3:2

Most commentators agree that the three warnings in this verse all refer to the same group of people. These warnings are about “dogs,” “men who do evil,” and “mutilators.” These apparently were a group of Jews who had become Christians. They were called Judaizers. They were teaching that all Christians had to obey the Jewish laws in order to be true Christians. Paul strongly opposed this teaching and emphasized that people became members of God’s people through spiritual, not physical, change.

3:2a

Watch out for: This means “beware of.” It was a warning to not believe what the Judaizers taught. Some translations say: “do not be deceived by…” or “do not believe….”

those dogs: Jews often referred to Gentiles as dogs. This was because Jews considered dogs to be unclean animals, and they thought that Gentiles were also ritually unclean. See also Psalm 22:16 and Mark 7:24–30. In this verse Paul turned the idea around. He was saying that the Judaizers were evil and were like dogs. They were like pagans because their teaching was completely wrong.

In some languages, using the term dogs may give some other meaning that is not appropriate for this context. It may be possible to use a general term for “dangerous, dirty animal” or it may be best to translate the meaning without the metaphor. For example, it may be possible to translate the phrase those dogs as:

those who act like nonbelievers

3:2b

those workers of evil: This makes it clear that the term “dogs” refers to people who are workers of evil. It does not refer to a second group of people.

General Comment on 3:2a–b

In some languages it may be helpful to change the order of these two phrases. For example:

beware of those who do evil things, who are ⌊like a pack of⌋ dirty dogs

3:2c

those mutilators of the flesh: This is a third description of the same group of people. They are described as mutilators, literally “the mutilation” or “the cutting up.” This is a play on the Greek word for “circumcision,” which literally means “the cutting around.”

“Circumcision” is the cutting off of a band of skin, called the foreskin, from around the end of the penis. One of the Jewish laws stated that all Jewish males and converts to Judaism had to be circumcised as a symbol that they belonged to God. The Judaizers were teaching that non-Jewish converts to Christianity must also be circumcised. Here in 3:2c Paul opposed this teaching. He said the Judaizers were like people who destroy something by cutting it up or chopping it into pieces. Paul was saying that circumcision was no longer necessary to become part of God’s people and so he used this forceful language to speak against these people by calling them mutilators of the flesh.

In some cultures where circumcision is not known, it would be helpful to explain the custom of circumcising people in a footnote or in a glossary. Make sure it is clear that they did not cut off the whole penis but only the small ring of skin around the end of it. If it is not proper in your culture to refer to sex organs, make sure you use acceptable terms here.

In most languages it will not be possible to keep Paul’s play on words in the translation. But look for some way to make a contrast between “circumcision” (or “cutting around”) and “mutilation” (or “cutting up”).

© 2002 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

3:13a

Brothers: The term Brothers here refers to other Christians, fellow believers, not to literal Brothers. You might translate this as “brothers and sisters,” “older and younger siblings” or “relatives.” The term Brothers also occurs in 1:12, 3:1, 3:17, 4:1, 4:8. See the note on 1:12a.

I do not consider myself yet to have taken hold of it: Paul was saying in other words what he had already said in 3:12a. He had not yet become all that God wanted him to be.

consider: This means “to regard, believe, say.” But here Paul referred to more than just his opinion of himself. He knew that he had not yet achieved what God wanted him to be.

taken hold of it: See the note on 3:12c.

3:13b

one thing I do: Paul was introducing the main thing that he wanted to do. He was about to explain what he wanted more than anything else. He did this by comparing himself to a man running a race to win a prize.

3:13c

Forgetting what is behind and straining toward what is ahead: The phrase what is behind refers to Paul’s past, particularly to the things he used to boast about (3:5–6). This would include what happened before he became a Christian, and perhaps even some of what happened after he became a Christian.

Forgetting: Paul did not want to concentrate on his past. This does not mean he would completely forget but that it would not be the main thing he thought about. He compared this to a man running a race and not looking back to see who was close behind him or how far he had run. Make sure that your translation clearly means that Paul intended to forget these things. You might need to use a word meaning “ignoring,” or you might need to use a negative like “not concentrating on” or “not paying any attention to.”

straining toward what is ahead: This also is using the metaphor of a race. The runner pushes himself forward as fast as he can. He tries to be the first to reach the finish line. The meaning here is that Paul was disciplining himself to become more like Christ, trying hard and doing his best to be what Christ wanted him to be.

If people run races in your culture, then it may be possible to use this metaphor. But if people in your culture do not know about racing, you may need to explain that in your translation. See the first meaning line of 3:13c in the Display. Or you may need to leave out the metaphor and translate only the meaning. For an example, see the second meaning line of 3:13c in the Display.

behind…ahead: Because Paul was using the metaphor of a race here, these words can be understood in two ways:

(a) position in space : That is, within Paul’s metaphor of the race, the word behind means “in back of” or “at the rear of,” and the word ahead means “in front of.”

(b) position in time : When Paul used the metaphor of a race, he was referring to his life. In this case, the word behind means “in the past, what happened before now,” and the word ahead means “in the future, what will happen later.”

Consider the following when you translate these words:

• In some languages, there may be words meaning “behind” and “ahead” which have the same dual meaning of space and time as the words do in Greek and English. If you have such words in your language, you should use them here.

• If you must decide which words to use, you should use sense (a) above, if you have used the metaphor of a race. Use sense (b) if you have not been able to retain the metaphor.

In some cultures the people think of the past as figuratively in front of them or “ahead,” because they can visualize what has already happened. They then think of the future as “behind,” something unknown that they cannot visualize. If this is true in your language, you need to be careful to use the correct terms so people understand what Paul was saying.

© 2002 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:11a

filled with the fruit of righteousness: This further explains the meaning of being “pure” and “blameless.” While “pure” and “blameless” imply the absence of sinful thoughts and actions, filled with the fruit of righteousness implies the presence of good thoughts and actions. Some translations (for example, Good News Translation) begin a new sentence with this phrase. For example:

Then you will be filled…

The idea of filled is figurative in this verse. It means “to be characterized by.” You may not be able to keep this figure of speech. Ways to translate this verb nonfiguratively will be discussed after the note on fruit of righteousness.

fruit of righteousness: The expression fruit of righteousness can be understood in two ways:

(1) fruit that consists of righteousness; righteousness is used in an ethical sense and refers to right conduct/behavior. (Good News Translation, Contemporary English Version, New Century Version)

(2) fruit that is produced by righteousness; righteousness is used in a legal sense and refers to a believer’s right standing before God (God’s Word, New Living Translation (2004))

It is recommended that you follow interpretation (1).

General Comment on 1:11a

In many languages if the expression “filled with the fruit of righteousness” is translated literally it will not give the correct meaning. If this is true in your language, you should translate this part of the verse nonfiguratively. For example:

righteousness will characterize all you do
-or-
you will behave in a completely righteous manner

1:11b

through Jesus Christ: This means that a person’s life is righteous because of the power that Jesus Christ gives. A believer can only be righteous because Jesus Christ helps him to be.

General Comment on 1:11a–b

In some languages it may be better to make Jesus Christ the subject of 1:11a–b. For example:

Jesus Christ will fill you with the fruit of righteousness.
-or-
Jesus Christ will help you to do every good/right thing.

1:11c

to the glory and praise of God: Biblical scholars do not agree about how this phrase relates to the rest of the verse. There are three possible interpretations:

(1) It relates to the phrase “filled with the fruit of righteousness.” For example: “I pray that you may be filled with the fruit of righteousness for the glory and praise of God.” (Good News Translation, New Living Translation (2004), God’s Word, Contemporary English Version, New Century Version)

(2) It connects with Paul’s prayer in 1:9a–11b. For example: “I pray that all of this may happen in you for the glory and praise of God.” This seems to be the interpretation of the New International Version.

(3) It relates to all of Paul’s thanksgiving and prayer (1:3–11) and is like a doxology. For example: “I end my thanksgiving and prayer with the desire that people glorify and praise God.”

Many English versions do not make a clear choice. However, it is recommended that you follow option (1), which has the best support among versions and commentators.

to the glory…of God: This means that the purpose is that people would honor God and tell others that he is great.

to the…praise of God: This means that the purpose is that people would thank God and speak well of him. Praise comes from those who are grateful that God is great and that he blesses them.

In some languages it may be necessary to combine the ideas of “glory” and praise into one phrase. Consider how, in your language, you would refer to giving respect to an honored guest, such as a king or a president. Some of those words may be appropriate in this phrase.

This phrase is at the end of Paul’s prayer, and in some languages it is necessary to clearly show where the prayer ends. In English we do this with “Amen.” You may need to end this verse with a phrase like:

That is what I am praying for you.

© 2002 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

2:13a

For: This connecting word indicates that what follows shows how the believers can do what they are instructed in 2:12. They can work out their salvation because God is working within them.

works in you: God causes things to happen in and among his people.

in you: The Greek phrase usually translated as in you has been understood in two ways:

(1) God works within individual believers;

(2) The emphasis is not on individual believers but on the community of God’s people. God works among them.

It is recommended that you follow the first interpretation (1).

2:13b

to will and to act: This means to want to do something (or to be willing to do it) and also to actually do it. Some ways to translate along with 2:13a are:

God makes you willing ⌊to obey⌋…
-or-
God renews how you think so you are willing to do what he wants.
-or-
God makes you want to do his purpose, and able to do it.

on behalf of His good purpose: His refers to God. The Greek is literally “for his [God’s] good pleasure.” Commentators do not agree about how this phrase relates to the rest of the verse. There are two possibilities:

(1) It relates to the verbs “will” and “act.” God both causes his people to want to do what pleases him and enables them to do what he wants. (Berean Standard Bible, New International Version, Revised Standard Version, Good News Translation, King James Version, New American Standard Bible, God’s Word, New Living Translation (2004), Contemporary English Version, New Century Version)

(2) It relates to the verb “works” in 2:13a. God works in us in accordance with his own purpose. (NET Bible, New Jerusalem Bible, Revised English Bible)

The main difficulty with the second interpretation is that it does not say what God makes believers able and willing to do. It is recommended that you follow the first interpretation (1). God works within each believer to enable him both to want to do and to actually do what pleases him.

© 2002 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

4:3a

Yes: This particle here is used to strengthen or emphasize Paul’s request. It is not necessary to translate it with the same word you use to indicate agreement (the normal use of the English word Yes). Other English versions have used “indeed” or “moreover.”

you: The word you is singular here. This is the only time in the letter to Philippians that Paul addressed just one person.

my true: This refers to what is true or genuine. Paul was referring to a person who was not false but true to his claim of being a faithful disciple of Christ. People could depend on him.

yokefellow: The Greek word suzugos here means “fellow worker” or “partner.” There are two ways to interpret this term:

(1) It is a common noun, not a name. Paul very likely was referring to someone in the church who could help the two women agree. But Paul did not say who that person was. (Berean Standard Bible, Revised Standard Version, New International Version, NET Bible, Good News Translation, King James Version, New American Standard Bible, Revised English Bible, New Living Translation (2004), New Century Version, Contemporary English Version)

(2) It is a name. The person Paul was talking to was a member of the church at Philippi and his name was Syzygos. Paul was using both the name and its meaning, as he did with the name “Onesimus” in Philemon 11. (New Jerusalem Bible, God’s Word)

Interpretation (1) has strong commentary support. Also the name Syzygos is not known elsewhere in Greek literature. So it is recommended that you follow interpretation (1).

to help these women: In some languages it may be necessary to say explicitly what Paul wanted this man to help the women to do. If you need to do this in your language, you could say “help these women to live in peace with each other” or “…to agree with one another.”

4:3b

who have labored with me for the gospel: Paul reminded his “yokefellow” that Euodia and Syntyche had worked hard with Paul to defend the gospel and to tell people about Christ.

who: The Greek term that the Berean Standard Bible translates as who has been understood in several ways:

(1) It introduces a reason: “for they, since they…” (Revised Standard Version, Good News Translation, New Living Translation (2004))

(2) It defines the women: “[the women] who…” (Berean Standard Bible, New International Version, New American Standard Bible, King James Version)

(3) It begins a new clause that comments on the women’s work: “they [contended]…” (NET Bible, God’s Word, New Jerusalem Bible, Revised English Bible, Contemporary English Version, New Century Version)

The first interpretation has the strongest commentary support and is recommended (1).

labored with me: The Greek word that Berean Standard Bible translates as labored is the same word that Paul used in 1:27 (see note on 1:27c–d). It means to join someone else in a struggle to do something. It means to work hard together to overcome something.

for the gospel: This is literally “in the gospel.” You may need to supply a verb such as “spreading” or “defending.”

4:3c

along with Clement: These women were not the only people who had helped Paul to defend and spread the gospel of Christ. Clement and others had also helped Paul in this way.

Clement: This is a man’s name. We know nothing else about him except that he was a believer and a co-worker of Paul’s.

and the rest of my fellow workers: Other believers had also worked with Paul to help people know what was true about Jesus Christ.

So in 4:3, Paul mentioned three groups of people who had helped him spread the gospel: the two women (Euodia and Syntyche), Clement and the rest of his fellow workers.

4:3d

whose names are in the Book of Life: Although this may appear to relate only to the phrase “the rest of my fellow workers,” it does not exclude the other people mentioned in 4:3. The names of Euodia, Syntyche and Clement are also in the book of life.

the Book of Life: The phrase the Book of Life refers to God’s record of true believers who will live forever.

© 2002 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.