languages to speak of the world below. This would suggest that there is “an earth beneath the earth.” It may therefore be necessary to say “in the space beneath the earth,” or “in the region below the ground.”

The phrase will fall on their knees is an idiomatic expression referring to reverence and worship, and sometimes prayer (Rom 11.4; Eph 3.14).

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 .

The apostle begins with an elliptical expression, literally, “not that.” What is understood here can be made explicit in various ways: “it is not to be thought that” (New English Bible), “I do not mean that” (Bruce Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy), I do not claim that (Good News Translation Barclay).

I do not claim may be rendered simply as “I do not say.” It is also possible to transform this into a negative imperative, for example, “Do not think that.”

The Greek verb rendered I have … succeeded (literally, “received”) is without an object, but some translations supply “this” as the object of the verb. Commentators are divided as to what its object is. Some suggest that it is all that is included in verses 8-11, while others believe that Paul is referring to his resurrection from the dead in verse 11; still others interpret the object as the prize referred to in verse 14 (cf. 1 Cor 9.24-25). Another possibility is to render the verb in such a way as to leave the object open, somewhat parallel to have already become perfect. These suggestions are really not mutually exclusive, as the Good News Translation rendering of verse 14 indicates.

The prize is identified as God’s call through Christ Jesus to the life above (v. 14), which appears to correspond to the hope of being raised from death to life (v. 11). The verb rendered have … succeeded means “to receive,” “to obtain,” “to get hold of,” but in the present context (and especially in the environment of its compounded verb, which appears twice in this verse) it acquires the sense of “to achieve” (New English Bible), “to reach” (New American Bible) or even more explicitly “to win the prize” (La Sainte Bible: Nouvelle version Segond révisée). The aorist tense here is to be taken in the sense of summing up the whole course of events. Its force is best brought out the perfect tense in English, thus “I have reached” (New American Bible), “I have achieved” (New English Bible), and I have already succeeded.

It may be essential in some languages to make explicit the goal of succeeded. Sometimes this may be done by translating “that I have accomplished all I should have accomplished,” “that I have done all that I should have done,” or “that I have become all that I should become.” This last expression is more in accord with the phrase that follows.

Several witnesses, including an early third century papyrus, add “or have already been justified” after I have already succeeded. This is probably a secondary addition, reflecting a pious copyist’s desire to emphasize the divine initiative in Christian life.

The clause or have already become perfect (literally, “or have already been perfected”) further defines the preceding clause, I have already succeeded. It is obvious that the conjunction or connects two similar, not two contrastive, events. In view of this evident meaning of or, it may be preferable to use a conjunction such as “and.” In this way one may avoid giving the impression that succeeding and becoming perfect are two distinct and alternative processes. The verb translated have … become perfect appears nowhere else in Paul’s writings, but it appears frequently in the Letter to the Hebrews. It is one of the key words of the mystery religions which promised “perfection” to their initiates by means of sacramental rituals and secret knowledge. “Perfection” is the highest state of religious attainment. It is possible Paul borrows this word from the mystery religions in order to deny the possibility of a Christian’s being admitted to the highest state of the Christian life in the present world. The verb means “to attain the aim,” “to bring to completion,” “to be full grown,” “to be mature.” In verse 15 the cognate adjective is rendered spiritually mature. The word denotes primarily not a moral but a functional perfection. A glance back at the preceding verse suggests that what Paul has in mind is that “perfection” which will be his only when he is raised from death to life. Most likely this “state of perfection” is a reference to, and a description of, the state of the resurrected life (v. 11), namely, the life above (v. 14).

Have already become perfect may be rendered as “have already become the kind of person I should be,” or “have already become all that I should be.” In some languages it may be necessary to explain this in a negative manner, for example, “have become the kind of person for whom there is nothing lacking.”

I keep striving to win the prize is literally “but I pursue if I may also grasp.” The force of “if also” is not that of doubt, but of expectation, thus “in hope of” (Knox), “hoping to” (New English Bible), “to try to” (Barclay), or striving to (Good News Translation). The first verb is a term used in hunting, meaning, “to pursue”; it can be used of foot racing in the sense of “to press on.” The present tense signifies a repeated action, thus I keep striving. This verb is sometimes paired with the next compound verb (which means “to grasp”) in the sense of “seek and find,” “pursue and overtake,” “chase and capture,” etc. (cf. Rom 9.30; also Exo 15.9 Septuagint). This compound expression signifies a strenuous attempt to reach the set goal which is not yet within one’s grasp. Very likely the metaphor of a race is in Paul’s mind. If this is the case, one can render the second verb explicitly as “to grasp the prize” (New American Bible), “to capture the prize” (Jerusalem Bible), “to seize the prize” (Bible en français courant), or to win the prize (Good News Translation).

To show the contrast between the expression I keep striving to win and the immediately preceding phrases, it may be important to introduce at this point a contrastive particle such as “rather” or “but,” for example, “rather, I keep going on to try to win.”

A verb expression such as striving helps to indicate strenuous activity and suggests a basis for the figurative usage of run in verse 14. The phrase can also be translated, to give this same emphasis, as “I keep trying very hard to win,” or “I keep using all my strength to try to win.”

What Paul goes on to say is literally “upon which also I was grasped by Christ Jesus.” The expression “upon which” can be taken in two different ways. It can be rendered “because,” making Christ’s “capture” of Paul the reason for Paul’s effort to win the prize (Moffatt Goodspeed Revised Standard Version). Or it can be taken in the sense of “for which,” meaning Paul’s effort to win the prize is to fulfill the purpose for which Christ won him on the Damascus Road (New English Bible Jerusalem Bible Good News Translation). The second interpretation appears to be preferable. Good News Translation, along with other recent translations, changes the passive “I was grasped by Christ Jesus” to an active construction, Christ Jesus has already won me to himself.

The clause for which Christ Jesus has already won me to himself may be misunderstood if translated literally, especially since the relative pronoun which might refer merely to the prize, in which case the implication would be that Christ Jesus himself had also been interested in winning this particular prize. The relative pronoun which, however, refers to the entire preceding clause. Therefore it may be better to translate this final clause of verse 12 as “It was for this reason that Christ Jesus has already won me to himself,” “This was the purpose Christ Jesus had in mind when he won me to himself,” or “This is what Christ Jesus purposed in winning me to himself.”

It seems easy enough in many languages to speak of “winning a prize,” but “to win a person” may be so unusual as to be meaningless or even misleading. One may therefore translate won me to himself as “caused me to be his,” or “caused me to follow him.”

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 .

Paul usually closed his letters with a benediction (1 Cor 16.23; Gal 6.18; Col 4.18; 1 Thes 5.28; 2 Thes 3.18). The central element in all benedictions is the grace. It certainly means more than “favor” (New American Bible), as the term is usually understood. It expresses the love and mercy which God shows and gives through Jesus Christ to people who do not deserve it. The grace of the Lord Jesus Christ is not to be thought of as something distinct from “the grace of God,” but rather as an expression of it. In Paul’s letters, God and Christ are so identified that he can speak in one breath of the grace of our God and the Lord Jesus Christ (2 Thes 1.12; cf. Rom 5.15; 1 Cor 1.3). Since grace here refers essentially to an event, the expression the grace of the Lord Jesus Christ must not be interpreted as a character or quality of Jesus, but as something that he shows and does. For this reason, it may be desirable to express this benediction in some languages as “may the Lord Jesus Christ give you grace,” “I pray that the Lord Jesus Christ may continue to show you grace,” “… show you his great kindness,” or “… be so kind to you.”

The phrase be with you is literally “be with your spirit.” Since the word “spirit” is often used in the sense of “person” or “oneself,” the Good News Translation rendering is preferable. In the Greek text the pronoun rendered you all is plural.

Some manuscripts conclude with an “Amen” (King James Version). Most likely it was not present in the original but was added by copyists in accordance with liturgical practice. Otherwise it would be difficult to account for its omission in many early manuscripts.

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 .

I know here has the force of “know for sure” or “know well” (New English Bible “knowing well”).

The help which comes from the Spirit of Jesus Christ is literally “the supply of the Spirit of Jesus Christ.” There are two genitive constructions here, and their meaning may be explained in a variety of ways. The first one, “the supply of the Spirit,” can be taken as an objective genitive, making the Spirit that which is given (so Moffatt “as I am provided with the Spirit of Jesus Christ” and New English Bible “the Spirit of Jesus Christ is given me for support”). Another possibility, which appears to suit the context better, is to take the construction as a subjective genitive. In this case, the Spirit would be the giver, thus “the help which the Spirit of Jesus Christ gives,” or as Good News Translation renders it, the help which comes from the Spirit of Jesus Christ (cf. New English Bible alternative rendering “the Spirit of Jesus Christ supplies me with all I need”).

The second genitive construction, “the Spirit of Jesus Christ,” occurs only here in the New Testament. Some take the phrase as in apposition, meaning “the Spirit, which is Jesus Christ.” This interpretation does not seem to fit the context well. Others take it to mean “the Spirit that is promised or given by Jesus Christ” (cf. Mark 13.11; Luke 12.12; John 16.7). However, in the Pauline letters the Spirit is usually said to be given by God the Father (cf. 1 Cor 6.19; 2 Cor 1.22; 5.5; Eph 1.17; Gal 3.5; 1 Thes 4.8). We are left, then, with another possibility. Just as the Holy Spirit is referred to as “the Spirit of Christ” (Rom 8.9; cf. 1 Peter 1.11) and “the Spirit of his Son” (Gal 4.6), it may well be that the expression is used in this context simply as another name for the Holy Spirit.

Help translates a Greek word which means “rich provision” (cf. Phillips “resources”).

Your prayers and the help which comes from the Spirit of Jesus Christ are essentially the means by which Paul is set free. This relation may be expressed in some languages as cause, for example, “your prayers and the help which comes from the Spirit of Jesus Christ will cause me to be set free.” In other languages it may be indicated as “because of your prayers and because of the help which comes from the Spirit of Jesus Christ, I shall be made free.”

I shall be set free is literally “this to me shall turn out to be salvation.” The exact meaning or reference of the term “salvation” in this context is debated. Some take it in its fullest sense, that is, final salvation in the Day of Christ. Others interpret it in the general sense of a person’s total well being (Goodspeed “highest welfare”; Knox “soul’s health”; Phillips “good of my own soul”). Still others maintain, on the basis of the Septuagint of Job 13.16 which Paul apparently quotes, that the reference is to the ultimate vindication of the apostle’s stand for Christ. In view of Paul’s prospect of seeing his Christian friends again (see v. 26 and 2.24), the Good News Translation rendering, which favors this interpretation, seems preferable. Paul is thinking of his vindication and the resulting release from prison (Moffatt “the outcome of all this, I know, will be my release”). New English Bible employs the more generic term “deliverance,” which could cover all the interpretations.

I shall be set free may be rendered as “I shall be delivered,” or “I shall be untied.” In some languages an active expression is required, often with a kind of indefinite subject, for example, “men shall cause me to be free,” or “men shall unbind 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 .