Was Paul taking about Hadrian and Suetonius? Letter to Philippians

Παυλος και Τιμοθεος, δοιλοι Χριστου Ιησου, Πασιν τοις αγιοις εν Χριστω Ιησου τοις ουσιν εν φολοπποις, συν επισκοποις και διακονοις

* Paul and Timothy, slaves of Christ Jesus, τo all the holy ones in Christ Jesus who are at Philippi, with the overseers and deacons: 

χαρις υμιν και ειρηνη, επο θεου πατρος ημων και κυριου Ιησου Χριστου

* Favor and peace from God our Father and the Lord Jesus Christ.

Ευχαριστω τω θεω μου επι παση τη μνεια υμων

* I thank my God on each remembrance of you,

We note that while Paul greets the Philippians in the name of “our” God, he thanks “his” god.

παντοτε εν παση δεησει μου υπερ παντων υμων μετα χαρας την δεησιν ποιουμενος

* always in each supplication of mine about all  of you, making the supplication  with joy 

Επι τη κουνωνια υμων εις το ευαγγελοιν, απο της πρωτης ημερας αχρι του νθν

* for your communion in the good news from the first day until now.

πεποιθως αυτο τουτο, οτι ο εναρξαμενος εν υμιν εργον αγαθον επιτελεσει αχρι ημερας Ιησου Χριστου

* Being persuaded of this, that the one who, having begun good work in you, will complete until day of Jesus Christ.

καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων δια το εχειν με εν τη καρδια υμας εν τε τοις δεσμοις μου και εν τη απολογια και βεβαιωσει του ευαγγελιου συνκοινωνους μου της χαριτος παντας υμας οντας

 It is just for me to think this above all of you, because I have you in my heart, both in my imprisonment and in the explanation and confirmation of the good news, my co-communioners, you all being of favor.

* We note that in this verse, Paul says they are in his heart, καρδια, not his affections, σπλάγχνα, as in Philemon.

μαρτυς γαρ μου ο θεος, ως επιποθω παντας υμας εν σπλαγχνοις Χριστου Ιησου

* God is my witness, how I long for you all in the affection of Christ Jesus. 

Και πουτο προσευχομαι ινα η αγαπη υμων ετι μαλλον και μαλλον περισσευη εν επογνωσει και παση αισθησει

* And this I pray:  that your love may abound more and more, in knowledge and each judgement, 

εις το δοκιμαζειν υμας τα διαφεροντα ινα ητε ειλικρινεις και απροσκοποι εις ημεραν Χριστου

* for this to discern to you things that  are excellent, and so be pure and blameless for the day of Christ, 

Πεπληρωμενοι καρπον δικαιοσυνης, τον δια Ιησου Χριστου εις δοξαν και επαινον θεου

 

* Being filled with fruit of righteousness, which [is] through Jesus Christ, to glory and praise of God.

 

Γινωσκειν δε υμας βουλομαι αδελφοι οτι τα κατ᾽εμε μαλλονεις προκοπην του ευαγγελιου εληλυθεν

* to know you, I wish, brothers, that things concerning me have turned out more in advancement of the good news.

In Hebrew this would be in hifil binyan:  “I would cause you to know…”

Ωστε τους δεσμους μου φανερους εν Χριστω γενεσθαι εν ολω το πραιτωριω και τοις λοιποις πασιν

* so as my imprisonment in Christ, to have become clearly known in the whole praetorium, and to all the rest.

This verse is traditionally translated “my imprisonment for Christ,” however, the phrase is in the dative with the preposition “en.”  Therefore, the simple translation “my imprisonment IN Christ” is valid.  The translation as “for” Christ has given rise to the creation of a Pauline history of being victimized because of his belief in Christ.  The simple translation, however, suggests that the imprisonment is the belief itself—if we assume that he was indeed a Pharisee, his mission to persuade Greco-Romans that they could be acceptable to Judean Temple praxis would create problems for him with his Pharisee colleagues.  

The second part of the verse is traditionally translated: “the whole imperial guard,” however Paul actually transliterates the Latin word Praetorium.  This has been taken to mean “the palace guard” on the presumption that the Praetorians were Caesar’s bodyguard.  While a portion of the Praetorians did perform this function, the Paretorium was the elite of the Roman army (think Navy SEALs, rather than Secret Service).  Thus Paul is not saying that his imprisonment in Christ is known in Caesar’s household, but that the whole of the Roman army knows that he is involved with Greco-Romans.  It is likely that the reason the text has been translated as “the palace guard” is this verse is conflated with the conclusion of the letter, in which he refers to Caesar’s house.  His reference to the Praetorium suggests that he had interaction with the army, rather than having been imprisoned:  the Praetorians were not prison guards.  If he had interaction with the Roman army, this would change the dating of the letter from 55-60, when there was not much activity on the part of the Roman military in Judea, and would make a dating of ca 130 (bar Cochba) more likely.

Και τους πλαειονας των αδελφων εν κθριω πεποιθοτας τοις δεσμοις μου πορισσοτερως τολμαν αφοβως τον λογον του θεου λαλειν

* And most of the brothers, trusting in my imprisonment in the Lord, more abundantly dare without fear to speak the word of god.

Again, we see “Imprisonment in the Lord,” rather than “imprisonment for the lord.”

Τινες μεν και δια φθονον και εριν τινες δε και δ ευδοκιαν τον χριστον δηρυσσουσιν

* Indeed some from envy and strife, some from goodwill, are proclaiming.

This tells us that Paul was not the only one who was attempting to persuade Greco-Romans of something connected with “good news” and with Judeans.  From this we can infer that others had the idea that the decimation of the Judean population meant reaching  out to Greco-Romans who had acquired familiarity with Judean “philosophy” might be a means of re-populating Judea after Hadrian expelled the Judeans.

Οι μεν εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου καιμαι

* Those from love, knowing that I am set for the explanation of the good news.

This tells us that there were others who, like Paul, were attempting to reach out to Greco-Romans using his approach.  This is not necessarily to say that they were working with him.

Οι δε εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν εγειρειν τοις δεσμοις μου

* Those from ambition proclaim Christ not purely, supposing to add to my imprisonment.

It would seem that Paul believes that those who preach a different different interpretation of events might be doing so for the purpose of making things difficult for him—he has bound himself up in his mission to reach out to Greco-Romans and persuade them that he can help them be accepted into Judean Temple praxis.  Those who would suggest that it isn’t possible, or those who would suggest that he is going about things the wrong way, would be creating problems for him.

Τι γαρ πλγν οτι παντι προπω ειτε προφασει ειτε αληθεια Χριστος καταγγελλεται και εν πουτω χαιρω αλλα και χαρησομαι

* For what? Nevertheless, for every way, whether in appearance or in truth, Christ is proclaimed, and in that I rejoice, I will rejoice 

The Greek word Paul uses to mean “appearance” is “προφασει,” “prophecy.”  Paul also uses the device found in biblical Hebrew of doubling the verb:  “rejoicing, I will rejoice.”

Οιδα γαρ οτι τουτο μοι αποβησεται εις σοτηριαν δια της υμων δησεως και επιχορηγιας του πνευματος Ιησου Χριστου

* I know that this will turn out into salvation to me through your petitions and the provision of the Spirit of Jesus Christ,

Κατα την αποκαραδοκιαν και ελπιδα μου οτι εν ουδενι αισχυνθησομαι αλλ᾽εν παση 

 παρρησια ως παντοτε και νυν μαγελυνθησεται Χρισος εν τω σωματι μου ειτε δια ζωης ειτε δια θανατου

* According to my earnest expectation and hope that I will not be ashamed of anything, but that in all boldness as always and now Christ will be magnified in my body, whether through life or through death.

Εμοι γαρ, το ζην Χριστος, και το αποθανειν καρδος

* to me, to live is Christ, and to die, gain.

Ει δε το ζην εν σαρκι, τουτο μοι καρπος εργου και τι αιρησομαι ου γνωριζω

* If I am to live in flesh, this to me is fruit of labor. Yet what will I choose?  I do not know.

Συνεχομαι δε εκ των δυο την επιθυμαιν εχων εις το αναλυσαι και συν Χριστω ειναι πολλω γαρ μαλλον κρεισσον

* I am distressed by the two. The desire (is for) having to depart and to be with Christ, for that is much better.

Το δε επιμενειν τη σαρκι αναγκαιοτερον δι υμας

* To remain in the flesh is more necessary for you.

Και τουτο πεποιθως οιδα οτι μενω και παραμενω πασιν υμιν εις την υμν προκοπην και χαραν της πιστεως

* Being persuaded of this, I know that I will remain and continue with you all, for your progress and joy in the faith,

Ινα το καυχημα υμων περισσευη εν Χιρστω Ιησου εν εμοι δια της εμης παρουσιας παλιν προς υμας

* that your boasting might abound in Christ Jesus in me through my coming again to you.

Μονον αξιως του εθαγγελιου του σριστου πολιτευεσθε ινα ειτε ελθων και ιδων υμας ειτε απων ακουω τα περι υμων οτι στηκετε εν ενι πνευματι μια ψυχη συναθλουντες τη πιστει του ευαγγελιου

* Only conduct yourselves worthily of the good news of Christ, so that whether having come and having seen you or being absent, I hear things about you that you stand firm in one spirit, with one soul striving together, for the faith of the good news.

Και μη πτυρομενοι εν μηδενι υπο των αντικειμενων ητις εστιν αυτοις ενδειξις απωλειας υμων δε σωτεριας και τουτο απο θεου

* Not being frightened in anything by adversaries which is demonstration of destruction to them, but of your salvation, and this from God

This is the only instance in which we see “αντικειμενων, ” “adversaries.”   The implicit reference, which we will see developed later, is to Job—the Adversary, who attempts to compel Job to curse God.  If we understand this letter to have been written ca 55-60 CE, this would be interesting, but not particularly important: there was little military activity concerning Judeans/Greco-Romans who wanted to be accepted into Judean Temple praxis.  If, however, we date this letter to ca 130, to the time of the bar Cochba revolt, we find a time of very threatening Roman activity:  Hadrian dedicated the Temple to Jupiter.  It is probable that Paul is cautioning his Greco-Roman communities against the temptation to participate in worship that is currently in practice in the Temple in Judea because that praxis is not dedicated to the Judean god, but to Jupiter.

Οτι υμιν εχαρισθη το υπερ Χριστου ου μονον το εις αυτον πιστευειν αλλα και το υπερ αυτου πασχειν

* Because it has been granted to you about Christ not only to believe in him but also to suffer about him,

And this looks like a reference to bar Cochba:  the Judean who reinstituted the sovereignty of Israel, whose coinage bore the façade of the Temple, with the Ark visible inside.  

Τον αυτον αγωνα εχοντες οιον ειδετε εν εμοι και νυν ακουετε εν εμοι

* Having the same conflict such as you saw in me and now hear of in me.

Paul has been trying to persuade his Greco-Romans that they can participate in the Judean Temple cult, and yet, while the Temple has been rebuilt (which should mean they can participate in praxis there) it now belongs to a Greco-Roman god.  Thus while his community is working to try to be accepted into Judean Temple praxis, the praxis for which they want to be accepted is not the one in use, and the praxis that is in use is the one they are abandoning.

Ει τις ουν παρακλησις εν Χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτρμοι

* if therefore there is any comfort in Christ, any consolation of love, any communion in the Spirit, any affection and compassion,

πληρωσατε μου την χαραν ινα το αυτο φρονητε την αυτην αγαπην εχοντες συμψυχοι τ οεν φρονουντες

 *Fulfill my joy that you might be of the same mind, having the same love, having joined in one soul, minding one thing.

This has the appearance that Paul is, indeed, attempting to bring his Greco-Roman community into the praxis of the Judean Temple cult, and away from Greco-Roman praxis.

Μηνδε κατ᾽ερθειαν μηδε κατα κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων

* Do nothing according to self-interest or according to vanity, but in humility esteeming each other as being above themselves.

Μη τα ε;θτων εκαστος σκοπουντες αλλα και τα ετερων εκαστοι

* each not considering their own things, but also the things of others.. 

τουτο φρονειτε εν υμιν ο και εν Χριστω Ιησου

* this is in your mind, which is also in [the mind of] Christ Jesus

ος εν μορφη θεου υπαρχων ουχ αρπαγμον ηγησατο το ειναι ισα θεω

* he, being in the form of God, not something to be understood, esteemed to be equal to god.

This verse has the overtones of Genesis:  god made humans in his shadow (image).  Read from the perspective of the Judean canon, there is little remarkable about it:  God made humans in his image.  Read from the perspective of Greco-Roman cosmology, which lacks any similar creation narrative, this has the sound of a mystical saying.

Αλλα εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος

* But he made himself void, having taken the form of a slave, having become in the likeness of men.

In describing the action as “making himself void,” Paul again has the sound of Genesis:  “the earth was formless and void.”  The translation of “δουλου“ as “slave” rather than “servant” is because having been conquered by Rome as a result of the Jewish War and the Kitos War, went from being a client kingdom to an oppressed state.  As the conquered, its residents were not Roman citizens, but subordinate to Roman citizens, thus even while technically “free” because they had not been purchased, they were not free.

Και σχηματι ευρεθεις ως ανθρωπος εταπεινωσεν εαυτον γενομενος υπηκοος μεχρι θανατου θανατου δε σταυρου

 * Having been found as a human, he humbled himself having become obedient until death, death of a cross. 

Paul does not say “death on a cross,” but “death of a cross.”

Διο και ο θεος αυτον υπερυψωσεν και εχαρισατο αυτω το ονομα το υπερ παν ονομα

Therefore God highly exalted him and granted on him a name which is above every name, 

Ινα εν τω ονοματι Ιησου παν γονυ καμψη επουρανιων επιγειων και καταχθονιων

* that in the name of “he will save” every knee would bow, in heaven and on earth and under the earth, 

και πασα γλωσσα εξομολογησηται οτι Κυριος Ιησους Χριστος εις δοξαν θεου πατρος

* every language would praise that Jesus Christ Lord, in glory of God the Father.

ωςτε αγαπητοι μου, καθως παντοτε υπηκουσατε μη ως εν τη παρουσια μου μονον αλλα νυν πολλω μαλλον εν τη απουσια μου μετα φοβου και προμου την εαυτων σωτηριαν κατεργαζεσθε

* Thus, my beloved, even as you always obeyed, not only as in my presence but much more in my absence, with fear and trembling work out your own salvation,

θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας

* God is the one who works in you, both to desire and to work above good pleasure.

Παντα ποιειτε χωρις γογγυσμων και δισλογισμων

* Do everything without murmurings or disputings, 

Ινα γεησθε αμεμπτοι και ακεραιοι τεκννα θεου αμωμα μεσον γενεας σκοκιας και 

διεστραμμενης εν οις φαινεσθε ως φωστηρες εν κοσμω

In order that you would be blameless and innocent children of God unblameable in the midst of a crooked and twisted generation among whom you appear as lights in the world,

If we assume a date of 55-60 CE, Paul’s reference to “a crooked and twisted generation” is odd.  There was no known unusual activity at the time that would merit such a description.  If, however, we accept a dating of ca 130, the “crooked and twisted generation” is the generation that saw Hadrian rededicate the Temple to Jupiter, and was torn between accepting that or fighting against it.  Paul’s use of the phrase “lights to the world” evokes Isaiah 42:6, 49:6 and 51:4, “light to the nations.”  There can be no doubt that the reference was deliberate.

Λογον ζωης επεχοντες εις καυχημα εμοι εις ημεραν οτι ουκ εις κενον εδφαμον ουδε εις κενον δκοπιασα

* Holding forth the word of life, in a boast to me in the day of Christ that I did not run in vain or labor in vain. 

Αλλα ει και σπενδομαι επι τη θυσια και λειτουργια της πιστεως υμων καιρω και συνχαιρω πασιν υμιν

* But if I am to be poured out as a drink offering in the sacrifice and service of your faith, I am glad and rejoice with all of you 

Paul’s reference to himself being poured out as a drink offering is a reference to Temple praxis.

Το δε αυτο και μεις χαιρετε και σθνχαιρετε μοι

* you also should be glad and rejoice with me.

Ελπιζω δε εν κυριω Ιησου Τιμοθεον ταχεως πεμψαι υμιν ινα καγω ευψυχω γνους τα περι υμων

* I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered having known things about you. 

Ουδενα γαρ εχω ισοψυχον οστις γνησιως τα περι υμων μεριμνησει

* I have no one like-minded, who will genuinely care about you. 

Οι παντες γαρ τα εαυτων ζητουσιν ου τα Χριστοθ Ιησου

* They all seek things of themselves, not things of Jesus Christ. 

Την δε δοκιμην αυτου γινωσκετε οτι ως πατρι τεκνον συν εμοι εδουλευσεν εις το ευαγγελιον

* you know his proof, that as child to a father he has slaved with me in the good news. 

Τουτο μεν ουν ελπιζω πεμψαι ως αν αφιδω τα περι εμε εξαυτης

* I hope therefore to send him at once when I will have seen things concerning me, 

Πεποιθα δε εν κθριω οτι και αυτος ταχεως ελευσομαι

* I am persuaded in the Lord that I also will come soon.

αναγκαιον δε ηγησαμην Επαφροδιτον τον αδελφον και συνεργον και σνστρατιωτην μου 

υμων δε απροστολον και λειτουργον τησ χρειας μου πεμψαι προς υμας

* I have esteemed necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 

Paul refers to Epaphrotidus as “fellow-soldier.”  If we assume a dating of 55-60 CE, when there was little military activity in Judea, this is odd.  If we assume a dating of ca 130, then it makes sense that one of Paul’s camarades might be a fellow-soldier.

Επειδη επιποθων ην παντας υμας και αδημονων διοτι ηκουσατε οτι ησθενησεν

* Since he has been longing for you all and distressed because you heard that he was ill. 

Και γαρ ησθενησεν παραπλυσιον θανατω αλλα ο θεος ηλεησεν αυτον δε μνον αλλα και εμε ινα μη λυπην επι λυπην σχω

* he was ill, like to death. But God had mercy on him, and not only him but me, in order that I will not have sorrow upon sorrow. 

σπουδαιοτερως ουν επεμψα αυτον ινα ιδοντες αυτον παλιν χαρητε καγω αλυποτερος ω

* I sent him more earnestly, in order that having seen him you would rejoice and I would be less anxious.

Προσδεχεσθε ουν αυτον εν κυριω μετα πασης χαρας και τους τοιουτους εντιμους εχετε

* Therefore receive him in the Lord with all joy, and hold such as him in honor, 

Οτι δαι το εργον Χριστου μεχρι θανατου εγγισεν παραβολεθσαμενος τη ψυχη ινα αναπληρωση το υμων υστερημα της προς με λειτρουγιας

* Because for the sake of the work of Christ, he went near to death, having disregarded life in order that he might fill up your lack of service to me.

Το λοιπον αδελφοι μου χαριτετ εν κυριω τα αυτα γραφειν υμιν εμοι μεν ουκ οκνηρον υμιν δε ασφαλες

* Finally, my brothers, rejoice in the Lord. To write the same things to you is not troublesome to me and is safe for you.

Βλεπετε τους κθνας βλεπετε τους κακους εργατας βλεπετε την κατατομην

* Beware of dogs, beware of evil workers, beware of false circumcision 

“False circumcision” suggests that Paul is warning his community against those who pretend to know Judean Temple praxis, or against those who do know Judean Temple praxis and who might tell Paul’s community that the instruction Paul gives them would not make them acceptable in the Judean Temple community.

υμεις γαρ εσμεν η περιτομη οι πνευματι θεου λατρευοντες και καυχωμενοι εν Χριστω Ιησου και ουκ εν σαρκι πεποιθοτες

* we are the circumcision, who serve in the Spirit of God and who boast in Christ Jesus and who do not trust in flesh— 

Paul is telling his community not to trust anyone but him or his messengers.

καιπερ εγω εχων πεποιυησιν και εν σαρκι ει τις δοκει αλλος πεποιθεναι εν σαρκι εγω λαμμον

* Though I have trust in the flesh. If someone thinks to trust another in flesh, I have more: 

Περιτομη οκταημερος εκ γενους Ισραηλ φυλης βενιαμιν Εβραιος εξ Εβραιων κατα νομον Φαρισαιος

* Circumcision on the eighth day, from the people of Israel, from the tribe of Benjamin, a Hebrew of Hebrews; according to law, a Pharisee; 

Paul gives his pedigree, explaining how he conforms to the law, and as such how he has the authority to determine whether his interpretation of it is in accordance with it.  

Κατα ζηλος διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος

* According to jealousy, a persecuting the church; according to righteousness in the law, having become blameless. 

Since he used to use his knowledge of Judean praxis against Greco-Romans who wanted to be accepted into Judea praxis, he is in the unique position of being able to tell them how to defend themselves against others who are doing what he used to do.

Αλλα ατινα ην μοι κερδη ταθτα ηγημαι δια τον χριστον ζημιαν

* What things were gain to me, these I have esteemed as loss through Christ. 

Αλλα μεν ουν γε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως Χριστου Ιησου του κυριου μου δι ον τα παντα εζημεωθην και ηγουμαι σκυβαλα ινα Χριστον κερδησω

* Therefore, I esteem all things to be lost through the being excelled knowledge of Christ Jesus my Lord. On account of whom I have suffered the loss of all things and esteem rubbish, in order that I will gain Christ 

Και ευρευβ εν αυτω μη εχων εμην δικαιοσυνην την εκ νομου αλλα την δια πιστεως Χριστου την εκ θεου δικαιοσυνην επο τη πιστει

* I will be found in him, not having my own righteousness which is of law, but which [is] through faith of Christ, which [is] righteousness from God on which [is] faith— 

Του γνωναι αυτον και την δθναμιν της αναστασεως αυτου και σοινωνιαν παυηματων αυτου συμμορφιζομενος τς θανατω αυτου

* to know him and the power of his resurrection, communion of his sufferings, being conformed to his death, 

ει πως καταντησω εις την εξαναστασιν την εκ ηεκρων

* if at all I will arrive at the resurrection out of the corpses.

This is the only instance that “ἐξανάστασιν” is used.  “ανάστασιν” is the more traditional form.  ” ανάστασιν τὴν ἐκ νεκρῶν” literally means “standing up among the corpses.”  To a Greco-Roman audience that is acquainted with Greco-Roman cosmology which includes a land where the dead are alive, this image is less unusual than might be expected.  To a Judean audience that had experienced the bar Cochba revolt, in which the population  of Judea was nearly demolished, “standing up among the corpses” would be a image that was recognizable as reality.

Ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και εατα λαλαβω εφ ω και κατελημφθην υπο Χριστου Ιησου

* I had not already received nor already been perfected, I am pursuing and I will lay hold of that which I was laid hold of under Christ Jesus.

 Αδελφοι, εγω εμαυτον ου λογιζονμαι κατειληφεναι εν δε τα μεν οπισω επολανυανομενος τοις δε εμπροσθεν επεκτεινομενος

* Brothers, I myself do not reckon to have laid hold.  But one thing: forgetting the things behind and straining forward to what lies ahead, and stretching out to things that lie before

Κατα σκοπον διωκω εις το βραβειον της ανω κλησεως του θεου εν Χριστου Ιησου

* According to the goal I pursue to the prize, of the calling of God on high in Christ Jesus.

Οσοι ουν τελειοι τουτο φρονωμεν και ει τι ετερος φρονειτε και τουτο ο θεος υμιν αποκαλυψει

* Therefore as many as are perfect will be of mind, and if in anything other you are minded, God will reveal this to you.

Πλην εις ο εφθασαμεν τω αυτω στοιχειν

* But in that which we have attained to walk in the same [way] 

In this, Paul recalls 2 Kings 21:22 “he abandoned the Lord the God of his fathers, and did not walk in the way of the Lord.” 

Συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτω περιπατουντας καθως εχετε τυπον ημας

* Be imitators together of me brothers and consider those who are walking a you have a pattern, us. 

Πολλοι γαρ περιπατουσιν ους πολλακις ελεγον υμιν νυν δε και κλαιων λεγω τους εχθρους του σταυρου του Χριστου

* Many walking, whom I have often told you, and now weeping, I tell you, enemies of the cross of Christ. 

Ων το τελος απωλεια ων ο θεος η κοιλια και η δοξα εν η αισχυνη αυτων οι τα επιγεια φρονουντες

* Whose end is destruction, whose god is their belly, and the glory in their shame, the earthly-minded ones. 

This sounds like Paul is referring to Hadrian and to those, both Greco-Roman and Judean, who accepted Hadrian’s rededication of the Temple to Jupiter.

Ημων γαρ το πολιτευμα εν ουρανοις υπαρχει εη ου και σωτηρα απεκδεχομεθα κυριον Ιησουν Χριστον

* our citizenship exists in the heavens, and from which a Savior, we are awaiting the Lord Jesus Christ, 

This sounds like Paul is referring to Hadrian’s expulsion of Judeans from Jerusalem.

ος μετασχηματισει το σωμα της ταπεινωσεως ημων συμμορφον τω σοματι τς δοξης αυτου κατα την ενεργειαν του δυνασθαι αυτον και υποταξαι αυτω τα παντα

* who will transform the body of our humiliation conformed to the body of his glory, according to the working of his ability to subdue all things to himself

Ωστε αδελφοι μου, αγαπητοι και επιποθητοι χαρα και στεφανος μου ουτως στηκετε εν κυριω αγαπητοι

* Thus, my brothers, beloved and longed for, my joy and crown, stand firm in the Lord, beloved.

Paul’s reference to a “crown” recalls bar Cochba’s calling himself “nasi,” “Prince.”

Ευδοιαν παρακαλω και Συντυχην παρακαλω το αυτο φρονειν εν κυριω

* I urge Euodia and I urge Syntyche to be of the same mind in the Lord. 

Ναι, ερωτω και σε γνησιε συζυγε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και Κλημεντος και των λοπων συνεργων μου ων τα ονοματα εν βιβλω ζωης

* Yes, I  ask you also, true yoke-fellow help these women, who have labored together with me and with Clement and the rest of my fellow workers, whose names are in the book of life.

Paul refers to  Sefer Chayyim, in Psalm 13:8

 

Χαιρετε εν κυριω παντοτε παλιν ερω χαιρετε

* Rejoice in the Lord always; again I will say, Rejoice. 

Το επιεικες υμων γνωσθητω πασιν ανθροποις ο κυριος εγγθς

* Let your gentleness be known to all people. The Lord is near; 

Μηδεν μεριμνατε αλλ᾽εν παντι τη προσευχη και τη δεησει ματα ευχαριστιας τα αιτηματα υμων γνωριζεσθω προς τον θεον

* Do not be anxious about anything, but in everything, prayer and supplication, with thanksgiving let your requests be made known to God. 

Και η ερπηνη του θεου η υπερεχουσα παντα νουν φρουφρσει τας καρδιας υμων και τα νοηματα υμων εν Ιησου

* the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Το λοιπον αδελφοι, οσα εστιν αληυη οσα σεμνα οσα δικαια οσα αγνα οσα προσφιλη οσα ευφημα ει τις αρετη και ει τις επαινος ταθτα λογιζεσθε

* Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if anything is excellent, if there is anything worthy of praise, consider these things. 

Α και εμαθετε και παρελαβετε και ηκουσατε και ειδετε εν εμοι ταθτα πρασσετε και ο θεος της ειρηνης εσται μεθ υμιν

* That which you learned and received and heard and seen in me—do these things these things, and the God of peace will be with you

Εχαρην δε εν κυριω μεγαλως οτι ηδη ποτε ανεθαλετε το υπερ εμου φρονειν εφ ω και εφρονειτε ηακρεσθε δε

* I rejoiced greatly in the Lord that now already you revived your thinking over or me. On which you were thinking, you lacked opportunity. 

Οθχ οτι καθ υστερησιν λεγω εγω γαρ εμαθον εν οις ειμι αθταρκες ειναι

* Not that I am speaking according to destitution, for I learned in which I am, to be content. 

Οιδα και ταπεινουσθαι οιδα περισσευειν εν παντι εν πασιν μεμυημαι και χορταζεσθαι και πειναν και περισσευειν και εστερεισθαι

* I know to be brought low, and I know to abound. In everything and in all things, I am initiated and to be full, to hunger and to abound and to be deficient. 

Παντα ισχυω εν τω ενδυναμουντι με

* I am strong in the one who strengthens me.

Πλην καλως εοιησατε σθνκοινωνησαντες μου τη θλιψει

* But you did well, having communion in my affliction. 

Οιδατε δε και υμεις Φιλιππησιοι οτι εν αρχη του ευαγγελιου οτε απο Μακεδονιας οιδεμια μοι εκκλησια εκοινωνησεν εις λογον δοσεως και λημψεως ει μη υμεις μονοι

* I have seen you Philippians in the beginning of the good news, when I came out of Macedonia, no one gathering entered into communion with me in giving and receiving the word, but you alone. 

Οτι και εν Θεσσαλονικη και απαξ και δις εις την χρειαν μοι επεμψατε

* Because in Thessalonica once and twice you sent for my needs. 

Οθχ οτι επιζητω το δομα αλλα επιζητω τον καρπον τον πλεοναζοντα εις λογον υμων

* Not that I seek after the gift, but I seek after the fruit that increases to your account. 

Απεχω δε παντα και περισσεθω παπληρωμαι δεξαμενος παρα Επαφροδιτου τα παρὔμων οσμην ευωδιας θυσιαν δεκτην ευαρεστον τω θεω

* I have received all things and I abound. I am full, having received from Epaphroditus the things from you, an odor of a sweet smell, a sacrifice acceptable and pleasing to God.

Paul makes reference to Temple sacrifice. 

Ο δε θεος μου πληρωσει πασανχρειαν υμων κατα το πλουτος αυτου εν δοξη εν Χιρστω Ιησου

* My God will fill up all your need according to his riches in glory in Christ Jesus. 

Again, we note Paul refers to “my” God, not to “our” God.

Τω δε θεω και πατι ημων ε δοξα εις τους αιωνας των αιωνων αμην

To our God and Father the glory, forever and always. Amen.

Paul’s phrase “forever and ever,” in Hebrew is “olam olamim.”

Ασπασασθε παντα αγοιν εν Χριστω Ιησου, Ασπαζονται υμας οι σθν εμοι αδελφοι

* Greet every holy one in Christ Jesus. The brothers with me greet you. 

Ασπαζονται υμας παντες οι αγιοι μαλιστα δε οι εκ της Καισαρος οικιας

* the holy ones greet you, especially those of Caesar’s household.

Paul’s reference to “those in Caesar’s household” would seem to indicate a Christian sect living inside the Imperial palace in Rome.  There is no evidence of that.  It would seem that Paul is noting that Suetonius, Hadrian’s secretary, obtained a copy of one of the gospel narratives and inserted a reference to Christians in his history of Claudius’ rule.

Η χαρις του κυριου Ιησου Χριστου ματε του πνευματος υμων, αμην

* The favor of the Lord Jesus Christ with your spirit.