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Wafilipi 2

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1If therefore there is any exhortation in Christ, if any comfort of love, if any fellowship of the Spirit, if any tender affections and compassions, 2fulfill my joy, that you think the same thing, having the same love, together-souled, thinking the one thing, 3doing nothing according to rivalry nor according to conceit, but in humility counting one another as surpassing yourselves; 4each one not looking to the things of himself, but all of you also to the things of others. 5For think this in yourselves, which was also in Christ Jesus: 6who, existing in the form of God, did not consider equality with God a thing to be exploited for personal advantage, 7but emptied himself, taking the form of a slave, becoming in the likeness of men; 8he humbled himself, becoming obedient to the point of death, even death of a cross. 9Therefore God also hyper-exalted him and granted him the name that is above every name, 10so that at the name of Jesus every knee should bow, of beings heavenly and earthly and subterranean, 11and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 12So then, my beloved, just as you have always obeyed, not as in my presence only but now much more in my absence, work out your own salvation with fear and trembling; 13for it is God who is the one working in you both the willing and the working for his good pleasure. 14Do all things without murmurings and disputings, 15so that you may become unblamable and unmixed, unblemished children of God in the middle of a crooked and perverse generation, among whom you are seen as luminaries in the world, 16holding fast the word of life, as a boast for me in the day of Christ, that not into empty did I run, nor into empty did I labor. 17But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and co-rejoice with you all; 18and in the exact same way you also rejoice and co-rejoice with me. 19But I hope in the Lord Jesus to send Timothy to you quickly, so that I also may be well-souled when I know the things concerning you. 20For I have no one equal-souled, who will genuinely care for the things concerning you; 21for they all seek the things of themselves, not the things of Jesus Christ. 22But you know his proven character, that as a child to a father, he served as a slave with me for the gospel. 23Therefore I hope to send this one immediately, as soon as I see the things concerning me; 24and I trust in the Lord that I myself will also come quickly. 25But I considered it necessary to send to you Epaphroditus, my brother and co-worker and co-soldier, and your apostle and minister to my need, 26since he was longing to see you all, and was deeply distressed because you heard that he was sick. 27For indeed he was sick, nearly to death; but God had mercy on him, and not on him only but also on me, so that I might not have sorrow upon sorrow. 28Therefore I have sent him the more eagerly, so that seeing him again you may rejoice, and I may be un-sorrowful. 29Receive him therefore in the Lord with all joy, and hold such men in honor; 30because for the work of Christ he drew near to the point of death, risking his life, so that he might fill up the lack of yours in your service to me.

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Mambo ambayo mapokeo yanakubaliana

Universally across all traditions, Christ's pre-existence, voluntary descent into human form, crucifixion, and ultimate exaltation form the foundational theological paradigm for Christian humility and ethics. Most traditions also affirm that Timothy and Epaphroditus serve as practical, living models of this Christ-like, self-sacrificial pastoral ministry and mission. However, the precise nature of Christ's "emptying" (kenosis) is highly disputed, with groups divided over whether it was merely a… Ingia ili usome makubaliano kamili →

Pale ambapo mapokeo yanatofautiana

  • The phrases 'form of God' and 'form of a servant' demonstrate two complete, distinct, and unconfused natures in the one person of Jesus Christ.

    catholic: AFFIRM; oriental-orthodox: DENY; reformed: AFFIRM; baptist: AFFIRM

  • Christ's assumption of the 'form of a servant' results in a single, undivided incarnate nature rather than two distinct natures.

    catholic: DENY; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY

  • The 'emptying' (kenosis) of Christ was a veiling of His divine glory and a submission to the Father, without any relinquishment of divine attributes.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; pentecostal: QUALIFY; adventist: QUALIFY

  • The 'emptying' of Christ involved a real, voluntary limitation or setting aside of His divine prerogatives to experience true human limitation.

    orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: DENY; reformed: DENY; pentecostal: AFFIRM; adventist: AFFIRM

  • Christ's taking the 'likeness of men' involved assuming fallen, sinful human nature to demonstrate complete victory over sin.

    adventist: QUALIFY

  • God's internal working in the believer to will and to act operates monergistically, excluding human free will in conversion and sanctification.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: DENY; adventist: DENY; restorationist: DENY

  • God's sovereign, efficacious work to create both the willing and the working in the believer is the absolute guarantor of human active obedience.

    orthodox: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; adventist: DENY; restorationist: DENY

  • Human believers must freely and actively cooperate with divine grace, which precedes and enables human moral action without destroying human freedom.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; adventist: AFFIRM

  • God's internal working in the believer is mediated exclusively through the instructions and motives of Scripture, rather than a direct, internal operation of the Spirit.

    reformed: DENY; restorationist: AFFIRM

  • The command to 'work out your own salvation' functions as a strict warning of the Law, which is entirely answered by the Gospel promise that God actively works in the believer.

    orthodox: DENY; oriental-orthodox: DENY; lutheran: AFFIRM; methodist: DENY; adventist: DENY; restorationist: DENY

  • Working out salvation with 'fear and trembling' denotes conscientious reverence and diligence in cooperating with God, rather than a slavish dread or terror.

    lutheran: DENY; methodist: AFFIRM

  • The command to 'work out your own salvation' is an urgent call to take personal responsibility for completing the specific steps of the plan of salvation, culminating in baptism.

    lutheran: DENY; restorationist: AFFIRM

  • The command to not look to one's own interests mandates the relinquishment of private property and the establishment of a community of goods.

    anabaptist: QUALIFY

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

In Philippians 2, Paul exhorts the church at Philippi to unity and humility, explicitly grounding this moral appeal in the 'Christ Hymn' (vv. 5-11), which traces Christ's pre-existent equality with God, his voluntary self-emptying (kenosis) into human form and crucifixion, and his subsequent cosmic exaltation by the Father. Following this poetic center, Paul instructs the Philippians to work out their salvation with fear and trembling, immediately adding that it is God who works within them to will and to act. The chapter concludes with Paul offering himself as a 'libation' poured out for their faith, and detailing his plans to send his trusted co-workers, Timothy and Epaphroditus, commending their faithful service and near-death sacrifice. Reception: The Catholic tradition reads Philippians 2 as a foundational pillar for both its Christological dogma and its theology of grace. In Christology, the 'Christ Hymn' (vv. 5-11) provides the scriptural grammar for the hypostatic union. Pope Leo the Great's 'Tome to Flavian', endorsed by the Council of Chalcedon, famously relied on verses 6 and 7 to defend the two unconfused natures of Christ: the 'form of God' (divine nature) does not diminish the 'form of a servant' (human nature), and vice versa. Eastern Catholic approaches, drawing heavily on Greek Fathers like John Chrysostom, emphasize that 'not robbery to be equal with God' means Christ possessed divine equality by absolute nature, not by usurpation. Furthermore, Maximus the Confessor views this 'kenosis' as the supreme, ecstatic descent of divine love that clears the path for human deification (theosis). Verses 12-13 stand at the absolute center of the Catholic doctrine of synergism (the cooperation of grace and free will). Augustine of Hippo utilized these verses to argue against Pelagianism, proving that God's grace precedes and produces the human act of willing ('God who worketh in you'). The Council of Trent's 'Decree on Justification' subsequently dogmatized the synthesis of these verses to defend both the primacy of operative grace and the necessity of cooperative human freedom: believers must 'work out [their] own salvation' precisely because God's grace enables and demands that free, meritorious cooperation.

Eastern Orthodox

In this chapter, Paul exhorts the Philippian church to unity, mutual love, and humility, warning against rivalry and conceit (vv. 1-4). To ground this exhortation, he presents the supreme example of Christ Jesus in a poetic hymn (vv. 5-11): though existing in the form of God, Christ did not exploit His equality with God, but emptied Himself (kenosis), took on human nature as a servant, and submitted to crucifixion. Consequently, God highly exalted Him, granting Him universal lordship. Paul then urges the believers to actively work out their salvation with fear and trembling, sustained by God's empowering presence (vv. 12-18). The chapter concludes with Paul's plans to send Timothy and Epaphroditus, commending both men as living examples of the sacrificial service he has just described (vv. 19-30). Reception: Within the Eastern Orthodox tradition, Philippians 2 is a foundational text for both Christology and the doctrine of salvation. The Christological hymn (vv. 5-11) was central to the patristic defense of Orthodoxy at the Ecumenical Councils. Against the Arians, St. John Chrysostom argued that 'form of God' implies exact nature and equality with the Father; Christ did not need to 'grasp' or steal equality because it was eternally His by nature. Against the Nestorians, St. Cyril of Alexandria relied on this passage to defend the hypostatic union, insisting that the single divine subject—the Word—is the one who voluntarily emptied Himself (kenosis) to suffer in the flesh without diminishing His divinity. Verses 12-13 form the locus classicus for the Orthodox doctrine of synergia (synergy). The tradition adamantly rejects any absolute dichotomy between divine grace and human effort; rather, God's inner working ('God who works in you') enables and necessitates human ascetic cooperation ('work out your own salvation').

Oriental Orthodox

In this chapter, Paul exhorts the Philippian believers to unity and humility, grounding his ethical instructions in the supreme example of Jesus Christ. The central 'Christ Hymn' (2:5-11) narrates Christ's pre-existence in the form of God, His voluntary emptying (kenosis) to take the form of a servant, His human obedience unto crucifixion, and His subsequent exaltation by God. Following this theological core, Paul commands the church to work out their salvation (2:12-18) and outlines his immediate travel plans for his trusted co-workers, Timothy and Epaphroditus (2:19-30). Reception: For the Oriental Orthodox communion, Philippians 2:5-11 is a foundational proof-text for its miaphysite Christology. The tradition adamantly reads this passage as describing a single, undivided subject. St. Cyril of Alexandria utilizes verses 6-8 to insist that the one who existed 'in the form of God' and the one who 'took the form of a servant' are the exact same hypostasis. The 'emptying' (kenosis) is not a diminishment of divine attributes, but the voluntary, condescending assumption of humanity, resulting in the 'one incarnate nature of God the Word' without confusion, change, or division. Severus of Antioch builds upon this, arguing that Christ's obedience and death on the cross (v. 8) cannot be attributed merely to a human nature, but are the saving acts of the one incarnate Word; the passage forbids dividing Christ into two centers of operation post-union. Furthermore, Athanasius of Alexandria addresses the exaltation of Christ (verses 9-11), arguing against early subordinationists that the 'exaltation' and the bestowing of the name apply to the human nature being elevated through the union, as the pre-existent Word was already co-equal with the Father.

Mapokeo 9 zaidi yanasoma sura hii.

Ingia ili usome zote 12 →

Kila tafsiri

Sura hiyo hiyo katika tafsiri 7 za miliki ya umma.

WEB · World English Bible

1If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, 2make my joy full by being like-minded, having the same love, being of one accord, of one mind; 3doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 4each of you not just looking to his own things, but each of you also to the things of others. 5Have this in your mind, which was also in Christ Jesus, 6who, existing in the form of God, didn’t consider equality with God a thing to be grasped, 7but emptied himself, taking the form of a servant, being made in the likeness of men. 8And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. 9Therefore God also highly exalted him, and gave to him the name which is above every name, 10that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 12So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God who works in you both to will and to work for his good pleasure. 14Do all things without complaining and arguing, 15that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world, 16holding up the word of life, that I may have something to boast in the day of Christ that I didn’t run in vain nor labor in vain. 17Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all. 18In the same way, you also should be glad and rejoice with me. 19But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 20For I have no one else like-minded, who will truly care about you. 21For they all seek their own, not the things of Jesus Christ. 22But you know that he has proved himself. As a child serves a father, so he served with me in furtherance of the Good News. 23Therefore I hope to send him at once, as soon as I see how it will go with me. 24But I trust in the Lord that I myself also will come shortly. 25But I thought it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need, 26since he longed for you all, and was very troubled because you had heard that he was sick. 27For indeed he was sick nearly to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow on sorrow. 28I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful. 29Receive him therefore in the Lord with all joy, and hold such people in honor, 30because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.

KJV · King James Version

1If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4Look not every man on his own things, but every man also on the things of others. 5Let this mind be in you, which was also in Christ Jesus: 6Who, being in the form of God, thought it not robbery to be equal with God: 7But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 12Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13For it is God which worketh in you both to will and to do of his good pleasure. 14Do all things without murmurings and disputings: 15That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 17Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18For the same cause also do ye joy, and rejoice with me. 19But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man likeminded, who will naturally care for your state. 21For all seek their own, not the things which are Jesus Christ’s. 22But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24But I trust in the Lord that I also myself shall come shortly. 25Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. 26For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29Receive him therefore in the Lord with all gladness; and hold such in reputation: 30Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →
Tofauti zinazobadili maana (57)
  • v1 [grammatical]: differences in the mood of the verb 'to be' and the transitional particle — “there be therefore” (KJV, DRC) vs “is” (ASV, WEBSTER) vs “then” (YLT, DARBY) vs “there is” (WEB)
  • v1 [lexical]: translating the Greek word for comfort, exhortation, or consolation — “consolation” (KJV, WEBSTER, DRC) vs “exhortation” (WEB, ASV) vs “exhortation is” (YLT) vs “comfort” (DARBY)
  • v1 [lexical]: translating the Greek word for comfort or consolation — “comfort” (KJV, YLT, WEBSTER, DRC) vs “consolation” (WEB, ASV, DARBY)
  • v1 [lexical]: translating the Greek word for love or charity — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
  • v1 [lexical]: translating the Greek word for fellowship or society — “fellowship” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “society” (DRC)
  • v1 [lexical]: translating the Greek idiom for deep affection, tender mercies, or compassions — “bowels and mercies” (KJV, YLT, WEBSTER) vs “tender and compassion” (WEB) vs “tender and compassions” (ASV) vs “compassions” (DARBY) vs “of commiseration” (DRC)
  • v3 [grammatical]: differences in the pronoun referring to others, varying between singular and plural or third and second person — “themselves” (KJV, DARBY, WEBSTER, DRC) vs “himself” (WEB, ASV) vs “yourselves” (YLT)
  • v5 [textual]: textual variant regarding the inclusion of the conjunction 'for' and grammatical differences in phrasing the imperative — “For” (YLT, DARBY, DRC) vs “Have” (WEB, ASV) vs “Let” (KJV, WEBSTER)
  • v5 [grammatical]: differences in supplying the implied verb in the relative clause or phrasing it as a noun phrase — “you which was” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your mind” (WEB) vs “that is” (YLT)
  • v6 [lexical]: translating the Greek verb for being, existing, or subsisting — “being” (KJV, YLT, WEBSTER, DRC) vs “existing” (WEB, ASV) vs “subsisting” (DARBY)
  • v7 [lexical]: translating the Greek verb for emptied or made of no reputation — “emptied” (WEB, ASV, DARBY, DRC) vs “made” (KJV, WEBSTER) vs “did empty” (YLT)
  • v8 [grammatical]: differences in translating the Greek participle as a participle or a coordinated finite verb — “becoming” (WEB, ASV, DARBY, DRC) vs “and became” (KJV, WEBSTER) vs “having become” (YLT)
  • v8 [lexical]: translating the preposition indicating extent or degree — “unto” (KJV, YLT, DRC) vs “even” (ASV, DARBY) vs “to the point of” (WEB) vs “to” (WEBSTER)
  • v9 [grammatical]: differences in tense and lexical choice for the verb given or granted — “gave to” (WEB, YLT) vs “given” (KJV, WEBSTER) vs “gave unto” (ASV) vs “granted” (DARBY) vs “hath” (DRC)
  • v9 [grammatical]: differences in translating the singular noun phrase as every name or all names — “every name” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “all names” (DRC)
  • v10 [lexical]: differences in translating the Greek preposition as 'at' or 'in' — “at” (WEB, KJV, DARBY, WEBSTER) vs “in” (ASV, YLT, DRC)
  • v11 [grammatical]: differences in phrasing the possessive relationship regarding the Father's glory — “Father” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Father's glory” (DARBY)
  • v12 [lexical]: translating the Greek conjunction for consequence — “Wherefore” (KJV, WEBSTER, DRC) vs “So then” (WEB, ASV) vs “So that” (YLT, DARBY)
  • v12 [grammatical]: differences in the placement and phrasing of the comparative and adverb — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “only” (WEB)
  • v12 [lexical]: translating the comparative adverb — “more” (WEB, KJV, ASV, YLT, WEBSTER) vs “rather” (DARBY) vs “now” (DRC)
  • v13 [grammatical]: differences in translating the active participle indicating continuous action — “who” (ASV, WEBSTER, DRC) vs “who works” (WEB, DARBY) vs “God which worketh” (KJV) vs “who is working” (YLT)
  • v13 [grammatical]: differences in translating the articular infinitive as a verbal noun or an infinitive phrase — “to will” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the willing” (DARBY)
  • v13 [lexical]: translating the Greek word for good pleasure or will — “pleasure” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (DRC)
  • v14 [lexical]: translating the Greek word for murmurings or complaining — “murmurings” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “complaining” (WEB)
  • v14 [lexical]: translating the Greek word for disputes, reasonings, or arguments — “disputings” (KJV, WEBSTER) vs “reasonings” (YLT, DARBY) vs “arguing” (WEB) vs “questionings” (ASV) vs “hesitations” (DRC)
  • v15 [stylistic]: stylistic choice between midst and middle — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v15 [grammatical]: differences in voice and lexical choice for the verb, either active, middle, or passive — “ye shine” (KJV, WEBSTER) vs “you are seen” (WEB) vs “are seen” (ASV) vs “do appear” (YLT) vs “appear” (DARBY) vs “you” (DRC)
  • v16 [grammatical]: differences in translating the prepositional phrase and genitive relationship regarding the day of Christ — “the” (WEB, KJV, ASV, WEBSTER, DRC) vs “regard to a” (YLT) vs “Christ's” (DARBY)
  • v16 [grammatical]: differences in whether and how the verbs for running and laboring are repeated or coordinated — “nor” (DARBY, DRC) vs “nor labor” (WEB) vs “neither laboured” (KJV) vs “labor” (ASV) vs “did I run nor” (YLT) vs “labored” (WEBSTER)
  • v17 [lexical]: translating the Greek word for service or ministration — “service” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ministration” (DARBY)
  • v19 [lexical]: (vv 19, 24) translating the conjunction as but or and — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v19 [lexical]: translating the Greek verb for hope or trust — “hope” (WEB, ASV, YLT, DARBY, DRC) vs “trust” (KJV, WEBSTER)
  • v19 [grammatical]: differences in the word order and phrasing of the name, the adverb of time, and the preposition — “Timothy to” (WEB, WEBSTER) vs “Timothy” (ASV, DRC) vs “Timotheus shortly unto” (KJV) vs “quickly to” (YLT) vs “to” (DARBY)
  • v21 [lexical]: translating the Greek phrase for all or the whole — “all” (KJV, DARBY, WEBSTER, DRC) vs “they” (WEB, ASV) vs “the whole” (YLT)
  • v21 [grammatical]: differences in translating the genitive phrase indicating possession or relation to Christ — “of” (WEB, ASV, DARBY, WEBSTER) vs “which are” (KJV) vs “of the Christ” (YLT) vs “that” (DRC)
  • v22 [grammatical]: differences in whether and how the verb is supplied in the comparative clause — “son with the” (KJV, WEBSTER, DRC) vs “child serveth a” (ASV, YLT) vs “child serves a” (WEB) vs “child a” (DARBY)
  • v23 [lexical]: differences in translating the adverbs of time indicating immediacy — “presently so soon as” (KJV, WEBSTER) vs “him at once as” (WEB) vs “forthwith” (ASV) vs “when” (YLT) vs “immediately as” (DARBY) vs “unto you immediately” (DRC)
  • v24 [grammatical]: differences in adverbs and modal auxiliaries used with the verb to come — “shall” (KJV, WEBSTER) vs “also” (ASV, DRC) vs “also will” (WEB) vs “also quickly” (YLT) vs “also soon” (DARBY)
  • v25 [lexical]: translating the conjunction — “But” (WEB, ASV, DARBY, DRC) vs “Yet” (KJV, WEBSTER) vs “And” (YLT)
  • v25 [lexical]: translating the Greek verb for thought, considered, or supposed — “thought” (WEB, YLT) vs “supposed” (KJV, WEBSTER) vs “have thought” (DARBY, DRC) vs “counted” (ASV)
  • v25 [lexical]: translating the Greek term for fellow worker or companion in labor — “fellow-workman” (YLT, DARBY) vs “fellow worker fellow soldier” (WEB) vs “and companion in labour” (KJV) vs “fellow-worker” (ASV) vs “labor” (WEBSTER) vs “fellow labourer” (DRC)
  • v25 [lexical]: translating the Greek word literally as apostle or functionally as messenger — “messenger” (KJV, ASV, DARBY, WEBSTER) vs “apostle” (WEB, YLT, DRC)
  • v25 [grammatical]: translating the Greek word for minister or servant, either as a noun or verbal phrase — “he that ministered to” (KJV, WEBSTER) vs “minister” (ASV, DARBY) vs “servant of” (WEB) vs “servant” (YLT) vs “hath” (DRC)
  • v26 [lexical]: translating the causal conjunction — “since” (WEB, ASV, DARBY) vs “For” (KJV, WEBSTER) vs “seeing” (YLT) vs “indeed” (DRC)
  • v26 [grammatical]: differences in translating the periphrastic imperfect construction indicating continuous longing — “longed after” (KJV, ASV, WEBSTER, DRC) vs “for” (WEB) vs “was longing” (YLT) vs “had a longing desire” (DARBY)
  • v26 [lexical]: differences in tense and lexical choice for the verb expressing sickness — “was” (WEB, ASV, DARBY, WEBSTER, DRC) vs “had been sick” (KJV) vs “ailed” (YLT)
  • v27 [lexical]: differences in phrasing the degree of sickness being near to death — “was sick nigh unto” (KJV, ASV, DRC) vs “nearly to” (WEB) vs “also ailed to” (YLT) vs “also close to” (DARBY) vs “to” (WEBSTER)
  • v27 [grammatical]: differences in prepositions and adverbs accompanying the verb for showing mercy — “on” (WEB, KJV, ASV, WEBSTER) vs “with” (YLT) vs “indeed” (DARBY) vs “only” (DRC)
  • v28 [grammatical]: differences in translating the aorist participle as a temporal clause or a participle — “when ye see” (KJV, ASV, WEBSTER) vs “seeing” (DARBY, DRC) vs “you” (WEB) vs “having seen” (YLT)
  • v28 [grammatical]: differences in the placement of the adverb 'again' and the modal verb phrasing — “again ye may” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB, DRC) vs “might again” (DARBY)
  • v28 [grammatical]: differences in the modal auxiliary indicating purpose — “may” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “might” (DARBY)
  • v28 [lexical]: translating the comparative adjective as less sorrowful or without sorrow — “the less sorrowful” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “without sorrow” (DRC)
  • v29 [lexical]: translating the imperative verb for holding or treating — “hold” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “treat with honour” (DRC)
  • v29 [lexical]: translating the adjective for honor or reputation — “in reputation” (KJV, WEBSTER) vs “honour” (YLT, DARBY) vs “people honor” (WEB) vs “honor” (ASV) vs “as he is” (DRC)
  • v30 [lexical]: translating the word for work, or interpreting the phrase as 'for the sake of' — “work” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “sake” (DARBY)
  • v30 [textual]: textual variant regarding the specification of whose work is being done — “Christ” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “the work” (DARBY)
  • v30 [textual]: textual variant and lexical difference between disregarding life and risking life — “not regarding his” (KJV, WEBSTER) vs “risking” (WEB) vs “hazarding” (ASV) vs “having hazarded the” (YLT) vs “venturing” (DARBY) vs “delivering” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text (agreeing with Nestle/SBLGNT traditions).

Majina ya kiungu: Theos (God), Kyrios (Lord).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

In textual-historical analysis, Philippians 2 is recognized as a complex text blending moral exhortation (paraenesis) with profound Christological poetry and Hellenistic epistolary conventions. Verses 1-4 urge civic and ecclesial unity (homonoia), reflecting common tropes in Greco-Roman moral philosophy. Verses 5-11 feature the 'Christ Hymn' (Carmen Christi), a highly stylized passage marked by rare vocabulary such as 'harpagmon' (2:6) and 'ekenosen' (2:7). Verses 12-18 resume the ethical exhortation, while verses 19-30 function formally as a letter of recommendation for Timothy and Epaphroditus. These latter verses establish an 'apostolic parousia', a rhetorical device where Paul's authority and presence are mediated through his delegates, utilizing the standard Hellenistic vocabulary of friendship and benefaction.

Jewish interpretation

As a book of the New Testament, Philippians is not part of the Tanakh and holds no canonical, halakhic, or theological standing in Judaism. For modern Jewish historians studying the late Second Temple period, Philippians 2 is read strictly as a first-century historical document reflecting the beliefs of the early Jesus movement. Scholars observe that the poetic material in verses 6–11 draws upon existing Jewish conceptual frameworks—such as Adam typology, the Suffering Servant, or personified divine Wisdom—to articulate the unprecedented status of Jesus within this sect.

Latter-day Saint

Paul calls the Philippian Saints to unity, selflessness, and humility by pointing to the ultimate example of Jesus Christ. In a poetic hymn, he traces Christ's path from pre-mortal divine status to the extreme humility of mortal servitude and death on a cross. Because of this perfect obedience, God highly exalted Him, ensuring that all creation will ultimately bow and confess His lordship. Following this example, Paul exhorts the believers to diligently work out their salvation, sustained by God's indwelling power, and to serve as lights in a dark world. He commends Timothy and Epaphroditus as living embodiments of this selfless, Christlike mind.

Jehovah's Witnesses

In its immediate context, the apostle Paul writes to the Philippians to urge unity, humility, and mutual concern within the congregation. To illustrate the ultimate standard of humility, Paul presents an early Christian hymn or poetic summary of Christ's descent and ascent (verses 5-11). He describes Christ leaving a pre-human heavenly state, taking the form of a servant to suffer death on a cross, and subsequently being exalted by God. Paul then uses this profound theological example to motivate the Philippians to 'work out your own salvation' and live blamelessly as lights in a dark world.

Chaguzi za tafsiri zilizofanywa na NCB (103)
  • v1: there is — Renders the implied indicative copula clearly in contemporary English
  • v1: if any... if any... if any... if any — Preserves the exact fourfold repetition of the conditional particle with the indefinite pronoun
  • v1: exhortation — Captures the active encouragement implied by paraklesis
  • v1: comfort — Paramythion conveys soothing or consoling
  • v1: love — Standard contemporary equivalent for agape
  • v1: fellowship — Reflects the mutual sharing implied by koinonia
  • v1: Spirit — Capitalized interpretive choice recognizing the third person of the Trinity in the triadic formula
  • v1: tender affections and compassions — Preserves the distinct dual nouns while using standard English idioms for splanchna
  • v2: think the same thing... thinking the one thing — Preserves the cognate repetition of the verb phroneo
  • v2: think the same thing, having the same love — Preserves the direct object assonance and repetition of auto/auten
  • v2: together-souled — Preserves the compound prefix wordplay of sympsychoi, establishing the root reused in verses 19 and 20
  • v3: doing nothing... nor — Preserves the negative particle structure meden/mede
  • v3: according to rivalry nor according to conceit — Preserves the repeated preposition kata
  • v3: one another — Directly translates the reciprocal pronoun allelous
  • v4: each one... all of you — Reflects the distinct number shift from singular hekastos to plural hekastoi
  • v4: the things of himself... the things of others — Preserves the balanced repetition of the definite articles and possessive pronouns
  • v4: not looking to the things of himself — Disputed among traditions; preserves general phrasing without mandating explicit socio-economic restructuring
  • v5: For think this — Translates the conjunction gar and preserves the cognate connection to the phroneo root in verse 2
  • v5: which was — Supplies the implied past tense verb for Christ's pre-incarnate mindset
  • v6: existing — Hyparchon implies a fundamental, prior state of being
  • v6: God... God — Translates the divine name theos consistently and preserves its repetition
  • v6: a thing to be exploited for personal advantage — Reflects recent philological consensus that harpagmon denotes something to be exploited for personal advantage rather than violently seized
  • v6: form — Establishes the morphe inclusio that anticipates its repetition in verse 7
  • v7: form — Completes the morphe inclusio connecting back to the form of God in verse 6
  • v7: emptied — Literal rendering of ekenosen
  • v7: emptied himself — Disputed among traditions; phrasing translates the verb exactly without interpolating a specified theological mechanism
  • v7: becoming in the likeness of men — Disputed among traditions; renders homoiomati literally without resolving whether it entails fallen or unfallen human nature
  • v7: himself... men — Preserves the distinct number shift from singular heauton to plural anthropon
  • v8: he humbled — The provided source text completely omits the participial clause kai schemati heuretheis hos anthropos
  • v8: humbled — Preserves the cognate connection realizing the noun tapeinophrosyne (humility) commanded in verse 3
  • v8: becoming — Translates the aorist participle genoumenos accurately
  • v8: to the point of — Clarifies the extent implied by mechri
  • v8: death, even death of a cross — Preserves the dramatic repetition of thanatou without adding definite articles
  • v9: hyper-exalted — Matches the sequence of hyper- prefixes in the passage structurally
  • v9: granted — Echarisato denotes freely giving or bestowing a favor
  • v9: every name — Pan onoma is singular
  • v9: the name... every name — Preserves the lexical repetition of onoma
  • v10: at — Conveys the causative or locative sense of en in this context
  • v10: heavenly and earthly and subterranean — Preserves the alliterative triad of spatial realms sharing the ep- and kata- prefix structures
  • v11: Lord — Translates the divine name kyrios consistently
  • v11: glory of God the Father — Eis doxan governs both nouns in standard English word order as a definite unit
  • v12: So then — Hoste draws a conclusion for the ensuing exhortation
  • v12: presence... absence — Preserves the wordplay and assonance of parousia and apousia
  • v12: as — Hos makes a comparative statement about their obedience
  • v12: more — Mallon is the standard comparative for more
  • v12: your own salvation — Preserves the article pattern framing the reflexive pronoun
  • v12: work out your own salvation — Disputed among traditions; preserves the imperative katergazesthe without settling the exact theological application
  • v12: fear and trembling — Disputed among traditions; retains the exact traditional English idiom without resolving its precise affective register
  • v13: who is the one working — Captures the continuous present participle and definite article ho energon exactly
  • v13: who is the one working in you both the willing and the working — Disputed among traditions; directly renders the active participles without mechanically resolving the relationship to human synergistic response
  • v13: the willing and the working — Preserves the cognate repetition of the working root and translates the articular infinitives literally as verbal nouns
  • v13: good pleasure — Eudokias denotes a favorable intent or delight
  • v14: murmurings — Preserves the specific acoustic quality of gongysmon
  • v14: disputings — Dialogismon in this context implies contentious debate or arguments
  • v14: murmurings and disputings — Preserves the plural noun assonance matching the Greek -ismon endings
  • v15: unblamable and unmixed, unblemished — Captures the rhythmic alliteration of the a-privative adjectives expressing an unblemished state
  • v15: middle — Standard contemporary equivalent for meson
  • v15: you are seen — Middle/passive phainesthe translated as visible appearance
  • v16: the — Heis hemeran Christou unambiguously means 'unto the day of Christ'
  • v16: into empty... into empty — Preserves the exact repetition of the spatial preposition and adjective
  • v16: nor into empty did I labor — Preserves the rhetorical repetition structure explicitly in English
  • v17: service — Leitourgia denotes public service or ministry
  • v17: rejoice and co-rejoice — Preserves the cognate repetition of the chairo root and the syn- prefix
  • v18: and in the exact same way — Preserves the strong demonstrative comparison to auto
  • v18: rejoice and co-rejoice — Preserves the exact mirroring of the twin verbs from verse 17
  • v19: But — De signals a transition in the discourse
  • v19: hope — Elpizo straightforwardly means hope
  • v19: to send Timothy to you quickly — Follows natural English syntax for the infinitive phrase and temporal adverb
  • v19: well-souled — Preserves the explicit cognate prefix connection to the -psycho root established in verse 2
  • v20: equal-souled — Continues the precise -psycho root sequence from verses 2 and 19
  • v21: they all — Hoi pantes refers to the entirety of the group restrictively
  • v21: the things of themselves... the things of Jesus — Preserves the parallel rhetorical repetition of the neuter plural definite articles
  • v21: of — Translates the genitive article ta tou directly
  • v22: served as a slave — Preserves the cognate structural connection returning to the slave identity (doulou) of Christ in verse 7
  • v22: child to a father — Reflects the exact dative relational shift without duplicating the verbal action
  • v23: this one — Translates the demonstrative touton explicitly
  • v23: immediately — Exautes denotes immediate action
  • v23: me immediately — Preserves the assonance between eme and exautes
  • v24: will also — Contemporary English utilizes 'will' for future intent
  • v25: But — De functions as a contrastive transition
  • v25: considered — Hegesamai implies a calculated judgment or consideration
  • v25: co-worker and co-soldier — Preserves the matching alliterative syn- prefixes utilizing English co- compounds
  • v25: apostle — Retains the formal title apostolon representing his delegated authority
  • v25: minister — Leitourgon denotes a formal servant or minister, linking functionally to leitourgia
  • v26: since — Epeide provides the causal basis for the sending
  • v26: was longing — Renders the periphrastic imperfect construction accurately
  • v26: was sick — Translates the aorist verb directly and introduces the repetition for verse 27
  • v27: was sick... was sick — Preserves the explicit repetition of asthenesen from verse 26
  • v27: nearly to — Paraplesion means coming near or resembling
  • v27: on — Standard English idiom for directing mercy
  • v27: sorrow upon sorrow — Retains the precise figura etymologica equivalent found in the Greek prepositional phrase
  • v28: un-sorrowful — Dynamically translates the a-privative comparative to set up a direct lexical contrast with the double sorrow of verse 27
  • v28: him... him — Preserves the repetitive objective pronoun auton
  • v28: seeing — Idontes translates efficiently as a temporal participle
  • v28: seeing him again — Palin modifies the seeing; contemporary English places the adverb naturally following the object
  • v28: may — Follows the natural sequence of tenses indicating purpose after the perfect 'have sent'
  • v29: hold — Echete generally means to have or hold
  • v29: honor — Entimous natively denotes something valued or honored
  • v30: work — Ergon explicitly means work
  • v30: the work of Christ — Follows the standard reading of the genitive phrase tou Christou present in the source text
  • v30: risking — Paraboleusamenos implies recklessly exposing oneself to hazard or danger
  • v30: fill up — Preserves the cognate connection to the opening command to fulfill (pleroute) in verse 2
  • v30: the lack of yours — Reflects the definite article framing around the genitive possessive pronoun exactly
Mipaka inayofaa kujulikana
  • 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.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)