Textual Criticism: Philippians 2: 6-11, Colossians 1: 15-20, John 1: 1-18

Part-I-------------------------------------------------------------------------------Philippians 2: 6-11

Text
Verse 6: ος εν μορφη θεου υπαρχων ουχ αρπαγμον ηγησατο το ειναι ισα θεω
Unpolished Translation: Who in the form of God existed yet not something to be grasped
and considered equal to be with God.
Polished Translation (NIV): Who, being in very nature God, did not consider equality with
God something to be used to his own advantage.
Verb Parsing
1. ὑπάρχων: Verb-Present Participle Active-Nominative Masculine Singular from the
root word ὑπάρχω meaning to begin/to be ready
2. ἡγήσατο: Verb-Aorist Indicative Middle-3rd Person Singular from ἡγέομαι meaning
to lead/suppose
3. εἶναι: Verb-Present Indicative Active from εἰμί meaning I exist, I am
Verse 7: αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος
Unpolished Translation: but Himself emptied the form of a servant having taken in the
likeness of men having being made.
Polished Translation (NIV): rather, he made himself nothing by taking the very nature of a
servant, being made in human likeness.
Verb Parsing
1. ἐκένωσεν: Verb- Aorist Indicative Active-3Singular from κενόω meaning to empty
2. λαβών: V: Aorsit Participle Active-Nominative Singular from λαμβάνω meaning to
take/receive
3. γενόμενος: Verb-Aorist Participle Middle-Nominative Masculine Singular from
γίνομαι meaning to happen/to become

V8: και σχηματι ευρεθεις ως ανθρωπος εταπεινωσεν εαυτον γενομενος υπηκοος μεχρι
θανατου θανατου δε σταυρου
Unpolished Translation: and in appearance having being found as a man he humbled
Himself having become obedient unto dead, the dead even on the cross.
Polished Translation (NIV): And being found in appearance as a man, he humbled himself
by becoming obedient to death-- even death on a cross!
Verb Parsing
1. εὑρεθεὶς: Verb-Aorist Participle Passive-Masculine Nominative Singular from
εὑρίσκω meaning to find
2. ἐταπείνωσεν: Verb- Aorist Indicative Active-3Singular from ταπεινόω meaning to
make law/to humble
3. γενόμενος: Verb- Aorist Participle Middle-Masculine Nominative Singular from
γίνομαι meaning to happen/to become

V9: διο και ο θεος αυτον υπερυψωσεν και εχαρισατο αυτω ονομα το υπερ παν ονομα
Unpolished Translation: Therefore, God also highly exalted him and granted to him the
name above every name
Polished Translation (NIV): Therefore, God exalted him to the highest place and gave him
the name that is above every name,
Verb Parsing
1. ὑπερύψωσεν: Verb- Aorist Indicative Active-3Singular from ὑπερυψόω meaning to
exalt beyond measure
2. ἐχαρίσατο: Verb- Aorist Indicative Middle-3Singular from χαρίζομαι meaning to
show favor, give freely

V10: ινα εν τω ονοματι ιησου παν γονυ καμψη επουρανιων και επιγειων και καταχθονιων
Unpolished Translation: that at the name of Jesus every knee should bow in the heaven and
on earth and under the earth
Polished Translation (NIV): that at the name of Jesus every knee should bow, in heaven and
on earth and under the earth,
Verb Parsing
1. κάμψῃ: Verb- Aorist Indicative Active-3Singular from κάμπτω meaning to bend

V11: και πασα γλωσσα εξομολογησηται οτι κυριος ιησους χριστος εις δοξαν θεου πατρος
Unpolished Translation: and every tongue should confess that Lord Jesus Christ to the glory
of God the Father
Polished Translation (NIV): and every tongue acknowledge that Jesus Christ is Lord, to the
glory of God the Father.
Verb Parsing
1. ἐξομολογήσηται: Verb- Aorist Subjunctive Middle-3Singular from ἐξομολογέω
meaning to agree/confess
Textual Criticism
Verse 7
Variant: ἀνθρώπων or ἀνθρώπου
Instead of ἀνθρώπων several early witnesses read ἀνθρώπου (P 46 syrp, pal copsa, bo Marcion
Origen Cyprian Hilary Ambrose). Although it is possible that the Adam-Christ typology
implicit in the passage accounts for the substitution, it is more likely that the singular number
is merely a non-doctrinal conformation to the singular δούλου and the following ἄνθρωπος.

2.9
Variant: τὸ ὄνομα or ὄνομα
The textual problem here is the omission and inclusion of the article τὸ in relation to
ὄνομα. This variant is marked B, which indicates the text is almost certain.
Evidence for inclusion of τὸ: It is supported by P46 ‫ א‬A B C 1175 1739 copsa, bo eth
Origen Ps-Dionysius Eusebus4/7 Apollinaris Cyril 151) 1
1/3

Evidence for exclusion of τὸ: D (F G ονομα είς) Ψ 075 0150 6 81 104 256 263 365
424 436 459 1241 1319 1573 1852 1881 1912 (1962 οιnίι αύτφ) 2127 2200 2464 Byz [Κ L Ρ]
Lect copboms arrn geo slav Cleιnenttheodotus Origen21 ' Eusebius'17 Asterius Athanasius Didymus
Didymusdub Epiphanius Chrysostom Severian Marcus-Eremita Cyril 161J1 Nestorius
Theodoret John-Damascus
Textual Comment: The Textus Receptus, following D F G Ψ and many minuscules, lacks τό,
resulting in the meaning that Jesus was given an unspecified name subsequently defined as
that name which is above every name. While the article before ὄνομα may have been inserted
in order to assimilate the expression to a more usual one, it is also possible that the last
syllable of ἐχαρίσατο somehow led to the omission of the article. On the whole, the
Committee was impressed by the weight of the witnesses that include the word.

2.11 ἐξομολογήσηται {C}

Texts that support ἐξομολογήσηται: P46 ‫ א‬Β 256 263 424 1852 Byzpt Lectpt, AD itar, b, d, f, g, o vg
aπn eth Irenaeusgr, lat Clement Origengr1/2, lat1/2 Eusebius Athanasius Gregory-Nyssa1/2
Chrysostom Severian Theodorelat Cyril8/10 John-Damascus; Novatian Rebaptism Cyprian
Victorinus-Rome Ambrosiaster Hilary14/20 Priscillian Gregory-Elvira Ambrose Gaudentius
Jerome2/5 Pelagius Maximinus Augustine Quodvultdeus Speculum Varimadum Vigilius
Texts that support έξομολογήσεται: Α C Ο F G Ψ 075 0150 6 33 81 104 365 436 459 1175
1241 1319 1573 1739 1881 191 2 1962 2127 2200 2464 Byz pt [Κ L Ρ] Leccpt vgms slav
Origengr1/2,lat1/2 Gregory-Nyssa1/2 Didymusdub Cyril2/'°; Hilary6/20 Rufinus Jerome3/5
2.11{Α} κύριος Ίησσυς Χριστός

Texts that support this variant: P46vid ‫ א‬Α * Β C Ο Ψ 075 0150 6 33 81 104 256 263 365
424 (436 omit κύριος) 459 1175 1241 1319 1573 1 739 1852 1 881 1912 1962 2127 2200
2464 Byz [L Ρ] Lect itar,d.f vg syrb,h,pal copsamss,bo arm eth geo slav Clement Origen gr, lat ½
Origendub Eusebius Athanasius Ps-Athanasius Titus-Bostra Gregory-Nyssa8/10 Didymus
Didymusdub3/4 Epiphanius Chrysostom Severian Theodorelat Marcus-Eremita Cyril
Hesychius1/3 heodoret John-Damascus;Victorinus-Rome Hilary2/25 Priscillian1/2 Gregory-
Elvira Gaudentius Jerome2/5 Pelagius Maximinus Augustine5/7 Quodvulιdeus Varimadum
Vigilius
Texts that support κύριος Ίησούς : (A κύριος Ίησοuς κύριος withouι deleting first κύριος)
F Ο / 1591 ίtb,g.o vgms copsams Origenlat1/2 Gregory-Nyssa2/10 Didymusdub1/4 Hesychius2/3;
Novatian Rebaptism Cyprian Ambrosiaster Hilary23/25 Priscillian1/2 Ambrose Rufinus Jerome3/5
Paulinus-Nola Augustine2/7 Speculum Arnobius
Texts that support Χριστος κύριος: Κ

Textual Comment
Although the subjunctive may be a scribal assimilation to κάμψῃ, the indicative may be an
assimilation to the indicative ὀμεῖται (“shall swear”) in Is 45.23. Faced with such a balance of
possibilities, the Committee preferred to adopt the reading supported by P46 ‫ א‬B al.

2.11 κύριος Ἰησοῦς Χριστός {A}

Several witnesses, chiefly Western, omit Χριστός, perhaps in order to conform the expression
to that in ver. 10.
Metzger, Bruce Manning ; United Bible Societies: A Textual Commentary on the Greek
New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek
New Testament (4th Rev. Ed.). London; New York : United Bible Societies, 1994, S. 545
Part-II------------------------------------------------------------------------------- Colossians 1: 15-
20

Text
Verse 15: ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
Unpolished Translation: He is the image of the God invisible the first born over all creation
Polished Translation (NIV): The Son is the image of the invisible God, the firstborn over all
creation.
Verb Parsing
1. ἐστιν: Present Indicative Active-3rd Person Singular from εἰμί meaning I exist/Iam

Verse 16: ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ
ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι’ αὐτοῦ καὶ εἰς
αὐτὸν ἔκτισται·
Unpolished Translation: Because in Him was created all things in the heavens and upon the
earth the visible and the invisible whether throne or dominions or rulers or authorities all
things through and unto Him have been created
Polished Translation (NIV): For by him all things in heaven and on earth were created, things
visible and invisible, whether they are kings, lords, rulers, or powers. All things have been
created through him and for him.
Verb Parsing
1. ἐκτίσθη: Verb- Aorist Indicative Active-3rd Person Singular from κτίζω to build/create
2. ἔκτισται: Verb-Perfect Indicative Middle/Passive 3rd Person Singular from κτίζω
meaning to build/create

Verse 17: καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν,
Unpolished Translation: And He is before all things and all things in Him hold together
Polished Translation (NIV): He is before all things, and in him all things hold together.
Verb Parsing
 1. ἐστιν: Verb- Present Indicative Active-3rd Person Singular from εἰμί meaning I exist/I
am
2. συνέστηκεν: Verb-Perfect Indicative Active 3rd Person Singular from συνίστημι, or
συνιστάνω meaning to command/establishe

Verse 18: καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος
ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
Unpolished Translation: and He is the head of the body the church who is the beginning
first born out from the dead so that might be in all things He holding preeminence
Polished Translation (NIV): And he is the head of the body, the church; he is the beginning
and the firstborn from among the dead, so that in everything he might have the supremacy.
Verb Parsing
1. ἐστιν: Verb- Present Indicative Active-3rd Person Singular from εἰμί meaning I exist/I am
2. γένηται: Aorist Subjunctive Middle - 3rd Person Singular from γίνομαι meaning to come
into being, to happen.
3. πρωτεύων: Verb - Present Participle Active - Nominative Masculine Singular from
πρωτεύω meaning to have the first place.

Verse 19: ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι

Unpolished Translation: because in Him was pleased all the fulness to dwell
Polished Translation (NIV): For God was pleased to have all his fullness dwell in him,
Verb Parsing
1. εὐδόκησεν: verb - aorist active indicative - third person singular from εὐδοκέω
meaning to be well-pleased.
2. κατοικῆσαι: verb - aorist active middle or passive deponen from κατοικέω meaning to
dwell or inhibit

Verse 20: καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος
τοῦ σταυροῦ αὐτοῦ, δι’ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς.
Unpolished Translation: and to Him to reconcile all things to Himself having made peace
by the blood of the cross of Him whether the things on the earth or the things in the heavens
Polished Translation (NIV): and through him to reconcile to himself all things, whether
things on earth or things in heaven, by making peace through his blood, shed on the cross.
Textual variant
1.20 {C} δι' αύτου

Sources that include δι' αύτου: P46 ‫ א‬Α C D' Ψ 048 0150 6 33 256 365 424 1319 1573 1852
2127';' 2200 Byz [Κ Ρ] Lect syrp,h copbo geo slav Chrysostomω1/2 Theodorelat Cyril1/5; Hilary
Sources that omit δι' αύτου: Β D* F G 1 L 075 81 104 263 436 459 1 175 1241 1739 1881
1912 19622464142215961921 / 14411/2 itar,b,d,f,g,mon,o vg syrpal cop" ann eth Origengr,lat
Didymusdub Chrysostom1/2 Cyril4/5; Victorinus-Rome Ambrosiaster Jerome Pelagius Augustine
NIV NRSV? REB EU? LB? ΤΟΒ ΒΤΙ

Textual Comment
1.20 [διʼ αὐτοῦ] (2) {C}
According to the view of a majority of the Committee, the phrase διʼ αὐτοῦ, which is
supported by P46 ‫ א‬A C Dc 614 syrp, h copbo goth al, was omitted from B D* G 81 1739 it
vg copsa arm eth, either accidentally (because of homoeoteleuton) or deliberately (because it
is superfluous and obscure). According to the view of the minority, the expression is so
disturbing to the sense that it is difficult to attribute it to the author. In order to represent the
two points of view it was decided to retain the words in the text, enclosed within square
brackets.
Metzger, Bruce Manning ; United Bible Societies: A Textual Commentary on the Greek
New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek
New Testament (4th Rev. Ed.). London; New York : United Bible Societies, 1994, S. 554.

Part III------------------------------------------------------------------------------- John 1: 1-18

Text
Verse 1: Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος.
Unpolished Translation: In the beginning was the Word and the Word was with God and
God was the Word
Polished Translation (NIV): In the beginning was the Word, and the Word was with God,
and the Word was God.
Verb Parsing
1. ἀρχῇ: noun - dative singular feminine from ἀρχή meaning beginning/origin
2. ἦν: verb - imperfect indicative - third person singular from εἰμί meaning I exist/ I am

Text
Verse 2: Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.
Unpolished Translation: He was in the beginning with God
Polished Translation (NIV): He was with God in the beginning
Verb Parsing
1. ἦν: verb - imperfect indicative - third person singular from εἰμί meaning I exist/ I am

Text

Verse 3: πάντα δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν.
Unpolished Translation: All things through Him came into being and without Him came
into being not even one thing that has come into being
Polished Translation (NIV): Through him all things were made; without him nothing was
made that has been made
Verb Parsing
1. ἐγένετο: verb - second aorist middle deponent indicative - third person singular from
γίνομαι meaning to come into being, to happen, to become.
2. γεγονεν verb - second perfect active indicative - third person singular from γίνομαι
meaning to come into being, to happen, to become
Text
Verse 4: ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων.
Unpolished Translation: In him life was and the life was the light of men
Polished Translation (NIV): In him was life, and that life was the light of all mankind
Verb Parsing
1. ἦν: verb - imperfect indicative - third person singular from εἰμί meaning I exist/ I am

Text
Verse 5: καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
Unpolished Translation: And the light in the darkness shines and the darkness it did not
overcome
Polished Translation (NIV): The light shines in the darkness, and the darkness has not
overcome it
Verb Parsing
1. φαίνει: verb - present active indicative - third person singular from φαίνω meaning to
bring to light, to cause to appear
2. κατέλαβεν: verb - second aorist active indicative - third person singular from
καταλαμβάνω meaning to lay hold of, seize

Text
Verse 6: Ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάνης·
Unpolished Translation: There came a man having being sent from God the name to Him
was John.
Polished Translation (NIV): There was a man sent from God whose name was John.
Verb Parsing
1. Ἐγένετο: verb - second aorist middle deponent indicative - third person singular from
γίνομαι meaning to come into being, to happen, to become
2. ἀπεσταλμένος: verb - perfect passive participle - nominative singular masculine from
ἀποστέλλω meaning to send, send away

Text
Verse 7: οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν
δι’ αὐτοῦ.
Unpolished Translation: He came as a witness that he might testify concerning the light that
all might believe through Him.
Polished Translation (NIV): He came as a witness to testify concerning that light, so that
through him all might believe.
Verb Parsing
1. ἦλθεν: verb - second aorist active indicative - third person singular from ἔρχομαι
meaning to come, go
2. μαρτυρήσῃ: noun - accusative singular feminine from μαρτυρέω meaning to bear
witness, testify
3. πιστεύσωσιν: verb - aorist active subjunctive - third person from πιστεύω meaning to
believe, entrust
Text
Verse 8: οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ’ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
Unpolished Translation: Not was He the light but that He might witness concerning the
Light
Polished Translation (NIV): He himself was not the light; he came only as a witness to the
light.
Verb Parsing
1. ἦν: verb - imperfect indicative - third person singular from εἰμί meaning I exist/ I am
2. μαρτυρήσῃ - accusative singular feminine from μαρτυρέω meaning to bear witness,
testify

Text
Verse 9: Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.
Unpolished Translation: Was the light true who enlightens every man coming into the world
Polished Translation (NIV): The true light that gives light to everyone was coming into the
world.
Verb Parsing
1. Ἦν: verb - imperfect indicative - third person singular from εἰμί meaning I exist, I am
2. Φωτίζει: verb - present active indicative - third person singular from φωτίζω meaning
to shine, give light
3. ἐρχόμενον: verb - present middle or passive deponent participle - accusative singular
masculine from ἔρχομαι meaning to come, go

Text
Verse 10: ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
Unpolished Translation: In the world He was and the world through Him came into being
and the world knew Him not.
Polished Translation (NIV): He was in the world, and though the world was made through
him, the world did not recognize him.
Verb Parsing
1. ἐν: verb - imperfect indicative - third person singular from εἰμί meaning I exist/ I am
2. ἐγένετο: verb - second aorist middle deponent indicative - third person singular from
γίνομαι meaning to come into being, to happen, to become
3. ἔγνω: verb - second aorist active indicative - third person singular from γινώσκω to
know, recognize, perceive
Text
Verse 11: εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
Unpolished Translation: to the own He came and the own Him not received
Polished Translation (NIV): He came to that which was his own, but his own did not receive
him
Verb Parsing
1. ἦλθεν: verb - second aorist active indicative - third person singular from ἔρχομαι
meaning to come, go
2. παρέλαβον: verb - second aorist active indicative - third person from παραλαμβάνω
meaning to receive from

Text
Verse 12: ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς
πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
Unpolished Translation: as many as however receive Him He gave to them authority
children of God to be to those believing in the name of Him,
Polished Translation (NIV): Yet to all who did receive him, to those who believed in his
name, he gave the right to become children of God,
Verb Parsing
1. ἔλαβον: verb - second aorist active indicative - third person from λαμβάνω meaning to
take, receive
2. ἔδωκεν: verb - aorist active indicative - third person singular from δίδωμι meaning to
give
3. γενέσθαι: verb - second aorist middle deponent middle or passive deponent from
γίνομαι meaning to happen, to become
4. πιστεύουσιν: verb - present active participle - dative plural masculine from πιστεύω
meaning to believe, entrust

Text
Verse 13: οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ’ ἐκ
Θεοῦ ἐγεννήθησαν.
Unpolished Translation: who not of blood nor of will of flesh nor of will of man but of God
were born
Polished Translation (NIV): children born not of natural descent, nor of human decision or a
husband’s will, but born of God.
Verb Parsing
1. ἐγεννήθησαν: verb - aorist passive indicative - third person from γεννάω meaning to
beget, to bring forth truth

Text
Verse 14: Καὶ ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν
αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας.
Unpolished Translation: and the Word flesh became and dwell among us and we beheld the
glory of Him a glory as of an only begotten from the Father full of grace and
Polished Translation (NIV): The Word became flesh and made his dwelling among us. We
have seen his glory, the glory of the one and only Son, who came from the Father, full of
grace and truth.
Verb Parsing
1. ἐγένετο: verb - second aorist middle deponent indicative - third person singular from
γίνομαι meaning to happen, to become
2. ἐσκήνωσεν: from σκηνόω meaning to dwell verb - aorist active indicative - third
person singular
3. ἐθεασάμεθα: from θεάομαι meaning to behold, look upon verb - aorist middle
deponent indicative - first person

Text
Verse 15: Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων Οὗτος ἦν ὃν εἶπον Ὁ ὀπίσω μου
ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
Unpolished Translation: John witness concerning Him and he cried out saying this was He
of whom I was saying the one after me coming precedence over me has because before me
He was
Polished Translation (NIV): John testified concerning him. He cried out, saying, “This is the
one I spoke about when I said, ‘He who comes after me has surpassed me because he was
before me.”

Verb Parsing
1. μαρτυρεῖ: verb - present active indicative - third person singular from μαρτυρέω
meaning to bear witness, testify
2. κέκραγεν: verb - second perfect active indicative - third person singular from κράζω
meaning to scream, cry out
 3. λέγων verb - present active participle - nominative singular masculine: from λέγω
meaning to say
4. εἶπον: verb - second aorist active indicative - first person singular from ἔπω meaning
to bring word, command
5. ἐρχόμενος: verb - present middle or passive deponent participle - nominative singular
masculine from ἔρχομαι meaning to come, go
6. γέγονεν: verb - second perfect active indicative - third person singular from γίνομαι
meaning to happen, to become

Text
Verse 16: ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
Unpolished Translation: from who the fullness of Him we all have received then grace for
grace
Polished Translation (NIV): Out of his fullness we have all received grace in place of grace
already given.

Verb Parsing
1. ἐλάβομεν: verb - second aorist active indicative - first person form λαμβάνω meaning
to take, receive

Text
Verse 17: ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ
ἐγένετο.
Unpolished Translation: for the law through Moses was given grace and truth through Jesus
Christ came
Polished Translation (NIV): For the law was given through Moses; grace and truth came
through Jesus Christ.
Verb Parsing
1. ἐδόθη: verb - aorist passive indicative - third person singular from δίδωμι meaning to
give
2. ἐγένετο: verb - second aorist middle deponent indicative - third person singular from
γίνομαι meaning to happen, to become

Text
Verse 18: Θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς Θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς,
ἐκεῖνος ἐξηγήσατο.
Unpolished Translation: God no one has seen ever yet the one begotten God the one being
in the one being in the bosom of the Father He has made Him known
Polished Translation (NIV): No one has ever seen God, but the one and only Son, who is
himself God and b is in closest relationship with the Father, has made him known.
Verb Parsing
1. ἑώρακεν: verb - perfect active indicative - third person singular from ὁράω meaning
to see, perceive
2. ὢν: verb - present participle - nominative singular masculine from εἰμί meaning
being- be, become, have,I exist, I am
3. ἐξηγήσατο: verb - aorist middle deponent indicative - third person singular from
ἐξηγέομαι meaning to show the way

Textual variant

1.3-4 {B} ούδi ἕν. ὃ γέγονεν έν

Variant 1: Sources that include ούδi ἕν. ὃ γέγονεν έν: P75c C (D ούδέν fοr ουδέ έν) L
Wsupp 050* 0141* vid (0141c οmίt γέγονεν) ίtb νgww,st syrc, (pal) cosa Heracleonacc,to Origen Ptolemyflora
Ptolemy and Valentiniansacc, to Arenaeus Theophilus lrenaeuslat, arm Clement Naassenes and
Perateniacc,to Hippotytus Hippolytus Heraclides and mssacc, to Origen Origen Letter of Hymenaeus
Alexander Eusebius15/19 Aiansacc,to Epiphanius Athanasius Marcellus Meletius Cyήl-Jerusalem
(Apollinaris) Gregory-Nyssa Eunomius Didymusdub2/3 Macarius/Symeon Epiphanius6/10
Heretics according to Chrysostom Cyril Hesychius215 Theodoret3/5; Tertullian Cyprian Noνatian
Victorinus-Rome Ambrosiaster Hilary Ariansacc, to Ambrose Ambrose6/7 Chromatius many
peopleacc,to Jerome Jerome12/18 Augustine
.
Variant 2: Sources that include ούδi ἕν ὃ γέγονεν. έν: 28 205 1241 l524vid l858
l1016

Variant 3: Sources that include ούδέ ἕν ὃ γέγονεν. έν: 2‫ א‬Θ Ψ 050c f13 (1 1071
ούδέν for ούδέ ἕν) 33 180 565 579 597 700 892 1006 1010 1243 1292 1342 1424 1505 Byz
[Ε F G Η] Lect νgcl syrp,h cορbo arm eth geo slaν Adamantius Alexandermss Eusebius4/19
Didymusdub 1/3 Ps-lgnatius Epiphanius4/10 Chrysostom Theodore Marcus-Eremita Paul-Emesa
Hesychius3/10 Theodoret2/5 (John-Damascus); Egyptians acc, to Ambrose Ambrose1/7 Jerome6/11 GNB
NIV REB EU LB ΤΟΒ ΒΤΙ

Variant 4: Sources that include ούδi ἕν ὃ γέγονεν έν (without dots): P66 ‫ *א‬ούδέν
for ούδέ έν P75* Α Β Δ l253
Variant 1: Sources that prefer to use ἦν{Α} in verse 4: P66,75 Α Β C L Δ Θ Ψ 050
0141 0234 f1 J13 28 33 180 205 565 579 597 700 892 1006 1Ο10 1071 1241 1243 1292 1342
1424 1505 Byz [Ε F G Η] Lect νg syr p,h,pal copbo arm geo slav Diatessaronarm Irenaeus1latmaa
Clementfrom Theodotus Clemen3/5 Oήgengr,lat1/2 Eusebius Didymusdub Macaήus/Symeon Epiphanius
Chrysostom Cyήl Hesychius Theodoret; Victoήnus-Rome1/5 Jerome Augustine12/22
 Variant 2: Sources that prefer to use ἐστιν rather than ἦν in verse 4: ‫ א‬D
a,aur,b,c,e,f,ff2,q
it νgmss syrc copsa eth Diatessaronsyr Ptolemyacc,to Irenaeus Valentiniansacc,to Irenaeus
lrenaeulat lrenaeus and Naassenes and Perateniacc,to Hippolytus Clement mssacc,to Origen Origenlat1/2
Cyprian Victorinus-Rome4/5 Ambrosiaster Hilary Ambrose Gaudentius Augustine10/22
Variant 3: Sources that omit: Wsupp

Textual variant
1.13 {Α} οἳ ούκ ... έγεννήθησαν

Variant 1: The manuscript that include article are: P66 Ν Β2 C Dc L Wsuw ψ 0141 f1 f 33
180 205 565 579 597 700 892 1006 1010 1241 1243 1292 1342 1424 1505 B_vz [Ε F G
Η] Lect
Variant 2: The manuscript that has single nu as οἳ ούκ ... έγενήθησαν P75 Α Β* Δ Θ 28
1071
Variant 3: The manuscript that omit the definite article as ούκ ... έγεννήθησαν D* it a
Augustine3/14

Variant 4: The manuscript that has ὸς ούκ ... έγεννήθη itb (syrc,pmss ο'ί [sic]) lrenaeuslat
Origenlat 1/2.; Tenullian Ambrose2/5 Jerome1/3 Augustine1/14 Sulpiciusvid
1.13{Α} ούδr έκ θελήματος άνδρός

Variant 1: P66·75 2‫( א‬Ν* D* omit έκ) Α Β2 C D2 L W'"PP Δ Θ Ψ 0141 f' f 13 28 33 157 180
205 565 579 597 700 892 1006 ( 1010 οuτε . -- οuτε) 1071 1241 1243 1292 1342 1424 1505
B) •z [Ε F G Η] Lect it'· '"'· b. '· '· '· " 2 ·' vg syr· ,. "0•1 cop"· bo arm eth geo slaν
Yalentinians••X ιοΤοnυττ;,n Irenaeus1" Origen Methodius Eusebiusll2 Asteήus BasilAncyra
Athanasius (Marce\lus) Cyril-Jerusalem (Gregory-Nyssa) Didymus""" Macarius/Symeon
Epiphanius Chrysostom Cyril516 Theαlotus-Ancyra Theαloret John Damascus; Tertullian
Hilary Ambrosiaster Ambrose Chromatius Jerome Augustine Sulpicius // οmίι Β* Ps-
Athanasius 5 18
1.18:{Β} μονογενΤ~ς θεός ~66 Ν* Β C* L syr"·'"" geo2 OrigenS' 214 Didymus Cyril 114 //
ό μονογενΤ~ς θεός ~7 ' Ν2 33 cop"" Clement21) Clemeπtr"'mTh•""'""' 112 Origen'' 214
Eusebius)17 Basil 112 Gregory-Nyssa Epiphanius Serapion112 Cyril 214 // ό μονογενΤ~ς
υίός Α C1 W"φr Δ Θ Ψ 0141 f 1 f" 28 157 180 205 565 579 597 700 892 1006 1010 1071
1241 1243 1292 1342 1424 1505 Byz [Ε F G Η] Lect it'·""'·h·'·'·'- 1T 2·' vg syr'· "·"'1 arm
eth geo1 slav Irenaeus1" 113 Clemenιr"'"'Th""""'"' 112 Clement113 Hippolytus Origen1" 112
Letter of Hymenaeus Alexander Eustathius Eusebius417 Serapion112 Athanasius Basil112
Gregory-Nazianzus Chrysostom Theodore Cyril114 Proclus Theodoret John-Damascus;
Tertullian Hegemonius Victorinus-Rome Ambrosiaster Hilary517 Ps-Priscil\ian
Ambrose10111 Faustinus Gregory-Elvira Phoebadius Jerome Augustine Varimadum REB
BJ // μονογενΤ~ς υίος θεου it' Irenaeus1'" 111 ; Ambrose 1111 vω // ό μονογενής νg"" Ps-
Vigilius112 6 19
1.19: {C} προς αύτόν Β C* 33 892' 1010 1071 it'·""·"·' syr·•·""1 cop~·"" aπn eth geo slav
Chrysostom1'"' Cyril //προς αύτόν qfter Λευίτας ςp66cv; d Α Θ Ψ f 1·1 157 579 1243 (1424
after 'Ιουδαίοι) ίt'· r. e>. l.q. ,ι νg syr" Augustine // onιit rιΜ•. 75 Κ C' L W'""" Δ 0141 f' 28
180 205 565 597 700 892* 1006 1241 1292 1342 1505 Byz fE F G Η] Lect Origen1'"' NIV
NRSV ΒΤΙ DHH

1.3–4 οὐδὲ ἕν. ὃ γέγονεν ἐν {B}

Should the words ὃ γέγονεν be joined with what goes before or with what follows? The oldest
manuscripts (P66, 75* ‫ *א‬A B) have no punctuation here, and in any case the presence of
punctuation in Greek manuscripts, as well as in versional and patristic sources, cannot be
regarded as more than the reflection of current exegetical understanding of the meaning of the
passage.
A majority of the Committee was impressed by the consensus of ante-Nicene writers
(orthodox and heretical alike) who took ὃ γέγονεν with what follows. When, however, in the
fourth century Arians and the Macedonian heretics began to appeal to the passage to prove
that the Holy Spirit is to be regarded as one of the created things, orthodox writers preferred
to take ὃ γέγονεν with the preceding sentence, thus removing the possibility of heretical use
of the passage.
The punctuation adopted for the text is in accord with what a majority regarded as the
rhythmical balance of the opening verses of the Prologue, where the climactic or “staircase”
parallelism seems to demand that the end of one line should match the beginning of the
next.1
[On the other hand, however, none of these arguments is conclusive and other considerations
favor taking ὃ γέγονεν with the preceding sentence. Thus, against the consideration of the so-
called rhythmical balance (which after all is present in only a portion of the Prologue, and
may not necessarily involve ὃ γέγονεν) must be set John’s fondness for beginning a sentence
or clause with ἐν and a demonstrative pronoun (cf. 13.35; 15.8; 16.26; 1 Jn 2.3, 4, 5; 3.10, 16,
19, 24; 4.2, etc.). It was natural for Gnostics, who sought support from the Fourth Gospel for
their doctrine of the origin of the Ogdoad, to take ὃ γέγονεν with the following sentence
(“That which has been made in him was life” — whatever that may be supposed to mean).2 It
is more consistent with the Johannine repetitive style, as well as with Johannine doctrine (cf.
5.26, 39; 6.53), to say nothing concerning the sense of the passage, to punctuate with a full
stop after ὃ γέγονεν. B.M.M.]

1.4 ἦν {A}
In order to relieve the difficulty of meaning when ὃ γέγονεν (ver. 3) is taken as the subject of
ἦν (“that-which-has-come-into-being in him was life”), the tense of the verb was changed
from imperfect to present (ἐστιν) in ‫ א‬D Old Latin syrc copsa, copfay and many early
ecclesiastical writers. The presence, however, of the second ἦν (in the clause ἡ ζωὴ ἦν τὸ
φῶζ) seems to require the first.
1.13 οἳ οὐκ … ἐγεννήθησαν {A}
Several ancient witnesses, chiefly Latin (itb Irenaeuslat Tertullian Origenlat Ambrose
Augustine Ps-Athanasius), read the singular number, “[He] who was born, not of blood nor of
the will of the flesh nor of the will of man, but of God” (the Curetonian Syriac and six
manuscripts of the Peshitta Syriac read the plural “those who” and the singular verb “was
born”).
All Greek manuscripts, as well as the other versional and patristic witnesses, attest the plural
number. (Several minor variant readings occur within the verse: D* and ita omit οἵ, thus
leaving the verse without grammatical connection with the preceding sentence; other variants
in the verse are mentioned in the following entry.)
Although a number of modern scholars (including Zahn, Resch, Blass, Loisy, R. Seeburg,
Burney, Büchsel, Boismard, Dupont, and F. M. Braun)3 have argued for the originality of the
singular number, it appeared to the Committee that, on the basis of the overwhelming
consensus of all Greek manuscripts, the plural must be adopted, a reading, moreover, that is
in accord with the characteristic teaching of John. The singular number may have arisen
either from a desire to make the Fourth Gospel allude explicitly to the virgin birth or from the
influence of the singular number of the immediately preceding αὐτοῦ.

1.13 οὐδὲ ἐκ θελήματος ἀνδρός {A}

The presence of similar beginnings (οὐδέ … οὐδέ) and similar endings (σαρκός … ἀνδρός) of
the second and third clauses has occasioned the accidental omission of one or the other
clause. The clause οὐδὲ … σαρκός was omitted in E* and several minuscule manuscripts, and
the clause οὐδὲ … ἀνδρός was omitted in B* al.

1.18 μονογενὴς θεός {B}

With the acquisition of P66 and P75, both of which read θεός, the external support of this
reading has been notably strengthened. A majority of the Committee regarded the reading
μονογενὴς υἱός, which undoubtedly is easier than μονογενὴς θεός, to be the result of scribal
assimilation to Jn 3.16, 18; 1 Jn 4.9. The anarthrous use of θεός (cf. 1.1) appears to be more
primitive. There is no reason why the article should have been deleted, and when υἱός
supplanted θεός it would certainly have been added. The shortest reading, ὁ μονογενής, while
attractive because of internal considerations, is too poorly attested for acceptance as the text.
Some modern commentators4 take μονογενής as a noun and punctuate so as to have three
distinct designations of him who makes God known (μονογενής, θεός, ὁ ὢν εἰς τὸν κόλπον
τοῦ πατρὸς …).
[It is doubtful that the author would have written μονογενὴς θεός, which may be a primitive,
transcriptional error in the Alexandrian tradition (Υς/Θς). At least a {D} decision would be
preferable. A.W.]
Metzger, Bruce Manning ; United Bible Societies: A Textual Commentary on the Greek
New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek
New Testament (4th Rev. Ed.). London; New York : United Bible Societies, 1994, S. 167.

By the word emptying, Paul does not say that Jesus emptied himself of something. Rather,
the emptying is described through what he added to himself, “by taking the form of a servant,
being born in the likeness of men” (ESV).54 Jesus did not give up the form of God in taking
the form of a slave, but made known the form of God (John 1:1, 18; 14:7–9) in becoming a
slave.