translation_id: net-engnet

book_id: PHP

label: NET translator note

text: Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12 .


text: Grk “beware of the mutilation.”


text: There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision ( κατατομή , katatomh , “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used ( περιτομή , peritomh ; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [ tomo" ], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά , kata ), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί , peri ). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.


text: is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι . Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.


text: Grk “have no confidence in the flesh.”


text: Grk “though I have reason for confidence even in the flesh.”


text: Grk “flesh.”


text: The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.


text: Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ ( pisti" Cristou ) and similar phrases in Paul (here and in Rom 3:22, 26 ; Gal 2:16, 20; 3:22 ; Eph 3:12 ) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “ Πίστις Χριστοῦ ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29 ; Mark 2:5; 5:34; 10:52 ; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32 ; Rom 1:8; 12; 3:3; 4:5, 12, 16 ; 1 Cor 2:5; 15:14, 17 ; 2 Cor 10:15 ; Phil 2:17 ; Col 1:4; 2:5 ; 1 Thess 1:8; 3:2, 5, 10 ; 2 Thess 1:3 ; Titus 1:1 ; Phlm 6 ; 1 Pet 1:9, 21 ; 2 Pet 1:5 ). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ ,” SBL Seminar Papers , 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.


text: The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει ( pistei ). See also the following note on the word “Christ’s.”


text: Grk “based on the faithfulness.” The article before πίστει ( pistei ) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ ( dia pistew" Cristou ); hence, “Christ’s” is implied.


text: Or “based on faith.”


text: The articular infinitive τοῦ γνῶναι ( tou gnwnai , “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).


text: Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”


text: On εἰ πῶς ( ei pws ) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.


text: Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.


text: Grk “But this one thing (I do).”


text: Grk “according to the goal.”


text: Grk “prize, namely, the heavenly calling of God.”


text: Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.” sn The adjective perfect comes from the same root as the verb perfected in v. 12 ; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one – neither they nor he – is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8 ). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9 ) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14 ). He argues further that perfection is unattainable in this life (v. 15 ), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16 ).


text: Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.


text: 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.


text: Grk “Nevertheless, to what we have attained, to the same hold fast.”


text: Or “become fellow imitators with me [of Christ].”


text: Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12 .


text: Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”


text: Grk “transform the body of our humility.”