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フィリピの信徒への手紙 3

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Finally, my brothers, rejoice in the Lord. To write the same things to you is not tiresome to me, but for you it is safe. 2Look out for the dogs, look out for the evil workers, look out for the mutilation; 3for we are the circumcision, who worship by the Spirit of God and boast in Christ Jesus, and put no confidence in the flesh— 4though I myself have confidence even in the flesh. If anyone else thinks to have confidence in the flesh, I have more: 5circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6as to zeal, persecuting the church; as to righteousness under the law, found blameless. 7But whatever things were gains to me, these I have considered loss for the sake of Christ. 8Yes most certainly, and I consider all things to be loss because of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and consider them to be refuse, that I may gain Christ, 9and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith; 10that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death, 11if by any means I may attain to the out-resurrection from the dead. 12Not that I have already obtained it, or have already been perfected, but I press on, that I may lay hold of that for which I was also laid hold of by Christ Jesus. 13Brothers, I do not consider myself to have laid hold of it yet; but one thing I do: forgetting the things behind and stretching forward to the things before, 14I press on toward the goal for the prize of the upward calling of God in Christ Jesus. 15Therefore, let us, as many as are mature, think this way; and if in anything you think differently, God will reveal even this to you. 16Nevertheless, to the degree that we have attained, let us walk by the same rule, let us think the same thing. 17Brothers, become fellow imitators of me, and look at those who walk this way, just as you have us for a pattern. 18For many walk, of whom I was often telling you, and now tell you even weeping, as the enemies of the cross of Christ, 19whose end is destruction, whose god is the belly, and whose glory is in their shame, who set their minds on earthly things. 20For our citizenship exists in heaven, from which we also await a Savior, the Lord Jesus Christ, 21who will transform the body of our humiliation to become conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.

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各教派が一致している点

It is broadly agreed that Paul counts his elite Jewish credentials and strict law-observance as refuse in order to gain righteousness from God through faith. However, the exact nature of this righteousness is deeply disputed, as traditions divide over whether it is an infused divine grace that makes the soul objectively just or the alien, imputed righteousness of Christ that entirely excludes human merit. Additional disputes surround Paul's admission that he is not already perfect, with… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • Paul counts his elite Jewish credentials and strict law-observance as refuse to gain righteousness from God through faith. (10 affirm)

各教派の相違点

  • The designation of believers as the true circumcision demonstrates the unity of the covenant of grace across redemptive history.

    reformed: AFFIRM; restorationist: DENY

  • The righteousness from God in Philippians 3:9 is an infused divine grace that makes the soul objectively just.

    catholic: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY

  • The righteousness from God in Philippians 3:9 is the alien, imputed righteousness of Christ, entirely excluding human merit.

    catholic: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • Paul's admission that he is not already perfect demonstrates the necessity of continuous synergistic effort in salvation.

    orthodox: AFFIRM; lutheran: DENY; baptist: DENY; methodist: AFFIRM

  • The Christian remains simultaneously justified and practically imperfect throughout their earthly life.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; adventist: AFFIRM

  • The text distinguishes between an ultimate future glorification and a present state of Christian perfection attainable by mature believers.

    orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM; adventist: DENY

  • The command to forget what is behind and press forward requires leaving behind denominational traditions to pursue pure, first-century Christianity.

    restorationist: QUALIFY

  • The promise that Christ will transform the lowly body into a glorious one demonstrates that immortality is granted exclusively at the literal Second Coming.

    orthodox: DENY; adventist: AFFIRM

  • The promise of bodily transfiguration grounds the Christian hope declared at funerals and dictates reverent care for physical remains.

    catholic: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY; adventist: QUALIFY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this chapter, Paul issues a severe warning against Judaizing teachers ('dogs,' 'the concision'), contrasting their reliance on fleshly credentials with his own radical reorientation. Though he possesses elite Jewish status—circumcised on the eighth day, a Pharisee, blameless under the law—he counts all such advantages as loss, or even refuse, for the sake of knowing Christ. His goal is not to possess a self-generated righteousness derived from the law, but the righteousness that comes from God through faith. Paul articulates a profound desire to know the power of Christ's resurrection and to share in His sufferings, becoming conformed to His death. Acknowledging that he has not yet attained perfection, he employs the athletic imagery of a runner forgetting what lies behind and straining forward toward the heavenly prize. He concludes by contrasting those whose 'god is their belly' and whose minds are set on earthly things with believers whose citizenship is in heaven, eagerly awaiting the Savior who will transform their lowly bodies to match His glorious body. Reception: The Catholic communion draws deeply on this chapter to articulate both the mechanics of grace and the heights of mystical ascent, weaving together Latin scholastic precision and Eastern theological dynamism. For the Latin tradition, verse 9 is foundational for the theology of justification. The Council of Trent utilized this verse to counter Reformation models of extrinsic imputation, teaching that the 'righteousness from God' is truly infused into the believer; it is a divine gift that makes the soul objectively just, rather than a human achievement based on the law. Meanwhile, the Eastern Catholic tradition prominently features Gregory of Nyssa's reading of verses 13-14 as the scriptural bedrock for 'epektasis'—the doctrine of perpetual progress. Nyssa taught that because God is infinite, the soul's perfection consists not in reaching a static endpoint, but in an eternal 'stretching forward' into the divine mystery, forgetting what lies behind. John Chrysostom emphasizes the moral and ascetical weight of verse 20 ('our citizenship is in heaven'), arguing that the Christian's heavenly commonwealth demands absolute detachment from the base earthly appetites of those whose 'god is the belly' (verse 19). Finally, verse 21 is central to Catholic eschatology regarding the resurrection of the dead. Thomas Aquinas relies on this promise of the body's transformation to systematize the qualities of the glorified body—impassibility, subtlety, agility, and clarity—teaching that human flesh will be perfectly subjected to the spirit, just as Christ's resurrected body is.

Eastern Orthodox

In this chapter, Paul issues a stark warning against 'dogs' and 'evil workers' who demand physical circumcision (the 'concision' or Judaizers). He counters that true believers are the circumcision who worship in the Spirit and place no confidence in the flesh. To illustrate this, Paul lists his own elite Jewish pedigree, only to declare that he counts all such earthly advantages as 'loss' and 'refuse' compared to the surpassing knowledge of Christ. He describes his spiritual state not as a completed achievement but as an ongoing pursuit: he is 'stretching forward' to apprehend the resurrection and conformity to Christ's death. He urges the Philippians to imitate him and warns them weeping about 'enemies of the cross' who are driven by earthly appetites ('whose god is the belly'). Finally, Paul points to the believers' true citizenship in heaven, anticipating the return of the Savior who will transform their humble earthly bodies to be conformed to His glorious body. Reception: Philippians 3 is a paramount text in Eastern Orthodox theology, heavily cited in patristic ascetic and mystical theology. Verse 13 ('stretching forward to the things which are before') provides the scriptural bedrock for the doctrine of epektasis, primarily developed by St. Gregory of Nyssa. Epektasis describes the soul's eternal, dynamic progression into the infinite goodness of God, asserting that spiritual perfection is not static but an endless striving, both in this life and the next. Paul's admission that he is 'not already perfect' (v. 12) is read by St. John Chrysostom as a vital safeguard against spiritual pride, demonstrating the necessity of synergy—cooperation between human effort and divine grace. The chapter also grounds Orthodox anthropology and the doctrine of theosis. Verse 21's promise that Christ will 'change the body of our humiliation' to match His 'body of glory' is foundational for St. Gregory Palamas's defense of Hesychasm, confirming that the physical body itself participates in divine glory and the uncreated light, rather than being discarded or despised. Conversely, the warning against those 'whose god is the belly' (v. 19) is central to Orthodox ascetic literature, such as St. John Climacus, marking the passion of gluttony as a direct enemy of the cross of Christ.

Oriental Orthodox

In its immediate context, Philippians 3 presents the Apostle Paul warning the church against Judaizing teachers who insist on physical circumcision and adherence to the Mosaic law. Paul counters this by contrasting their reliance on fleshly rituals with his own radical reorientation. He considers his impeccable Jewish pedigree and former zeal as refuse compared to the excellency of knowing Christ (Phil 3:4-8). He describes the Christian life as a strenuous pursuit of resurrection, embracing the fellowship of his sufferings (Phil 3:10) and forgetting what lies behind to press toward the heavenly prize (Phil 3:13-14). Finally, he contrasts those whose minds are set on earthly things with believers whose citizenship is in heaven, waiting for the Savior to transform their lowly bodies (Phil 3:18-21). Reception: The Oriental Orthodox tradition reads this chapter profoundly through its miaphysite Christology and deep ascetic heritage. The fellowship of his sufferings (Phil 3:10) and the transformation of the body of humiliation (Phil 3:21) were vital battlegrounds in the sixth-century Christological controversies. Severus of Antioch leaned heavily on these verses against Julian of Halicarnassus to prove that Christ's earthly body was passible and subject to innocent human weaknesses prior to the resurrection; the body of his glory refers strictly to the resurrected state, proving the Incarnate Word truly shared the lowly human condition. Furthermore, Cyril of Alexandria points to Philippians 3:21 to demonstrate the life-giving power of Christ's flesh. Because the Word united Himself to humanity, His flesh possesses divine, life-giving power capable of transforming the mortal bodies of the faithful. Additionally, the Syrian and Egyptian monastic traditions, notably in the Macarian Homilies, adopted Paul's language of forgetting the things which are behind (Phil 3:13) and counting the world as dung (Phil 3:8) as the definitive scriptural mandate for apotage (renunciation) and perpetual spiritual striving (epektasis).

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Finally, my brothers, rejoice in the Lord! To write the same things to you, to me indeed is not tiresome, but for you it is safe. 2Beware of the dogs; beware of the evil workers; beware of the false circumcision. 3For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 4though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 5circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 6concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 7However, I consider those things that were gain to me as a loss for Christ. 8Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 9and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith, 10that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death, 11if by any means I may attain to the resurrection from the dead. 12Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus. 13Brothers, I don’t regard myself as yet having taken hold, but one thing I do: forgetting the things which are behind and stretching forward to the things which are before, 14I press on toward the goal for the prize of the high calling of God in Christ Jesus. 15Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 16Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind. 17Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 18For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, 19whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 20For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ, 21who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.

KJV · King James Version

1Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. 2Beware of dogs, beware of evil workers, beware of the concision. 3For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. 4Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I counted loss for Christ. 8Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11If by any means I might attain unto the resurrection of the dead. 12Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14I press toward the mark for the prize of the high calling of God in Christ Jesus. 15Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. 17Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

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意味が変わる相違点 (46)
  • v1 [lexical]: translation of the phrase for 'finally' or 'as for the rest' — “Finally” (WEB, KJV, ASV, WEBSTER) vs “As to the rest” (YLT, DRC) vs “For the rest” (DARBY)
  • v1 [stylistic]: (vv 1, 13) archaic vs modern term for fellow believers — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v1 [lexical]: translation of the adjective describing the act of writing — “grievous but for” (KJV, WEBSTER) vs “tiresome” (WEB) vs “irksome” (ASV) vs “tiresome and” (YLT) vs “irksome and” (DARBY) vs “wearisome to” (DRC)
  • v2 [lexical]: translation of the warning verb — “Beware of” (KJV, WEBSTER, DRC) vs “the” (WEB, ASV) vs “look to the” (YLT) vs “See to” (DARBY)
  • v2 [interpretive]: translation or interpretation of the derogatory term for mutilation/false circumcision — “concision” (KJV, ASV, DARBY, WEBSTER, DRC) vs “false circumcision” (WEB) vs “evil-workers look to the” (YLT)
  • v3 [lexical]: translation of the verb for boasting or rejoicing — “rejoice” (WEB, KJV, WEBSTER) vs “glory” (ASV, DRC) vs “glorying” (YLT) vs “boast” (DARBY)
  • v4 [lexical]: phrasing for having confidence or trust — “confidence” (KJV, WEBSTER, DRC) vs “even” (WEB, ASV) vs “cause of trust” (YLT) vs “my trust even” (DARBY)
  • v4 [lexical]: translation of the comparative term — “more” (KJV, YLT, WEBSTER, DRC) vs “yet” (WEB, ASV) vs “rather” (DARBY)
  • v5 [lexical]: translation of the word for lineage or race — “stock” (WEB, KJV, ASV, WEBSTER, DRC) vs “race” (YLT, DARBY)
  • v5 [grammatical]: (vv 5, 6) translation of the preposition indicating relation — “as touching the” (KJV, ASV) vs “according to” (YLT, DRC) vs “concerning” (WEB) vs “to” (DARBY) vs “with respect to” (WEBSTER)
  • v6 [grammatical]: phrasing of the participial phrase indicating blamelessness — “found” (WEB, ASV, DARBY) vs “blameless” (KJV, WEBSTER) vs “becoming” (YLT) vs “conversing without blame” (DRC)
  • v7 [grammatical]: translation of the contrastive conjunction and relative pronoun — “But what” (KJV, YLT, DARBY, WEBSTER) vs “However I consider those” (WEB) vs “Howbeit” (ASV) vs “the” (DRC)
  • v8 [lexical]: translation of the strong affirmative particle combination — “Yes most certainly” (WEB) vs “Yea doubtless and” (KJV) vs “verily” (ASV) vs “yes indeed” (YLT) vs “But surely” (DARBY) vs “Yes” (WEBSTER) vs “Furthermore” (DRC)
  • v8 [grammatical]: syntactic phrasing for counting things as loss — “to be” (ASV, YLT, DARBY, WEBSTER, DRC) vs “to be a” (WEB) vs “but” (KJV)
  • v8 [grammatical]: translation of the preposition indicating reason or purpose — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
  • v8 [grammatical]: grammatical handling of the participle as a noun or adjective — “excellency of the” (WEB, KJV, ASV, YLT, DARBY) vs “excellence” (WEBSTER) vs “excellent” (DRC)
  • v8 [lexical]: translation of the term for rubbish or dung — “nothing refuse” (WEB) vs “but dung” (KJV) vs “refuse” (ASV) vs “to be refuse” (YLT) vs “to be filth” (DARBY) vs “to be” (WEBSTER) vs “as” (DRC)
  • v9 [interpretive]: interpretation of the genitive modifying faith (objective faith in Christ vs subjective faith of Christ) — “of” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in” (WEB, ASV)
  • v9 [textual]: textual variation adding 'Jesus' or differing phrasing for the relative clause — “the righteousness which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT) vs “Jesus” (DRC)
  • v9 [grammatical]: translation of the preposition indicating source — “of” (KJV, YLT, DARBY, DRC) vs “from” (WEB, ASV, WEBSTER)
  • v9 [grammatical]: translation of the preposition indicating basis or condition — “by” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “through” (DARBY) vs “justice in” (DRC)
  • v10 [grammatical]: translation of the infinitive indicating purpose — “That I may” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
  • v10 [grammatical]: translation of the participle expressing conformity — “conformed to” (YLT, DARBY) vs “to” (WEBSTER, DRC) vs “becoming conformed to” (WEB) vs “being made conformable unto” (KJV) vs “becoming conformed” (ASV)
  • v11 [lexical]: translation of the conditional particle — “by any means” (WEB, KJV, ASV, WEBSTER, DRC) vs “anyhow” (YLT) vs “way” (DARBY)
  • v11 [lexical]: translation of the verb for attaining or arriving — “may to” (WEB, YLT, WEBSTER, DRC) vs “might attain unto” (KJV) vs “may” (ASV) vs “arrive at” (DARBY)
  • v11 [textual]: textual variant ('resurrection of the dead' vs 'resurrection from the dead') — “from” (WEB, ASV) vs “resurrection of” (KJV, WEBSTER) vs “rising again” (YLT) vs “from among” (DARBY) vs “which is from” (DRC)
  • v12 [grammatical]: translation of the conjunction introducing the disclaimer — “that” (WEB, ASV, YLT, DARBY) vs “as though” (KJV, WEBSTER, DRC)
  • v12 [grammatical]: translation of the aorist tense indicating past action — “have” (WEB, ASV, DARBY) vs “had” (KJV, WEBSTER) vs “did” (YLT) vs “has” (DRC)
  • v12 [grammatical]: translation of the perfect passive verb — “perfect” (KJV, WEBSTER, DRC) vs “made” (WEB, ASV) vs “perfected” (YLT, DARBY)
  • v13 [grammatical]: supplied words to complete the elliptic sentence structure — “the” (WEB, ASV, YLT, DARBY, DRC) vs “I do forgetting those” (KJV, WEBSTER)
  • v14 [lexical]: translation of the verb and preposition indicating pursuit — “on” (WEB, ASV) vs “towards” (WEBSTER, DRC) vs “I press toward” (KJV) vs “to” (YLT) vs “pursue looking towards” (DARBY)
  • v14 [lexical]: translation of the term for the goal or mark — “goal” (WEB, DARBY) vs “mark for” (KJV, WEBSTER) vs “goal unto” (ASV) vs “I pursue” (YLT) vs “to” (DRC)
  • v14 [lexical]: translation of the adjective for 'upward' or 'high' — “high calling” (WEB, KJV, ASV, YLT, WEBSTER) vs “on high” (DARBY) vs “supernal vocation” (DRC)
  • v15 [grammatical]: translation of the hortatory subjunctive — “be thus minded and” (KJV, ASV, WEBSTER, DRC) vs “think this way” (WEB) vs “let us think this” (YLT) vs “let us” (DARBY)
  • v15 [grammatical]: syntactic arrangement of the future verb and adverbs — “this also God” (ASV, YLT) vs “will also” (WEB) vs “minded God shall” (KJV) vs “this also” (DARBY) vs “will” (WEBSTER) vs “this also will” (DRC)
  • v16 [grammatical]: translation of the adverbial phrase indicating degree or extent — “to the extent that” (WEB) vs “Nevertheless whereto” (KJV) vs “only whereunto” (ASV) vs “but to what” (YLT) vs “But” (DARBY) vs “to what” (WEBSTER) vs “whereunto” (DRC)
  • v17 [grammatical]: syntactic phrasing of the command to imitate — “Brethren be followers together” (KJV, WEBSTER) vs “Brothers imitators” (WEB) vs “ye imitators” (ASV) vs “become” (YLT) vs “imitators all” (DARBY) vs “ye” (DRC)
  • v17 [stylistic]: archaic vs modern second-person pronoun — “ye” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB, DARBY, DRC)
  • v17 [lexical]: translation of the term for example or pattern — “example” (WEB, WEBSTER) vs “us for an ensample” (KJV, ASV) vs “a pattern” (YLT) vs “a model” (DARBY) vs “our model” (DRC)
  • v19 [lexical]: translation of the term for ruin or destruction — “destruction” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “perdition” (ASV)
  • v19 [interpretive]: interpretation of the article as a possessive pronoun — “the” (WEB, ASV, YLT, DARBY) vs “their” (KJV, WEBSTER, DRC)
  • v19 [grammatical]: phrasing of the relative pronoun — “whose” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “their” (DARBY)
  • v19 [lexical]: translation of the phrase for setting the mind on things — “mind earthly” (KJV, ASV, DARBY, WEBSTER, DRC) vs “think about” (WEB) vs “the” (YLT)
  • v20 [textual]: textual variant or interpretive choice of conjunction — “For” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “But” (DRC)
  • v20 [lexical]: translation of the term for citizenship or commonwealth — “citizenship” (WEB, ASV, YLT) vs “conversation is” (KJV, WEBSTER, DRC) vs “commonwealth has its existence” (DARBY)
  • v21 [lexical]: translation of the verb for bringing under control — “subdue” (KJV, DARBY, WEBSTER, DRC) vs “subject” (WEB, ASV) vs “subject to himself the” (YLT)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Greek New Testament (provided text, displaying a mixture of Critical and Byzantine/Majority Text readings)

神の御名: Kyrios (Lord), Theos (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic textual-historical analysis, Philippians 3 is read as a highly charged rhetorical and autobiographical text wherein Paul delineates Christian identity against competing socio-religious frameworks. The chapter opens with a notoriously abrupt transition (verses 1-2) from the irenic tone of chapter 2 to a harsh polemic. Paul employs paronomasia (wordplay) to attack his opponents—likely Jewish-Christian missionaries advocating Torah observance—deriding their physical circumcision (peritomē) as mere mutilation or concision (katatomē). To disarm their pedigree, Paul recites his own elite Jewish credentials in verses 5-6, framing his past as a Pharisee who was 'blameless' regarding the law's righteousness. He then radically re-evaluates this privileged status as 'loss' and specifically as 'skybala' (verse 8), a coarse Greek term for excrement, refuse, or street sweepings, in contrast to the surpassing value of knowing Christ. Verses 12-16 utilize Greco-Roman athletic imagery (pressing toward the goal) to articulate an eschatological reservation, countering any claims of realized perfection among his readers. Finally, verses 18-21 contrast the earthly-minded 'enemies of the cross' with the believers' true allegiance, utilizing the politically loaded term 'politeuma' (citizenship or commonwealth) in verse 20. In the context of Philippi, a proud Roman colony, Paul's assertion that believers await a 'Savior' (soter) from heaven to transform their bodies subverts Roman imperial ideology, transferring titles conventionally applied to Caesar unto Jesus.

Jewish interpretation

In its first-century context, Philippians 3 is an intra-Jewish, sectarian polemic. Paul, a Hellenistic Jewish follower of Jesus, defends his apostleship against rival teachers who likely advocate the physical circumcision of Gentile converts. To counter them, Paul lists his own elite Jewish credentials—being circumcised on the eighth day, an Israelite of the tribe of Benjamin, and a strict Pharisee. However, he subordinates these ethnic and covenantal markers of the 'flesh' to his faith in Christ, framing his former status as a 'loss' compared to the eschatological reality of the resurrection.

Latter-day Saint

Paul repudiates reliance on fleshly descent and adherence to the Mosaic law, counting his previous Pharisaic achievements and pedigree as a loss in order to gain Christ. He emphasizes that true righteousness comes through faith in Christ, not the law. Acknowledging he has not yet attained perfection or the ultimate resurrection, Paul describes his relentless forward press toward the prize of God's high calling. Finally, he contrasts those whose minds are set on earthly appetites with believers whose citizenship is in heaven, from whence they await the Savior who will transform their lowly mortal bodies to be like His glorious one.

Jehovah's Witnesses

In Philippians 3, Paul warns the congregation against Judaizers ('dogs,' 'false circumcision') who place confidence in the flesh and the Mosaic Law. To counter them, he enumerates his own impressive Jewish pedigree and Pharisaic zeal, only to declare that he considers all such fleshly advantages as 'loss' and 'refuse' in order to gain Christ. Emphasizing that true righteousness comes from God through faith rather than the Law, Paul expresses a single-minded devotion to knowing Christ and attaining to the resurrection. He acknowledges he has not yet received the prize but is stretching forward toward the goal of God's upward call. He concludes by urging the Philippians to imitate his mindset, warning them against those whose minds are set on earthly things, and reminding them that their true citizenship is in heaven, from where Christ will come to transform their lowly bodies.

NCBによる翻訳の選択 (41)
  • v1: Finally — Adopts the standard, natural English discourse marker for concluding or shifting to a final section.
  • v1: brothers — Registers genuine contemporary English over archaic forms.
  • v1: tiresome — Accurately conveys the sense of reluctance due to effort or repetition in modern English.
  • v2: Look out for — Maintains the continuous, direct visual warning of the present imperative verb.
  • v2: mutilation — Preserves the Greek wordplay (katatomen/peritome) by rendering the literal violence of the term.
  • v3: boast — Reflects the typical Pauline usage of taking pride or placing confidence in something.
  • v3: worship by the — Explicitly connects the instrumental dative modifying the worship.
  • v4: have confidence / to have confidence — Maintains the lexical cognate link with the previous verse.
  • v4: more — Clearly expresses the degree of comparison.
  • v5: race — More contemporary term for ethnic lineage.
  • v5: as to — Provides a clean, repetitive formula mapping the three 'kata' prepositional phrases.
  • v6: found — Translates the aorist participle reflecting a demonstrated or discovered state.
  • v7: But whatever — Accurately represents the indefinite relative pronoun 'hatina'.
  • v7: gains — Preserves the plural number to contrast with the singular 'loss'.
  • v8: Yes most certainly, and — Conveys the strong compound affirming particle grouping in modern syntax.
  • v8: surpassing value of knowing — More accurately captures the verbal quality of the articular participle governing the genitive.
  • v8: refuse — Strong enough to convey the stark valuation without utilizing jarring modern profanity.
  • v9: faith in Christ — Resolves the objective genitive dispute in line with traditional Pauline justification theology.
  • v9: from — Accurately renders 'ek' as source or origin.
  • v9: that depends on faith — Captures the preposition 'epi' with the dative indicating the basis or condition.
  • v10: that I may know — Translates the articular infinitive denoting purpose.
  • v10: becoming conformed to — Reflects the present passive participle's ongoing process.
  • v11: out-resurrection from — Preserves the unique lexical prefix wordplay emphasizing rising 'out from among' the dead.
  • v12: Not that — More direct translation of the elliptical 'ouch hoti'.
  • v12: have already been perfected — Accurately represents the perfect passive verb.
  • v13: but one thing I do — Supplies the necessary verb implied by the ellipsis in English.
  • v13: stretching forward — Expresses the athletic metaphor of leaning into a race, touching upon epektasis applications.
  • v14: I press on toward the goal — Modern English rendering that maintains the athletic 'pursuit' imagery.
  • v14: upward — Translates the directional adverb 'ano'.
  • v15: mature — Differentiates this adjective from the verb 'perfected' in v12 to prevent contradiction, touching disputes on present perfection.
  • v15: think this way — Translates the hortatory subjunctive verb in contemporary phrasing.
  • v16: to the degree that — Clarifies the spatial/progress metaphor of what has been attained.
  • v17: become fellow imitators of me — Accurately represents the compound noun calling for corporate imitation.
  • v17: pattern — Maintains the exact metaphor of a die or stamp indicating conformity.
  • v18: was often telling — Captures the imperfect tense indicating past ongoing action.
  • v19: the belly — Translates the article literally without transforming it into a possessive pronoun, which is disputed among traditions.
  • v19: set their minds on earthly things — Captures the holistic focus indicated by the verb 'phroneo'.
  • v20: citizenship — Translates 'politeuma' as the status of belonging to a political reality, touching on civic allegiance disputes.
  • v20: exists — More precise translation of 'hyparchei' denoting underlying reality rather than mere copula.
  • v21: transform — Stronger contemporary English verb indicating an alteration of schema/form.
  • v21: subject — Maintains the structural notion of bringing under proper ordering rather than mere force.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

詳細な手順をすべて見る → · AIによる生成 Oct 20, 2026、gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)