The Greek in Philippians 1:21 that is translated as “dying” or similar in English is translated in the German New Testament translation by Berger / Nord (publ. 1999) with physisches Sterben or “physical death.”
complete verse (Philippians 1:21)
Following are a number of back-translations of Philippians 1:21:
- Uma: “Because if I live, it is Kristus who is living in my life. And even though I should die, it is my blessing / good-fortune!” (Source: Uma Back Translation)
- Yakan: “Because as for me, the reason that I want to live here in the world is so that I can continue to praise Almasi. But if I die, na that is already better for me.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And because of this, I want that my living here on the earth might be for a long time yet so that I might continue honoring Christ; however, if I die, that’s much better for me.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because as for me, I have no other intention in my lifetime but that Cristo be praised, but if I die, that would be still better, because I will go to where he is.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because as far as I’m concerned, as long as I’m still alive all my life and hope are concentrated in Cristo. And well, if I die, the outcome will be good for I will then be there with him.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “For me, I want that I only live to do the will of Christ. If it be that I die, then even more of the good I will encounter.” (Source: Tenango Otomi Back Translation)
Christ, Messiah
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the German Gute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
- Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
- Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
- Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
- Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
- Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
- Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
- Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
- Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with a sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
Learn more on Bible Odyssey: Christ .
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 .
SIL Translator’s Notes on Philippians 1:21
Paragraph 1:21–26
Paul wanted very much to go and be with Christ, but it was more necessary for the Philippian believers that he continue living.
1:21a
For: This word introduces the reason why Paul hoped that he would always glorify Christ. It means “since” or “because.”
to me: In Greek this is an emphatic pronoun. In this verse it is put at the beginning of the sentence for added emphasis. It indicates a change in topic. Paul was now focusing on his personal situation. If you have emphatic pronouns in your language, you may be able to use one here.
to live is Christ: In Greek this is a short and dramatic statement. For Paul, the whole purpose of being alive was to know Christ, to love him, to serve him and to honor him. In some languages, however, a literal translation of the phrase to live is Christ will be meaningless or it may even have a wrong meaning. If this is a problem in your language, it may be possible to say:
If I continue to live ⌊it will be to honor⌋ Christ.
-or-
⌊ The meaning of⌋my life is ⌊to know⌋ Christ.
1:21b
to die is gain: Paul meant that for him to die would be better that continuing to live because then he would be with Christ. However, if you translate the phrase to die is gain literally, your readers may not understand this. You could restate it as:
dying will be even better for me
Other possible translations that include more implicit information are:
when I die, that will be better ⌊for me because then I will be with Christ⌋
-or-
when I die, it will result in something that is better ⌊than living on earth.⌋
© 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.
Leave a Reply
You must be logged in to post a comment.