Philippians 3:12

Philippians 3:12 in Multiple Translations

Berean Standard Bible BSB

Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

King James Version KJV

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

American Standard Version ASV

Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus.

Bible in Basic English BBE

Not as if I had even now got the reward or been made complete: but I go on in the hope that I may come to the knowledge of that for which I was made the servant of Christ Jesus.

Free Bible Version FBV

Not that I've already got it all, or that I'm already perfect—but I run so that I might win what was won for me by Christ Jesus.

Geneva Bible 1599 GNV

Not as though I had alreadie attained to it, either were alreadie perfect: but I follow, if that I may comprehend that for whose sake also I am comprehended of Christ Iesus.

Young's Literal Translation YLT

Not that I did already obtain, or have been already perfected; but I pursue, if also I may lay hold of that for which also I was laid hold of by the Christ Jesus;

World English Bible WEB

Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus.

Noah Webster Bible WBS

Not as though I had already attained, either were already perfect: but I pursue, if that I may apprehend that for which also I am apprehended by Christ Jesus.

Douay-Rheims 1899 DRV

Not as though I has already attained, or were already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus.

Translation for Translators T4T

I do not claim that I have already become completely like Christ Jesus; that is, I have not already become all that God intends me to be [DOU]. But I earnestly try to become more and more like Christ, because he chose me in order that I might become like him.

Plain English Version PEV

I’m not saying that I have already done all that. I’m not saying that I’m properly good now. But, you see, Jesus Christ picked me to be one of his people, so I’m trying hard to be the sort of person that he wants me to be.

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Berean Amplified Bible — Philippians 3:12

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Word Study

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Philippians 3:12 Interlinear (Deep Study)

BIB

GRK ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου

ουχ ou G3756 no Particle-N

οτι hoti G3754 that/since: that Conj

ηδη ēdē G2235 already Adv

ελαβον lambanō G2983 to take Verb-2AAI-1S

η ē G2228 or Particle

ηδη ēdē G2235 already Adv

τετελειωμαι teleioō G5048 to perfect Verb-RPI-1S

διωκω diōkō G1377 to pursue Verb-PAI-1S

δε de G1161 then Conj

ει ei G1487 if COND

και kai G2532 and Conj

καταλαβω katalambanō G2638 to grasp Verb-2AAS-1S

εφ epi G1909 upon/to/against Prep

ω hos, hē G3739 which Rel-DSN

και kai G2532 and Conj

κατεληφθην katalambanō G2638 to grasp Verb-API-1S

υπο hupo G5259 by/under: by Prep

του ho G3588 the/this/who Art-GSM

χριστου Christos G5547 Christ Noun-GSM

ιησου Iēsous G2424 Joshua Noun-GSM

Greek Word Study

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Greek Word Reference — Philippians 3:12

ουχ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ηδη ēdē G2235 "already" Adv

Already or even now is the meaning of this word, which is used to describe something that has happened or is happening at the current time. It is used in Matthew 3:10 and John 4:36 to describe events that are happening now or have already occurred.

Definition: ἤδη adv., in NT, always of time; now, already: Mat.3:10, Mrk.4:37, Luk.7:6, Jhn.4:36, al.; νῦν . . . ἤ., now already, 1Jn.4:3; ἤ. ποτέ, now at length, with fut., Rom.1:10 (cf. ἄρτι) (AS)

Usage: Occurs in 54 NT verses. KJV: already, (even) now (already), by this time See also: 1 Corinthians 4:8; John 21:14; Romans 1:10.

ελαβον lambanō G2983 "to take" Verb-2AAI-1S

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ηδη ēdē G2235 "already" Adv

Usage: Occurs in 54 NT verses. KJV: already, (even) now (already), by this time See also: 1 Corinthians 4:8; John 21:14; Romans 1:10.

τετελειωμαι teleioō G5048 "to perfect" Verb-RPI-1S

To perfect something means to complete or finish it, making it whole. In John 4:34, Jesus says his food is to finish God's work, and in Hebrews 7:19, it's about making people perfect through faith.

Definition: τελειόω, -ῶ (τέλειος), [in LXX: Exo.29:9, Lev.4:5, al. (τ. χεῖρ מָלֵא pi.), 2Ki.22:26, al. (תָּמַם), Wis.4:13, al. (cf. Westc., He., 64) ;] __1. bring to an end, finish, accomplish, fulfil: Jhn.4:34, Act.20:24; of time, Luk.2:43, Jhn.5:36 17:4; pass., ἡ γραφή, Jhn.19:28. __2. to bring to maturity or completeness, to complete, perfect; __(a) of things: Heb.7:19, Jas.2:22, 1Jn.2:5 Jn 4:12 Jn 4:17 : __(b) of persons, in ethical and spiritual sense: Heb.2:10 9:9 10:1, 14; pass., Luk.13:32, Jhn.17:23, Php.3:12, Heb.5:9 7:28 11:40 12:23, 1Jn.4:18 (for a different view of the meaning in Heb.2:10, al., see Rendall, in l).† (AS)

Usage: Occurs in 24 NT verses. KJV: consecrate, finish, fulfil, make) perfect See also: 1 John 2:5; Hebrews 10:14; Hebrews 2:10.

διωκω diōkō G1377 "to pursue" Verb-PAI-1S

To pursue or follow someone, which can be done with or without hostile intent, as seen in Matthew 5:10-12 and Luke 17:23. It can also mean to persecute, as in Acts 26:11 and Revelation 12:13. This word is used to describe chasing after something or someone.

Definition: διώκω [in LXX chiefly for רָדַף ;] __1. to put to flight, drive away: Mat.23:34. __2. to pursue; __(a) of persons; with accusative, without hostility, to follow after: Luk.17:23; with hostile purpose: Act.26:11, Rev.12:13. Hence, to persecute: Mat.5:10-12, 44 10:23, Luk.11:49 21:12, Jhn.5:16 15:20, Act.7:52 9:4-5 22:4, 7-8 26:14-15 Rom.12:14, 1Co.4:12 15:9, 2Co.4:9, Gal.1:13, 23 4:29 5:11 6:12, Php.3:6, 2Ti.3:12; __(b) metaphorically, with accusative of thing(s), of seeking eagerly after: Rom.9:30, 1Ti.6:11, 2Ti.2:22; νόμον δικαιοσύνης, Rom.9:31; τ. φιλοξενίαν, Rom.12:13; εἰρήνην, Heb.12:14, 1Pe.3:11; τὰ τῆς εἰ., Rom.14:19; τ. ἀγάπην, 1Co.14:1; τὸ ἀγαθόν, 1Th.5:15; absol., to follow on, drive, or speed on (Æsch.), Php.3:12, 14.† (AS)

Usage: Occurs in 43 NT verses. KJV: ensue, follow (after), given to, (suffer) persecute(-ion), press forward See also: 1 Corinthians 4:12; Galatians 5:11; 1 Peter 3:11.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

καταλαβω katalambanō G2638 "to grasp" Verb-2AAS-1S

To grasp or seize something, whether physically or mentally, is the meaning of this word. It can also mean to overtake or comprehend, as seen in 1 Corinthians 9:24 and Philippians 3:12-13. This concept is used to describe spiritual pursuits and understanding.

Definition: κατα-λαμβάνω [in LXX for נָשַׂג hi., לָכַד, etc. ;] __1. to lap hold of, seize, appropriate: Mrk.9:18; with accusative of thing(s), 1Co.9:24, Php.3:12-13 __2. to overtake: as carrel, of διώκω (Field, Notes, 158 f.), Rom.9:30; ἡ ἡμέρα, 1Th.5:4; of evils, Jhn.1:5 12:35 (cf. 617 T); hence, to surprise, discover: Jhn.8:3-4], __3. Of mental action, to apprehend, comprehend; so mid., in NT (M, Pr., 158): Eph.3:18; before ὅτι, Act.4:13 10:34; with accusative and inf., Act.25:25 (MM, Exp., xv).† (AS)

Usage: Occurs in 14 NT verses. KJV: apprehend, attain, come upon, comprehend, find, obtain, perceive, (over-)take See also: 1 Corinthians 9:24; John 8:3; Romans 9:30.

εφ epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

ω hos, hē G3739 "which" Rel-DSN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κατεληφθην katalambanō G2638 "to grasp" Verb-API-1S

Usage: Occurs in 14 NT verses. KJV: apprehend, attain, come upon, comprehend, find, obtain, perceive, (over-)take See also: 1 Corinthians 9:24; John 8:3; Romans 9:30.

υπο hupo G5259 "by/under: by" Prep

Under or by something, like under a person's authority, as in Matthew 8:9, or under a place, as in Luke 7:8.

Definition: ὑπό (before smooth breathing ὑπ᾽, Mat.8:9b, Luk.7:8b; before rough breathing ὑφ᾽, Rom.3:9; on the neglect of elision in Mt, Lk, ll. witha, Gal.3:22, see WH, App., 146; Tdf., Pr., iv), prep. with genitive, dative (not in NT), accusative __I. C. genitive, primarily of place, under, hence, metaphorically, of the efficient cause, by: after passive verbs, with genitive of person(s), Mat.1:22, Mrk.1:5, Luk.2:18, Jhn.14:21, Act.4:11, 1Co.1:11, Heb.3:4, al.; with genitive of thing(s), Mat.8:24, Luk.7:24, Rom.3:21, al.; with neut. verbs and verbs with pass, meaning, Mat.17:12, Mrk.5:26, 1Co.10:9, 10 1Th.2:14, al. __II. C. accusative, under; __1. of motion: Mat.5:15 8:8, Mrk.4:21, Luk.13:34; hence, metaphorically, of subjection, Rom.7:14, 1Co.15:27, Gal.3:22, 1Pe.5:6, al. __2. Of position: Jhn.1:49, Act.4:12, Rom.3:13, 1Co.10:1, al.; hence, metaphorically, under, subject to, Mat.8:9, Rom.3:9, 1Co.9:20, Gal.4:5, al. __3. Of time, about: Act.5:21. __III. In composition: under (ὑποδέω), hence, of subjection (ὑποτάσσω), compliance (ὑπακούω), secrecy (ὑποβάλλω), diminution (ὑποπνέω). (AS)

Usage: Occurs in 209 NT verses. KJV: among, by, from, in, of, under, with See also: 1 Corinthians 1:11; Hebrews 2:3; 1 Peter 2:4.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

ιησου Iēsous G2424 "Joshua" Noun-GSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

Study Notes — Philippians 3:12

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Reflection Questions
Gill's Exposition on Philippians 3:12
Jamieson-Fausset-Brown on Philippians 3:12
Matthew Poole's Commentary on Philippians 3:12
Trapp's Commentary on Philippians 3:12
Ellicott's Commentary on Philippians 3:12
Adam Clarke's Commentary on Philippians 3:12
Cambridge Bible on Philippians 3:12
Barnes' Notes on Philippians 3:12
Whedon's Commentary on Philippians 3:12
Sermons on Philippians 3:12

Context — Pressing on toward the Goal

10I want to know Christ and the power of His resurrection and the fellowship of His sufferings, being conformed to Him in His death, 11and so, somehow, to attain to the resurrection from the dead.

12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.

Cross References

	Reference	Text (BSB)
1	1 Timothy 6:11–12	But you, O man of God, flee from these things and pursue righteousness, godliness, faith, love, perseverance, and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made the good confession before many witnesses.
2	2 Peter 1:5–8	For this very reason, make every effort to add to your faith virtue; and to virtue, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities and continue to grow in them, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.
3	Psalms 138:8	The LORD will fulfill His purpose for me. O LORD, Your loving devotion endures forever— do not abandon the works of Your hands.
4	Hosea 6:3	So let us know— let us press on to know the LORD. As surely as the sun rises, He will appear; He will come to us like the rain, like the spring showers that water the earth.
5	1 Peter 3:11–13	He must turn from evil and do good; he must seek peace and pursue it. For the eyes of the Lord are on the righteous, and His ears are inclined to their prayer. But the face of the Lord is against those who do evil.” Who can harm you if you are zealous for what is good?
6	2 Corinthians 7:1	Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God.
7	Isaiah 51:1	“Listen to Me, you who pursue righteousness, you who seek the LORD: Look to the rock from which you were cut, and to the quarry from which you were hewn.
8	Hebrews 13:21	equip you with every good thing to do His will. And may He accomplish in us what is pleasing in His sight through Jesus Christ, to whom be glory forever and ever. Amen.
9	Philippians 3:13–14	Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize of God’s heavenly calling in Christ Jesus.
10	Ephesians 1:4	For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love

Philippians 3:12 Summary

In Philippians 3:12, the Apostle Paul says he hasn't yet obtained all the blessings and perfection he's striving for, but he keeps moving forward to grasp what Jesus has in store for him. This means that, just like Paul, we should keep pursuing a deeper relationship with Christ, even when we haven't yet reached our full potential (see Romans 8:29). We can trust that Jesus has a wonderful plan for us, as mentioned in Jeremiah 29:11, and we should keep our eyes fixed on the goal of knowing Him more intimately, as encouraged in Ephesians 3:19.

Frequently Asked Questions

What does it mean to be 'made perfect' in Philippians 3:12?

To be made perfect, or complete, in Christ means to be fully conformed to His image, as seen in Romans 8:29, and to be free from sin's power, as described in Romans 6:14.

How can I 'press on' in my Christian walk like the Apostle Paul?

Pressing on, as mentioned in Philippians 3:12, involves diligently pursuing a deeper relationship with Christ, as encouraged in Hebrews 12:1, and trusting in His power to overcome spiritual challenges, as seen in Ephesians 6:10-18.

What did Christ Jesus 'take hold of' me for, according to Philippians 3:12?

Christ took hold of us to bring us into a loving relationship with Himself, as expressed in John 3:16, and to shape us into His likeness, as described in Romans 8:28-30.

Is it possible to 'obtain all this' and be completely perfect in this life?

No, according to Philippians 3:12, the Apostle Paul himself had not obtained all this, and in fact, he says in verse 13 that he does not consider himself to have taken hold of it yet, highlighting the ongoing process of sanctification, as seen in 2 Corinthians 7:1.

Reflection Questions

What am I striving for in my Christian walk, and am I truly pressing on to take hold of it?
In what ways can I 'forget what is behind' and focus on the heavenly calling ahead, as mentioned in Philippians 3:13-14?
How can I trust in Christ's power to overcome my spiritual struggles and 'take hold of that for which Christ Jesus took hold of me'?
What does it mean for me to be 'conformed to Him in His death', as mentioned in Philippians 3:10, and how can I apply this to my life?

Gill's Exposition on Philippians 3:12

Not as though I had already attained,.... Or "received"; he had received much grace out of the fulness of it in Christ; he had received the gift of righteousness, the forgiveness of his sins, and the

Jamieson-Fausset-Brown on Philippians 3:12

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 'Not that I,' etc.

Matthew Poole's Commentary on Philippians 3:12

Not as though I had already attained, either were already perfect: by an elegant anticipation and correction, lest any should conclude from what he had written, as if he were now arrived at the height he aimed at in the excellency of the knowledge of Christ, and a full and perfect stature in that body, or almost at the very pitch, he doth here make a modest confession of his not attainment, (whatever false apostles might pretend to), 12:6,7; but of his earnest desire and utmost endeavour to be raised to the complete holiness he was designed to, in heavenly places in Christ Jesus, . But I follow after; he did pursue with all vigour, as those labouring in the agonistics, with all his might and main, not desponding of obtaining the goal, , with ; with groanings and longings after utmost perfection, ,6,7 ; as those perfected in glory, . If that I may apprehend that; if that, or whether that, (not as intimating any uncertainty, but his more earnest contending for holiness in the Christian race), I may lay hold on that attainment to be as holy as men shall be at the resurrection. For which; even as, or for which, , i.e. for which end, or for this purpose, to be perfectly sanctified and glorified at the resurrection. I am apprehended of Christ Jesus; he was at his effectual calling laid hold on by Christ, being found in whom, he was striving after perfection. This apprehended is a metaphor borrowed from those that run in a race, one taking hold of another to draw him after to win the prize as well as himself. He eyed Christ having taken him into his hand, as one that would not suffer him to be plucked out by any opposers, . He knew that Christ, having brought him nigh unto God, and undertook to work such a measure of holiness in him, one day would completely glorify him, so that, whatever he passed through, nothing should be lost, .

Trapp's Commentary on Philippians 3:12

12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Ver. 12. But I follow after] Gr. Äéùêù, I persecute, I follow hot footed with utmost eagerness. By this then he signifieth how greedily and incessantly he pursued after the perfect knowledge of Christ, having it as it were in chase, and resolved not to rest till he had attained unto it. (Airay.) Well might Chrysostom call St Paul an insatiable, greedy, devouring worshipper of God.

Ellicott's Commentary on Philippians 3:12

(12) Not as though . . .—The tenses are here varied. Not as though I ever yet attained, or have been already made perfect. To “attain,” or receive (probably the prize, see Philippians 3:14), is a single act; “to be perfected” a continuous process. Clearly St. Paul has no belief, either in any indefectible grasp of salvation, or in any attainment of full spiritual perfection on this side of the grave. We may note our Lord’s use of the word “to be perfected” to signify His death (Luke 13:32), and a similar application of the word to Him in Hebrews 2:10; Hebrews 5:9; also the use of the words “made perfect” to signify the condition of the glorified (Hebrews 11:40; Hebrews 12:23). If that I may apprehend that for which also I am (rather, was) apprehended of Christ Jesus.—The metaphor throughout is of the race, in which he, like an eager runner, stretches out continually to “grasp” the prize. But (following out the same line of thought as in Philippians 3:7-8) he is unwilling to lay too much stress on his own exertions, and so breaks in on the metaphor, by the remembrance that he himself was once grasped, at his conversion, by the saving hand of Christ, and so only put in a condition to grasp the prize. The exact translation of the words which we render “that for which,” &c., is doubtful. Our version supplies an object after the verb “apprehend,” whereas the cognate verb “attained” is used absolutely; and the expression as it here stands is rather cumbrous. Perhaps it would be simpler to render “inasmuch as” or “seeing that” (as in Romans 5:12; 2 Corinthians 5:4). The hope to apprehend rests on the knowledge that he had been apprehended by One “out of whose hand no man could pluck” him.

Adam Clarke's Commentary on Philippians 3:12

Verse 12. Not as though I had already attained] Ουχὁτιηδηελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted. Philippians 3:11-17 Either were already perfect] Ηηδητετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honoured with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτεουν, ωψυχη, μαλιστανεκροφορειν (νικοφορειν) σεαυτηνὑποληψη·αραγεουχὁταντελειωθῃςκαιβραβειωνκαιστεφανωναξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death,) and be honoured with prizes and crowns?" That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words:- τελειωσινμαρτυριονκαλουμεν, ουχὁτιτελοςτουβιουὁανθρωποςελεβεν, ῳςοἱλοιποι, αλλ' ὁτιτελειονεργοναγαπηςενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity." So Basil the great, Hom. in Psalms 116:13: Ποτηριονσωτηριουληψομαι·τουτεστι, διψωνεπιτηνδιατουμαρτυριουτελειωσινερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation." So OEcumenius, on Acts 28: ΠανταετηαποτηςκλησεωςτουΠαυλου, μεχριτηςτελειωσεωςαυτου, τριακοντακαιπεντε·. "All the years of Paul, from his calling to his martyrdom, were thirty and five." And in Balsamon, Can. i. Ancyran., page 764: Τοντηςτελειωσεωςστεφανοναναδησασθαι is, "To be crowned with the crown of martyrdom." Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, c. St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place. But I follow after] διοωκωδε. But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them.

Cambridge Bible on Philippians 3:12

12–16. On the other hand, his spiritual condition is one of progress, not perfection12. Not as though &c.] This reserve, so emphatic and solemn, appears to be suggested by the fact, brought out more fully below (Philippians 3:18-19), of the presence of a false teaching which represented the Christian as already in such a sense arrived at his goal as to be lifted beyond responsibility, duty, and progress. No, says St Paul; he has indeed “gained Christ,” and is “found in Him, having the righteousness of God”; he “knows” his Lord, and His power; but none the less he is still called to humble himself, to recollect that the process of grace is never complete below, and that from one point of view its coming completion is always linked with the saint’s faithful watching and prayer, the keeping open of the “eyes ever toward the Lord” (Psalms 25:15).attained] Better, received, or, with R.V., obtained; for the verb is not the same as that in Philippians 3:11. (It is the same as that in Revelation 3:11.) The thought of “the crown” is probably to be supplied. See below, on Philippians 3:14.—R.V. renders, rather more lit., “Not that I have already attained.” But the construction of A.V. well represents the Greek.—Some documents here add “or have been already justified”; but the evidence is decisive against this insertion.were already perfect] Better, have been already perfected. The process was incomplete which was to develope his being for the life of glory, in which “we shall be like Him” (1 John 3:3; cp. Romans 8:29); a promise implying that we are never so here, completely. Cp. the Greek of Rom 12:2; 2 Corinthians 3:18; in which the holy “transformation” is presented as a process, advancing to its ideal, not yet arrived there. And see further below, on Philippians 3:15.The Greek verb, and its kindred noun, were used technically in later ecclesiastical Greek of the death of martyrs (and of monks, in a remarkable passage of Chrysostom, Hom. xiv. on 1 Tim), viewed as specially glorious and glorified saints. But no such limitation appears in Scripture. In Hebrews 12:23 the reference plainly is to the whole company of the holy departed: who have entered, as they left the body, on the heavenly rest, the eternal close of the state of discipline. Cp. Wis 4:13; “he [the just man], in short (season) perfected, fulfilled long times.”I follow after] R.V., I press on. The thought of the race, with its goal and crown, is before him. Cp. 1 Corinthians 9:24-27; Galatians 2:2; Galatians 5:7; 2 Timothy 2:5; 2 Timothy 4:7; Hebrews 12:1.if that I may] Better, if indeed I may. On this language of contingency, see note above on Philippians 3:11.apprehend] i.e., grasp. Cp. 1 Corinthians 9:24. All the English versions before 1611 have “comprehend” here. Both verbs now bear meanings which tend to mislead the reader here. The Greek verb is that rendered “receive,” or “obtain,” just above, only in a stronger (compound) form.

Barnes' Notes on Philippians 3:12

Not as though I had already attained - This verse and the two following are full of allusions to the Grecian races.

Whedon's Commentary on Philippians 3:12

12. Not as though—The apostle here guards against a construing of his words (8-10) into over high profession.

Sermons on Philippians 3:12

	Sermon	Description
	Militant Evangelism by Ray Comfort	In this sermon, the preacher tells a story of a father who risks his life to save his son from crocodile-infested waters. The preacher uses this story to emphasize the importance o
	1996 Christian Youth Conference - Testimony by Stephen Kaung	In this sermon, the speaker emphasizes the importance of spreading the Gospel to the ends of the earth, just as Jesus commanded. He compares the 33-year period of the Book of Acts
	That Ugly Flesh by Bob George	In this sermon, Paul is emphasizing the importance of repetition in teaching and learning. He is unafraid to repeat his instructions to the believers because he wants them to truly
	The Baptism of the Holy Spirit by Hans R. Waldvogel	In this sermon, the preacher emphasizes the importance of living in the spirit rather than in the flesh. He highlights that many people will be deceived when they die because they
	Contentment and Covetousness by Zac Poonen	This sermon emphasizes the importance of living a life of rest and contentment in God. It highlights the need to focus on obeying all of God's commandments and claiming His promise
	Prevailing Prayers by Sharon Ries	In this sermon, the speaker emphasizes the importance of drawing near to God through prayer. He references James 4:8, which encourages believers to draw near to God and promises th
	What Is Spiritual Perfection? by Stephen Kaung	In this sermon, the speaker shares a story about a missionary named City Stud who was dedicated to studying and obeying God's commandments. City Stud would wake up early in the mor