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腓立比书 3
Chinese Contemporary Bible (Simplified)

认识基督最宝贵

3 弟兄姊妹，你们要靠主喜乐！我再把这些事写给你们，对我来说并不麻烦，对你们却有好处。 2 你们要提防那些犬类，那些作恶的人，那些鼓吹必须受割礼[a]才能得救的人。 3 因为真正受割礼的人是我们这些靠着上帝的灵敬拜、以基督耶稣为荣、不倚靠自身条件的人。 4 其实我也可以靠自身的条件。如果别人觉得可以靠自身的条件，我更可以。 5 我出生后第八天就受了割礼，我是以色列人，属于便雅悯支派，是地地道道的希伯来人。论守律法，我是法利赛人； 6 论热心，我曾经迫害教会；论律法要求的义，我是无可指责的。 7 但是为了基督，我从前以为有价值的，现在认为毫无价值。 8 不但如此，我看万事都毫无价值，因为认识我主基督耶稣最宝贵。我为祂失去了一切，我把失去的一切视为垃圾，好得到基督， 9 与祂联合。我成为义人不是因为遵行律法，而是因为信靠基督。这义从上帝而来，以信为基础。 10 我渴望认识基督和祂复活的大能，与祂一同受苦，甚至到死的地步[b]， 11 这样我无论如何都可以从死里复活。

直奔标竿

12 这并不是说我已经得到了或者纯全了，我还要竭力追求，或者可以达到基督耶稣要我达到的目标。 13 弟兄姊妹，我并非以为自己已经得到了，我只专注一件事，就是忘记背后，努力向前， 14 直奔目标，要赢得上帝借着基督耶稣从天上呼召我去得的奖赏。 15 我们中间成熟的基督徒都应该有这样的看法。即使你们在什么事上看法不同，上帝也必让你们明白。 16 然而，我们长进到什么程度，就照着什么程度去行。

17 弟兄姊妹，你们要一同效法我，也要向那些以我们为榜样的人学习。 18 我已经多次告诉你们，现在又流着泪提醒你们：有许多人行事为人与基督的十字架为敌。 19 他们的神就是自己的肚腹，他们以自己的羞耻为荣，只想着地上的事，他们的结局是灭亡。 20 我们却是天上的国民，殷切等候从天降临的救主，就是主耶稣基督。 21 那时，祂要以降服万物的大能将我们这卑贱的躯体改变成像祂那样荣耀的身体。

Footnotes

  1. 3:2 “割礼”参见创世记17章；希腊文用夸张的字眼描述割礼，有讽刺之意。
  2. 3:10 “甚至到死的地步”或译“效法祂的死”。
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腓立比書 3
Chinese Contemporary Bible (Traditional)

認識基督最寶貴

3 弟兄姊妹，你們要靠主喜樂！我再把這些事寫給你們，對我來說並不麻煩，對你們卻有好處。 2 你們要提防那些犬類，那些作惡的人，那些鼓吹必須受割禮[a]才能得救的人。 3 因為真正受割禮的人是我們這些靠著上帝的靈敬拜、以基督耶穌為榮、不倚靠自身條件的人。 4 其實我也可以靠自身的條件。如果別人覺得可以靠自身的條件，我更可以。 5 我出生後第八天就受了割禮，我是以色列人，屬於便雅憫支派，是道道地地的希伯來人。論守律法，我是法利賽人； 6 論熱心，我曾經迫害教會；論律法要求的義，我是無可指責的。 7 但是為了基督，我從前以為有價值的，現在認為毫無價值。 8 不但如此，我看萬事都毫無價值，因為認識我主基督耶穌最寶貴。我為祂失去了一切，我把失去的一切視為垃圾，好得到基督， 9 與祂聯合。我成為義人不是因為遵行律法，而是因為信靠基督。這義從上帝而來，以信為基礎。 10 我渴望認識基督和祂復活的大能，與祂一同受苦，甚至到死的地步[b]， 11 這樣我無論如何都可以從死裡復活。

直奔標竿

12 這並不是說我已經得到了或者純全了，我還要竭力追求，或者可以達到基督耶穌要我達到的目標。 13 弟兄姊妹，我並非以為自己已經得到了，我只專注一件事，就是忘記背後，努力向前， 14 直奔目標，要贏得上帝藉著基督耶穌從天上呼召我去得的獎賞。 15 我們中間成熟的基督徒都應該有這樣的看法。即使你們在什麼事上看法不同，上帝也必讓你們明白。 16 然而，我們長進到什麼程度，就照著什麼程度去行。

17 弟兄姊妹，你們要一同效法我，也要向那些以我們為榜樣的人學習。 18 我已經多次告訴你們，現在又流著淚提醒你們：有許多人行事為人與基督的十字架為敵。 19 他們的神就是自己的肚腹，他們以自己的羞恥為榮，只想著地上的事，他們的結局是滅亡。 20 我們卻是天上的國民，殷切等候從天降臨的救主，就是主耶穌基督。 21 那時，祂要以降服萬物的大能將我們這卑賤的軀體改變成像祂那樣榮耀的身體。

Footnotes

  1. 3·2 「割禮」參見創世記17章；希臘文用誇張的字眼描述割禮，有諷刺之意。
  2. 3·10 「甚至到死的地步」或譯「效法祂的死」。
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腓 立 比 書 3
Chinese New Testament: Easy-to-Read Version

基督比一切都重要

3 我的兄弟们，在主内欢喜吧。我重复这些话对我一点也不麻烦，但是对你们却很有益。 2 要提防那些做恶的人，他们就像狗一样。他们就是那些要割 [a]身体的人。 3 我们才是真正受过割礼的人。我们通过上帝的圣灵敬拜他，我们为在基督耶稣里而感到骄傲。我们不相信外在的东西。 4 （尽管我们有理由相信）如果有人认为他有理由相信外在的东西的话， 5 那么，我就更有理由了。我生下来第八天就受了割礼。我属于以色列，属于便雅悯支派。我是纯血统的犹太人, 我父母也是犹太人。因为律法对我非常重要，我成为法利赛人 [b]。 6 就我的狂热来说我迫害过教会。就律法来说（我总是遵守律法），我无可指责。 7 相反，以前我的所得，现在为了基督耶稣的缘故，我认为它们都是失去。 8 不但如此，我以认识我主基督耶稣为无与伦比的卓越的事情，所以，其它一切事情都是失去。为了他，我失去了一切，视一切为粪土，以便我可以赢得基督，并在他之中被所知。 9 我现在的正义，不是建立在律法的基础上，而是通过对基督的信仰得到的。这义来自上帝，是建立在信仰的基础上的。 10 我想认识基督，并体验他从死里复活时所展示的力量。我也想和他一同受难，在他的死里，变得像他一样， 11 如果我有了这些，那么我自己就会有从死里复活的希望。

努力达到目标

12 这并不是说，我已赢得了奖励，或已变得完美，而是要继续努力，争取得到这奖励。为了这奖励，基督已先赢得了我。 13 兄弟们，我不认为自己达到了这个目标。但是我只专心一件事：忘记过去，尽最大的努力达到前面的目标。 14 我朝目标奔去，为的是要得到这个奖励。这个奖励就是上帝通过基督召唤我去领受的属天的生命。

15 希望我们这些在精神上成熟起来的人都这么想。如果你们对某个观点持不同的看法，上帝会让你们对此清楚明白的。 16 无论如何，我们都应该坚持我们已经获得的真理。

17 兄弟们，你们都应该努力像我一样生活，象那些我们为你们树立了榜样的人学习。 18 就像我以前多次告诫过你们的那样，现在我甚至流着眼泪再次对你们说，有许多人是做为基督十字架的敌人活着的。 19 他们的结局是毁灭。他们的上帝是他们肉体的欲望，他们为他们应该感到羞愧的事情而骄傲，他们只考虑尘世间的事情。 20 但是，我们的家园在天堂里，我们正等待着一位救世主、我们的主耶稣基督从天而降。 21 他凭使万物归顺他的大能，改变我们卑贱的身体，使之变得像他的荣耀的身体一样。

Footnotes

  1. 腓 立 比 書 3:2 割： 希腊语，类似割礼，但割却意味彻底割开。
  2. 腓 立 比 書 3:5 法利赛人： 是犹太人的一个宗教团体，声称自己密切地遵守所有的犹太律法和习俗。
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Philippians 3
New English Translation

True and False Righteousness

3 Finally, my brothers and sisters,[a] rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

2 Beware of the dogs,[b] beware of the evil workers, beware of those who mutilate the flesh![c] 3 For we are the circumcision,[d] the ones who worship by the Spirit of God,[e] exult in Christ Jesus, and do not rely on human credentials[f] 4 —though mine too are significant.[g] If someone thinks he has good reasons to put confidence in human credentials,[h] I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee.[i] 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung![j]—that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness[k]—a righteousness from God that is in fact[l] based on Christ’s[m] faithfulness.[n] 10 My aim is to know him,[o] to experience the power of his resurrection, to share in his sufferings,[p] and to be like him in his death, 11 and so, somehow,[q] to attain to the resurrection from the dead.

Keep Going Forward

12 Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus also laid hold of me.[r] 13 Brothers and sisters,[s] I do not consider myself to have attained this. Instead I am single-minded:[t] Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind,[u] I strive toward the prize of the upward call of God[v] in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view.[w] If you think otherwise, God will reveal to you the error of your ways.[x] 16 Nevertheless, let us live up to the standard[y] that we have already attained.[z]

17 Be imitators of me,[aa] brothers and sisters,[ab] and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.[ac] 20 But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours[ad] into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Footnotes

  1. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  2. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
  3. Philippians 3:2 tn Grk “beware of the mutilation.”
  4. Philippians 3:3 tn 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, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], 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.
  5. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P46 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.
  6. Philippians 3:3 tn Grk “have no confidence in the flesh.”
  7. Philippians 3:4 tn Grk “though I have reason for confidence even in the flesh.”
  8. Philippians 3:4 tn Grk “flesh.”
  9. Philippians 3:5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  10. Philippians 3:8 tn 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.
  11. Philippians 3:9 tn 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 (pistis Christou) 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.
  12. Philippians 3:9 tn 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.”
  13. Philippians 3:9 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pisteōs Christou); hence, “Christ’s” is implied.
  14. Philippians 3:9 tn Or “based on faith.”
  15. Philippians 3:10 tn The articular infinitive τοῦ γνῶναι (tou gnōnai, “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).
  16. Philippians 3:10 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
  17. Philippians 3:11 tn On εἰ πῶς (ei pōs) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
  18. Philippians 3:12 tn 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.
  19. Philippians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  20. Philippians 3:13 tn Grk “But this one thing (I do).”
  21. Philippians 3:14 tn Grk “according to the goal.”
  22. Philippians 3:14 tn Grk “prize, namely, the heavenly calling of God.”
  23. Philippians 3:15 tn 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).
  24. Philippians 3:15 tn 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.
  25. Philippians 3:16 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in P16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
  26. Philippians 3:16 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
  27. Philippians 3:17 tn Or “become fellow imitators with me [of Christ].”
  28. Philippians 3:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  29. Philippians 3:19 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
  30. Philippians 3:21 tn Grk “transform the body of our humility.”
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