An Exegetical Analysis of John 1:9: Grammatical Structures and Translational Implications
This exegetical study of John 1:9: Grammatical Structures and Translational Implications is based on a b-greek discussion from June 25th, 2014. The initial inquiry centers on the portrayal of the true light’s arrival, noting that while John the Baptist witnesses to it (vv. 7-8), the light itself had not yet fully “appeared on stage,” rather it “was coming into” the world. This past progressive description is posited to create a dramatic effect, signaling the imminent presence of the true light.
The main exegetical issue revolves around the precise grammatical construction of John 1:9, specifically the syntactic function of the participle ἐρχόμενον. The discussion explores how this participle relates to the main verb ἦν and the relative clause ὃ φωτίζει πάντα ἄνθρωπον, and its implications for understanding the timing and manner of the Word’s incarnation. Various interpretations propose different subjects, predicates, and modifiers, leading to significantly divergent translations that impact the narrative flow from the prologue into the subsequent verses.
John 1:9 ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. (Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text, as presented in the discussion, includes a comma before ἐρχόμενον.
- SBLGNT (2010) omits this comma, presenting the text as: Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. This punctuation difference significantly influences potential grammatical analyses of the participle ἐρχόμενον.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The primary textual issue regarding John 1:9 in modern critical editions like NA28 and SBLGNT is the absence of a comma before ἐρχόμενον, in contrast to older editions or implied punctuation in some interpretations. This omission suggests a closer grammatical relationship between ἐρχόμενον εἰς τὸν κόσμον and either the subject (τὸ φῶς τὸ ἀληθινόν) or the verb (φωτίζει) it modifies. The lack of a comma often strengthens the argument for a periphrastic verbal construction or for ἐρχόμενον modifying ἄνθρωπον, rather than functioning as a loosely connected circumstantial participle.
Lexically, several terms are central to the verse:
- φῶς (light): BDAG defines this as “light,” “that which illumines,” and metaphorically as “source of spiritual/moral insight.” In John’s Gospel, φῶς is a pivotal theological concept, often identifying Christ as the divine source of truth, life, and revelation, in stark contrast to spiritual darkness. KITTEL (TDNT) extensively covers its Old Testament background and Hellenistic usages, emphasizing its unique theological significance in John’s prologue where it is inextricably linked with the Logos and divine life.
- ἀληθινόν (true): BDAG renders this as “true, real, genuine,” often employed to distinguish the ultimate reality from what is merely apparent, conventional, or a shadow. In Johannine theology, “true” frequently points to the authentic, ultimate manifestation of divine reality found in Christ. KITTEL explores its philosophical and theological dimensions, particularly its role in defining the genuine nature of God’s self-revelation.
- ἐρχόμενον (coming): This is the present participle of ἔρχομαι, meaning “to come, go.” The progressive aspect of the present participle is crucial here, denoting an ongoing or continuous action. BDAG outlines its various uses, while KITTEL emphasizes its eschatological and incarnational implications, especially when paired with εἰς τὸν κόσμον, signifying Christ’s entry into the world.
- κόσμος (world): BDAG provides a spectrum of meanings for κόσμος, including “universe,” “earth,” and “humanity.” In John’s Gospel, it frequently carries a dual connotation: the created order and humanity, but also the sphere of existence hostile to God. KITTEL delves into its diverse meanings in Greek thought and its profound theological significance within John’s prologue, encompassing creation, the entirety of humanity, and the fallen human condition.
Translation Variants
The grammatical structure of John 1:9 is highly contested, leading to several distinct interpretive and translational approaches:
- Variant 1: Periphrastic Imperfect Construction
“The true light which illuminates every man was coming into the world.”
This widely adopted interpretation (e.g., ESV, RSV, NIV, NET) understands ἦν … ἐρχόμενον εἰς τὸν κόσμον as a periphrastic imperfect, describing a continuous, unfolding process. The subject is considered to be the complex phrase τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον. This reading emphasizes the ongoing arrival and presence of the Light, commencing at the time of John’s witness (vv. 7-8) and establishing its presence in the world before its full manifestation in v. 14. The absence of a comma before ἐρχόμενον in modern critical texts strongly supports this grammatical connection, integrating the participle as part of the predicate describing the light’s state or action. Rhetorically, it maintains a strong thematic link with John 1:10, ἐν τῷ κόσμῳ ἦν (“he was in the world”), portraying a cohesive narrative of the Light’s entry and presence. - Variant 2: Adjectival Participle Modifying “Every Man”
“The true light was that which illuminates every man who comes into the world.”
In this interpretation, ἐρχόμενον εἰς τὸν κόσμον functions as an adjectival participle modifying πάντα ἄνθρωπον (“every man”). Grammatically plausible in isolation, this reading suggests that the Light illuminates all humanity, specifically those “who come into the world.” However, rhetorically, this can appear somewhat redundant (as all humans “come into the world” by definition). More critically, it tends to detach the participle from the Light itself, weakening the thematic progression of the Light’s direct engagement with the world, a central motif in the prologue. This reading also creates a less direct connection to the subsequent statement in John 1:10, which refers to the Logos’s presence in the world. - Variant 3: Circumstantial Adverbial Participle Modifying “Illuminates”
“The true light was that which, coming into the world, illuminates every man.”
This option treats ἐρχόμενον εἰς τὸν κόσμον as a circumstantial adverbial participle, describing the *manner* in which the Light illuminates: it illuminates *by coming into the world*. The primary predicate of ἦν is ὃ φωτίζει πάντα ἄνθρωπον. This interpretation, favored by some (e.g., Darby), highlights the active mission of the Light and the means by which it conveys illumination. It typically assumes a comma before ἐρχόμενον (as in the provided Nestle 1904 text), allowing for a less integrated modification. Rhetorically, it underscores the intimate link between the Light’s incarnation and its salvific function. - Variant 4: Implied Subject “He”
“[He] was the true light which, coming into the world, illuminates every man.”
This approach assumes an unstated subject for ἦν (e.g., “He,” referring to the Logos/Jesus), a common feature in Greek. τὸ φῶς τὸ ἀληθινόν then functions as a predicate nominative, followed by a relative clause and participle. ἐρχόμενον εἰς τὸν κόσμον would then modify either the relative pronoun ὃ or the implied subject. This interpretation aligns well with the overarching Christological focus of the prologue, where the Logos is the central figure, but grammatically, it introduces an implicit element not explicitly present in the Greek. - Variant 5: Existential “There Was”
“[There] was the true light which, coming into the world, illuminates every man.”
Here, ἦν is understood existentially (“there was”), introducing the subject τὸ φῶς τὸ ἀληθινόν. The following relative clause and participle modify this subject. This reading emphasizes the sheer *existence* and arrival of the true light, setting the stage for its subsequent actions and interactions within the world. While grammatically sound, it shifts the focus slightly from the Light’s continuous activity to its introduction.
Conclusions and Translation Suggestions
After considering the various grammatical and rhetorical arguments, the interpretation of John 1:9 as a periphrastic imperfect construction (Variant 1) aligns most coherently with the narrative flow of the Johannine prologue and is strongly supported by the textual evidence of modern critical editions like NA28 and SBLGNT, which omit the comma before ἐρχόμενον. This reading portrays the Light’s continuous, active arrival into the world, contemporaneous with John the Baptist’s witness, and sets up the dramatic statements of vv. 10-13 regarding the world’s interaction with this Light. This emphasizes the divine initiative and the unfolding nature of the incarnation.
Therefore, the following translations are suggested, with the first being the most academically favored:
- “The true light, which illuminates every person, was coming into the world.” This translation treats ἦν … ἐρχόμενον εἰς τὸν κόσμον as a periphrastic imperfect, with the entire clause ὃ φωτίζει πάντα ἄνθρωπον defining the subject, emphasizing the continuous arrival of the light.
- “The true light was the one who, by coming into the world, illuminates every person.” This rendering interprets ἐρχόμενον εἰς τὸν κόσμον as a circumstantial adverbial participle modifying φωτίζει, highlighting the manner in which the light illumines.
- “There was the true light, which, coming into the world, illuminates every person.” This option takes ἦν existentially, introducing the true light, with ἐρχόμενον εἰς τὸν κόσμον modifying the light, either adverbially or adjectivally to the implied subject of the relative clause.