道成了肉身（約1:14）原文解經

b.   Qualitative Predicate Nominatives

John 1:14        ὁ λόγος σὰρξ ἐγένετο

the Word became flesh

The idea is not that the Word became “the flesh,” nor “a flesh,” but simply “flesh.” That is, the Word partook of humanity. Many pre-1933 exegetes (i.e., before Colwell’s rule was published) saw a parallel between this verse and John 1:1, noting that both PNs were qualitative.^[1]

這裡的qualitative是“定性的”的意思，是與quantitative（定量的）這個英文字相對應。和合本譯作“道成了肉身”的這個短句中的道融入了神性。

The noun σὰρξ is anarthrous and comes before the verb ἐγένετο. Therefor it fits Colwell’s construction, indicating PN was qualitative.

因此，這裡ὁ λόγος σὰρξ ἐγένετο並沒有中文翻譯對現代中國人所理解的那種“道被變成了肉身”的那個意思，而是“the Word partook of humanity（神性的）道融入了人性”的意思。

καὶ θεὸς ἦν ὁ λόγος

c.   Is Θεός in John 1:1c Qualitative?

The most likely candidate for θεός is qualitative. This is true both grammatically (for the largest proportion of pre-verbal anarthrous predicate nominatives fall into this category) and theologically (both the theology of the Fourth Gospel and of the NT as a whole). There is a balance between the Word’s deity, which was already present in the beginning (ἐν ἀρχῇ … θεὸς ἦν [1:1], and his humanity, which was added later (σὰρξ ἐγένετο [1:14]). The grammatical structure of these two statements mirrors each other; both emphasize the nature of the Word, rather than his identity. But θεός was his nature from eternity (hence, εἰμί is used), while σάρξ was added at the incarnation (hence, γίνομαι is used).

Such an option does not at all impugn the deity of Christ. Rather, it stresses that, although the person of Christ is not the person of the Father, their essence is identical. Possible translations are as follows: “What God was, the Word was” (NEB), or “the Word was divine” (a modified Moffatt). In this second translation, “divine” is acceptable only if it is a term that can be applied only to true deity. However, in modern English, we use it with reference to angels, theologians, even a meal! Thus “divine” could be misleading in an English translation. The idea of a qualitative θεός here is that the Word had all the attributes and qualities that “the God” (of 1:1b) had. In other words, he shared the essence of the Father, though they differed in person. The construction the evangelist chose to express this idea was the most concise way he could have stated that the Word was God and yet was distinct from the Father.^[2]

1:14 Ἐγένετο, see v. 3. Here this verb does not mean “became” in the sense “was changed into,” as when a chrysalis is changed into a butterfly and thereby ceases to be a chrysalis, but has the sense “took on” or “assumed,” of the assuming of a new, additional form of existence, as when a woman becomes the mother of her firstborn. Part of the wonder of the incarnation is that the new form of existence the Logos assumed at that time was not temporary and reversible, but permanent and irreversible. Jesus Christ is permanently the “God-Man” (θεάνθρωπος, Leontius of Byzantium). See further, M. J. Harris, From Grave to Glory. Resurrection in the New Testament (Grand Rapids: Zondervan, 1990), 413–15. The Logos became what he was not (σάρξ) without ceasing to be what he was (θεός, v. 1). To his existence as a fully divine person was added existence as a fully human person (σάρξ, “flesh”; nom. as complementary pred.). “The Word became a human being” (LN 13.48; 33.100). John is not affirming that an impersonal universal Logos became incarnate in the person of Jesus Christ, but rather that the personal, individualized Logos assumed a complete and genuine human existence.^[3]

The Word was changed into the humanity. 道被變成了人性。——錯誤的譯法

The Word took on the humanity. 道賦予了人性

The Word assumed the humanity. 道承擔了人性

24.20  Traditionally, we have taught that the aorist passive was distinct from the aorist middle, and Greek was a three-voice sytem. The θη forms indicated aorist passive.

In this case, it is difficult to determine if a verb is passive deponent. You have to look at its meaning and the context to make a decision.

οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου (Matt 11:26).

Such was your gracious will.

ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον (Matt 14:5).

He feared the people because they thought he was a prophet.

The more common verbs with aorist passive deponent forms include ἀποκρίνομαι (ἀπεκρίθην), γίνομαι (ἐγενήθην), δύναμαι (ἠδυνήθην), and πορεύομαι (ἐπορεύθην).^[4]

John 1:14        ὁ λόγος σὰρξ ἐγένετο中間的ἐγένετο沒有被動的意思，因為該字沒有被動式的過去時動詞所需要的θη形式。而γίνομαι 被用於過去時的被動式時，會是ἐγενήθην,這個字出現在以弗所書3:7，“我作了這福音的執事，是照神的恩賜。這恩賜是照他運行的大能賜給我的。”

7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ.^[5]

ESV很清楚地將ἐγενήθην翻譯作過去時的被動式：

Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. ^[6]

^[1] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 264.

^[2] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 269.

^[3] Murray J. Harris, John, Exegetical Guide to the Greek New Testament (B&H Academic, 2015), 35.

^[4] William D. Mounce, Basics of Biblical Greek Grammar, ed. Verlyn D. Verbrugge and Christopher A. Beetham, Fourth Edition. (Grand Rapids, MI: Zondervan, 2019), 269.

^[5] Barbara Aland et al., eds., The Greek New Testament, Fifth Revised Edition. (Stuttgart, Germany: Deutsche Bibelgesellschaft, 2014), Eph 3:7.

^[6] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Eph 3:7.