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Study of Philippians 3:1-11 1. 3:1-11 (Finally) – Rejoice in the Lord because we can know Jesus without needing to have confidence in the flesh. a. 3:1 Rejoice in the Lord i. 3:1a – Finally, my brethren, rejoice in the Lord. 1. Finally (το λοιπον) – finally – introducing something new as one approaches the end of a book. Paul introduces the last main point of the epistle. It still is dependent on 1:27-30. 2. my brethren (αδελφοι μου) – the inferred subject that Paul is commanding in this sentence. 3. Rejoice (χαιρετε) – 2p p a imperative of (χαιρω) rejoice in what sense? In light of the rest of this context, the point seems to touch on our faith in Jesus alone, instead of our own righteousness, to earn or guarantee our right relationship with God. Our response should be to rejoice in light of the relationship that Jesus has given us. Our trust should be in Jesus, even when our actions do not measure up to what they should be as His followers. (If we really are saved, then we really are saved, even when we struggle to live as we ought.) 4. In the Lord (εν κυριω) – “rejoice because of what the Lord has done for you in saving you from sin by faith alone” ii. 3:1b – For me to write the same things is not tedious, but for you it is safe. 1. The same things (τα αυτα) – Paul has already written to the Philippians to rejoice in the Lord, and he wants to make it a major point here. This is not a new but a familiar teaching. 2. To write (γραφειν) – the infinitive of (γραφω). It has the same sense as the English infinitive here “to write”. 3. To you (υμιν) – m p dative of 2p object pronoun – “to you (plural)” “to write to you Philippian believers” 4. To me (εμοι) – m s dative of 1s object pronoun – “to me”. In sentence, the idea is more “on the one hand, from my perspective” 5. – (μεν) – when paired with (δε), as it is in this passage, it shows two ideas in a relationship similar to the English “on the one hand, on the other hand” idiom. 6. In not tedious (ουκ οκνηρον) – n s nomitive meaning “does not cause reluctance or fear”, “to write the same message to you does not give me reluctance in any sense” 7. For you (υμιν) – m p dative of 2p object pronoun. This clause is looking at the impact on the Philippians of hearing these same ideas again. This is a clear contrast with “to me” (εμοι) in the earlier balancing clause. 8. But (δε) – finishing the relationship with the earlier (μεν). “On the other hand” is the idea here. Contrasting with Paul saying that it was not a problem for him to write to the Philippians to rejoice in the Lord. It was also very beneficial for the Philippians to receive this message. 9. It is safe (ασφαλες)– f s nomitive. “It is safe, it is secure”. No wonder it was not tedious for Paul. The Philippians needed to hear this warning lest they have a problem in their thinking. 10. Note: this sentence does not have any actual verb. There is the implied verbal idea to explain the two adjectives, almost making them into participles, although this is not developed to the extent that one should look for some kind of relationship as participles normally indicate. The verb “to be” is a good verb to add to make sense of the meaning. “it is not tedious, it is safe” b. 3:2-11 – Beware of the mutilation because confidence in the flesh is useless in coming to know Jesus. (This is the specific context about which Paul was thinking when he commanded them to rejoice in the Lord.) i. 3:2 – Beware of dogs, beware of evil workers, beware of the mutilation! 1. Beware (βλεπετε) – 2p imperative. A warning command like “watch out!” There is a group that rejects the Gospel and is unclean. Do not follow their teaching. 2. Dogs (τους κυνας) – m p accusative. a reference to the Jewish people who rejected the God of Abraham (The Father, the Son, and the Spirit). Enemies of the Messiah. Dogs because they were not clean but rather unclean in God’s eyes. 3. Beware (βλεπετε) – 2p imperative. A warning command like “Watch out!” There is a group who oppose Jesus and trouble those who follow Him. Do not follow their example or be intimidated by them. 4. Evil workers (τους κακους εργατας) – m p accusative. “the evil teachers (a figurative usage of worker)” referring to the Jewish people who rejected Jesus as their saviour, and instead went about intentionally trying to oppose Jewish and Gentile individuals from trusting in Jesus. Instead of doing the works of God, they were doing Satan’s work. 5. Beware (βλεπετε) – 2p imperative. A warning command to “Watch out!”referring to those who thought and taught that only through circumcision and keeping the law could one be right with God. 6. The mutilation (την κατατομην) – f s accusative. This is likely a play on words with circumcision (περιτομην). In which case, the mutilation of circumcision does not benefit, but rather harms. Jewish people who trusted in their obedience to the Mosaic law, and to their relationship as the chosen people of God as the basis on which God accepted them. This is a reference to circumcision. The focus on mentioning mutilation picks up the fact that many from this group were telling true believers in Jesus, that they also had to become Jewish through circumcision and keeping the law before God would save them. This is just another false trail that leads from true faith in Jesus for salvation. It is a false hope. As such, it leads to harm – it mutilates. ii. 3:3-4a For we are the circumcision. 1. We are (ημεις εσμεν) – m p nomitive of 1p subject pronoun “We”, 1p p a indicative of (ειμι) – “are”. “We are”. 2. For (γαρ) – logical conjunction, often indicating reason or purpose. In this case “because we are” a reason for why to be on guard against the dogs, the evil workers/teachers, the mutilation/circumcision (that harms). 3. The circumcision (η περιτομη) – f s nomitive. In use with the stative verb (ειμι), the normal direct object is not in the accusative, but in the nomitive case, just like the subject pronoun (ημεις). This is common with (ειμι) and leaves it viable to consider either (ημεις) or (περιτομην) as the subject. “we are the circumcision” or “the circumcision is us”. It means “we are those who God sees as truly His people.” The Israel who share the same faith as Abraham did. Those who are going to receive God’s future promises. iii. 3:3 Who (οι) – m p nomitive relative pronoun (used in this case with a participle, which is very common. The relative pronoun is the inferred subject of the participle) used to introduce three elements that the true circumcision have that the dogs, evil workers, and the mutilation do not have. A comparison is intended between the true and the false circumcision. 1. 3:3 Worship God in the Spirit, (identifying who the we refers to and what the circumcision means in this context) a. Worship God (θεου λατρευοντες) – m p nomitive, p a participle of the verb (λατρευω). Often used in reference to God, as it is here. “Those who worship God by means of the Spirit.” From an Old Testament perspective, this includes being allowed into God’s presence, which unclean dogs would not be allowed to do. The actions within the tabernacle or temple would often use a verb like (λατρευω), especially those actions relating to sacrificing on the alter. i. In the Spirit (πνευματι) – n s dative. By (by means of) the Spirit of God, or in sincerity. Probably, the focus is in God’s Spirit being the One who enables us to worship God in truth, in contrast with the dogs who do not worship in a clean manner that God accepts because they do not have the means. 2. 3:3 Rejoice in Christ Jesus, – as opposed to being evil workers who oppose Jesus. Recognizing that Jesus is the only One who can save us, we rejoice in Him instead of opposing Him and becoming evil workers. a. – (και) – not translated, but in the Greek. This helps show that Paul is looking at three related ideas. The relative pronoun (οι) applies to all three participial phrases. b. Rejoice – (καυχωμενοι) – m p nomitive, p d participle of (καυχαομαι). “who boast or pride ourselves in Jesus (in what we have in Jesus – the forgiveness of sins by faith alone)”. c. In Christ Jesus (εν Χριστω Ιησου) – in “concerning, about” “who pride ourselves (rejoice) about what Jesus has done for us” 3. 3:3 And have no confidence in the flesh, – the mutilation was specifically referring to the act of circumcision that was a basis for a lot of confidence. Paul is saying that true believers are so different. We do not put any confidence in these elements of the flesh. (Could it include earlier context and later context of righteousness being a trust?) a. And (και) – and – the third participial phrase is also started with (και) to help indicate that all three share the same relative pronoun (οι). b. In the flesh (εν σαρκι) – in the things relating to the flesh, like circumcision in this context, and all the aspects of earning salvation though keeping the law that circumcision was the rallying cry for. c. Have no confidence (ουκ πεποιθοτες) – negative adverb for non-subjunctive clauses. m p nomitive, 2perfect a participle of (πειθω) “to trust, to have confidence in to depend on” “Who do not have confidence on account of the flesh – what we can earn by our own righteous actions.” 4. 3:4 Though I also might have confidence in the flesh. a. Though (καιπερ) – conjunction “although” when it is followed by a participle, as it is here. “even though” – a counter expectation. One did not expect Paul to make this argument. b. I (εγω) – 1s subject pronoun. It is not needed, so its usage normally is to emphasize the person speaking. Paul is saying “even I” c. Might have (εχων) m s nomitive, p a participle of (εχω). A counter-expectation is implied here. “however, I also could claim to have”. d. confidence (πεποιθησιν) – f s accusative. “I could have confidence, trust in the flesh”. The idea that by our acts of righteousness, we can earn our standing before God, instead of needing Jesus’s sacrifice alone to stand before God. (This gets to the heart of the whole passage. What are we actually trusting in to have our sins forgiven and be allowed to be in God’s presence?) e. Also (και) – Like others claim, Paul could provide reasons for confidence in the flesh to earn salvation. f. In the flesh (εν σαρκι) – m s dative. In the things relating to the flesh. (The same sense as used earlier in this passage.) 5. 3:4b-6 (If . . . I) – I may have confidence in the flesh. a. 3:4 If anyone else thinks he may have confidence in the flesh, I more so: (Anyone else thinks he may have confidence in the flesh – others were teaching the Philippians and others that they were not truly saved until they were also circumcised and started to do everything that the Law required. Some of these false teachers had quite impressive lists of what they had done, that many found to be convincing evidence of their personal piety.) i. If (ει) – condition – probable condition (second class) ii. Anyone (τις) – anyone. iii. Thinks (δοκει) – 3s p a indicative “if anyone thinks” iv. Else (αλλος) – anyone else, other than the person speaking. In this passage, Paul is saying “if anyone beside me thinks he can have confidence in the flesh, I can have even more confidence!) v. He may have confidence (πεποιθησιν) – 3p 2perfect a indicative of (πειθω). This verb has a specialized usage of the 2perfect, which acts like the present, meaning “to have confidence”. “If anyone else thinks that they have confidence” vi. In the flesh (εν σαρκι) – in the things relating to the flesh, like circumcision and other acts of keeping the law. This is like the other usages of the same phrase in this passage. vii. I (εγω) – 1 s subject pronoun. Emphatic usage of “I”. viii. More so (μαλλον) – in this instance, with the sense of a greater degree. “If anyone else thinks to have confidence in the flesh, I can have confidence in the flesh to a greater degree”. Paul could easily parade his past accomplishments to show his past actions that showed personal piety and meeting the requirements of the Law that should indicate his willingness to do what God said. He really did do better than many of his contemporaries. The following verses will give proof of such a claim. b. 3:5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; i. Circumcised the eighth day (περιτομη οκταημερος) – f s dative. As in this example, the noun can have the sense of a past participle. “Having been circumcised”. The dative gives the participial sense of manner in this case. “Circumcised in the “eighth day way”, which would be the proper way since the eighth day was the proper day for a young Jewish boy to be circumcised according to the Law. Paul was circumcised in the right way. ii. Of the stock of Israel (εκ γενους Ισραηλ) – m s genitive. “The people of Israel”. The name God gave Jacob, bearing special significance as the people of God. (εκ) “of” in the sense of a part of the whole, a member of the people of Israel. iii. Of the tribe of Benjamin (φυλης βενιαμιν) – f s genitive. “of the tribe.” Again, this genitive is a partitive genitive, like the phrase before. “One member of the tribe of Benjamin.” Benjamin was the tribe of the first king and the only one that stayed true with Judah to David’s line, unlike all the other tribes, which gives it greater prestige. iv. A Hebrew of the Hebrews (Εβραιος εξ Εβραιων)– m s nomitive. M p genitive. “A Hebrew from the Hebrews. For a third time, the genitive is a partitive genitive. “A Hebrew who is a member of the Hebrew people.” This final phrase encompasses the main idea of the first three. No one could be more “Jewish” than Paul was ethnically. c. 3:5 Concerning the law, a Pharasee; – Paul followed the strictest interpretation of the requirements of the Law, that of the Pharisees. i. Concerning the law (κατα νομον) – m s accusative. “Law” referring to the whole Mosaic law that the Pharisees studied so carefully. (κατα) “with respect to the law”. ii. A Pharisee (Φαρισαιος) – m s nomitive. “[I am a ] Pharisee as far as the law (and my righteousness through the law) are concerned.” d. 3:6 Concerning zeal, persecuting the church; – Paul had the zeal to be willing to travel to other locations even, in order to find, bind, and even help to destroy those who followed Jesus. i. Concerning zeal (κατα ζηλος) – m s nomitive. “Zeal, ardor”. “With respect to zeal, I persecuted the church”. Paul had significant zeal. ii. Persecuting the church (διωκων την εκκλησιαν) – m s nomitive, p a participle of (διωκω). This participle has the sense of result. “My zeal resulted in my persecuting the church” F s accusative. “the church” e. 3:6 Concerning righteousness which is in the law, blameless. – As far as humans would count righteousness in accordance with following the law, Paul was above reproach. Obviously, this is not God’s perspective, but how Paul was seen by his contemporaries in the traditions of the fathers. i. Concerning righteousness (κατα δικαιοσυνην) – f s accusative. “With respect to righteousness, I was blameless.” 1. Which is in the law (την εν νομω) – m s dative. F s accusative. The definite article is not actually a relative pronoun, despite what the English translation would lead one to believe. It acts like a relative pronoun, however, in that it stands in for the word “righteousness” (δικαιοσυνην) which is also in the f s accusative. “In” (εν) – has the sense of “by means of”. “The righteousness that is by means of the law”. Paul is looking at the “righteousness that people claim to have when they trust in their own actions to earn their salvation, which was a stumbling block to so many of the Jewish people of Paul’s day. ii. Blameless (γενομενος αμεμπτος) m s nomitive, p d participle of (γινομαι), a stative verb. m s nomitive adjective for “blameless” or “faultless”. “Resulting in being faultless as far as the righteousness that is from the law is concerned.” iv. 3:7-11 (But) – I count all confidence in the flesh to be useless in coming to know Jesus. 1. 3:7 But what things were gain for me, (all the actions, righteousness that is from the law, the expectations of the Pharisees and the Judiazers. Those things that many think would prove they are saved, or would make God chose to save them.) a. But (αλλα) – Contrary point now. Paul is not going to place any confidence in the righteous actions that he had done. These verses take the opposite position from Paul’s surprising position of showing how he could claim confidence in the flesh. b. What things (ατινα) – n p nomitive. c. Were (ην) – 3p a a indicative of (ειμι). “The things that were to my advantage”. d. gain (κερδη) – f s nomitive. gain, something advantageous e. to me (μοι) – m s dative of 1p s possessive adjective. 2. 3:7 These I have counted loss for Christ. (Paul gave them up and considered them to be unprofitable. He considered them unless in making him right before God.) a. These (ταυτα) – n p accusative of near demonstrative pronoun. “These things” in reference to what was mentioned in the first clause – the things that were “gain” for Paul according to the righteousness that is by the flesh. b. I have counted (ηγημαι) – 1s perfect d indicative of (ηγεομαι). I have considered, I have regarded, I have thought”. c. Loss (ζημιαν) – f s accusative. “disadvantage, loss, forfeit”. “What things were for my advantage in proving my own righteousness, I have instead decided to consider them a disadvantage, which would hinder me from having Christ’s righteousness.” d. For Christ (δια τον Χριστον) – this preposition is used to indicate the reason why Paul considered the righteousness of the flesh to not be advantageous. “For the sake of having Christ’s righteousness, Paul willingly gave up any attempt to establish his own righteousness by doing the acts of the law”. Paul rejected any other way of earning his place before God so that he could rely only on the sacrifice that Jesus made for Paul on the cross. Paul could not receive Jesus’ forgiveness while he still maintained some sense of his own righteousness having a role. (So, likewise, the Philippians and ourselves must not place our confidence in our own righteous acts as proof that we are saved, but instead only place our confidence in Jesus to make us right before God. 3. 3:8-11 Yet indeed I also count all things loss a. Yet (αλλα) – Counter expectation. Instead of looking at all that he could boast about regarding his own righteousness, Paul does not find anything to boast about in his own righteousness. b. Indeed (μενουνγε) – “on the contrary” Paul wants to affirm strongly that he actually takes the opposite position than he has stated in verses 4-6. He is not going to boast or trust in the righteousness of the flesh, but rather in the righteousness of Christ. Truly. This is a true statement. Paul is not lying or even exaggerating. c. Also (και) – May be better to translate “even” since verse 8 goes beyond the scope of verse 7. Not only the things that d. e. f. g. h. i. were gain to me (vs 7) but even all things are considered loss in order to gain Christ’s righteousness (vs 8). I count (ηγουμαι) – 1s p d indicative of (ηγεομαι). “I consider, I think” all things (παντα) – n p accusative of adjective (παντος). “Things” is included in this word by inference. A common event in the Greek language. Loss (ζημιαν) – f s accusative noun. “consider to be loss”. “To be a disadvantage”. [to be] (ειναι) – infinitive of (ειμι). Paul counts all his personal righteousness which is from the law as nothing. As if he did not even have such righteousness. And yet, all things goes beyond just his righteousness. Paul does not consider anything at all equal with what he finds in Jesus. 3:8 For the excellence of the knowledge of Christ Jesus my Lord, – in order for Paul to actually know Jesus. This is looking at the excellence of having a personal relationship with Jesus as our friend, Saviour, King, and redeemer. i. For (δια) – the preposition indicates a reason. “Because of the excellency of the knowledge of Christ” What Paul gets in Christ – His perfect righteousness – is the reason he wants nothing to do with the much lesser righteousness that Paul can earn by his own actions in his flesh by obeying the law. ii. The excellency (το υπερεχον) – n s, p a participle of (υπερεχω). The neuter participle of this verb works like an adjective. “because of the excellence, the surpassing greatness of the knowledge of Christ” (The following genitive also contributes to the idea of “excellence”.) iii. Of the knowledge of Jesus Christ (της γνωσεως Χριστου Ιησου) – f s genitive. Specifically, knowledge relating to Christ. In this instance, knowing Him personally and having experienced the forgiveness of sins by Christ’s righteousness being attributed to Paul. The idea is not simply knowing facts about Jesus in this context. iv. My Lord (του κυριου μου) – m s genitive. A possessive use of the genitive, as the possessive adjective indicates. Paul acknowledges that Jesus is God. Even more, he recognizes that Jesus is His personal Lord. 3:8 For whom I have suffered the loss of all things, and count them as rubbish, i. For whom (δι’ ον) – the preposition indicate a reason here. “Because of Jesus”, “Because of what Jesus has done for me” “Because of what is required to know Jesus, I have suffered the loss of what I had in Judaism.” ii. All things (τα παντα) – n p accusative. All things looks at all that Paul had before he trusted in Christ. He has respect in his community, he had a sense of personal righteousness. He thought he was serving God by perspecuting Jesus’ followers. He found out that all those things that he was boasting in were not worth anything in God’s eyes to cover his sins. Paul lost everything that he had been living for as a Pharisee. He lost all the standing that he had developed among mankind to personally know God through faith in Jesus. iii. I have suffered loss (εζημιωθην) – 1s a p indicative of (ζημιοω). “I have suffered loss”, “I have forfeited all things because I have chosen Jesus’ righteousness instead of clinging to my own.” iv. And (και) – coordinating conjunction. It places the two clauses into a relationship of similar importance in the sentence. In this instance, the second clause gives further information, helping us to understand that the result of the first clause “I have suffered loss of all things” is a positive result in Paul’s eyes. v. Count them (ηγουμαι) – 1s p d indicative of (ηγεομαι). “I count them”, “I consider them”, “I think that the things I have lost are rubbish”. vi. As rubbish (σκυβαλα) – n p accusative noun. “garbage”, “refuse”, “dung”. This is a rather coarse term. Paul does not leave any element of positive connotation to the things that he lost to gain Christ. Those things look back at the same things that he “boasted” about in verses 4-6! Paul was not missing what he had given up. He evaluated that all that he had earned in the flesh did not accomplish anything in the area of having sins forgiven. Paul esteemed all the righteousness by the law as garbage – of not worth in making a person right before God. vii. 3:8 That I may gain Christ – In order to gain Christ. Paul could not gain Christ without trusting in Jesus alone. There is no salvation without trusting only in Jesus. 1. That (ινα) – conjunction of purpose or reason. When followed by the future indicative, as in this passage, it usually means purpose. “In order that”. This gives us an idea of what Paul was hoping to acquire as he counted his past righteousness to be dung. These two clauses help us to understand what Paul meant by writing “for the excellency of the knowledge of Christ Jesus my Lord”. 2. Christ (Χριστον) – m s accusative proper noun. “in order that I might gain Christ/have the advantage that Christ alone can give – forgiveness of sins”. 3. I may gain (κερδησω) – 1s f a indicative of (κερδαινω). “in order that I will gain Christ”, “I count my own righteousness as dung in order that I will gain Christ viii. 3:9 And be found in Him – the following phrases and clauses explain what it means to be found in Jesus. It is to have the righteousness that comes from faith in Jesus, instead of having the righteousness that one earns through doing good things, like keeping the law. 1. And (και) – conjunction of coordination. This clause also is tied to the purpose conjunction (ινα). “in order that I will gain Christ, and in order that I will be found in Him”. This second clause explains the first clause. To gain Christ means to be found in Him – to believe on Him and receive the forgiveness of sins that God gives to those who have Christ’s righteousness instead of their own righteousness. 2. Be found (ευρεθω) – 1s (I am unsure of its tense and voice) f p indicative of (ευρiσκω). “in order that I will be found in Him” 3. In Him (εν αυτω) – this preposition is looking at the close relationship with Christ that Paul has being “found in Him”. It can mean a lot of different things, depending on the context. Here, “in order that I will be found in Him” gives the idea “in order that I will be found associated with Christ because he has forgiven me my sins and has given me His righteousness.” ix. 3:9 Not having my own righteousness which is from the law – Paul could not be found in Christ if he tried to justify himself by his own actions. 1. Not (μη) – negative adverb used with subjunctive verbs. 2. Having (εχων) – m s nomitive, p a participle of (εχω) emphasizing the means by which one is found in Jesus. “I am not “found in Jesus”/in a close relationship with Jesus by means of my own righteousness”. 3. My own righteousness (εμην δικαιοσυνην) – f s accusative noun with 1s possessive adjective. “Not by means of my own righteousness”. 4. Which is (την) – f s accusative definite article working as a relative pronoun. It refers back to “righteousness”. 5. From the law (εκ νομου) – m s genitive noun with preposition. The preposition gives the idea of an effective cause. “Righteousness produced by keeping the law/personal obedience to God.” Paul is not in Christ by means of his having a personal righteousness by means of keeping the law.” x. 3:9 But that which is though faith in Christ, – instead, having the righteousness 1. But (αλλα) – coordinating conjunction. “Not by means of my own righteousness, but by means of faith in Christ, I am found in Christ – I have a close personal relationship with Christ.” The same participle is understood to apply to the second clause as to the first clause. 2. That which is (την) – f s accusative definite article working as a relative pronoun, looking back to righteousness. “but by means of having the righteousness that comes by faith in Christ”. 3. Through faith in Christ (δια πιστεως Χριστου) – f s genitive noun with preposition and m s genitive noun. This preposition also looks at effective cause. “but I am in arelationship with Christ by means of having righteousness that comes by means of faith in Christ”. Faith in Christ in the sense of faith that is centered around what Christ did on the cross to pay for my sins. xi. 3:9 The righteousness which is from God through faith; – balancing with the righteousness of himself 1. The righteousness (την δικαιοσυνην) – f s accusative noun. Looking back to the earlier clauses that focus on righteousness. It repeats and clarifies the latest clause “the righteousness that is by faith in Christ/ but by means of having the righteousness that comes by means of faith in Christ’s work on the cross.” 2. Of God (εκ θεου) – m s genitive noun with preposition. This is also a genitive of effective cause. “The righteousness that comes by means of God” “The righteousness that God gives”. 3. By faith (επι τη πιστει) – f s dative noun with preposition. The preposition gives the idea of the basis for the earlier noun. Thus “righteousness based on faith”. Paul claimed to have a relationship with Jesus, not by means of his righteousness, but by means of the righteousness that is based on faith and is caused by God.” j. 3:10 That I may know Him – Paul wanted to personally know Jesus, having a personal relationship with Him. i. That (του) – looking back to vs 8 and the genitive of Jesus, connecting this passage with the earlier passage of “the excellency of the knowledge of Christ”. ii. I may know (γνωναι) – 2a a infinitive of (γινωσκω). “to know him”. Purpose – “in order to know”. iii. Him (αυτον) – m s accusative object pronoun. “Him” k. 3:10 And the power of His resurrection – Paul wanted to experience the resurrection from the dead. He might be looking at the strength to say no to sin. i. And (και) – coordinating conjunction to place these three phrases together. “to know Him, and to know the power of his resurrection”. ii. The power (την δυναμην) – f s accusative noun. “the power”. iii. Of His resurrection (της ανασταστεως αυτου) – f s genitive noun with m s genitive possessive adjective. This a genitive of apposition. “That I may know his power, that is that I may also be resurrected”. “In order that to know Christ and in order to know his resurrection/ that I am resurrected”. Paul is looking l. specifically at the sinless nature of those who are resurrected. 3:10 And the fellowship of His sufferings – Paul wanted to know what it was to share in Jesus’ sufferings, which God has planned for every believer. i. And (και) – coordinating conjunction. The third phrase is also equal with the earlier two. “in order to know the fellowship of His suffereings.” ii. The fellowship (την κοινωιαν) – f s accusative noun. “In order to know the fellowship” iii. Of His sufferings (των παθηματων αυτου) – n p genitive noun with m s gentive possessive adjective. This is also a genitive of apposition. “The fellowship which is specifically His suffering.” Paul earlier said that we were blessed to both believe and to suffer for Jesus. He is saying the same idea here. “in order to know Him, and in order to know the power specifically the power which will resurrect me, and in order to know the fellowship, specifically the fellowship that will mean my suffering.” iv. 3:10 Being conformed to His death – by means of sharing in Jesus’ death to self 1. Being conformed (συμμορφιζομενος) – m s nomitive, p m participle of (συμμορφιζω). This participle has the idea of means. “By means of being conformed to His death.” “In order to know the fellowship, specifically to know his suffering by means of being conformed to His death.” “to take on the same form”, “to be like”, “to also suffer as Jesus did”. 2. To His death (τω θανατω αυτου) – m s dative noun with m s genitive possessive adjective. The dative of reference. “In order to know Him by means of taking on the same form in reference to His death/ by means of suffering like He did.” 3. 3:11 If I may attain to the resurrection from the dead – condition that is probably – That Paul would be resurrected again. That means that he would be truly saved and therefore taste the first resurrection. a. If (ει) – conditional clause. First class condition. “If, and it will happen” b. By any means (πως) – It works with the condition easily. “If somehow”, “if in some way”. c. I may attain (καταντησω) – 1s f a indicative of (κατανταω). “If somehow I will attain” d. The resurrection (εις την εξαναστασιν) – f s accusative with preposition. This is a stated goal. “If I will somehow attain the goal of being resurrected.” e. Of the dead (εκ νεκρων) – m p genitive noun with preposition. Resurrection from the source of the dead. “If somehow, I will attain the goal of being resurrected from among those who are dead, that I will come back to life after I die.” Paul is looking specifically at what happens at the resurrection. At that time, believers will no longer be sinners. This passage and the next pick up this aspect of the resurrection.)