Lemma
εἰκών
eikōn
Image or likeness. A visible representation of what it stands for, not the thing itself.
Forms
- εἰκών
- εἰκόνα
- εἰκόνος
Related
Passages
- Colossians 1:15 He is the image of the invisible God, the firstborn of all creation.
- Romans 1:23 the likeness of an image of corruptible man
- Matthew 22:20 Whose is this image and inscription?
- Revelation 13:14 that they should make an image to the beast who had the sword wound and lived.
εἰκών is a likeness or representation: a painting, a statue, a stamp on a coin, or a living image that stands for another. Thayer and Strong’s open with likeness and representation. The word names what is seen, not the unseen source itself. English “icon” and “image” come from this noun. In the WOTA Bible it is printed “image.”
Colossians 1:15 says the Son “is the image of the invisible God.” 2 Corinthians 4:4 says Christ “is the image of God.” The image makes the invisible known. It is still an image: what we have in Christ is a living representation that carries the Father’s message, not the Father as he is in himself. John 1:18 says no one has seen God at any time; the only born Son has declared him.
The same noun covers lesser copies. Matthew 22:20, Mark 12:16, and Luke 20:24 ask whose image is on the coin. Romans 1:23 pairs εἰκών with ὁμοίωμα: they traded God’s glory for the likeness of an image of corruptible man. Revelation uses εἰκών for the image of the beast.
Hebrews 1:3 is a different Greek word. There the Son is the radiance of glory and the χαρακτήρ of his substance, the exact imprint. That verse often stands with Colossians in teaching on the Son, but χαρακτήρ is not εἰκών.
Hebrew תְּמוּנָה covers the same ground of a visible shape or likeness. The Greek Old Testament does not usually render that noun with εἰκών; in Numbers 12:8 it uses δόξα, glory. εἰκών still belongs to the same circle: God forbids Israel to carve a temunah because he has already given a living image to behold.
Strong’s
Strong’s dictionaries compiled by Open Scriptures, used under CC-BY-SA 4.0.
εἰκών G1504
eikṓn
a likeness, i.e. (literally) statue, profile, or (figuratively) representation, resemblance
Thayer’s
Joseph Henry Thayer, Greek-English Lexicon of the New Testament (1889). Public-domain digital text.
εἰκών G1504
eikṓn
εἰκών, εἰκόνος (accusative ἐικοναν, Rev 13:14 Lachmann; see ἄρσην, ἡ (ἘΙΚΩ which see); (from Aeschylus and Herodotus down); the Sept. mostly for צֶלֶם; an image, figure, likeness;
a. Mat 22:20; Mar 12:16; Luk 20:24; Rom 1:23; 1Co 15:49; Rev 13:14; Rev 14:9; Rev 14:11; Rev 15:2; Rev 16:2; Rev 19:20; Rev 20:4; ἡ εἰκών τῶν πραγμάτων, the image of the things (namely, the heavenly things), in Heb 10:1, is opposed to ἡ σκιά, just as in Cicero, de off. 3, 17solida et expressa effigies is opposed toumbra; εἰκών τοῦ Θεοῦ is used of the moral likeness of renewed men to God, Col 3:10; εἰκών τοῦ υἱοῦ τοῦ Θεοῦ the image of the Son of God, into which true Christians are transformed, is likeness not only to the heavenly body (cf. 1Co 15:49; Php 3:21), but also to the most holy and blessed state of mind, which Christ possesses: Rom 8:29; 2Co 3:18.
b. metonymically, εἰκών τίνος, the image of one; one in whom the likeness of anyone is seen: εἰκών Θεοῦ is applied to man, on account of his power of command (see δόξα, III. 3 a. α.), 1Co 11:7; to Christ, on account of his divine nature and absolute moral excellence, Col 1:15; 2Co 4:4; (cf. Lightfoot and Meyer on Colossians, the passage cited). [SYNONYMS: εἰκών, ὁμοίωμα: ὁμοίωμα denotes often not mere similarity but likeness (see ὁμοίωμα, b. and cf. Meyer on Rom 1:23), visible conformity to its object; εἰκών adds to the idea of likeness the suggestions of representation (as a derived likeness) and manifestation. Cf. Trench, § xv.; Lightfoot as above]