PHP 2:6 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=minor spelling Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT who, existing in the form of God,
⇔  did not consider being equal with God
⇔  something to be grasped.

UST Although he was in every way the same as God, he did not insist on keeping all the privileges of being equal with God.

BSB ⇔ Who, existing in the form of God,
⇔ did not consider equality with God
⇔ something to be grasped,[fn]

BLB Who, existing in the form of God, did not consider to be equal with God something to be grasped,

AICNT who, existing[fn] in the form[fn] of God, did not consider equality with God as something to be seized,[fn]

2:6, existing: The Greek word is in the present active case.

2:6, form: The Greek word means form, outward appearance, shape (BDAG, μορφή).

2:6, seized: The Greek word means (1) a violent seizure of property, robbery or (2) something to which one can claim or assert title by gripping or grasping, something claimed. BDAG also notes “only the context and an understanding of Paul's thought in general can decide whether it means holding fast to something already obtained... or the appropriation to oneself of something that is sought after” (BDAG, ἁρπαγμός).

OEB Though the divine nature was his from the beginning, yet he did not look on equality with God as above all things to be clung to,

WEBBE who, existing in the form of God, didn’t consider equality with God a thing to be grasped,

WMBB (Same as above)

NET who though he existed in the form of God
⇔ did not regard equality with God
⇔ as something to be grasped,

LSV who, being in the form of God, thought [it] not something to be seized to be equal to God,

FBV Though in his nature he was always God, he wasn't concerned to cling on to his equality with God.

TCNT who, though he was in the form of God, did not consider equality with God as something to be exploited,

T4T Although he has the same nature as God has, he did not insist on keeping all the privileges of being equal with God.

LEB

•

did not consider being equal with God something to be grasped,

BBE To whom, though himself in the form of God, it did not seem that to take for oneself was to be like God;

Moff No Moff PHP book available

Wymth Although from the beginning He had the nature of God He did not reckon His equality with God a treasure to be tightly grasped.

ASV who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,

DRA Who being in the form of God, thought it not robbery to be equal with God:

YLT who, being in the form of God, thought [it] not robbery to be equal to God,

Drby who, subsisting in the form of [fn]God, did not esteem it an object of rapine to be on an equality with [fn]God;

2.6 Elohim

RV who, being in the form of God, counted it not a prize to be on an equality with God,

Wbstr Who, being in the form of God, thought it not robbery to be equal with God:

KJB-1769 Who, being in the form of God, thought it not robbery to be equal with God:

KJB-1611 Who being in the forme of God, thought it not robbery to bee equall with God:
(Who being in the forme of God, thought it not robbery to be equall with God:)

Bshps Who beyng in the fourme of God, thought it not robbery to be equall with God.
(Who being in the fourme of God, thought it not robbery to be equall with God.)

Gnva Who being in ye forme of God, thought it no robberie to be equall with God:
(Who being in ye/you_all forme of God, thought it no robberie to be equall with God: )

Cvdl which beyinge in the shappe of God, thought it not robbery to be equall with God,
(which beyinge in the shape of God, thought it not robbery to be equall with God,)

TNT Which beynge in the shape of god and thought it not robbery to be equall with god.
(Which being in the shape of god and thought it not robbery to be equall with god. )

Wycl that whanne he was in the forme of God, demyde not raueyn, that hym silf were euene to God;
(that when he was in the forme of God, judged not raueyn, that himself were even to God;)

Luth welcher, ob er wohl in göttlicher Gestalt war, hielt er‘s nicht für einen Raub, GOtt gleich sein,
(welcher, ob he probably in göttlicher Gestalt was, hielt er‘s not for a plunder, God gleich sein,)

ClVg qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo:[fn]
(who when/with in forma of_God esset, not/no rapinam arbitratus it_is esse se æqualem Deo: )

2.6 Qui cum in forma. Præmittit alta de Christo, ut hi in quibus est locus abjectionis non dedignentur humiliari. Non rapinam. Usurpando quod suum non esset, ut diabolus et primus homo. Vel, non est arbitratus se æqualem Deo esse secundum humanitatem, quod esset rapinam facere, id est, non suum præsumere. Sed semetipsum. Ostensa altitudine, subdit de humilitate. Aug., Ench. c. 35 et 36. Exinanivit autem se formam servi accipiens, etc., usque ad factum est ut homo Christus nullum posset habere peccatum. Formam servi. Non formam Dei amittens: forma servi accessit, non forma Dei abscessit: Exinanivit. Exinanire est ab invisibilitatis suæ magnitudine se visibilem demonstrare.

2.6 Who when/with in forma. Præmittit alta about Christo, as hi in to_whom it_is locus abyectionis not/no dedignentur humiliari. Non rapinam. Usurpando that his_own not/no esset, as diabolus and primus homo. Vel, not/no it_is arbitratus se æqualem Deo esse after/second humanitatem, that was rapinam facere, id it_is, not/no his_own præsumere. But semetipsum. Ostensa altitudine, subdit about humilitate. Aug., Ench. c. 35 and 36. Exinanivit however se formam servi accipiens, etc., until to done it_is as human Christus nullum posset habere peccatum. Formam servi. Non formam of_God amittens: forma servi accessit, not/no forma of_God abscessit: Exinanivit. Exinanire it_is away invisibilitatis suæ magnitudine se visibilem demonstrare.

UGNT ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ,
(hos en morfaʸ Theou huparⱪōn, ouⱪ harpagmon haʸgaʸsato to einai isa Theōi,)

SBL-GNT ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
(hos en morfaʸ theou huparⱪōn ouⱪ harpagmon haʸgaʸsato to einai isa theōi,)

TC-GNT ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἶσα Θεῷ,
(hos en morfaʸ Theou huparⱪōn, ouⱪ harpagmon haʸgaʸsato to einai isa Theōi, )

Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

The Christ Hymn: Christ’s Divine Nature

Philippians 2:6-11, often called the Christ Hymn, reveals early Christian beliefs about the nature of Jesus Christ. This hymn affirms that the early Christians believed in the preexistence and divine nature of Christ (see also Col 1:15-20; 2:9; cp. John 1:1-2; Heb 1:1-3). Christ is not simply another human prophet. He was present with God the Father from the very beginning, and he is the one through whom the universe was created. As the Son of God, he shares the nature of God himself. This claim was a major point of contention between Jesus and the religous leaders, who accused Jesus of blasphemy (John 5:16-18; 8:54-59; 10:30-39).

The hymn also affirms that Jesus Christ came to earth in an act of immense humility—the infinite God became human (Phil 2:7; see Col 1:15; John 1:10-14; Heb 2:14, 17). Jesus Christ, the glorious Creator of the universe, died as a sacrificial offering for the sins of human beings so that we might be forgiven and be reconciled to God (Phil 2:8; see John 3:14-17; Rom 5:9-10; Col 1:20, 22; 2:13-14; Heb 1:3; 10:9-14), as the Scriptures had foretold (see Isa 53:3-12).

This hymn also affirms that God raised Jesus from the dead, has given him “the place of highest honor” in heaven (Phil 2:9), and conferred on him the title “Lord” (2:11; cp. Col 1:18). One day, all created beings will bow before him and acknowledge that he is Lord of the entire universe (Phil 2:9-11), deserving of the worship that God alone is worthy to receive (see Rev 5:8-14).

Passages for Further Study

Isa 53:3-12; John 1:1-2, 10-14; 3:14-17; Rom 5:9-10; Phil 2:6-11; Col 1:15-22; 2:9, 13-14; Heb 1:1-3; 2:14, 17; 10:9-14; Rev 5:8-14

Parallel PHP 2:6