Re: Origen de la Biblia: Nueva Version Internacional?
[SUP]6[/SUP]
el cual, siendo en forma de Dios, no estimó el ser igual a Dios como cosa a que aferrarse,[SUP] 7[/SUP]sino que se despojó a sí mismo, tomando forma de siervo, RV1960
Philippians 2:6-7
New International Version 1984 (NIV1984)
[SUP]6 [/SUP]Who, being in very nature[SUP][[/SUP][SUP]a[/SUP][SUP]][/SUP] God,
did not consider equality with God something to be grasped,
[SUP]7 [/SUP]but made himself nothing,
taking the very nature[SUP][[/SUP][SUP]b[/SUP][SUP]][/SUP] of a servant,
being made in human likeness.
[SUP]6 [/SUP]quien, siendo por naturaleza[SUP]f[/SUP] Dios,
no consideró el ser igual a Dios como algo a qué aferrarse.
[SUP]7 [/SUP]Por el contrario, se rebajó voluntariamente,
tomando la naturaleza[SUP]g[/SUP] de siervo
y haciéndose semejante a los seres humanos.
[SUP][SUP][1][/SUP][/SUP]
6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων
οὐχ ἁρπαγμὸν ἡγήσατο
τὸ εἶναι ἴσα θεῷ,
[SUP][SUP][2][/SUP][/SUP]
58.2 μορφή[SUP]a[/SUP], ῆς f: the nature or character of something, with emphasis upon both the internal and external form—‘nature, character.’ ὃς ἐν μορφῇ θεοῦ ὑπάρχων ‘he always had the very nature of God’ Php 2.6; μορφὴν δούλου λαβών ‘he took on the nature of a servant’ Php 2.7. In view of the lack of a closely corresponding lexical item such as ‘nature,’ it may be necessary to restructure the form of Php 2.7 as ‘he became truly a servant.
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Lo siguiente es demasiado extenso, de manera que lo reduje para que puedas tener al menos una idea de los otros usos de la palabra
μορφή
μορφή
Contents: A. Greek Usage: 1. The Meaning of the Word; 2. Synonyms; 3. Philosophical Use; 4. μορφή in the LXX. B. μορφὴ θεοῦ in the Greek World: 1. Manifestations of Deity; 2. Doubt as to the Physical Manifestation of Deity. C. The Form of God in the Old Testament and Judaism. D. The μορφή of Christ in the New Testament.
3. Philosophical Use.
In the language of philosophy, too, μορφή has no unequivocal and definite sense. Parmenides, the first to use it, speaks of light and darkness as two forms of being (on the popular view),…
…Thus the concept 3 has the μορφή of odd number,
[SUP]8[/SUP] He does not discuss whether μορφή in this sense is proper to every concept, nor does he deal with the relation of μορφή to οὐσία, → φύσις etc. (→ 748). In
Aristot.
[SUP]9[/SUP] μορφή acquires a fixed meaning, and it occupies a central place in his structure.
The four principles of all being (form or nature, matter, moving cause and end) may be reduced finally to two, form (μορφή, εἶδος) and matter (ὕλη, τὸ ὑποκείμενον,
Phys., I, 7, p. 190b, 20:
γίγνεται πᾶν ἔκ τε τοῦ ὑποκειμένου καὶ τῆς μορφῆς. μορφή and ἐ͂δος, which often occur together (e.g.,
An., II, 1, p. 412a, 8; II, 2, p. 414a, 9;
Metaph., IV, 8, p. 1017b, 25 f.; IX, 1, p. 1052a, 22f.),
are interchangeable concepts for “form,” i.e., that which may be perceived, but which is real only by ref. to that which in some way shapes it,
[SUP]10[/SUP] the fulfilment of the possibility of form which matter has within it. As being (τὸ τί ἐστι), cause (τὸ ὅθεν ἡ κίνησις) and end (τὸ οὗ ἕνεκα) find their unity in form (Phys., II, 7, p. 198a, 25 ff. etc.), so essence (τὸ τί ἦν εἶναι == οὐσία) and form are related,
Gen. Corr., II, 9, p. 335b, 35;
the point is to grasp through eidos that in a thing which it really was.[SUP]11[/SUP] So, too, are nature (→ φύσις) and form (Phys., II, 1, p. 193a, 28 ff.; II, 8, p. 199a, 30 f.). Finally, there is unity between form and matter, Metaphys., VII, 6, p. 1045b, 17 ff.: ἔστι δ᾽ … ἡ ἐσχάτη ὕλη καὶ ἡ μορφὴ ταὐτὸ καὶ δυνάμει, τὸ δὲ ἐνεργείᾳ.
Outside his true system of thought Aristot. can use μορφή qualitatively (→ 743), e.g., in
Pol., VII, 1, p. 1323b, 33 ff.,
where he refers to the same kind of courage, righteousness and cleverness in national as in individual life (τὴν αὐτὴν ἔχει δύναμιν καὶ μορφήν), or
Gen. An., II, 3, p. 737b, 4, the similarity of the matter from which skin and veins are made (τῆς δ᾽ αὐτῆς μορφῆς ἐστι), or
Part. An., I, 1, p. 640b, 34, the similarity of μορφὴ τοῦ σχήματος in a living person and a corpse.
B. μορφὴ θεοῦ in the Greek World,
1. The idea that the deity has form and appears in visible form to man, is found in Gk. religion (→ III, 71), esp. where there is a dominant belief in sensual divine revelation, in the epiphany of suprahuman beings (→ ἐπιφάνεια).[SUP]21[/SUP]…….
…On the whole the divine form as a concrete phenomenon, though challenged or sublimated in philosophy, remains current in Hellenistic and Greek thought.
La idea es esta, Dios no tiene cuerpo físico de manera que con μορφή en el himno se refiere a naturaleza, en el sentido que se usa el verbo en Gal.4:19
[SUP]19[/SUP]Hijitos míos, por quienes vuelvo a sufrir dolores de parto, hasta que Cristo sea formado en vosotros,
58.4 μορφόω: (derivative of μορφή[SUP]a[/SUP] ‘nature, character,’ 58.2) to cause something to have a certain form or nature—‘to form the nature of.’ μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν ‘until Christ’s nature is formed in you’ Ga 4.19. It may be possible in some languages to render Ga 4.19 as ‘until you become like Christ was’ or ‘ … like Christ is.’
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La naturaleza de Cristo que es la misma naturaleza de Dios, está siendo formada en nosotros, sin embargo, nosotros nunca seremos Dios, aunque compartamos la misma naturaleza.
[SUP]f [/SUP]2:6 por naturaleza. Lit.
en forma de.
[SUP]g [/SUP]2:7 la naturaleza. Lit.
la forma.
[SUP][SUP][1][/SUP][/SUP]International Bible Society. (1979).
Nueva Versión Internacional. (Php 2:6-7). East Brunswick, NJ, USA: Sociedad Bı́blica Internacional.
[SUP][SUP][2][/SUP][/SUP]Aland, B., Aland, K., Black, M., Martini, C. M., Metzger, B. M., & Wikgren, A. (1993, c1979).
The Greek New Testament (4th ed.) (517). Federal Republic of Germany: United Bible Societies.
f feminine
[SUP][SUP][3][/SUP][/SUP]Louw, J. P., & Nida, E. A. (1996, c1989).
Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:584). New York: United Bible societies.
[SUP]8 [/SUP]Ritter, 283 f.
Aristot. Aristotle, of Stageiros (c. 384–322 b.c.), with his teacher Plato the greatest of the Greek philosophers and the founder of the peripatetic school, quoted in each case from the comprehensive edition of the Academia Regia Borussica, 1831 ff.
[SUP]9 [/SUP]Cf. for material H. Bonitz,
Index Aeistotelicus (
Aristot. Opera,
Akademie-Ausgabe, V), 474; Schumacher,
op. cit., II, 182 ff.; for appraisal E. Zeller,
Die Philosophie d. Griechen[SUP]3[/SUP] (1879), II, 2, 313 ff.; W. Jaeger,
Aristoteles (1923), 107 ff.; W. D. Ross,
Aristotle (1923), 65 f., 71 ff., 167 ff.; J. Stenzel,
Zahl u. Gestalt bei Platon u. Aristoteles[SUP]2[/SUP] (1933), 132 f. etc.
Phys. Physica.
An. De Anima.
Metaph. Metaphysica.
[SUP]10 [/SUP]Stenzel, 132.
Gen. Corr. De Generatione et Corruptione.
[SUP]11 [/SUP]Jaeger, 408. Cf. also Metaph., VI, 3, p. 1029a, 3 ff.: λέγω … τὴν δὲ μορφὴν τὸ σχῆμα τῆς ἰδέας.
Pol. Politica.
Gen. An. De Generatione Animalium.
Part. An. De Partibus Animalium.
Gk. Greek.
esp. especially.
[SUP]21 [/SUP]For excellent material and a comprehensive review cf. F. Pfister, Art. “Epiphanie,” Pauly-W. Suppl., IV (1924), 277 ff. Cf. also L. Weniger, “Theophanien, altgriech. Götteradvente,” ARW, 22 (1923/24), 16 ff. On the concept of the form of the gods in religious history cf. Chant. de la Saussaye, Index,
s.v.; G. van der Leeuw,
Phänomenologie d. Religion (1933), 156 ff., 427 ff. etc.
[SUP][SUP][4][/SUP][/SUP]Louw, J. P., & Nida, E. A. (1996, c1989).
Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:584). New York: United Bible societies.
