the Week of Christ the King / Proper 29 / Ordinary 34
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Old & New Testament Greek Lexical Dictionary Greek Lexicon
Strong's #1504 - εἰκών
- an image, figure, likeness
- an image of the things (the heavenly things)
- used of the moral likeness of renewed men to God
- the image of the Son of God, into which true Christians are transformed, is likeness not only to the heavenly body, but also to the most holy and blessed state of mind, which Christ possesses
- the image of one
- one in whom the likeness of any one is seen
- applied to man on account of his power of command
- to Christ on account of his divine nature and absolute moral excellence
- an image of the things (the heavenly things)
gen. όνος, acc. όνα, etc.: poet. and Ion. nom. εἰκώ is implied (though not found) in gen. εἰκοῦς E. Hel. 77, acc. εἰκώ A. Th. 559, E. Med. 1162, Hdt. 7.69 (but εἰκόνα 2.143, both εἰκόνα and εἰκώ in Pl. Ti. 37d), Maiist. 15: acc. pl. εἰκούς E. Tr. 1178, Ar. Nu. 559: (Εἴκω, ἔοικα, ϝεικ - Inscr.Cypr. 151 H.): —
1. likeness, image, whether picture or statue, Hdt. 2.130, 143, A. Th. 559, etc.; εἰ. γεγραμμένη Plu. 2.1117c; εἰ. γραπτά IG 4.940.23, cf. 3.1330; of needlework, E. IT 223 (anap.); bust, Luc. Alex. 18; εἰ. βασιλικαί, = Lat. imagines imperatorum, Lib. Or. 56.13: generally, εἰ. τοῦ νοητοῦ θεὸς αἰσθητός Pl. Ti. 92c.
2. image in a mirror, E. Med. 1162, Pl. R. 402b.
3. personal description, PTeb. 32.21 (ii B. C.), etc.
4. metaph., living image, representation, εἰ. ζῶσα τοῦ Διός OGI 90.3 (Rosetta, ii B. C.); τοῦ θεοῦ 2 Corinthians 4:4.
II semblance, phantom, E. HF 1002; οὐ γὰρ ἐκεῖνος τέθνηκεν, ἀλλ' ἐγὼ ἡ εἰ. αὐτοῦ Luc. DMort. 16.1; imaginary form, Pl. R. 588b; image in the mind, εἰκοὺς πατρός E. Tr. 1178; δοξῶν καὶ λόγων Pl. Phlb. 39c, etc.; εἰκόνας σῆς ἀρετῆς thy virtue's counterparts, of children, Epigr.Gr. 435.4; περίβολον ἔχειν δεσμωτηρίου εἰκόνα Pl. Cra. 400c; ἐν εἰκόνι βασιλείας Hdn. 7.9.10.
III similitude, comparison, Ar. Nu. 559, Ra. 906, Pl. Phd. 87b, Men. 80c, Men. 536.1; δι' εἰκόνος λέγεσθαι Pl. R. 487e, cf. Arist. Rh. 1407a11, Lib. 8.1. pattern, archetype, ποτὶ τὰν εἰκόνα [κόσμος] ἀπειργασμένος Ti.Locr. 99d.
εἰκών, εἰκόνος (accusative ἐικοναν, Revelation 13:14 Lachmann; see ἄρσην, ἡ (ἘΙΚΩ which see); (from Aeschylus and Herodotus down); the Sept. mostly for צֶלֶם; an image, figure, likeness;
a. Matthew 22:20; Mark 12:16; Luke 20:24; Romans 1:23; 1 Corinthians 15:49; Revelation 13:14; Revelation 14:9, 11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4; ἡ εἰκών τῶν πραγμάτων, the image of the things (namely, the heavenly things), in Hebrews 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, Colossians 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. 1 Corinthians 15:49; Philippians 3:21), but also to the most holy and blessed state of mind, which Christ possesses: Romans 8:29; 2 Corinthians 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.), 1 Corinthians 11:7; to Christ, on account of his divine nature and absolute moral excellence, Colossians 1:15; 2 Corinthians 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 Romans 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]
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εἰκών , -όνος
(cf. ἔοικα ),
[in LXX chiefly for H6754;]
an image, likeness: Matthew 22:20, Mark 12:16, Luke 20:24, Romans 1:23, 1 Corinthians 15:49 Revelation 13:14-15; Revelation 14:9; Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4; opp. to σκιά , Hebrews 10:1; of man, εἰ . θεοῦ , 1 Corinthians 11:7; of the regenerate, εἰ . τ . θεοῦ ) Colossians 3:10 (v. Lft., in l); εἰ . τ . υἱοῦ τ . θεοῦ Romans 8:29, 2 Corinthians 3:18; of Christ, εἰ . τ . θεοῦ , 2 Corinthians 4:4, Colossians 1:15.†
SYN.: ὁμοίωμα G3667, denoting resemblance, which may however be merely accidental. εἰ . is a derived likeness and like the head on a coin or the parental likeness in a child, implies an archetype.
Cf. also εἶδος G1491, appearance, not necessarily based on reality; σκιά G4639, a shadowed resemblance; χαρακτήρ G5481, the impress of a stamp; μόρφη G3444 (q.v).), the form as indicative of the inner being.
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
εἰκών is the term used for the description of individuals in official documents, e.g. BGU IV. 1059.7 (bill of sale of a female slave—i/B.C.) ἧς τὰ ἔτη καὶ αἱ εἰκόνις ὑπόκεινται : cf. P Tebt I. 32.21 (B.C. 145?) ὑποτετάχ ̣[α ]μ ̣εν δὲ κα [ὶ ] τὴν εἰκόνα αὐ [τοῦ ] καὶ τοῦ υἱοῦ τὸ ὄνομα, ";we have, further, appended the description of him and the name of his son,"; P Strass I. 79.10 (B.C. 16) ἐν ᾧ αἱ εἰκόνες αὐτῆς δηλοῦν [ται. For a similar use of εἰκονισμός see P Ryl II. 156.33 (i/A.D.) where the heading ε ̣ἰ ̣κ ̣(ονισμοί) is followed by the names and descriptions of various individuals. If Wilcken’s restoration can be accepted we have an interesting instance of the diminutive εἰκόνιον in BGU II. 423.21 (ii/A.D.) (= Chrest. I. p. 566, Selections, p. 92), where a soldier-son writing home to his father from Italy adds—ἔπεμψά σο [ι εἰ ]κόνιν μ [ου ] διὰ Εὐκτήμονος, ";I send you a little portrait of myself at the hands of Euctemon."; A further diminutive εἰκονίδιον occurs several times in a Return of Temple Property, P Oxy XII. 1449 (A.D. 213–17). With the Pauline phrase of the believer’s being renewed κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν (Colossians 3:10) and the descriptions of Christ as εἰκὼν τοῦ θεοῦ (e.g. 2 Corinthians 4:4) we may compare OGIS 90.8 (the Rosetta stone—B.C. 196) εἰκόνος ζώσης τοῦ Διός, with reference to Ptolemy Epiphanes. Later in the same inscr..38 we hear of a statue (εἰκόνα) of Ptolemy being erected ἐν ἑκάστωι ἱερῶι ἐν τῶι ἐπιφα [νεστάτωι τόπωι, and for this common usage cf. further ib. 332.22 (B.C. 138–2), 383.27 (mid. i/B.C.) In Syll 888.5 (ii/A.D.) τὰς τούτων τῶν ἀγαλμάτων εἰκόνας is explained by Dittenberger on the assumption that the ἀγάλματα comprise the sculptor’s whole work, of which the actual bust is a part. Thieme (p. 26 f.) has well pointed out how the ancient practice of erecting εἰκόνες of their gods would give a concrete force to such Bibl. passages as are cited above, and instances as of special interest Magn 101 (2nd half of ii/B.C.), where not only do three ambassadors receive each his εἰκών at the hands of the grateful Larbeni, but it is also decided to erect εἰκόνα χαλκῆν in honour of the ";Magnesian people"; (τὸν δῆμον τὸν Μαγνήτων) themselves. In P Fay 36.23 (A.D. 111–2) the verb is used = ";draw up,"; ";write";—Κάστωρ νομογράφος εἰκόνικα φαμένου μὴ εἰδέναι γράμματα, ";I, Castor, scribe of the nome, have drawn up this deed, since (Sanesneus) stated that he could not write"; : cf. P Meyer 4.26 (A.D. 161) with the editor’s note, and Preisigke Fachwörter, p. 66. See the intr. to P Oxy I. 34 on the εἰκονισταί. In P Ryl II. 161.15 (A.D. 71) μέχρι τοῦ ἐσομένου ἑτεροῦ ἰκονισμοῦ ἀπογραφῆς, the reference is to the next census.
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