Philippians 3:15

Philippians 3:15 in Multiple Translations

Berean Standard Bible BSB

All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well.

King James Version KJV

Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

American Standard Version ASV

Let us therefore, as many as are perfect, be thus minded: and if in anything ye are otherwise minded, this also shall God reveal unto you:

Bible in Basic English BBE

Then let us all, who have come to full growth, be of this mind: and if in anything you are of a different mind, even this will God make clear to you:

Free Bible Version FBV

Those of us who are spiritually mature should think like this, and if you think anything different, then God will reveal this to you.

Geneva Bible 1599 GNV

Let vs therefore as many as be perfect, be thus minded: and if yee be otherwise minded, God shall reueile euen the same vnto you.

Young's Literal Translation YLT

As many, therefore, as [are] perfect — let us think this, and if [in] anything ye think otherwise, this also shall God reveal to you,

World English Bible WEB

Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.

Noah Webster Bible WBS

Let us therefore, as many as are perfect, be thus minded: and if in any thing ye are otherwise minded, God will reveal even this to you.

Douay-Rheims 1899 DRV

Let us therefore, as many as are perfect, be thus minded; and if in any thing you be otherwise minded, this also God will reveal to you.

Translation for Translators T4T

So, all of us who are spiritually mature should think this same way. If any of you do not think this same way regarding what I have written here, God will reveal that to you.

Plain English Version PEV

And all of us have to think like that. That will show that we are spiritually strong now and live properly for Jesus. But if you think differently about anything, God will help you, and he will show you the right way.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Philippians 3:15

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Philippians 3:15 Interlinear (Deep Study)

BIB

GRK οσοι ουν τελειοι τουτο φρονωμεν και ει τι ετερως φρονειτε και τουτο ο θεος υμιν αποκαλυψει

οσοι hosos G3745 just as/how much K-NPM

ουν oun G3767 therefore/then Conj

τελειοι teleios G5046 perfect Adj-NPM

τουτο ohutos G3778 this/he/she/it Dem-ASN

φρονωμεν phroneō G5426 to reason Verb-PAS-1P

και kai G2532 and Conj

ει ei G1487 if COND

τι tis G5100 one Indef-ASN

ετερως heterōs G2088 differently Adv

φρονειτε phroneō G5426 to reason Verb-PAI-2P

και kai G2532 and Conj

τουτο ohutos G3778 this/he/she/it Dem-ASN

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

υμιν su G4771 you Pron-2DP

αποκαλυψει apokaluptō G601 to reveal Verb-FAI-3S

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Philippians 3:15

οσοι hosos G3745 "just as/how much" K-NPM

This Greek word means 'just as' or 'how much', used to compare things, like in Matthew 14:36 and Mark 3:10. It shows equality or similarity between two things.

Definition: ὅσος, -η, -ον, correlat. of τοσοῦτος, how much, how many, how great, how far, how long, as much as, etc. (= Lat. quantus); __(a) of number and quantity: m. pl., Mat.14:36, Mrk.3:10, Rom.2:12, al.; n. pl., Mat.17:12, Mrk.10:21, Luk.11:8, al.; πάτνες (πάντα) ὅ., Mat.13:46, Luk.4:40, al.; before οὗτοι (ταῦτα), Rom.8:14, Php.4:8; with indic., Mrk.6:56, Rev.3:19; with subjc. Mrk.3:28, al.; ὅ. ἄν, Mat.18:18, Jhn.11:22, al.; __(b) of measure and degree: Mrk.3:8, Luk.8:39, Act.9:13; in compar. sent., ὅσον before μᾶλλον, Mrk.7:36; καθ᾽ ὅσον, with compar.. Heb.3:3; before τοσοῦτο, Heb.7:20; οὕτως, Heb.9:27; τοσαύτῳ, with compar. before ὅσῳ, with compar., Heb.1:4; ἐφ᾽ ὅσον, inasmuch as, Mat.25:40, 45 Rom.11:13; __(with) of space and time: Rev.21:16; ἐφ᾽ ὅσον, as long as, Mat.9:15, 2Pe.1:13; ἐφ᾽ ὅ. χρόνον, Rom.7:1, 1Co.7:39, Gal.4:1; ἔτι μικρὸν ὅσον ὅσον, yet how very short a time, Heb.10:37 (LXX). (AS)

Usage: Occurs in 104 NT verses. KJV: all (that), as (long, many, much) (as), how great (many, much), (in-)asmuch as, so many as, that (ever), the more, those things, what (great, -soever), wheresoever, wherewithsoever, which, X while, who(-soever) See also: 1 Corinthians 7:39; Luke 8:39; Hebrews 1:4.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

τελειοι teleios G5046 "perfect" Adj-NPM

This word describes something or someone as complete or mature, like a fully grown person. In Philippians 3:15, it refers to being spiritually mature, and in Hebrews 5:14, it describes those who are mature in their faith.

Definition: τέλειος, -α, -ον (τέλος), [in LXX chiefly for שָׁלֵם, תָּמִים and cogn. forms ;] having reached its end, finished, mature, complete, perfect; __1. of persons, primarily of physical development, __(a) full-grown, mature: Heb.5:14; ethically: Php.3:15; opposite to νήπιος (-άζειν), 1Co.2:6 14:20, Eph.4:13; τ. καὶ πεπληροφορημένοι, Col.4:12; τ. ἐν Χριστῷ, Col.1:28; __(b) complete, perfect (expressing the simple idea of complete goodness, without reference either to maturity or to the philosophical idea of a τέλος; see Hort on Jas.1:4): Mat.5:48 19:21, Jas.1:4 3:2; of God, Mat.5:48. __2. Of things, complete, perfect: Rom.12:2; ἔργον, Jas.1:4; νόμος, Jas.1:25; δώρημα, Jas.1:17; ἀγάπη, 1Jn.4:18; τὸ τ., 1Co.13:10; compar., τελειοτέρα (σκηνή), Heb.9:11. (There is probably no reference in St. Paul's usage to the use of this term in the ancient mysteries; cf. ICC on Col.1:28; but see also Lft., in l, and Notes, 173 f.) † SYN.: see: ὁλόκληρος (and cf. Rendall, He., 158 ff.) (AS)

Usage: Occurs in 17 NT verses. KJV: of full age, man, perfect See also: 1 Corinthians 2:6; Hebrews 9:11; Hebrews 5:14.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

φρονωμεν phroneō G5426 "to reason" Verb-PAS-1P

This word means to think or reason, as in Romans 12:3, where Paul encourages believers to think soberly about themselves.

Definition: φρονέω, -ῶ (φρήν), [in LXX: Deu.32:29, Zec.9:2 (חָכָם), Psa.94:8 (שָׂכַל hi.), Isa.44:18 (בִּין) Isa.44:28, Est.8:13, Wis.1:1 14:30, 1Ma.10:20, 2Ma.9:12; 2Ma.14:8 2Mac 14:26 * ;] __1. to have understanding (Hon., al.). __2. to think, to be minded in a certain way: ὡς νήπιος, 1Co.13:11; with accusative (usually neut., adj., or pron., as frequently in cl.), ὃ δεῖ, Rom.12:3; ἃ, Act.28:22; τοῦτο, Php.3:15; τι ἑτέρως, ib.; οὐδὲν ἄλλο, Gal.5:10; τ. αὐτὸ φ. (Deiss., BS, 256), to be of the same mind, 2Co.13:11, Php.2:2 4:2; id. before εἰς (ἐν) ἀλλήλους(οις), Rom.12:16 15:5; τ. ἓν φ., Php.2:2 (Lft., in l); before ὑπέρ, Php.1:7. __3. to have in mind, be mindful of, think of (Hdt., Xen., al.; Es, 1Mac, ll. with): τὰ τ. θεοῦ, opposite to τ. τ. ἀνθρώπων, Mat.16:23, Mrk.8:33; τὰ τ. σαρκός, opposite to τ. τ. πνεύρατος, Rom.8:5; τ. ἐπίγεια, Php.3:19; τὰ ἄνω, opposite to τ. ἐπὶ τ. γῆς, Col.3:2; τοῦτο φρονεῖτε (RV, have this mind in you), Php.2:5; ὑψηλά, Rom.12:16; φ. ἡμέραν (to observe a day), Rom.14:6; before ὑπέρ, Php.4:10 (cf. κατα-, παρα-, περι-, ὑπερ-φρσνέω).† (AS)

Usage: Occurs in 21 NT verses. KJV: set the affection on, (be) care(-ful), (be like-, + be of one, + be of the same, + let this) mind(-ed), regard, savour, think See also: 1 Corinthians 4:6; Philippians 2:5; Romans 8:5.

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.

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.

τι tis G5100 "one" Indef-ASN

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ετερως heterōs G2088 "differently" Adv

Differently means doing something in a unique way, as seen in Philippians 3:16. It is about doing things in a distinct manner. This word is used to show a contrast in actions or behavior.

Definition: ἑτέρως adv., differently, otherwise: Php.3:16.† (AS)

Usage: Occurs in 1 NT verses. KJV: otherwise See also: Philippians 3:15.

φρονειτε phroneō G5426 "to reason" Verb-PAI-2P

This word means to think or reason, as in Romans 12:3, where Paul encourages believers to think soberly about themselves.

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.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

ο ho G3588 "the/this/who" Art-NSM

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.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

αποκαλυψει apokaluptō G601 "to reveal" Verb-FAI-3S

To reveal something means to uncover or disclose it. In the Bible, God reveals divine truths and secrets to people, like in Matthew 11:25 and Luke 12:2.

Definition: ἀπο-καλύπτω [in LXX chiefly for גָּלָה ] __1. in general sense (cl.), to reveal, uncover, disclose, __(a) of things: Mat.10:26, Luk.2:35 12:2, 1Co.3:13; __(b) of persons: pass., Christ, Luk.17:30; Antichrist, 2Th.2:3 2:6 2:8 __2. In LXX and NT, in special sense of divine revelation: Mat.11:25 (on the tense, see M, Pr., 136), ib. Mat.11:27 16:17, Luk.10:21-22, Jhn.12:38, Rom.1:17-18 8:18, 1Co.2:10 14:30, Gal.1:16 3:23, Eph.3:5, Php.3:15, 1Pe.1:5-12 5:1 (Westc., Eph., 178 f.; M, Th., 149 f.).† SYN.: φανερόω (see Thayer, 62; Cremer, 342).† (AS)

Usage: Occurs in 26 NT verses. KJV: reveal See also: 1 Corinthians 2:10; Luke 2:35; 1 Peter 1:5.

Study Notes — Philippians 3:15

Show Verse Quote Highlights

Context
Cross References
Philippians 3:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 3:15
Jamieson-Fausset-Brown on Philippians 3:15
Matthew Poole's Commentary on Philippians 3:15
Trapp's Commentary on Philippians 3:15
Ellicott's Commentary on Philippians 3:15
Adam Clarke's Commentary on Philippians 3:15
Cambridge Bible on Philippians 3:15
Barnes' Notes on Philippians 3:15
Whedon's Commentary on Philippians 3:15
Sermons on Philippians 3:15

Context — Pressing on toward the Goal

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.

15All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well.

16Nevertheless, we must live up to what we have already attained. 17Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you.

Cross References

	Reference	Text (BSB)
1	John 7:17	If anyone desires to do His will, he will know whether My teaching is from God or whether I speak on My own.
2	James 1:4–5	Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything. Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
3	Proverbs 2:3–6	if you truly call out to insight and lift your voice to understanding, if you seek it like silver and search it out like hidden treasure, then you will discern the fear of the LORD and discover the knowledge of God. For the LORD gives wisdom; from His mouth come knowledge and understanding.
4	Galatians 5:10	I am confident in the Lord that you will take no other view. The one who is troubling you will bear the judgment, whoever he may be.
5	1 Corinthians 2:6	Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
6	Colossians 4:12	Epaphras, who is one of you and a servant of Christ Jesus, sends you greetings. He is always wrestling in prayer for you, so that you may stand mature and fully assured in the full will of God.
7	Matthew 5:48	Be perfect, therefore, as your heavenly Father is perfect.
8	Philippians 3:12–14	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. 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.
9	Isaiah 35:8	And there will be a highway called the Way of Holiness. The unclean will not travel it— only those who walk in the Way— and fools will not stray onto it.
10	1 Corinthians 14:20	Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature.

Philippians 3:15 Summary

[This verse reminds us that as we grow in our faith, we should strive to understand God's will and perspective on things. As we seek Him, He will guide us into all truth, helping us to see things from His point of view. This is a process of spiritual growth, where we learn to let go of our own opinions and biases, and instead, trust in God's goodness and wisdom, as described in Proverbs 3:5-6. By doing so, we can live in unity with other believers, all seeking to follow God's will together.]

Frequently Asked Questions

What does it mean to be 'mature' in Philippians 3:15?

To be mature in this context means to have a deep understanding of God's will and to be spiritually grown up, as described in Ephesians 4:13-14, where we are called to mature into the fullness of Christ.

How can we know if we are thinking differently about some issue than God intends?

According to Philippians 3:15, if we are thinking differently, God will reveal this to us as we seek Him and His truth, much like He did with the apostle Paul in Acts 9:1-31, where God dramatically revealed His will to Paul.

Is this verse saying that our opinions or perspectives are just as valid as God's truth?

No, Philippians 3:15 is not suggesting that our opinions are equal to God's truth; rather, it's saying that if we are genuinely seeking God's will, He will guide us into all truth, as promised in John 16:13.

How does this verse relate to the idea of Christian unity?

This verse emphasizes the importance of unity among believers, encouraging us to strive for a unified understanding of God's truth, as expressed in Ephesians 4:3, where we are called to make every effort to maintain the unity of the Spirit.

Reflection Questions

What areas of my life do I need to surrender to God's will, trusting that He will reveal His truth to me?
How can I cultivate a deeper understanding of God's truth, so I can be considered 'mature' in my faith?
What are some issues in my life where I may be thinking differently than God intends, and how can I seek His guidance on these matters?
In what ways can I demonstrate a willingness to learn and grow in my understanding of God's truth, even when it challenges my current perspectives?

Gill's Exposition on Philippians 3:15

Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but

Jamieson-Fausset-Brown on Philippians 3:15

Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Therefore - resuming Philippians 3:3.

Matthew Poole's Commentary on Philippians 3:15

A learned man reads it from the Greek to this purpose: As many therefore as are perfect, let us think this; and if ye think any thing otherwise, even this also God will, or may, reveal to you, (besides what we have attained to), to walk by the same rule, to think the same thing: conceiving it not congruous to the sense, or syntax, but alien from all manner of speaking, to translate it imperatively: Let us walk by the same rule. But following our own translation: Let us therefore, as many as be perfect; from the instance of himself, imitating Christ, in loving condescension and lowliness of mind, ,5, worshipping God in the spirit, and not having confidence in the flesh, , in the fellowship of Christ’ s sufferings, , pressing forward to absolute perfection, he here doth with himself encourage as many rulers and ruled who were settled in the fundamentals of Christianity, and who had made progress in holiness, to mind that main business of religion, for the prevention of what might ensue upon exasperating differences; whereupon he styles them comparatively perfect in the way, not in the heavenly country, ; which doth not disagree with what he said before, if we further distinguish of a perfection: 1. Of integrity and sincerity, which some call of parts; as a perfect living child, that hath all the parts of the parent, so, upon the new birth, every real believer receiving grace for grace, ,16. 2. Of maturity, proficiency or degrees where grown to a full stature in Christ; here relatively and comparatively to others, who are more rude, ignorant, and weak brethren, since, in regard of their progress in godliness, they are not taken up with childish things, , with ; but are grown more adult, and no more children, ,14 Hebrews 5:13,14 6:1; which he doth elsewhere, in regard of their experimental knowledge, call spiritual, , who here worship God in the spirit, : as many as are sincere, of whatsoever stature, whether bishops, deacons, or private Christians. Be thus minded; he would have them to be so minded as he himself was, in renouncing all carnal confidence, acknowledging their gradual imperfection, and still to be striving and contending to a fuller measure of holiness, till they come to be consummate in Christ.

Trapp's Commentary on Philippians 3:15

15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Ver. 15. As many as be perfect] Comparatively, or conceitedly so. God shall reveal] Different measures of knowledge and holiness are given to the saints at different times. We are narrow mouthed vessels, and cannot receive all at once. "Whither I go thou canst not follow me now; but thou shalt follow me afterwards," John 13:36.

Ellicott's Commentary on Philippians 3:15

(15) Perfect.—The word is apparently used with a touch of irony (as perhaps the word “spiritual” in Galatians 6:1), in reference to those who hold themselves “to have already attained, to be already perfect.” It is, indeed, mostly used of such maturity in faith and grace as may be, and ought to be, attained here (Matthew 5:48; 1 Corinthians 2:6; 1 Corinthians 14:20; Ephesians 4:13; Colossians 1:28; Colossians 4:12; Hebrews 5:14). But, strictly speaking, this life, as St. Paul urges in 1 Corinthians 13:10-11, is but childhood, preparing for the full manhood, or “perfection” of the next; and his disclaimer of perfection above suggests that this higher meaning should in this passage be kept in view. The prospect of being “perfect” in indefectible faith or grace is the Christian’s hope; the claim to be already “perfect” is always recurring in various forms—all natural but unwarrantable anticipations of heaven on earth. St. Paul, by a striking paradox, bids those who hold themselves perfect to prove that they are so by a consciousness of imperfection. If they have it not, he says, they have something yet to learn. “God will reveal even this unto them.” The conviction of the Holy Ghost unites inseparably the “conviction of sin” and the “conviction of righteousness.” The “judgment” of absolute decision between them is not yet.

Adam Clarke's Commentary on Philippians 3:15

Verse 15. As many as be perfect] As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished. The word τελειοι, perfect, is taken here in the same sense in which it is taken 1 Corinthians 14:20:- Be not CHILDREN in understanding-but in understanding be ye MEN, τελειοιγινεσθε, be ye perfect-thoroughly instructed, deeply experienced. 1 Corinthians 2:6:- We speak wisdom among the perfect, εντοιςτελειοις, among those who are fully instructed, adults in Christian knowledge. Ephesians 4:13:- Till we all come-unto a perfect man, ειςανδρατελειον, to the state of adults in Christianity. Hebrews 5:14:- But strong meat belongeth to them that are of full age, τελειων, the perfect-those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect-as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize. If in any thing ye be otherwise minded] If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.

Cambridge Bible on Philippians 3:15

15. perfect] An adjective, not a perfect participle, as was the kindred word (“perfected”) in Philippians 3:12.—Is there a contradiction between this place and that? On the surface, but not really. The Apostle appears to be taking up the favourite word of teachers who upheld some phase of “perfectionism,” and using it, with loving irony, on the side of truth; as if to say, “Are you, are we, ideal Christians, perfect Christians, all that Christians should be? Then among the things that should be in our character is a holy discontent with, and criticism of, our own present attainment. The man in this sense ‘perfect’ will be sure to think himself not perfected.”—And it is important to remember that the Greek word rendered “perfect” is an elastic word. It may mean “adult,” “mature,” as against infantine; cp. Hebrews 5:13-14. A “perfect” Christian in this respect may have spiritual faculty well developed, and yet be very far from “perfected” in spiritual character.—Such considerations, in the light of this whole passage, will do anything for such a Christian rather than teach him to tolerate sin in himself; they will at once keep him humble and contrite, and animate him to ever fresh developments in and by Christ.be … minded] The same word as that in Philippians 1:7, Philippians 2:2; Philippians 2:5, where see notes.God shall reveal] by the action of His Holy Spirit on heart, mind, and will, amidst the discipline of life. There need not be any new verbal revelation, but there would be a new inward revelation of the correspondence of the inspired Word with the facts of the soul, and so a fresh light on those facts.—Such language implies the Apostle’s certainty of his commission as the inspired messenger of Christ; it would otherwise be the language of undue assumption. Cp. Galatians 1:6-12.

Barnes' Notes on Philippians 3:15

Let us therefore, as many as be perfect - see the notes at Phi 3:12. Or, rather, those who would be perfect; or who are aiming at perfection.

Whedon's Commentary on Philippians 3:15

15. As many as be perfect—Including himself in the class thus designated, and leaving each member of the Philippian Church to decide whether or not he himself belonged to it. See note on Philippians 3:12.

Sermons on Philippians 3:15

	Sermon	Description
	He Is a Jealous Lover by A.W. Tozer	In this sermon, the preacher emphasizes the importance of being perfect and thinking in alignment with God's word. He mentions that those who reason differently will face consequen
	The Way to Spiritual Perfection by Stephen Kaung	In this sermon, the speaker emphasizes the importance of renewing our minds in order to walk in the way of spiritual perfection. He explains that before encountering God, our minds
	Depart From Me, I Never Knew You - Part 2 by Ralph Mahoney	In this sermon, the speaker references Genesis chapter 15 verse 1, where the Lord appeared to Abram and declared Himself as Abram's shield and reward. The speaker emphasizes the im
	Pursuing Christ by Stephen Kaung	In this sermon, Paul encourages believers to have the mind of Christ and to be open to God's revelation. He emphasizes that each person's journey with God is unique and that compar
	Pressing on to Perfection by Zac Poonen	This sermon emphasizes the call to press on to perfection in our Christian walk, acknowledging that we are not perfect but striving towards maturity and being like Christ. It highl
	The Cross and the Tongue by Jessie Penn-Lewis	Jessie Penn-Lewis emphasizes the critical relationship between our words and our spiritual maturity, particularly in the context of speaking about those who oppose the Cross of Chr
	Perfection in Christ by Charles S. Price	Charles S. Price preaches about the pursuit of Christian perfection, emphasizing that it is an achievable goal as outlined in the Bible. He challenges the congregation to seek a li