Understanding εἰκών (eikōn) Strong’s G1504: The Divine Image That Reveals God’s Glory and Our Spiritual Identity

Pronunciation Guide: eye-KOHN (ī-kōn)

Basic Definition

Strong’s G1504: Εἰκών (eikōn) refers to an image, figure, likeness, or representation that bears substantial resemblance to its original. In biblical usage, it describes both physical representations and spiritual realities. The word carries the sense of not merely a superficial likeness but an authentic representation that emanates from and reveals the nature of its source.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root: Derived from εἴκω (eikō), meaning “to be like” or “to resemble”
• Language Origin: Classical Greek
• Primary Usage: Primarily used in theological and metaphorical contexts in the New Testament, especially in Pauline epistles
• Literary Context: Found in doctrinal teaching passages, especially relating to Christology and theological anthropology

Εἰκών Morphology:

• εἰκών (nominative singular) – image/likeness
• εἰκόνος (genitive singular) – of the image
• εἰκόνι (dative singular) – to/with/in the image
• εἰκόνα (accusative singular) – image (direct object)
• εἰκόνες (nominative plural) – images
• εἰκόνων (genitive plural) – of the images
• εἰκόσι(ν) (dative plural) – to/with/in the images
• εἰκόνας (accusative plural) – images (direct object)

Origin & History

The term εἰκών has deep roots in classical Greek thought, where it was prominently used in philosophical discussions about representation and reality. Plato employed the term in his “Republic” to describe the relationship between physical objects and their ideal forms, suggesting that material things were mere “images” (εἰκόνες) of transcendent realities. Aristotle later used εἰκών to describe metaphorical language and artistic representations.

In the Septuagint (LXX), εἰκών gained theological significance when used to translate the Hebrew word צֶלֶם (tselem) in Genesis 1:26-27, establishing the foundational concept that humans are created in the “image” of God. This usage transformed εἰκών from a philosophical term into a theological concept conveying humanity’s unique relationship with the Divine. Later, early Church Fathers like Irenaeus in “Against Heresies” and Clement of Alexandria in “Stromata” extensively developed the theology of εἰκών, particularly in discussions of Christ as the perfect image of God and humanity’s restoration to the divine image through Him.

Expanded Definitions & Translation Options

• The authentic representation that bears and reveals the essential qualities of its prototype
• A physical representation or likeness (such as a statue, coin, or portrait)
• A spiritual or metaphysical likeness that shares in the nature of its original
• A revelatory representation that manifests the invisible through the visible
• A pattern or archetype to which something else is conformed

Εἰκών Translation Options:

• Image – Emphasizes the visual representation aspect; most common translation but doesn’t fully capture the sense of essential connection to the original
• Likeness – Highlights the resemblance quality but may miss the deeper ontological connection implied in εἰκών
• Representation – Underscores the revelatory function of εἰκών as making present what might otherwise be invisible
• Icon – Directly transliterated from εἰκών; in modern usage, carries connotations of both visual representation and essential connection to what is represented
• Reflection – Captures the dynamic relationship between the original and its image, suggesting an ongoing connection rather than static resemblance

Biblical Usage

The New Testament employs εἰκών in several profound theological contexts. Most significantly, it describes Christ as the perfect εἰκών of God (Colossians 1:15, 2 Corinthians 4:4), indicating that Yeshua (Jesus) is not merely similar to God but is the exact representation of His being, making the invisible God visible. This usage elevates εἰκών beyond mere resemblance to essential ontological connection.

In anthropological contexts, εἰκών describes humans as created in God’s image (1 Corinthians 11:7) and believers as being transformed into Christ’s image (Romans 8:29, 2 Corinthians 3:18). Paul contrasts Adam as the εἰκών of earthly existence with Christ as the εἰκών of heavenly existence, establishing a theological framework for understanding human identity and destiny.

• Bring Me a denarius, that I might see.’ And they brought it. And He says to them, ‘Whose image [εἰκὼν] and inscription is this?’ And they said to Him, ‘Caesar’s.'” (Matthew 22:20)
• “He is the image [εἰκὼν] of the invisible God, the firstborn of all creation.” (Colossians 1:15)
• “In whom the god of this age has blinded the minds of the unbelieving, so as for not to beam forth the illumination of the gospel of the glory of Christ, who is the image [εἰκὼν] of God.” (2 Corinthians 4:4)
• “For a man ought not to have the head covered, being the image [εἰκὼν] and glory of God; but the woman is the glory of man.” (1 Corinthians 11:7)
• “Because whom He foreknew, He also predestined to be conformed to the image [εἰκόνος] of His Son, for Him to be firstborn among many brothers.” (Romans 8:29)
• “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image [εἰκόνα] from glory to glory, as from the Lord, the Spirit.” (2 Corinthians 3:18)
• “Just as we have borne the image [εἰκόνα] of the earthly, we shall also bear the image [εἰκόνα] of the heavenly.” (1 Corinthians 15:49)

Cultural Insights

In the Greco-Roman world of the first century, εἰκών had powerful cultural associations with imperial authority. The Roman Emperor’s εἰκών (image) appeared on coins and statues throughout the empire as a symbol of his sovereignty and divine status. This provides crucial context for understanding Yeshua’s response about Caesar’s image on the coin (Matthew 22:20), which brilliantly acknowledged Caesar’s limited civil authority while implicitly asserting God’s ultimate claim on humans who bear His image.

This cultural background also illuminates the radical nature of the early Christian claim that Christ, not Caesar, is the true εἰκών of God. While Roman imperial propaganda presented the emperor as divinity’s image on earth, the apostles boldly proclaimed that true divine representation was found in the crucified and risen Messiah. For first-century believers, confessing Christ as “the image of the invisible God” (Colossians 1:15) was not merely theological doctrine but a subversive declaration that challenged the very foundations of imperial ideology and worship.

Theological Significance

The concept of εἰκών forms a theological bridge between creation and redemption in Scripture. In creation, humanity is made in God’s image (based on the LXX use of εἰκών in Genesis 1:26-27), establishing our fundamental identity and purpose. In redemption, Christ comes as the perfect image of God to restore what was distorted by sin. This dual usage reveals the profound unity of God’s purposes—our creation and redemption both center on the divine image.

The Christological use of εἰκών in passages like Colossians 1:15 provides essential insight into the nature of Yeshua’s divinity. Unlike humans who bear God’s image imperfectly, Christ is the perfect εἰκών—not merely resembling God but sharing His very essence and glory. This understanding safeguards against both diminishing Christ to merely a good moral example and separating Him entirely from creation. As God’s εἰκών, the Messiah is both truly divine and truly connected to the created order He came to redeem.

In soteriology, the concept of εἰκών explains both the problem of sin and the solution of salvation. Sin has distorted (but not erased) the divine image in humanity, explaining our spiritual predicament. Salvation is therefore understood as progressive restoration to the original divine image, culminating in complete transformation into Christ’s likeness (Romans 8:29, 1 John 3:2). This process reveals Yahweh’s ultimate purpose: not merely to forgive sins but to restore His children to their true identity as bearers of His image and glory.

Personal Application

Understanding εἰκών transforms our sense of identity and purpose. As beings created in God’s image, we possess inherent dignity and worth that transcends all earthly distinctions and achievements. This truth should revolutionize how we view ourselves, particularly in moments of failure or shame. When we feel worthless or defined by our mistakes, we can remember that our core identity remains as bearers of the divine image, beloved by our Creator and redeemable by His grace.

The biblical teaching that we are being transformed into Christ’s εἰκών (2 Corinthians 3:18) provides a powerful framework for spiritual growth. Rather than seeing discipleship as merely behavioral modification or rule-following, we can understand it as a profound transformation of identity—becoming who we truly are in Messiah. This perspective invites us to cooperate with the Holy Spirit’s work of image-restoration, approaching spiritual disciplines not as obligations but as opportunities to have the divine image increasingly revealed in our character, choices, and relationships.

Related Words

• μορφή (morphē, mor-FAY) – form, outward appearance, shape; unlike εἰκών, focuses more on external appearance rather than essential representation. While εἰκών emphasizes representative likeness, μορφή emphasizes visible form. See G3444
• ὁμοίωμα (homoiōma, ho-MOY-oh-mah) – likeness, similarity, resemblance; refers to similarity in appearance or form, but lacks the deep ontological connection implied in εἰκών. Where εἰκών suggests an image that reveals its source, ὁμοίωμα indicates mere resemblance. See G3667
• χαρακτήρ (charaktēr, khar-ak-TARE) – exact representation, precise reproduction; carries the sense of an engraved mark or imprint that exactly corresponds to its original. This term is complementary to εἰκών but emphasizes exact correspondence rather than representative function. See G5481
• σκιά (skia, skee-AH) – shadow, foreshadowing; serves as a conceptual opposite to εἰκών. While εἰκών fully represents reality, σκιά is merely a dim outline pointing toward reality without containing its substance. See G4639
• τύπος (typos, TOO-pos) – type, pattern, model; describes a preliminary model or prefiguration. Unlike εἰκών which directly represents its original, τύπος anticipates or foreshadows something greater to come. See G5179

Did you Know?

• The English word “icon” derives directly from εἰκών, retaining much of its original meaning. In Eastern Orthodox tradition, religious icons are not considered mere artistic representations but are understood as windows into divine reality—a concept that aligns remarkably well with the biblical usage of εἰκών. This theological understanding reflects the profound sense that an image can genuinely participate in and reveal the reality it represents.
• The ancient debate about whether humans lost the divine εἰκών through sin shaped major theological divisions in Christianity. Eastern Orthodox theology typically maintains that humans retained the divine image (εἰκών) but lost divine likeness (ὁμοίωσις), while Western theology often speaks of the image being severely damaged but not destroyed. This distinction influences different approaches to salvation—restoration versus recreation—and highlights the central importance of εἰκών in theological anthropology.
• When Paul describes believers as being transformed into Christ’s εἰκών “from glory to glory” (2 Corinthians 3:18), he draws on the Jewish understanding of Moses’ face shining after encountering God’s glory on Mount Sinai. Yet where Moses’ glory faded (requiring a veil), Paul declares that believers’ transformation is enduring and increasing—a powerful statement about the superiority of the new covenant in Christ compared to the Sinai covenant.

Remember This

Εἰκών reveals the magnificent plan of Yahweh: we were created in His image, restored through His Image (the Messiah), and are being transformed into that same Image—a divine reflection that moves from creation to glorification in an unbroken purpose of love.