Filipi 1:20-30

1:20 My confident hope ¹  is that I will in no way be ashamed ²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ³  1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, ⁴  this will mean productive work ⁵  for me, yet I don’t know which I prefer: ⁶  1:23 I feel torn between the two, ⁷  because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain ⁸  in the body. ⁹  1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ¹⁰  and joy in the faith, ¹¹  1:26 so that what you can be proud of may increase ¹²  because of me in Christ Jesus, when I come back to you. ¹³ 

1:27 Only conduct yourselves ¹⁴  in a manner worthy of the gospel of Christ so that – whether I come and see you or whether I remain absent – I should hear that ¹⁵  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ¹⁶  1:28 and by not being intimidated in any way by your opponents. This is ¹⁷  a sign of their ¹⁸  destruction, but of your salvation – a sign which ¹⁹  is from God. 1:29 For it has been granted to you ²⁰  not only to believe in Christ but also to suffer for him, 1:30 since you are encountering ²¹  the same conflict that you saw me face and now hear that I am facing. ²² 

[1:20]  ¹ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ² tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ³ tn Grk “whether by life or by death.”

[1:22]  ⁴ tn Grk “flesh.”

[1:22]  ⁵ tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ⁶ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

[1:23]  ⁷ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:24]  ⁸ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ⁹ tn Grk “the flesh.”

[1:25]  ¹⁰ tn Grk “for your progress.”

[1:25]  ¹¹ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[1:26]  ¹² tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchma jJumwn) in Phil 1:26 as “what you can be proud of.”

[1:26]  ¹³ tn Grk “through my coming again to you.”

[1:27]  ¹⁴ tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesqe) connotes the life of a freeman in a free Roman colony.

[1:27]  sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).

[1:27]  ¹⁵ tn Grk “the things concerning you, [namely,] that.” The ὅτι (Joti) clause is appositional to τὰ περὶ ὑμῶν (ta peri Jumwn) and therefore “the things concerning you” was not translated.

[1:27]  ¹⁶ tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).

[1:28]  ¹⁷ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.

[1:28]  ¹⁸ tn Grk “to them.”

[1:28]  sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).

[1:28]  ¹⁹ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:29]  ²⁰ tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

[1:30]  ²¹ tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.

[1:30]  ²² tn Grk “that you saw in me and now hear [to be] in me.”