Translation commentary on Philippians 3:21

In this verse Paul explains the purpose of the Savior’s coming. Most probably the reason for mentioning the subject of the transformation of the body is to introduce a contrast to what is said in verse 19.

There is a close parallel in the words and thoughts of this verse with those of 2.5-11. The verb rendered will change (New English Bible Jerusalem Bible “will transfigure” Barclay “will change the form” New American Bible “will give a new form”) is related to the noun translated likeness in 2.7. This compound verb focuses on the unstable outward shape and appearance, as against the inner stable nature (see the discussion under 2.5-11).

There is nothing in our weak mortal bodies (literally, “the body of our humiliation”) to suggest that our bodies are inherently evil. It simple means that they are subject to change, weakness, death, and decay. In the Greek text the term rendered as bodies is singular (see Revised Standard Version; New English Bible “body”), but in English the plural forms seem more natural. The attributives weak and mortal must be expressed in some languages as restrictive relative clauses, for example, “he will change our bodies which are weak and which will die.” In some cases it may be best to render change our … bodies as “cause us to have different bodies.”

Make them like translates a Greek adjective (literally, “conformed”) whose cognate noun is rendered nature in 2.6. It suggests that the conformity is not simply a superficial and outward change of form, but a complete change of inward nature and quality.

His own glorious body (literally, “the body of his glory” American Standard Version) obviously refers to Christ’s resurrected and glorified body, in contrast to our weak mortal bodies. At Christ’s coming, according to Paul, true Christians will enter into a new state of existence, and their bodies will be similar in quality and nature to the body of the exalted Christ. The word, “glory” is often used to express the active and radiant presence of God, and in Pauline usage it often refers to the resurrection life. The body, as Paul uses it here, signifies not the outward form, but the whole person. Salvation is not considered in terms of the immortality of the soul apart from the body, but of the total person. For a clearer picture of Paul’s idea about the transformation of human existence, see 1 Cor 15.42-57 and 2 Cor 5.1-5.

In some languages glorious body is rendered as “shining body.” In this way a reference is introduced to the type of body which Jesus had at the transfiguration. However, the focus in this particular passage seems to be, not upon the shining appearance of Christ’s body, but upon its wonderful qualities as a resurrected body, and therefore it is somewhat better to translate glorious body as “wonderful body.”

The process of transformation is accomplished by using that power by which he is able to bring all things under his rule (literally, “according to the working of his being able even to subdue all things to himself”). The word for power is used only of suprahuman power in the New Testament. In 2 Thes 2.9-11 it refers to the power of the Wicked One, but in all other occurrences it refers to divine power (Eph 1.19-20; 3.7; 4.16; Col 1.29; 2.12). This transforming power is inherent in the Lordship of Christ, which is conferred on him by God at the time of his resurrection (see 2.10-11; cf. 1 Cor 15.20-28).

In this context power is not a reference to “authority,” but rather is suggests personal ability or capacity. This final clause may be rendered as “he will use that ability by which he is able to bring all things under his rule.” In some cases the term “strength” may suggest such personal power, for example, “he will use his strength so as to be able to….”

The expression all things appears also in 3.8, where it is rendered everything, meaning the sum total of what one did, has, or could have. The same expression is sometimes used in Paul’s letters to mean the entire universe (Rom 11.36; Eph 1.10; 3.9; Col 1.15-20 etc.). Since it is this latter sense which occurs in the present context, one can render the clause as “he is able to bring the whole universe under his rule” (Jerusalem Bible “he can subdue the whole universe”; Die Bibel im heutigen Deutsch “has the power to subject all things to his Lordship”). The thoughts here correspond closely with those in 2.10-11, where all beings in the universe are brought under Jesus’ rule with an open confession of his Lordship. There God takes the initiative, but here Christ is the originator of this power. To bring all things under his rule may be rendered as “to cause all things to be controlled by him,” “to extend his control over all things,” “to have everything under his control,” or “to cause everything to happen as he determines it should happen.”

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 1:28

The first clause of this verse, don’t be afraid of your enemies is sometimes connected with the previous sentence (New English Bible “contending as one man for the gospel faith, meeting your opponents without so much as a tremor”; cf. Revised Standard Version Jerusalem Bible Phillips). For the sake of clarity, Good News Translation makes this somewhat obscure clause (literally, “and not being frightened in anything by your opponents,” cf. Revised Standard Version) into two clauses: Don’t be afraid of your enemies; always be courageous. The addition of always be courageous makes the transition to the next clause smoother and more natural. The verb translated be afraid occurs nowhere else in the New Testament. It is used of the shying of a horse when it is startled (cf. New American Bible “do not be intimidated by your enemies”). The enemies are probably the heathen inhabitants at Philippi, who would use persecution, or the threat of it, to intimidate believers.

Some languages have quite distinct terms for various types of enemies. In the this verse the term enemies does not refer to enemies in war, but to those who cause difficulty through persecution. Accordingly, it may be necessary to indicate clearly the type of enemies involved, for example, “Don’t be afraid of those who are persecuting you,” or “… those who are causing you trouble.”

Always be courageous may be expressed in some languages in rather idiomatic form, for example, “always have a hard heart,” or “do not be afraid to show your faith to those who oppose you.” In other languages being courageous is expressed negatively, for example, “do not run away,” or “do not wish to hide yourselves.”

And this will prove to them that they will lose is literally “which is to them an omen of destruction.” The addition of the connective and makes it immediately obvious that this refers to the preceding idea of courageousness. This is a relative pronoun with explanatory force (cf. Eph 3.13; Col 3.5). “Omen” represents a rare Greek word found in the New Testament only here, in Rom 3.25-26, and in 2 Cor 8.24. It signifies a proof based on factual evidence, so it is not simply a “foreshadow” (New American Bible), but a “sure sign” (New English Bible Jerusalem Bible Goodspeed) or “clear omen” (Moffatt Revised Standard Version). Good News Translation makes it a verbal statement, this will prove.

A literal rendering of this will prove to them may be awkward or even impossible in some receptor languages, since the pronoun this would have to refer to a particular kind of behavior, namely, being courageous. A verb such as “prove” may require a personal agent, and therefore one may sometimes say “by doing this, you will prove to them.” In other languages proof may be expressed in terms of convincing, for example, “if you do this, they will be convinced that they will lose.”

The verbal statement they will lose translates a Greek noun which means literally “perdition” or “destruction.” Some commentators take this to mean the loss of eternal life at the day of judgment. However, since the imagery of war and contest is evident in the context, it is possible to take it in the sense of defeat in war or contest, thus they will lose (so also Jerusalem Bible).

You will win renders a Greek noun, meaning “salvation.” Here again, the word is often taken to mean the gaining of eternal life at the last judgment. But, in contrast to they will lose, one can interpret the word in the sense of victory in war or contest, thus you will win. You is in an emphatic position in Greek. Paul adds an explanatory phrase; literally, “and this from God.” This refers to win, and God is the one who makes the winning possible. The phrase is thus rendered explicitly because it is God who gives you the victory.

You will win may be expressed as “you will be victorious,” or “you will come out ahead.” The rendering of this expression should be in direct contrast to the rendering of the previous clause, they will lose.

It is God who gives you the victory is an expression of causation. God becomes the primary agent, and you experience the victory. Therefore it may be useful to render the expression in some languages as “because God is the one who causes you to be victorious,” or “… causes you to win.”

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 2:30

He risked his life translates a Greek participial phrase which occurs nowhere else in the New Testament. The word rendered risked may be used in reference to a gambler’s staking everything on a throw of the dice. While these are rather strong words in the present context, they probably refer to nothing more than the risk of ill-health involved in Epaphroditus’ devoted service to the people. In a number of languages he risked his life can best be rendered as “he came near to dying,” or “he exposed himself to the possibility of dying.” The final phrase in this clause, and nearly died, must be rendered in a way that will indicate, not only the risk that was involved, but even the great likelihood that Epaphroditus would actually die.

Even though some old manuscripts have the reading “the work of the Lord” (American Standard Version margin), instead of the work of Christ adopted in the UBS text, it is not favored by modern translators. The reading “the Lord” was probably substituted for “Christ” by certain copyists who were influenced by the expression “the work of the Lord” in 1 Cor 15.58 and 16.10. The work of Christ must be understood in the sense of “working for Christ”; not what Christ did, but the work which Christ wants to have done. The phrase for the sake of the work of Christ may then be rendered as “in order to help in working for Christ,” or “in order to help in doing what Christ would want people to do.”

In order to give me the help that you yourselves could not give is literally “in order that he might supply your lack of service to me.” The Good News Translation rendering makes clear that Paul is not complaining about the deficiency of the Philippians’ service to him, as a literal rendering might suggest. The only “deficiency” is that they were not able to be with the apostle to help him. Their messenger Epaphroditus made up this deficiency, even to the extent of risking his life.

Since the phrase for the sake of the work of Christ has already introduced a kind of purpose involved in the activity of Epaphroditus, it may be necessary to separate the final purpose clause from what precedes by reintroducing an expression of Epaphroditus’ activity, for example, “He did all this in order to help me in the way in which you yourselves were not able to help.”

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 4:11

Even though he appreciates the gift from his friends, Paul would like to make clear his attitude of independence and contentment. He does not deny that he was in need, but the supply of his need is not the motive of his joy. His statement is introduced by an elliptical expression, “not that … I say,” indicating that he does not want his readers to draw a wrong conclusion. One can render this expression explicitly as and I am not saying this because (Barclay “don’t think that I am saying this because”).

I feel neglected is literally “according to want.” The word rendered “want” is used elsewhere only in Mark 12.44, where it refers to the material poverty of a widow. In the present context where such thoughts as “care,” “concern,” and “active interest in one’s welfare” are found, the Good News Translation rendering is possible. Most translations, however, retain the original sense of poverty, for example, “not that I complain of want” (Moffatt Revised Standard Version), “I am not saying this because I am in need of anything” (Translators New Testament [Translator’s New Testament]), and “I am not talking about shortage of money” (Jerusalem Bible).

In this verse there are two expressions of cause, one introduced by the conjunction because and the other by the conjunction for. The first is a more immediate type of cause and relates I feel neglected to the immediately preceding statement I am not saying this. The second expression of cause relates, not to the preceding clause, but to the entire concept combined in the first part of the verse.

Paul proceeds to explain a lesson he has learned. I have learned represents the rendering of a verb in the aorist tense, but the emphasis is on the result of an action (as opposed to the beginning), and so in English the perfect tense form is appropriate. The pronoun I is emphatic. Paul’s sense of independence has been acquired, not through studies, but through the experiences and trials of life.

To be satisfied with what I have is literally “to be content in which things I am.” The clause “in which things I am” can be taken as “in the circumstances in which I am,” meaning “in my present circumstances.” But the context appears to favor the sense of “in whatever circumstances I find myself.” This is the interpretation followed by most translators. Another possibility, however, is suggested in the Good News Translation rendering with what I have (Jerusalem Bible “on what I have”; cf. Bible en français courant Die Bibel im heutigen Deutsch). What Paul goes on to say in the following verse seems to justify this third type of rendering.

The adjective rendered satisfied (literally “self-sufficient”), appearing only here in the New Testament, was an important word in Stoic ethics. It was used to describe a state of mind or attitude in which a man is absolutely independent of all things and of all people. It was a cultivated attitude of a wise man whose sufficiency was not dependent on circumstances and conditions. As used by Paul, however, this attitude is a gift from God, made possible through Christ (v. 13), not something achieved by an act of human will.

For I have learned to be satisfied with what I have may sometimes be expressed as “for I have learned how not to feel any lack, regardless of how little I have.” It is also possible to translate this expression of cause as “for I have learned to be content even if I have very little.”

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 1:7

This verse involves several historical and translational problems. The Greek itself is ambiguous, and accordingly many translations show disagreements as to the meaning. Although Good News Translation begins with you are always in my heart!, one can reverse the pronouns and render “I am close to your heart” (Knox footnote), or “I have a secure place in your heart” (Bruce cf. New English Bible “you hold me in such affection”). However, in the light of the Greek word order, as well as of the context (especially v. 8), it seems best to follow the Good News Translation rendering (cf. Revised Standard Version Jerusalem Bible). Unlike other translations, Good News Translation moves this sentence to the beginning of the verse. This restructuring has two advantages: (1) It immediately focuses attention on the central thrust of what Paul is going to say in the following sentences: and (2) it avoids the involved and clumsy sentence constructions which would otherwise result (cf. other translations).

You are always in my heart! may be expressed in some instances as “I am always thinking of you with happiness,” “you constantly make me think gladly of you,” or “you are very dear to me.”

It is only right for me to feel as I do about you may be expressed as “I am completely justified in feeling as I do about you,” or “it is entirely proper that I should feel as I do concerning you.”

You have all shared with me may be expressed as “you have all helped me,” “you have all worked along with me,” or even “you have all been my partners.”

This privilege that God has given me is an attempt to reflect the sense of a single Greek noun, “the grace.” The absolute use of the word “grace” with a definite article points to its divine origin. In the present context it refers both to Paul’s imprisonment and to his defending and establishing the gospel. To be able to do these things is regarded by him as a God-given privilege (cf. 1.29). This privilege that God has given me may be expressed in some languages as “this work that God has specially given to me,” or “this task which God has been so good as to give to me.” By indicating clearly that God’s goodness was involved in giving Paul his ministry, one may indicate something of the meaning of “grace” as suggested in the Good News Translation translation privilege.

It may be necessary in some languages to render I am in prison as “I am tied in prison,” or “I am locked up here in prison.” Otherwise, a reader might get the impression that Paul was merely visiting a prison at the time.

Also while I was free to defend the gospel and establish it firmly translates a Greek prepositional phrase “in the defense and confirmation of the gospel” (Revised Standard Version). The word translated to defend often carries a judicial sense, meaning “to stand for a defense against a charge in court” (cf. Acts 25.16; 2 Tim 4.16). The term rendered establish it firmly occurs only here and in Heb 6.16. It can also be used in a technical legal sense of “to defend” or “to guarantee legally.” The phrase can be taken as having to do with Paul’s imprisonment, in which case these two words are legal terms describing Paul’s trial before the imperial court or a provincial judge. Accordingly, the phrase can be translated “appear in court to vouch for the truth of the gospel” (cf. New English Bible Moffatt New American Bible). Good News Translation, however, interprets the circumstances differently, as the translation shows. It gives specific temporal references to Paul’s activities: now that I am, indicating that his imprisonment is a present reality, and while I was free, suggesting that his defense and his establishing the gospel were things done prior to the present imprisonment.

While I was free may be expressed as “while I was able to go about,” “while I was unhindered,” or “while there was nothing to stop me.”

It may be difficult to express succinctly the idea in the phrase to defend the gospel. In most languages one can speak of “defending a person” but to defend the gospel may require some modification, for example, “to answer those who speak against the gospel,” or “to show clearly that the gospel is true.”

It may be even more difficult to render the expression establish it firmly. In a sense it is people’s faith in the gospel which is made secure and firm, rather than the gospel itself. It may therefore be necessary to render this expression as “to cause people to believe the good news firmly,” “… to believe with no uncertainty what the good news says,” or “… what the good news is about.”

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 2:9

This verse marks the turning point in the drama. Two contrasts govern the transition: (1) humiliation vs. exaltation, and (2) servant vs. Lord. Up to this point attention has been focused on the humility and obedience of Christ. But now God takes the initiative in conferring on Christ the highest honor.

The phrase for this reason introduces the result. Exaltation is the natural consequence of humiliation (Matt 18.4; 23.12; Luke 14.11, 18.14; cf. 2 Cor 11.7; Phil 4.12). In some languages for this reason may be rendered as “because of what he did.”

God raised him to the highest place above is literally “God hyperexalted him.” This rare compound verb occurs only here in the New Testament. The force of “hyper” is not simply “more than before,” but rather “in superlative measure.” The idea is not that God exalted Christ to a higher rank that the one he held before. The contrast is between the lowest point of his earthly role (servant-obedience-criminal death) to the highest heavenly honor (cf. Isa 52.13). It is possible that the exaltation includes the resurrection and especially the ascension, as understood by a number of commentators (Acts 2.23-24, 33; Rom 1.4; Heb 1.3); but the context seems to suggest that the reference is primarily to status, namely, the highest honor, the lordship.

The highest place above may be rendered more or less literally as “the highest place in heaven.” But this could be understood merely in a locative sense in some languages. Therefore one may prefer such a rendering as “to the greatest place of honor in heaven.” Or, raised him to the highest place above may simply be rendered as “causes him to have the greatest possible honor,” or “… status.”

The verb gave has the sense of “granted as an act of grace” (see 1.29). New English Bible has “bestowed,” Moffatt “conferred.” Name is not simply a designation to distinguish one person from another. In its biblical sense, it carries the idea of one’s character, position, role, rank, dignity, etc. (cf. Eph 1.21; Heb 1.4). The name that is greater than any other name (literally, “the name that is above every name”) could then mean “the highest rank or dignity of all.” The reference is most probably to Lord in verse 11.

In languages in which reference to a “name” implies status or distinction, it may be possible to preserve the second part of this verse, namely; gave him the name that is greater than any other name. However, in many languages the use of the term “name” in such a context would be meaningless, if not misleading. Since the second part of verse 9 is really parallel to what is said in the first part, it may be better in some instances to translate the second part as “gave him a position that was higher than other position.” Similarly, in honor of the name of Jesus (v. 10) would be rendered as “in honor of the position which Jesus has.”

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 3:11

What Paul now says is literally “if in some way I may attain the resurrection from the dead.” The chiastic structure of verses 10 and 11 shows that this clause is to be taken with the clause immediately preceding. The expression “if in some way” appears to suggest some doubt or uncertainty in the apostle’s mind, but in reality what he expresses here is his sense of expectation and hope with humility. Good News Translation accordingly renders the expression as in the hope that (Goodspeed “in the hope of”; Jerusalem Bible “that is the way I can hope to”; New American Bible “thus do I hope that”; Phillips “so that I may somehow”).

The noun translated “resurrection” is an unusual double compound word used only here in the New Testament. It has the preposition ek (meaning “from” or “out of”) added to the ordinary word for resurrection. There is no indication, however, that one should attach special meaning to this rare word. Paul is probably not thinking of a “general resurrection” of all the dead, but of the resurrection of the faithful believers which will take place at the Parousia, that is at Christ’s second coming (1 Thes 4.16). Here the focus shifts from the participation in the life of the risen Christ here and now to the final and ultimate rising of the dead, when the believers will enter the promised state of eternal blessedness. In biblical thinking, resurrection is always an act of God. He is the agent who causes life and return to life. It is, therefore, best to restructure the final clause as I myself will be raised from death to life, implying that God is the author of this event. The passive construction will be raised from death to life may be made active by saying “God will raise me from death to life.” In a number of languages, however, death and life must be translated as verbs, thus requiring certain restructuring, for example, “that God himself will cause me no longer to be dead but to live.”

Based on the analysis given above, one can restructure verses 10-11 into two sentences: “All I want is to know Christ, namely to experience the power of his resurrection and share in his sufferings. I want to know Christ by becoming like him in death, in the hope that I myself will be raised from death to life.” It may, however, be necessary to make verse 11 into a complete sentence which could begin “In this way I can hope,” or “In view of this, I hope.”

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 4:22

The expression all God’s people here would seem to indicate that Paul has a wide circle of Christians in mind, including those who belong to the Emperor’s palace, literally “Caesar’s household” (Revised Standard Version). The word “household” could refer to the Emperor’s immediate family, but that is not the likely meaning. The reference is probably to functionaries or servants in the palace who were Christian. Moffatt identifies them as “the Imperial slaves,” but a broader rendering like that of Good News Translation seems more suitable. Who belong to the Emperor’s palace may be difficult to translate literally, since in some languages people are not regarded as belonging to a place. One may need to say “those who work in the Emperor’s palace.”

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 .