Strong's g1491

Pronunciation Guide: EYE-dos (εἶ as in “eye,” δος as in “dose”)

Basic Definition

Key Information

εἶδος

Transliteration: eidos Part of Speech: noun First Appears: Luke 3:22 Appears: 5 times

Strong’s Entry

g1491

Gloss: eidos (ei`-dos) n.1. a view, i.e. form{literally or figuratively}[from G1492]KJV: appearance, fashion, shape, sight Root(s): G1492 

Strong’s G1491: εἶδος refers to the external appearance, form, or shape of something that is visible to the eye. It denotes the visible form that makes something recognizable and distinguishable from other things. In biblical contexts, it often carries significant theological weight when describing divine manifestations, particularly in theophanies and the revelation of God’s nature through visible means. The word emphasizes that which can be perceived by sight rather than by other senses.

Etymology and Morphology

• Noun (neuter)
• Derived from the root εἴδω (eido), meaning “to see” or “to know” (by seeing)
• Related to Latin “video” and English derivatives like “idea” and “idol”
• Used primarily in narrative and theological discourse
• Appears in key theological passages about divine manifestation
• Often contrasts with internal reality or substance

εἶδος Morphology:

• εἶδος (nominative singular) – form, appearance
• εἴδους (genitive singular) – of form/appearance
• εἴδει (dative singular) – in/with form/appearance
• εἶδος (accusative singular) – form, appearance (as object)

Origin & History

The term εἶδος has a rich history in Greek thought, originating in classical Greek philosophy where it featured prominently in Platonic and Aristotelian concepts. In Platonic philosophy, εἶδος (often translated as “form” or “idea”) represented the eternal, unchanging reality behind visible phenomena—the perfect pattern of which physical objects are mere imitations. Aristotle modified this concept, using εἶδος to denote the essential nature or form that makes something what it is.

In the Septuagint (LXX), εἶδος appears in significant passages like Daniel 3:19, describing Nebuchadnezzar’s facial expression changing, and in Isaiah 53:2-3, famously describing the suffering servant as having “no form (εἶδος) or majesty that we should look at him.” This latter usage became theologically significant for early Christian writers like Justin Martyr and Clement of Alexandria, who referenced this passage when discussing the humble appearance of the Messiah during His earthly ministry, contrasting His physical appearance with His divine nature.

Expanded Definitions & Translation Options

• The outward appearance or form of something as perceived by the eye
• The visible shape or configuration that gives identity to an object or person
• A specific kind or type, classified by visible characteristics
• A manifestation or visible representation of something abstract or spiritual
• A species or classification based on visible similarities

εἶδος Translation Options:

• Form – Best captures the sense of visible shape or configuration, especially in contexts describing physical appearance
• Appearance – Emphasizes the visual aspect and how something presents itself to observers, suitable for passages about perception
• Kind/Species – Appropriate when εἶδος is used to categorize or classify objects by their visible similarities
• Visible manifestation – Useful in theological contexts where the word describes how spiritual realities take visible form
• Figure/Shape – Captures the concrete outline or contour aspect of the term

Biblical Usage

In the New Testament, εἶδος appears just six times but in theologically significant contexts. Its first appearance in Luke 3:22 describes the Holy Spirit descending upon Yeshua “in bodily form” (σωματικῷ εἴδει) like a dove—a crucial instance of divine manifestation in visible form. This usage reinforces the reality of the Spirit’s presence at Yeshua’s baptism, not merely as a spiritual concept but as a perceivable reality.

The term is also memorably employed in 2 Corinthians 5:7, where Paul contrasts walking by faith with walking by sight (εἴδους), highlighting the temporary nature of physical perception versus the enduring reality of faith. This creates a theological tension between what can be seen in the present age and what remains invisible yet more real from an eternal perspective. Paul’s usage suggests that while εἶδος captures what is visible, it represents only a partial reality compared to what faith apprehends.

• “And the Holy Spirit descended on him in bodily form [εἴδει] like a dove.” Luke 3:22
• “For we walk by faith, not by sight [εἴδους].” 2 Corinthians 5:7
• “Abstain from every form [εἴδους] of evil.” 1 Thessalonians 5:22
• “His countenance was altered, and his raiment became white and dazzling [other ancient authorities read: ‘and his appearance (εἶδος) was altered’].” Luke 9:29 (variant reading)
• “You have neither heard His voice at any time, nor seen His form [εἶδος].” John 5:37
• “Then the King will say to those on his right hand, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.'” (Note: Some manuscripts include εἶδος in Matthew 25:34, though this is not in the main text)

Cultural Insights

In the ancient Mediterranean world, particularly within Jewish theological thought, visible manifestations of the divine were approached with tremendous reverence and caution. The concept of God taking visible form (εἶδος) represented a significant theological tension, as the Jewish understanding of God emphasized His incorporeality and transcendence. Moses’ encounter with God in Exodus 33:20, where יהוה declares, “You cannot see My face, for no man can see Me and live,” established the understanding that direct visual perception of God was impossible for mortals.

This makes the use of εἶδος in Luke 3:22 particularly significant. The Holy Spirit taking “bodily form” (σωματικῷ εἴδει) represented an extraordinary divine accommodation—God making Himself perceptible to human senses in a way that communicated His presence without overwhelming human limitations. This connects to the ancient Jewish concept of the Shekinah glory, where God’s presence was manifested in visible form (like the pillar of cloud and fire in the wilderness), yet still veiled His full essence. The dove imagery specifically evoked creation themes (Genesis 1:2) and Noah’s new beginning (Genesis 8:8-12), linking the Messiah’s baptism to both creation and re-creation.

Theological Significance

The concept of εἶδος holds profound theological importance in understanding how the invisible God makes Himself known to humanity. The seeming paradox of the formless, spiritual God taking visible form (εἶδος) points to divine condescension—God lovingly accommodating human limitations by revealing Himself in ways we can perceive. This reaches its ultimate expression in the incarnation, where “the Word became flesh and dwelt among us” (John 1:14), giving the invisible God tangible, visible form in the person of Yeshua.

The tension between εἶδος and faith in 2 Corinthians 5:7 reveals God’s pedagogy in salvation history. While God has provided visible manifestations (εἶδος) in theophanies, the incarnation, and sacramental signs, He ultimately calls believers to transcend dependence on physical sight to embrace the deeper perception of faith. This progression from seeing to believing, and then believing without seeing (John 20:29), demonstrates God’s gracious pattern of meeting us where we are while drawing us toward spiritual maturity. The concept of εἶδος thus bridges divine transcendence and immanence, showing how God remains beyond all physical form while nonetheless making Himself known through visible means appropriate to human capacity.

Personal Application

Understanding εἶδος challenges us to consider how we recognize God’s presence in our lives. While we may desire dramatic, visible manifestations (εἶδος) of divine power, faith often calls us to perceive God’s activity in less obvious ways—through Scripture, prayer, community, and the subtle movements of the Spirit. Like the disciples who witnessed the dove at Yeshua’s baptism, we too are invited to recognize God’s “forms” in our world, even when they appear ordinary or unexpected.

This word also reminds us that our present perception of divine realities is limited and partial. As Paul wrote, “For now we see in a mirror dimly, but then face to face” (1 Corinthians 13:12). The visible forms (εἶδος) through which we encounter God in this life—whether in worship, sacraments, or creation—are but shadows of the full revelation we will experience in the world to come. This should instill both humility about our current understanding and anticipation for the day when we will see with perfect clarity.

Related Words

• μορφή (morphē, mor-FAY) – refers to the essential form that makes something what it is, focusing more on the underlying nature rather than just appearance. While εἶδος emphasizes how something appears to observers, μορφή addresses its fundamental structure or nature. See G3444
• σχῆμα (schēma, SKAY-ma) – denotes the outward figure, shape, or fashion of something, often with emphasis on its temporary or changeable nature. Where εἶδος is more neutral regarding permanence, σχῆμα frequently implies transience or external configuration that may change while essence remains. See G4976
• ὅρασις (horasis, HOR-a-sis) – specifically refers to the act of seeing or a vision, particularly in apocalyptic literature. While εἶδος is the form itself, ὅρασις emphasizes the visionary experience or the capacity to see something supernatural. See G3706
• εἰκών (eikōn, eye-KONE) – means “image” or “likeness,” often with the sense of representation. Whereas εἶδος is the actual appearance, εἰκών is something that bears resemblance to another reality, serving as its representation or reflection. See G1504
• ἰδέα (idea, ee-DEH-ah) – refers to form or appearance, closely related to εἶδος but with more emphasis on the mental concept or pattern. While εἶδος tends toward concrete visual form, ἰδέα leans more toward the abstract pattern or concept behind appearances. See G2397

Did You Know?

• Did you know that the English word “idol” derives from the same root as εἶδος? Both come from the Greek root εἴδω (to see). This etymological connection reveals something profound about idolatry—it represents the human tendency to reduce divine reality to visible forms that can be controlled and comprehended. When the Israelites were forbidden to make any “form” or “likeness” of God (Deuteronomy 4:12-19), it was partly to prevent them from confusing God’s occasional visible manifestations with His unlimited divine nature.
• Did you know that Plato’s famous “Theory of Forms” used the term εἶδος extensively? In Platonic philosophy, the εἶδος represented the perfect, eternal pattern behind physical reality—the “form” of beauty itself, for instance, which makes beautiful things beautiful. Early Christian theologians like Augustine adapted this concept to explain how created things could reflect and point toward divine attributes. When Paul speaks of walking by faith rather than by εἶδος (2 Corinthians 5:7), he may be deliberately invoking this philosophical tradition to suggest that visible reality is merely a shadow of deeper spiritual truths.
• Did you know that in modern Greek, the descendant of εἶδος (είδος) is commonly used for “species” in biological classification? This scientific usage preserves the ancient sense of visible form that distinguishes one type from another. This connection between ancient and modern usage reminds us that the biblical concept of εἶδος involves recognition and distinction—the visible characteristics by which we identify realities. When the Holy Spirit descended in the εἶδος of a dove (Luke 3:22), the form made the Spirit’s presence recognizable and meaningful within the cultural and biblical symbolism of the time.

Remember This

Εἶδος reminds us that our infinite God, though beyond all form and image, lovingly takes visible shape in our world—from the dove at Yeshua’s baptism to the bread and wine of communion—not to be confined by these forms but to make His invisible presence tangible to those He loves.