The Greek nouns εἰκών, ὁμοίωσις, and ὁμοίωμα all convey the concept of resemblance or representation, yet each carries a distinct shade of meaning. εἰκών focuses on visible image or representation, ὁμοίωσις on the process or quality of becoming like, and ὁμοίωμα on the form or pattern of similarity. Together, these terms form a rich triad expressing how humanity relates to God’s image and how Christ reveals that image perfectly.
Lexical Definitions and Origins
- εἰκών – Derived from the verb εἴκω (“to resemble, to be like”), meaning an image, likeness, or visible representation. It can denote a statue, portrait, or figurative manifestation of a reality. In theological contexts, it often signifies the visible expression of the invisible, as in humanity’s relation to God or Christ’s revelation of the Father.
- ὁμοίωσις – From ὅμοιος (“similar, like”), referring to likeness or assimilation. It emphasizes the process of becoming similar in character or nature rather than a static copy. Used in moral and spiritual contexts—often implying transformation into divine likeness.
- ὁμοίωμα – Also from ὅμοιος, but denotes a form, semblance, or pattern of resemblance. It describes outward similarity, whether genuine or apparent. This term frequently bears a metaphorical sense of representation, especially in Pauline theology.
εἰκών in the New Testament: The Manifest Image
εἰκών appears approximately 23 times in the New Testament. It can refer to idols, coins bearing a ruler’s image, or—most profoundly—to Christ as the visible revelation of God’s invisible being.
- Matthew 22:20: “Whose εἰκών and inscription is this?”
- Romans 8:29: “To be conformed to the εἰκόνος of his Son.”
- Colossians 1:15: “He is the εἰκών of the invisible God.”
Here εἰκών denotes tangible representation. Theologically, it bridges heaven and earth: Christ embodies divine glory in human form, and believers are being reshaped into that image. The term thus merges ontology and ethics—what one is and what one becomes in Christ.
ὁμοίωσις in the New Testament: The Moral and Spiritual Likeness
ὁμοίωσις occurs only once in the New Testament, in James 3:9: “Men, who are made after the ὁμοίωσιν of God.”
This rare word focuses not on physical resemblance but on moral and spiritual affinity. It describes humanity’s capacity to reflect divine attributes such as reason, righteousness, and love. Theologically, ὁμοίωσις signifies potentiality, the movement toward the divine likeness that was marred by sin and renewed in Christ.
ὁμοίωμα in the New Testament: The Form of Likeness
ὁμοίωμα appears 6 times in the New Testament, often in Pauline writings where it carries profound theological implications of representation and incarnation.
- Romans 1:23: “And changed the glory of the incorruptible God into an ὁμοιώματι of corruptible man.”
- Romans 8:3: “God sent his own Son in the ὁμοιώματι of sinful flesh.”
- Philippians 2:7: “Being made in the ὁμοιώματι of men.”
In these passages, ὁμοίωμα expresses the form or mode of resemblance—Christ truly partook of human nature but without sin. The word captures the paradox of the Incarnation: full reality clothed in likeness. It also warns against false imitations of divine glory, as in idolatry.
Semantic Comparison Table
| Word | Meaning | Nuance | Frequency | Examples |
|---|---|---|---|---|
| εἰκών | Image, visible representation | Objective manifestation of a reality | ≈ 23 times | Rom 8:29; Col 1:15; Matt 22:20 |
| ὁμοίωσις | Likeness, resemblance | Spiritual or moral similarity | 1 time | Jas 3:9 |
| ὁμοίωμα | Form, semblance, likeness | Outward or representative form | 6 times | Rom 1:23; Rom 8:3; Phil 2:7 |
The Image Restored and Transformed
The relationship among these three words mirrors the unfolding drama of redemption. Humanity was created in God’s εἰκών, destined for ὁμοίωσις—a moral likeness that would reflect divine glory, and yet fell into false ὁμοιώματα through idolatry and sin. In Christ, the true εἰκών of God, the lost likeness is restored. Believers are not merely copies but participants in divine transformation, “being renewed in knowledge after the εἰκών of the Creator” (Col 3:10).
Thus, εἰκών reveals, ὁμοίωσις transforms, and ὁμοίωμα represents. Together they portray the mystery of divine reflection — how the invisible becomes visible, and how the human becomes godlike through grace.
