Philippians 2:16

[bible passage=”Philippians 2:16″]
Okay then, while this is still bobbing near the surface …

LSJ "hold out" and BDAG "hold onto" both give no explanation or references for their choice of meaning of ἐπέχειν in Pilippians 2:16.

A starting point for discussion might be, Poythress, V. S., “Hold Fast” versus “Hold Out” in Philippians 2:16, Westminster Theological Journal 64/1 (2002) 45-53. It was written when TLG-E was available but doesn’t appear to have used it, and favours LSJ’s Classical evidence, without addressing the issue of whether ἐπέχειν used of giving children too young to use their own hands a drink was used contemporaniously with the New Testament, nor what became of the word in later times. Papyrological evidence would have been difficult to access at that time and is also not included. Besides those points, I think it is solid and well-written from the examples quoted, without too much persuasive language.

Statistics: Posted by Stephen Hughes — August 17th, 2016, 8:46 pm



Haa this phrase λόγον ζωῆς ἐπέχοντες of Philippians 2:16 been discussed on already?

Statistics: Posted by Stephen Hughes — August 14th, 2016, 7:03 am


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2 thoughts on “Philippians 2:16

  1. Kevin Sigafoos says:

    Would someone help me understand how EIS KAUCHEMA EMOI ei˙ß kau/chma e˙moi« should be translated? The English versions seem to want to take it as a subjective but I don’t see how that could have been Paul’s intention. Yet I don’t know how to express it in English.

    Kevin Sigafoos
    ksigafoos at gmail.com

    =======

    Kevin:
    I’m not sure exactly where the idea of “subjective” comes from? The
    phrase can be rendered “so that (purpose) or so that ( result) I may
    have cause to glory…” Look at the several uses of EIS as
    indicating purpose or result.

    With undeserved acceptance from Christ and unreserved accountability
    to Christ,
    David Rollins

    =======

    Are you asking why the dative EMOI (to me) is translated by a nominative subject
    as in NIV:

    “in order that I may boast on the day of Christ”

    I don’t actually like the NIV rendering for two reasons. The EIS here is not
    purpose, but result. And “boast” is a poor rendering of καύχημα KAUCHMA.

    A idiomatic modern English rendering of EIS KAUCHMA EMOI might be “then you’ll
    do me proud”. For the whole verse, NLT (New Living Translation) did just fine:

    Hold firmly to the word of life; then, on the day of Christ’s return, I will be
    proud that I did not run the race in vain and that my work was not useless.

    Iver Larsen

  2. Kevin Sigafoos says:

    Would someone help me understand how EIS KAUCHEMA EMOI ei˙ß kau/chma e˙moi« should be translated? The English versions seem to want to take it as a subjective but I don’t see how that could have been Paul’s intention. Yet I don’t know how to express it in English.

    Kevin Sigafoos
    ksigafoos at gmail.com

    =======

    Kevin:
    I’m not sure exactly where the idea of “subjective” comes from? The
    phrase can be rendered “so that (purpose) or so that ( result) I may
    have cause to glory…” Look at the several uses of EIS as
    indicating purpose or result.

    With undeserved acceptance from Christ and unreserved accountability
    to Christ,
    David Rollins

    =======

    Are you asking why the dative EMOI (to me) is translated by a nominative subject
    as in NIV:

    “in order that I may boast on the day of Christ”

    I don’t actually like the NIV rendering for two reasons. The EIS here is not
    purpose, but result. And “boast” is a poor rendering of καύχημα KAUCHMA.

    A idiomatic modern English rendering of EIS KAUCHMA EMOI might be “then you’ll
    do me proud”. For the whole verse, NLT (New Living Translation) did just fine:

    Hold firmly to the word of life; then, on the day of Christ’s return, I will be
    proud that I did not run the race in vain and that my work was not useless.

    Iver Larsen

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