Philippians Chapter 3 verse 13 Holy Bible

ASV Philippians 3:13

Brethren, I could not myself yet to have laid hold: but one thing `I do', forgetting the things which are behind, and stretching forward to the things which are before,
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BBE Philippians 3:13

Brothers, it is clear to me that I have not come to that knowledge; but one thing I do, letting go those things which are past, and stretching out to the things which are before,
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DARBY Philippians 3:13

Brethren, *I* do not count to have got possession myself; but one thing -- forgetting the things behind, and stretching out to the things before,
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KJV Philippians 3:13

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
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WBT Philippians 3:13


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WEB Philippians 3:13

Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before,
read chapter 3 in WEB

YLT Philippians 3:13

brethren, I do not reckon myself to have laid hold; and one thing -- the things behind indeed forgetting, and to the things before stretching forth --
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Philippians 3 : 13 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 13. - Brethren, I count not myself to have apprehended; rather, perhaps, I reckon. Two of the best manuscripts read "not yet" (οὔπω). The pronouns are emphatic: whatever others may think of me or of themselves, "I reckon not myself to have apprehended." But this one thing. The ellipse here is forcible; some supply "I reckon;" others, "I say;" others, as A.V., "I do," which seems best suited to the context. I do, forgetting those things which are behind, and reaching forth unto those things which are before. St. Paul concentrates all his thoughts and all his energies on the one great end of life, the one thing needful. He forgets those things which are behind; that is, not, as some explain, his Jewish privileges and distinctions, but that part of his Christian race already past. So Chrysostom, Καὶ γὰρ ὁ δρομεὺς οὐχ ὅσους ἤνυσεν ἀναλογίζεται διαύλους ἀλλ ὅσους λείπεται... Τί γὰρ ἡμᾶς ὠφελεῖ τὸ ἀνυσθὲν ὅταν τὸ λειπόμενον μὴ προστεθῇ; Reaching forth. The Greek word μὴ προστεθῇ; is singularly emphatic: it means that the athlete throws himself forward in the race with all his energies strained to the very utmost. Compare Bengel, "Oculus manum, manus pedem praevertit et trahit."

Ellicott's Commentary

Ellicott's Commentary for English Readers(13) I count not myself . . .--The "I" is emphatic, evidently in contrast with some of those who thought themselves "perfect." (See Philippians 3:15.) Not only does St. Paul refuse to count that he has ever yet "attained;" he will not allow that he is yet in a position even to grasp at the prize. (Comp. 1Corinthians 9:27.)Forgetting those things which are behind . . .--The precept is absolutely general, applying to past blessings, past achievements, even past sins. The ineradicable instinct of hope, which the wisdom of the world (not unreasonably if this life be all) holds to be a delusion, or at best a condescension to weakness, is sanctioned in the gospel as an anticipation of immortality. Accordingly hope is made a rational principle, and is always declared to be, not only a privilege, but a high Christian duty, co-ordinate with faith and love (as in 1Corinthians 13:13; Ephesians 4:4). St. Paul does not scruple to say that, if we have it not, for the next life as well as this, we Christians are "of all men most miserable" (1Corinthians 15:19). Hence past blessing is but an earnest of the future; past achievements of good are stepping-stones to greater things; past sins are viewed in that true repentance which differs from remorse--"the sorrow of this world which worketh death" (2Corinthians 7:10)--in having a sure and certain hope of the final conquest of all sin. The "eternal life" in Christ is a present gift, but one test of its reality in the present is its possession of the promise of the future. . . .