Today’s English Version (Good News Translation) indicates the Pauline origin of the letter by beginning it with from Paul—so also the New English Bible (New English Bible) and the Jerusalem Bible (Jerusalem Bible). Although Timothy is mentioned as a fellow sender, there is not hint that he is a joint author of the letter; and it is unlikely that he served as Paul’s amanuensis, or secretary, as some suppose. The first person singular pronoun “I” is used throughout the letter; and when Timothy is mentioned again (2.19-23), he is referred to in the third person. Apparently, his name is inserted at the beginning because of his constant and intimate relationship with the church at Philippi (cf. Acts 16.1, 3; 17.14; 19.22) and also because Paul wanted to pave the way for his visit mentioned in 2.19-23.

In order to show the relationship of Timothy to Paul in this letter, it may be best to begin the salutation as “Timothy joins me, Paul, in sending this letter to all God’s people…,” or “I, Paul, together with Timothy, send this letter….” This suggested use of the first person singular pronoun “I” in apposition with “Paul” may be necessary so that the readers will understand that the Paul referred to in verse 1 is also the writer of this letter, and not another person. In the salutation of his letter to the Romans, Paul refers to himself as both “servant” and “apostle” (Rom 1.1).

Paul does claim one title both for himself and for his companion Timothy; they are servants of Christ Jesus. Thus the word rendered “servants” is the ordinary Greek word for “slaves” (cf. Goodspeed]; Bruce has “bond servants”). It is the correlative of “Lord.” A servant is free to come and go, but a slave is not. When Paul identifies himself and Timothy as “servants,” he means that they are the absolute possession of Jesus Christ, their Lord, and owe absolute obedience to him. Yet the kind of servanthood Paul has in mind is not that of complete servitude, utter absence of freedom, he is thinking, rather, of a cheerful and willing service which is inseparable from true freedom (cf. Rom 6.18, 22). In the Old Testament the prophets are often spoken of as “the servants of the Lord” (Amos 3.7; Jer 7.25; Ezra 9.11; Dan 9.6); and the same title is applied to Moses (Exo 14.31; Josh 1.2), Joshua (Judges 2.8), and David (Psa 78.70; 89.3, 20). It is possible that Paul also has in mind the idea of a call to service, indeed an honor analogous to that of the Old Testament prophets and leaders. Thus “servant” in this context become a title of dignity, since God’s “servant” is a chosen instrument entrusted with particular tasks.

It may be difficult in some languages to make the phrase servants of Christ Jesus an appositional qualifier of proper names such as Paul and Timothy, especially if personal pronouns such as “I” and “we” are used in connection with these proper names. It may be more appropriate to say “we are servants of Christ Jesus” or “we serve Christ Jesus.” Or perhaps a relative clause can be employed, for example, “we who are servants of Christ Jesus.” In the New Testament the word “servants” is applied, not to a select group of spiritual and moral elite, but to the rank and file of committed Christians who are set apart to belong to God and are dedicated to his service. They constitute the new and true people of God.

In some languages a verb must be introduced to indicate specifically the relationship of Paul to those to whom he writes. It may be useful to say “I, Paul, together with Timothy … am writing to all of you who are God’s people living in Philippi,” or “… this is my letter written to all of you who….” To connect the proper name with the qualifier, one may say “I, Paul, and Timothy are servants of Jesus Christ. We write this letter to….”

This letter is addressed, as some translations have it, “to all the saints” (Revised Standard Version [Revised Standard Version]; Jerusalem Bible Moffatt [Moffatt]; New American Bible [New American Bible] “to all the holy ones”); but this rendering can be quite misleading, since the word translated as “saint” is equivalent to the Old Testament Hebrew word meaning “to separate” or “to set apart.” Accordingly, Today’s English Version (Good News Translation) renders to all God’s people (so also Goodspeed New English Bible [New English Bible] Bruce). In some languages the so-called possessive construction God’s people, or “people who belong to God,” may seem absurd. A more natural expression may be “people who worship God” or “people who are related to God.”

The phrase in Philippi may sometimes be expanded to “living in Philippi” and also may be rendered as a restrictive clause, “who are living in Philippi.” In some instances, it may be useful to specify Philippi by a classifier, for example, “in the town of Philippi” or “in the town named Philippi.” The participle “living” would indicate permanent residence, expressed in some languages as “who have their homes in.” If in Philippi is treated as a restrictive relative clause, it may be coordinated with the following relative clause by a conjunction such as “and,” for example, “who are living in Philippi and who are in union with Christ Jesus.”

God’s people are the ones who are in union with Christ Jesus (Good News Translation Goodspeed; New English Bible “incorporate in Christ Jesus”; Bruce “united in Christ Jesus”; Phillips [Phillips] combines this phrase with the preceding and renders “true Christians”). In the Greek this is expressed simply as “in Christ Jesus.” This phrase is the most characteristic expression used by Paul to describe Christians who have intimate communion with the living Christ, and who are, at the same time, members of the new community of which Christ is the Head. To be in union with the living Christ is to live continually in his presence just “as a bird in the air, a fish in the water, or the roots of a tree in the soil” (Vincent). Good News Translation connects the phrase to God’s people (so also New English Bible Jerusalem Bible), not to the church leaders and helpers (see New American Bible).

Of all the expressions in the New Testament, the phrase “in Christ Jesus” is one of the most difficult to translate satisfactorily. In union with Christ Jesus is probably the closest natural equivalent in English, but in other languages one must use such expressions as “who are tied to Christ Jesus,” “who are one with Christ Jesus,” “who are related to Christ Jesus,” or even “who stand together with Christ Jesus.”

The letter is also addressed to the church leaders and helpers, literally “bishops and deacons” (Revised Standard Version New English Bible New American Bible). These terms seem to describe two kinds of church officials, but it is doubtful that they had acquired a specialized technical sense in Paul’s lifetime. Good News Translation employs more generic terms to describe them (cf. Jerusalem Bible “presiding elders and deacons”; Knox “pastors and deacons”; Goodspeed “superintendents and assistants”). Church leaders were probably elders in the church at Philippi who were responsible for administrative duties, including financial ones. The helpers were probably their assistants, and their chief responsibilities seem to have been in financial matters. It is likely that these men are mentioned in the salutation because they were actually responsible for collecting and sending the gifts which Paul had received (cf. 4.10-13).

Including is literally “with,” an ambiguous word in this context. A conjunction such as “and” before the phrase the church leaders and helpers, instead of including, may suggest in some languages that the church leaders and helpers were themselves not in union with Christ Jesus, thus separating the leaders and helpers as a distinct class from the believers. It may, therefore, be necessary to follow Good News Translation and use a word such as including in rendering this phrase. Because of the particular emphasis placed upon these leaders and helpers, it may even be valid to add the word “especially” after including.

It is often necessary to define the relationship existing between the church on the one hand and the leaders and helpers on the other. The church leaders may be rendered as “the leaders among the believers” or “… in the congregation.” Helpers must often be translated in a way that will indicate clearly who are being helped. Some translators, therefore, use expressions which imply “those who help the leaders,” and to an extent this may be justified. Other translators use expressions which suggest “those who help the other believers.”

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 .

As in all situations, Paul changes conventional Greek and Hebrew greetings into a Christian benediction and couples God and Jesus Christ as the sources of all blessings. Many translations render this benediction quite literally, following the Greek word order, “Grace to you and peace from God our Father and the Lord Jesus Christ” (Revised Standard Version New English Bible cf. Moffatt Bruce New American Bible), but Good News Translation translates it in a more straightforward and more natural manner (cf. Goodspeed “God our Father and the Lord Jesus Christ bless you and give you peace”).

The phrase grace and peace, combining the Christian concept of “grace” with the Jewish view of “peace” (both terms either related to or involved in standard greetings), is a formula often used in early Christian greetings. Grace expresses God’s love to sinful people who do not deserve it—the love manifested in the life, death, and resurrection of Jesus. Peace in this context means not simply an absence of troubles or anxieties, but a state of total well-being, a wholeness of life resulting from forgiveness of sins and reconciliation to God through Jesus. The ultimate source of grace and peace is obviously God, whom Jesus revealed as Abba Father, but to the extent that such blessing is made possible only through Jesus, who is confessed as Messiah (Christ the anointed King) and exalted as Lord by his resurrection (2.9), he too is to be acclaimed as the giver of grace and peace. It is therefore better to render may God our Father and the Lord Jesus Christ give you grace and peace, rather than “grace and peace to you from God our Father, even the Father of the Lord Jesus Christ,” as is sometimes suggested.

This type of blessing or benediction must be identified in some languages as a kind of prayer, and so must be introduced by a verb specifically indicating prayer, for example, “I pray that God our Father and the Lord Jesus Christ will give you grace and peace.” In this context our is, of course, inclusive—that is, including the Philippian believers as well as Paul and Timothy. In some languages it is necessary to say “our Lord” rather than the Lord, since it may be impossible to speak of a “Lord” without indicating those to whom he is related as Lord.

In almost all languages Jesus Christ is treated simply as a proper name, but the title Lord is often rendered as a description of function, for example, “the one who commands us” or “the one whom we obey.”

The term grace is a highly technical expression, with special connotations in this type of greeting. Some languages have no close equivalent, but one can often employ such a phrase as “show great kindness to” or “be very good to.” It may even be difficult to find an appropriate term for peace, since the New Testament concept of peace is not the mere absence of conflict or anxiety. The closest equivalent in some instances may be “cause you to live well.” This type of expression, however, may be understood in the sense of mere material prosperity, which, of course, in not what is meant. In some languages such an expression as “to feel real contentment” may be the closest equivalent.

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 .

Although he has included Timothy’s name in the opening greeting, Paul begins his thanksgiving with the first person singular “I,” and the first person singular is maintained throughout the letter. The thanksgiving is offered to my God, reflecting Paul’s profound personal relationship to God (cf. Acts 27.23). In Greek the occasion for this thanksgiving is stated rather ambiguously, literally “upon all remembrance of you.” It is possible to take “you” in a subjective sense, meaning “on the basis of your remembering,” with the resultant rendering “for all your remembrance of me” (Moffatt). On the basis of this view, Paul is expressing appreciation for his Philippian friends’ gift of money. But this interpretation does not seem to represent his real meaning. For one thing, the words “of me” are not found in the Greek text. Furthermore, the word translated “remembrance” occurs frequently in the opening verses of Paul’s letters (Rom 1.9; Eph 1.16; Philemon 4). In every instance it is closely associated with “thanksgiving” and is used in the sense of “mentioning in prayer” or “remembering in prayer.” Consequently, most translations render this clause as every time I think of you (Good News Translation New American Bible cf. New English Bible Jerusalem Bible “whenever I think of you”), correctly suggesting that, whenever Paul thinks of his Christian friends at Philippi, he gives thanks to God.

In many languages an expression such as my God cannot be used, for one cannot really possess God. Accordingly, this expression must be rendered as “the God whom I worship” or “the one who is God to me.”

The phrase for you must be understood in the sense of “because of you” or “because of what you have done.”

In some languages it may be necessary to place every time I think of you at the beginning of verse 3, so as to read “Every time I think of you I thank my God for you.” Every time may be rendered in many languages as “whenever”; every time I think of you must be expressed in some languages as “whenever you come into my thoughts,” “whenever I think about what you have done,” or “whenever what you did speaks to my mind.”

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 now gives the reasons for his “joy” (not for his “thanksgiving” in verse 3, as Revised Standard Version suggests). The way in which you have helped me translates a Greek noun phrase “your partnership” (Revised Standard Version) or “your fellowship” (King James Version [King James Version]). The basic meaning of the word translated “partnership” is “participation in something with someone,” but it can have a more restricted meaning, that of “contributions” or “gifts” (cf. Rom 15.26; 2 Cor 9.13; Moffatt “what you have contributed to the gospel”). For this reason some commentators suggest that Paul is here referring to the Philippians’ tangible expression of Christian partnership, their gift of money. This interpretation may well be true, but the context seems to indicate that Paul is using “partnership” in a wider sense and hence refers to all the cooperation and share in the work of the gospel which the Philippians have shown, whether it be in the spreading of the gospel, in sympathy, in suffering, or in generosity.

Because of the way in which you have helped me may be rendered in some languages as “because of how you helped me,” “… how you made it easier for me,” or “… how you made it possible for me.”

In the work of the gospel is literally “into the gospel.” The word “gospel” originally meant a reward for bringing good news, but later it came to be used for good news itself, often the joyous news of victory in war. In the New Testament it always means good news itself and refers to the salvation that God has made possible through the death and resurrection of Jesus Christ. The word appears nine times in Philippians and is used in a variety of ways. It is the message about Jesus Christ that is proclaimed (1.5; 4.15), defended (1.7, 16), promoted, spread, and advanced (4.3; 1.12; 2.22). It is also the standard of Christian living and basis of faith (1.27). The phrase in this context is not a reference to the Philippians’ sharing in accepting Paul’s preaching, but rather to their active participation in the work of the gospel. It may therefore be expressed as “in proclaiming the good news to others,” or “in the telling of the good news to others.”

The phrase from the very first day is obviously a reference to the beginning of Paul’s mission to Philippi (cf. Acts 16.12 ff.), and it may be essential to indicate this temporal relation. It may be rendered in some languages as “from the first day I was in Philippi until now,” or, perhaps better, “from the very first day you believed until now.”

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 .

And so I am sure that is literally “being sure of this very thing” and may be rendered as “and therefore I am sure of what follows,” or “… this that I am going to say.” It may, however, be better in some languages to combine the first part of verse 6 with the substance of what is referred to, as in Good News Translation. From the context it is clear that the one who initiated the good work among the Philippians and who would carry it to completion is God. Therefore Good News Translation translates explicitly God, who began this good work. The expression good work may refer to the part taken by the Philippians in the work of the gospel, but more naturally it points to the activity of God at the time of their conversion. The outward cooperation in the work of the gospel is, of course, the outcome and expression of the inward change made at the time of conversion.

It may be necessary to restructure rather radically the clause who began this good work in you. The verb began simply indicates an aspect of the more central activity indicated by the noun work. Therefore one may need to render this clause as “who began to work in you in this good way,” or even “… for good.” One may also express the proper relations by a rendering such as “who began to do in you what was good.”

A single Greek word meaning “will complete” (future tense), in combination with a preposition, is rendered in Good News Translation as a verbal phrase will carry it on until it is finished. The verb, as used in this particular context, has the sense of continuance and consummation (Moffatt “will go on completing”; Bruce “will go on bringing it to completion”). It may also be possible to render this verbal clause as “will continue to work in you until he has finished what he has planned,” or “… accomplished his purpose.”

The Day of Christ Jesus is not a reference to the day of one’s death, but to the Parousia, or the return of Christ (Knox the day when Jesus Christ comes), and so Good News Translation capitalizes the word Day. It is the Day of judgment as well as the Day of salvation (1 Thes 1.10). Apparently the early return of Christ is very much in the apostle’s mind as he writes this letter. In some languages literal translation of the Day of Christ Jesus may be quite misleading; one may need to indicate clearly the idea of Parousia and so render this expression as “on that Day when Christ Jesus returns.”

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 .

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 .

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 .