Philippians 1:3

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An Exegetical and Etymological Analysis of Philippians 1:3-5

This exegetical study of Philippians 1:3-5 and the etymology of ἵππος is based on a b-greek discussion from January 11th, 2014, 11:21 am. The initial query presented Philippians 1:3-5 and raised questions concerning its translation, particularly regarding the syntactic scope of modifying phrases and clauses. Specifically, it inquired whether εὐχαριστῶ should be modified by ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν (v. 3) or ἐπὶ τῇ κοινωνίᾳ ὑμῶν (v. 5), and how the adverbial elements πάντοτε and μετὰ χαρᾶς (v. 4) should be construed.

The main exegetical issue at hand is the precise syntactic relationship and rhetorical flow within Philippians 1:3-5, a notoriously challenging passage to translate due to its intricate structure. The primary concern is the identification of the direct object or causal basis for Paul’s thanksgiving (εὐχαριστῶ), and the proper placement and modification of the adverbial phrases and participial clause in verse 4. Secondary to this, yet relevant to the broader context of the epistle, is an etymological inquiry into the name “Philippi” and its constituent elements, particularly the Greek term for “horse,” ἵππος, which highlights a linguistic point of academic interest in the discussion.

Greek text (Nestle 1904)

3 ευχαριστω τω θεω μου επι παση τη μνεια υμων
4 παντοτε εν παση δεησει μου υπερ παντων υμων μετα χαρας την δεησιν ποιουμενος
5 επι τη κοινωνια υμων εις το ευαγγελιον απο της πρωτης ημερας αχρι του νυν

Key differences with SBLGNT (2010):

• There are no significant textual differences in Philippians 1:3-5 between the text provided (representing a general critical tradition) and the SBL Greek New Testament (2010) or the Nestle-Aland 28th edition (NA28). Modern critical editions exhibit remarkable stability in these verses.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

From a textual critical perspective, the passage in Philippians 1:3-5 is remarkably stable across major manuscript traditions. The NA28 text, which represents the current scholarly consensus, affirms the readings presented above with no significant variants impacting the meaning or structure of the sentences. This stability allows the exegete to focus primarily on grammatical and syntactic analysis rather than having to adjudicate between competing textual traditions.

Lexical Notes:

• εὐχαριστῶ (eucharistō): A verb meaning “I give thanks,” “I am thankful.” According to BDAG, it signifies expressing gratitude for benefits or blessings received. Kittel (TDNT) emphasizes its theological significance as a fundamental expression of piety and recognition of divine benevolence, especially prominent in Pauline theology as a response to God’s saving acts.
• μνεία (mneia): A noun meaning “remembrance,” “memory,” “mention.” BDAG defines it as “the act of recalling persons or things to mind.” In this context, it refers to Paul’s recollection or mention of the Philippian believers.
• δέησις (deēsis): A noun meaning “prayer,” “supplication.” BDAG specifies it as “the act of making a request,” often implying a sense of need or earnestness. It is frequently paired with προσευχή (prayer) in the New Testament to denote comprehensive prayer.
• κοινωνία (koinōnia): A crucial term, meaning “fellowship,” “partnership,” “participation,” “contribution.” BDAG highlights its nuance of “joint participation in something” or “a close relationship involving mutual interests and sharing.” In Philippians, it often denotes shared participation in the gospel message and its mission.
• εὐαγγέλιον (euangelion): A noun meaning “good news,” “gospel.” BDAG defines it as “a message of good news,” specifically the message concerning Jesus Christ. In Pauline thought, it encompasses the entire salvific proclamation and the lifestyle it entails.
• φίλος (philos): An adjective and noun meaning “friend,” “dear,” “beloved,” or “one who loves.” It forms the first element of compound names like Philip.
• ἵππος (hippos): A noun meaning “horse.” The etymology of ἵππος is of particular interest and was a point of discussion. It is widely accepted that ἵππος descends from Proto-Indo-European (PIE) *ekwos, a root also seen in Latin equus, Sanskrit aśva, and Old English eoh. The primary linguistic puzzle concerns the initial aspirate (h-) in Greek ἵππος, which is not readily explained by direct descent from *ekwos and is often absent in other Greek compounds containing the root, such as the personal name Λεύκ-ιππος (Leukippos). Some scholarship has proposed theories involving an initial “Jod” sound in PIE to account for the aspirate. For comparison, the Germanic etymon of English “horse” (*hursa-) is of uncertain origin, though some connect it to PIE *kurs- (“to run”), distinct from *ekwos. The loss of the *ekwos root in many Indo-European languages (including English, which adopted a synonym) is sometimes attributed to a “superstitious taboo” surrounding such a significant animal in ancient Indo-European religion (Harper, Online Etymology Dictionary 2013).

Translation Variants and Grammatical & Rhetorical Analysis

The grammatical structure of Philippians 1:3-5 is complex, contributing to the noted difficulty in translation. The main verb, εὐχαριστῶ (“I give thanks”), establishes Paul’s primary sentiment. This thanksgiving is immediately qualified by the prepositional phrase ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν (“upon every remembrance of you”). This phrase indicates the *occasion* or *basis* for Paul’s gratitude: his consistent recollection of the Philippian believers.

Verse 4 introduces a substantial participial clause: πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν ποιούμενος (“always, in every prayer of mine for all of you, making the prayer with joy”). This clause, headed by the present participle ποιούμενος, functions circumstantially, describing the *manner* in which Paul expresses his thanksgiving. It elaborates on his prayer life, emphasizing its constant nature (πάντοτε) and joyful disposition (μετὰ χαρᾶς). The syntax suggests that πάντοτε and μετὰ χαρᾶς most naturally modify the participle ποιούμενος, describing the joyful and continuous characteristic of his prayers made for them. While it is grammatically possible to construe these adverbs with εὐχαριστῶ, their immediate proximity to ποιούμενος and the semantic flow make the latter more probable, describing *how* he remembers and prays.

Verse 5 introduces a second prepositional phrase, ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον (“because of your partnership in the gospel”). This phrase, like the one in verse 3, directly modifies εὐχαριστῶ, providing the *reason* or *substance* of Paul’s profound gratitude. The construction with ἐπί in both verses 3 and 5 indicates a causal relationship. The participial clause in verse 4 is thus parenthetical or explanatory, expanding on the *how* between the two causal statements of *why* Paul is thankful. The duration of this partnership is specified by ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν (“from the first day until now”), emphasizing the enduring commitment of the Philippians.

Rhetorically, this elaborate structure underscores the depth and constancy of Paul’s affection and appreciation for the Philippians. The interweaving of thanksgiving, remembrance, prayer, and shared gospel work paints a vivid picture of their mutual bond. The initial question concerning the etymology of “Philippians” as “horse-lover” is effectively resolved by distinguishing between the city name “Philippi” (Philip’s City, referring to Philip II of Macedon) and the personal name “Philip” (Φίλιππος), which indeed signifies “friend of horses” or “horse-lover” (from φίλος + ἵππος). This distinction, though peripheral to the primary exegesis of vv. 3-5, provides a complete linguistic context to the broader discussion surrounding the epistle.

Conclusions and Translation Suggestions

The exegesis of Philippians 1:3-5 reveals a carefully constructed expression of Pauline gratitude. The syntax points to Paul giving thanks primarily for the Philippians’ partnership in the gospel, a partnership that has endured since their initial conversion. His remembrance of them consistently manifests in joyful prayer, which serves as the ongoing expression of this thanksgiving. The etymological discussion clarifies that while the city name “Philippi” is derived from a historical figure, the underlying personal name “Philip” does indeed convey the meaning “horse-lover,” stemming from the Greek roots φίλος (friend/lover) and ἵππος (horse).

The following translations aim to capture the syntactic nuances and rhetorical flow discussed:

1. “I thank my God upon every remembrance of you, always, in every prayer of mine for all of you, making the prayer with joy, because of your partnership in the gospel from the first day until now.”
   This translation prioritizes connecting both ‘remembrance’ and ‘partnership’ as reasons for thanksgiving, with the prayer clause explaining the manner.
2. “I thank my God whenever I remember you, and in every prayer for all of you I always make my supplication with joy, on account of your fellowship in the gospel from the first day until now.”
   Here, ‘whenever I remember you’ and ‘in every prayer… I always make’ are presented as two distinct but parallel expressions of Paul’s ongoing devotion, with the ‘fellowship’ as the ultimate reason for thanksgiving.
3. “I give thanks to my God for all my remembrance of you, always, in every supplication I make for all of you with joy, regarding your fellowship in the gospel from the first day until the present.”
   This version attempts to maintain a close word order to the Greek while clarifying the relationship between the thanksgiving, remembrance, and the joyful act of prayer.