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An Exegetical Analysis of Philippians 3:20: Re-evaluating the Semantic Range of ἀπεκδέχομαι
This exegesis critically examines the semantic range and translational implications of the Greek verb ἀπεκδέχομαι in Philippians 3:20. A significant exegetical challenge arises when a proposed interpretation diverges from established lexical and contextual understandings, suggesting a decomposition of the compound verb into its constituent prefixes (ἀπο- and ἐκ-) and root (δέχομαι) to derive a meaning of “continuously receive and take away” rather than the traditionally accepted “eagerly wait for” or “expect.” This analysis will explore the textual basis, relevant lexical data, grammatical and rhetorical considerations, and the impact of such variant interpretations on the eschatological thrust of the passage.
Philippians 3:20 (Nestle 1904):
ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστόν.
Key differences with SBLGNT (2010):
- Nestle 1904 capitalizes Κύριον (“Lord”), whereas SBLGNT 2010 renders it in lowercase, κύριον. This difference is an orthographical convention rather than a substantive textual variant.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual transmission of Philippians 3:20, particularly concerning the verb ἀπεκδέχομαι, demonstrates remarkable stability. The critical apparatus of the Nestle-Aland Novum Testamentum Graece (NA28) shows no significant variants for this word, affirming its presence and form across major manuscript traditions. This high degree of textual certainty allows exegetical focus to rest squarely on the semantic interpretation of the verb.
Lexical analysis of ἀπεκδέχομαι (a compound verb formed from ἀπο-, ἐκ-, and δέχομαι) reveals a consistent and well-attested meaning. The Bauer-Danker-Arndt-Gingrich (BDAG) lexicon defines ἀπεκδέχομαι as “to wait for, await, expect,” often implying an element of eagerness or intense expectation. It explicitly notes that the prefixes ἀπο- (from) and ἐκ- (out of) serve to intensify the expectation rather than to contribute their independent spatial meanings in a literal, additive fashion to the root δέχομαι (to take, receive, accept). This phenomenon is common in Koine Greek, where compound verbs frequently develop idiomatic meanings that transcend a mere summation of their parts.
While the root verb δέχομαι indeed means “to take into one’s hands,” “to receive,” or “to accept,” its combination with the prefixes ἀπο- and ἐκ- in ἀπεκδέχομαι has, through usage, become specialized. The argument that one should simply add the meanings of ἀπο- (“away from”) and ἐκ- (“from out of”) to δέχομαι (“receive/take away”) to produce “continuously receive and take away in our hands from out of” misinterprets the dynamic nature of compounding in Greek. Such an approach, while linguistically creative, often overlooks the semantic shifts that occur when words combine to form new lexical units.
Furthermore, the deponent nature of ἀπεκδέχομαι (a middle/passive form with an active meaning) is significant. As noted, many deponent verbs, including those formed with prefixes, often express an internal state or an action performed by the subject for itself. In the case of ἀπεκδέχομαι, this reinforces the idea of an internal, active waiting or expectation on the part of the subject. The proposed examples of other prefixed verbs like ἀπεκ-λανθάνομαι and ἀπεκ-δύομαι, while illustrating prefix intensification or direction, do not negate the specialized meaning developed by ἀπεκδέχομαι. Each compound verb must be evaluated on its own established usage.
Support for the traditional understanding comes from early interpretive tradition. The Latin Vulgate consistently translates ἀπεκδέχομαι with exspecto (to wait for, expect) at Philippians 3:20 and in the other seven New Testament occurrences (e.g., Romans 8:19, 23, 25; Galatians 5:5; 1 Corinthians 1:7; Hebrews 9:28; 1 Peter 3:20). This consistent rendering across different contexts indicates a settled understanding of the verb’s meaning in the early church.
Translation Variants with Grammatical & Rhetorical Analysis
The verse states: “Our citizenship (τὸ πολίτευμα) exists (ὑπάρχει) in the heavens (ἐν οὐρανοῖς), from whom/which (ἐξ οὗ) we also (καὶ) the Savior (σωτῆρα), Lord Jesus Christ (Κύριον Ἰησοῦν Χριστόν), ἀπεκδεχόμεθα.”
Grammatically, ἀπεκδεχόμεθα is a first-person plural, present indicative, middle/deponent verb. The present tense indicates a continuous or ongoing action, emphasizing that the “waiting” is an active, current reality for believers. The deponent voice suggests that the action originates from or primarily affects the subject (“we”). The phrase ἐξ οὗ can be interpreted as “from whom” (referring to Christ as the source of our heavenly citizenship and thus the one awaited from that realm) or “from which” (referring to the heavens as the place from which the Savior is awaited). Both interpretations are grammatically plausible and maintain the eschatological focus.
The traditional interpretation, translating ἀπεκδεχόμεθα as “we eagerly await/expect,” aligns seamlessly with the broader rhetorical and theological context of Philippians 3:17-21. Paul contrasts those who “mind earthly things” (οἱ τὰ ἐπίγεια φρονοῦντες, v. 19) with believers whose “citizenship is in heaven” (ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, v. 20). This contrast builds to the climactic expectation of a future bodily transformation upon Christ’s return (ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, v. 21). The act of “eagerly awaiting” a heavenly Savior provides a powerful motivation for living righteously and enduring suffering, focusing believers on their future, glorified state. This understanding fits perfectly within Pauline eschatology, where the parousia of Christ is a pivotal future event.
Conversely, the proposed alternative translation of “continuously receive and take away” from a Deliverer would drastically alter the eschatological horizon of the passage. While believers certainly receive blessings and salvation from Christ in the present, applying this meaning to ἀπεκδεχόμεθα in this specific context would diminish the explicit future orientation established by the surrounding verses. It would shift the emphasis from a future consummation of salvation to an ongoing present reception, thereby weakening the rhetorical contrast Paul draws between earthly preoccupation and heavenly hope centered on Christ’s return. The continuous reception of Christ’s benefits is a valid theological concept, but it does not appear to be the primary emphasis Paul is conveying through ἀπεκδέχομαι in this eschatologically charged passage.
Conclusions and Translation Suggestions
In conclusion, the exegetical evidence overwhelmingly supports the traditional understanding of ἀπεκδέχομαι in Philippians 3:20 as conveying an eager or intense expectation. This is grounded in:
- The established lexical definitions from authoritative sources like BDAG.
- The consistent usage of the compound verb in the New Testament and its early interpretation, as evidenced by the Latin Vulgate’s rendering (exspecto).
- The grammatical function of the deponent verb, suggesting an internal state of active anticipation.
- The broader rhetorical and theological context of Philippians 3, which emphasizes future hope and the return of Christ as the culmination of believers’ heavenly citizenship.
While a breakdown of prefixes and root can offer linguistic insights, it is crucial to respect the idiomatic semantic development of compound verbs in Koine Greek. The proposed alternative translation, while a creative linguistic exercise, does not align with the established lexical meaning of ἀπεκδέχομαι or the eschatological thrust of the Pauline passage.
Based on this analysis, the following translation suggestions for Philippians 3:20 are offered:
-
“For our citizenship exists in the heavens, from which we also await a Savior, the Lord Jesus Christ.”
(A more literal translation, emphasizing the basic act of waiting.) -
“For our commonwealth is in heaven, from whom we also eagerly expect a Savior, the Lord Jesus Christ.”
(Captures the intensified sense of expectation inherent in ἀπεκδέχομαι.) -
“For our homeland is in heaven, and from there we are keenly anticipating a Savior, the Lord Jesus Christ.”
(A dynamic equivalent, emphasizing the active and intense nature of the waiting.)
“`
The way it was used, not the etymology of its constituent parts. Try
doing what you’ve been doing with ANABAINW.
Jeffrey
—
Jeffrey B. Gibson, D.Phil. (Oxon)
1500 W. Pratt Blvd.
Chicago, Illinois
e-mail
—
—– Original Message —–
Sent: 1. januar 2011 00:35
You cannot summarily reject lexical definitions. You need a good deal of solid
argumentation to go against established lexica, and looking at the parts of a
verb does not constitute such solid argumentation. Imagine if someone would do
that for English? It will not turn out well for such a person. Rather he will
metaphorically speaking turn out the light. You can turn out many strange
interpretations by such a procedure. How many turned out for the party last
night? (I am not sure these are all good English expressions, since I am still
learning the language, but I sure won’t learn it by looking in turns first at
“turn” and then at “out”.)
LSJ has:
I. ἀπεκδέχομαι, expect anxiously, await eagerly, σωτῆρα Ep.Phil.3.20; θάνατον
Alciphr.3.7; τὸ μέλλον Hld.2.35, cf. S.E.M.2.73; μαστῷ πόρτιν ἀπεκδέχεται
AP9.722 (Antip. Sid., = Page EG3595, v.l. ὑπεκ-).
II. misunderstand, misinterpret, Hipparch.1.6.11, al.
b. understand a word from the context, A.D.Conj.226.20.
—————
Your friend has misunderstood the word and misinterpreted the text, because he
ignores the fact that a word is to be understood from its context and usage
rather than from its components parts.
BDAG has:
ἀπεκδέχομαι (s. δέχομαι) impf. ἀπεξεδεχόμην await eagerly (so Alciphron 3, 4, 6;
Heliod. 2, 35, 3; 7, 23, 5; Sext. Emp., Math. 2, 73; TestAbr A 16 p. 96, 23
[Stone p. 40]) τινά or τί : Onesiphorus went out to meet Paul on the road that
leads to Lystra and waited to welcome him καὶ εἱστήκει ἀ[πεκδεχόμενος αὐτόν]
AcPl Ant 13, 22 (restoration after AcPlTh 3 [Aa I 237, 5]); in our lit. always
of Christian hope w. its var. objects: σωτῆρα Phil 3:20; Christ Hb 9:28.—τὴν
ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ the revelation of the sons of God Ro 8:19; cp. 1
Cor 1:7. υἱοθεσίαν Ro 8:23 (for this and other passages JSwetnam suggests infer,
understand in a certain sense: Biblica 48, ’67, 102–8). ἐλπίδα δικαιοσύνης Gal
5:5.—Abs. wait διʼ ὑπομονῆς wait patiently Ro 8:25. Of God’s forbearance 1 Pt
3:20.
—————-
The meaning is clear enough and it makes good sense in Phil 3:20 so I am afraid
your friend’s attempt at making the text say what it does not say is doomed from
the start.
Iver Larsen
—
Thank you,
Iver for your observations.
It was pointed out to me yesterday that EKDEXOMAI means to wait. This friend of
mine has recently produced a translation of the NT and I was able to point out
to him that he has translated that word as “wait” in a couple of instances. AP
intensifies EKDEXOMAI making something like “eagerly await” or “eagerly expect”.
This actually answers his question “do you see any waiting in this
word?” While, I admire him for completing a translation of the NT, and would
like to do the same myself someday, I’m not sure my ego would be up for the
criticism.
T. Scott Lawson
________________________________
href=”mailto:[email protected]”>[email protected]
Sent: Fri, December 31, 2010 10:59:41 PM
Sent: 1. januar 2011 00:35
added
You cannot summarily reject lexical definitions. You need a good deal of solid
argumentation to go against established lexica, and looking at the parts of a
verb does not constitute such solid argumentation. Imagine if someone would do
that for English? It will not turn out well for such a person. Rather he will
metaphorically speaking turn out the light. You can turn out many strange
interpretations by such a procedure. How many turned out for the party last
night? (I am not sure these are all good English expressions, since I am still
learning the language, but I sure won’t learn it by looking in turns first at
“turn” and then at “out”.)
LSJ has:
I. ἀπεκδέχομαι, expect anxiously, await eagerly, σωτῆρα Ep.Phil.3.20; θάνατον
Alciphr.3.7; τὸ μέλλον Hld.2.35, cf. S.E.M.2.73; μαστῷ πόρτιν ἀπεκδέχεται
AP9.722 (Antip. Sid., = Page EG3595, v.l. ὑπεκ-).
II. misunderstand, misinterpret, Hipparch.1.6.11, al.
b. understand a word from the context, A.D.Conj.226.20.
—————
Your friend has misunderstood the word and misinterpreted the text, because he
ignores the fact that a word is to be understood from its context and usage
rather than from its components parts.
BDAG has:
ἀπεκδέχομαι (s. δέχομαι) impf. ἀπεξεδεχόμην await eagerly (so Alciphron 3, 4, 6;
Heliod. 2, 35, 3; 7, 23, 5; Sext. Emp., Math. 2, 73; TestAbr A 16 p. 96, 23
[Stone p. 40]) τινά or τί : Onesiphorus went out to meet Paul on the road that
leads to Lystra and waited to welcome him καὶ εἱστήκει ἀ[πεκδεχόμενος αὐτόν]
AcPl Ant 13, 22 (restoration after AcPlTh 3 [Aa I 237, 5]); in our lit. always
of Christian hope w. its var. objects: σωτῆρα Phil 3:20; Christ Hb 9:28.—τὴν
ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ the revelation of the sons of God Ro 8:19; cp. 1
Cor 1:7. υἱοθεσίαν Ro 8:23 (for this and other passages JSwetnam suggests infer,
understand in a certain sense: Biblica 48, ’67, 102–8). ἐλπίδα δικαιοσύνης Gal
5:5.—Abs. wait διʼ ὑπομονῆς wait patiently Ro 8:25. Of God’s forbearance 1 Pt
3:20.
—————-
The meaning is clear enough and it makes good sense in Phil 3:20 so I am afraid
your friend’s attempt at making the text say what it does not say is doomed from
the start.
Iver Larsen
to
preposition:
to
—
The way it was used, not the etymology of its constituent parts. Try
doing what you’ve been doing with ANABAINW.
Jeffrey
—
Jeffrey B. Gibson, D.Phil. (Oxon)
1500 W. Pratt Blvd.
Chicago, Illinois
e-mail
—
—– Original Message —–
Sent: 1. januar 2011 00:35
You cannot summarily reject lexical definitions. You need a good deal of solid
argumentation to go against established lexica, and looking at the parts of a
verb does not constitute such solid argumentation. Imagine if someone would do
that for English? It will not turn out well for such a person. Rather he will
metaphorically speaking turn out the light. You can turn out many strange
interpretations by such a procedure. How many turned out for the party last
night? (I am not sure these are all good English expressions, since I am still
learning the language, but I sure won’t learn it by looking in turns first at
“turn” and then at “out”.)
LSJ has:
I. ἀπεκδέχομαι, expect anxiously, await eagerly, σωτῆρα Ep.Phil.3.20; θάνατον
Alciphr.3.7; τὸ μέλλον Hld.2.35, cf. S.E.M.2.73; μαστῷ πόρτιν ἀπεκδέχεται
AP9.722 (Antip. Sid., = Page EG3595, v.l. ὑπεκ-).
II. misunderstand, misinterpret, Hipparch.1.6.11, al.
b. understand a word from the context, A.D.Conj.226.20.
—————
Your friend has misunderstood the word and misinterpreted the text, because he
ignores the fact that a word is to be understood from its context and usage
rather than from its components parts.
BDAG has:
ἀπεκδέχομαι (s. δέχομαι) impf. ἀπεξεδεχόμην await eagerly (so Alciphron 3, 4, 6;
Heliod. 2, 35, 3; 7, 23, 5; Sext. Emp., Math. 2, 73; TestAbr A 16 p. 96, 23
[Stone p. 40]) τινά or τί : Onesiphorus went out to meet Paul on the road that
leads to Lystra and waited to welcome him καὶ εἱστήκει ἀ[πεκδεχόμενος αὐτόν]
AcPl Ant 13, 22 (restoration after AcPlTh 3 [Aa I 237, 5]); in our lit. always
of Christian hope w. its var. objects: σωτῆρα Phil 3:20; Christ Hb 9:28.—τὴν
ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ the revelation of the sons of God Ro 8:19; cp. 1
Cor 1:7. υἱοθεσίαν Ro 8:23 (for this and other passages JSwetnam suggests infer,
understand in a certain sense: Biblica 48, ’67, 102–8). ἐλπίδα δικαιοσύνης Gal
5:5.—Abs. wait διʼ ὑπομονῆς wait patiently Ro 8:25. Of God’s forbearance 1 Pt
3:20.
—————-
The meaning is clear enough and it makes good sense in Phil 3:20 so I am afraid
your friend’s attempt at making the text say what it does not say is doomed from
the start.
Iver Larsen
—
Thank you,
Iver for your observations.
It was pointed out to me yesterday that EKDEXOMAI means to wait. This friend of
mine has recently produced a translation of the NT and I was able to point out
to him that he has translated that word as “wait” in a couple of instances. AP
intensifies EKDEXOMAI making something like “eagerly await” or “eagerly expect”.
This actually answers his question “do you see any waiting in this
word?” While, I admire him for completing a translation of the NT, and would
like to do the same myself someday, I’m not sure my ego would be up for the
criticism.
T. Scott Lawson
________________________________
href=”mailto:[email protected]”>[email protected]
Sent: Fri, December 31, 2010 10:59:41 PM
Sent: 1. januar 2011 00:35
added
You cannot summarily reject lexical definitions. You need a good deal of solid
argumentation to go against established lexica, and looking at the parts of a
verb does not constitute such solid argumentation. Imagine if someone would do
that for English? It will not turn out well for such a person. Rather he will
metaphorically speaking turn out the light. You can turn out many strange
interpretations by such a procedure. How many turned out for the party last
night? (I am not sure these are all good English expressions, since I am still
learning the language, but I sure won’t learn it by looking in turns first at
“turn” and then at “out”.)
LSJ has:
I. ἀπεκδέχομαι, expect anxiously, await eagerly, σωτῆρα Ep.Phil.3.20; θάνατον
Alciphr.3.7; τὸ μέλλον Hld.2.35, cf. S.E.M.2.73; μαστῷ πόρτιν ἀπεκδέχεται
AP9.722 (Antip. Sid., = Page EG3595, v.l. ὑπεκ-).
II. misunderstand, misinterpret, Hipparch.1.6.11, al.
b. understand a word from the context, A.D.Conj.226.20.
—————
Your friend has misunderstood the word and misinterpreted the text, because he
ignores the fact that a word is to be understood from its context and usage
rather than from its components parts.
BDAG has:
ἀπεκδέχομαι (s. δέχομαι) impf. ἀπεξεδεχόμην await eagerly (so Alciphron 3, 4, 6;
Heliod. 2, 35, 3; 7, 23, 5; Sext. Emp., Math. 2, 73; TestAbr A 16 p. 96, 23
[Stone p. 40]) τινά or τί : Onesiphorus went out to meet Paul on the road that
leads to Lystra and waited to welcome him καὶ εἱστήκει ἀ[πεκδεχόμενος αὐτόν]
AcPl Ant 13, 22 (restoration after AcPlTh 3 [Aa I 237, 5]); in our lit. always
of Christian hope w. its var. objects: σωτῆρα Phil 3:20; Christ Hb 9:28.—τὴν
ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ the revelation of the sons of God Ro 8:19; cp. 1
Cor 1:7. υἱοθεσίαν Ro 8:23 (for this and other passages JSwetnam suggests infer,
understand in a certain sense: Biblica 48, ’67, 102–8). ἐλπίδα δικαιοσύνης Gal
5:5.—Abs. wait διʼ ὑπομονῆς wait patiently Ro 8:25. Of God’s forbearance 1 Pt
3:20.
—————-
The meaning is clear enough and it makes good sense in Phil 3:20 so I am afraid
your friend’s attempt at making the text say what it does not say is doomed from
the start.
Iver Larsen
to
preposition:
to
—
I don’t want to sound like an idiot here but what’s the problem. Who doesn’t want to have a conversation in heaven before God and the holy angels. A life before God, the altar, and the seraphim.that cry holy holy holy. Positionally at least and in practice by the blood of a better covenant. Better promises and a better hope by which we draw near. His presence. Ok im dreaming don’t wake me.
I don’t want to sound like an idiot here but what’s the problem. Who doesn’t want to have a conversation in heaven before God and the holy angels. A life before God, the altar, and the seraphim.that cry holy holy holy. Positionally at least and in practice by the blood of a better covenant. Better promises and a better hope by which we draw near. His presence. Ok im dreaming don’t wake me.