from ὁμοιόω; a form; abstractly, resemblance:--made like to, likeness, shape, similitude.
Transliteration:homoíōma
Pronunciation:hom-oy'-o-mah
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### Core Meaning & Semantic Range
The Greek noun ὁμοίωμα (homoíōma, `{{G3667}}`) is derived from the verb ὁμοιόω (homoióō, `{{G3666}}`), meaning "to make like" or "to liken." Consequently, ὁμοίωμα fundamentally denotes "likeness," "resemblance," "form," or "shape." It describes something that bears a similarity or correspondence to an original, rather than being identical to it. The term can refer to:
* A physical representation or copy, such as an image or statue.
* An abstract similarity or analogy, where one thing shares characteristics with another.
* The outward appearance or form that something takes on.
The crucial nuance of ὁμοίωμα is that it indicates a conformity or correspondence without necessarily implying full identity or exact duplication. It suggests a shared characteristic or appearance, a "likeness," but not the "thing itself."
### Biblical Occurrences & Contextual Analysis
The term ὁμοίωμα appears several times in the New Testament, offering rich theological insights:
* **Idolatry and Corruption:** In [[Romans 1:23]], Paul critiques those who "exchanged the glory of the incorruptible God for an image (ὁμοίωμα) in the form of corruptible man and of birds and four-footed animals and crawling creatures." Here, ὁμοίωμα refers to an idol, a human-made "likeness" that distorts and diminishes the true glory of God. It highlights the futility and blasphemy of attempting to represent the transcendent God through created forms.
* **The Reign of Death:** [[Romans 5:14]] states, "Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness (ὁμοίωμα) of the offense of Adam, who is a type of Him who was to come." This usage is pivotal for understanding the universality of sin's consequences. It implies that even those who did not commit a direct, explicit transgression like Adam's (disobeying a specific command) still experienced death, demonstrating that their sin, though perhaps different in form, bore a "likeness" or correspondence to Adam's original transgression in its essence and outcome.
* **Union with Christ:** In [[Romans 6:5]], Paul writes, "For if we have become united with Him in the likeness (ὁμοίωμα) of His death, certainly we shall also be in the likeness of His resurrection." This verse describes the believer's spiritual identification with Christ through baptism. Our "death to sin" and "new life" are not literal crucifixions or resurrections, but a spiritual participation that mirrors or corresponds to Christ's historical acts. It is a profound "likeness" that transforms our existence.
* **The Incarnation:** Perhaps the most profound theological application of ὁμοίωμα is found in [[Romans 8:3]] and [[Philippians 2:7]].
* [[Romans 8:3]]: "For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness (ὁμοίωμα) of sinful flesh and as an offering for sin, He condemned sin in the flesh." This passage affirms Christ's true humanity. He took on the full human condition, subject to its weaknesses and temptations, yet crucially, He was without sin. He bore the *appearance* or *form* of fallen humanity, sharing its characteristics, but remained distinct in His sinlessness. This "likeness" was essential for Him to be a truly representative and effective sacrifice for sin.
* [[Philippians 2:7]]: "...but emptied Himself, taking the form (μορφή, `{{G3444}}`) of a bond-servant, and being made in the likeness (ὁμοίωμα) of men." Here, ὁμοίωμα complements μορφή (form/nature). While μορφή points to Christ's essential nature as a servant, ὁμοίωμα describes His outward manifestation and shared characteristics with humanity. He truly appeared as a man, living fully as a human being, yet without inheriting the sinful nature.
* **Visual Resemblance:** In [[Revelation 9:7]], ὁμοίωμα is used to describe a visual resemblance: "The appearance (ὁμοίωμα) of the locusts was like horses prepared for battle..." This usage is more straightforward, referring to a physical likeness or similitude.
### Related Words & Concepts
ὁμοίωμα is closely related to several other Greek terms:
* ὁμοιόω (homoióō, `{{G3666}}`): The verbal root from which ὁμοίωμα is derived, meaning "to make like, to liken."
* ὁμοίωσις (homoíōsis, `{{G3668}}`): A less common noun in the New Testament, also meaning "likening" or "making like."
* εἰκών (eikōn, `{{G1504}}`): "Image, likeness." In the Septuagint (LXX), both εἰκών and ὁμοίωσις are used together in [[Genesis 1:26]] ("Let Us make man in Our image, according to Our likeness"). While εἰκών often suggests a more substantial representation or a true reflection (e.g., Christ as the εἰκών of God, [[Colossians 1:15]]), ὁμοίωμα can emphasize the external appearance or a resemblance that does not necessarily imply full identity. However, in some contexts, their meanings can overlap significantly.
* μορφή (morphē, `{{G3444}}`): "Form, shape, nature." As seen in [[Philippians 2:7]], μορφή refers to the essential, inherent nature or character, while ὁμοίωμα describes the outward manifestation, shared characteristics, or appearance. Christ took on the μορφή of a servant, and in doing so, was made in the ὁμοίωμα of men.
### Theological Significance
The theological significance of ὁμοίωμα is profound, particularly in its application to the person and work of Christ:
* **The Incarnation and Sinlessness:** The description of Christ coming "in the likeness of sinful flesh" ([[Romans 8:3]], [[Philippians 2:7]]) is foundational for Christian theology. It affirms the genuine humanity of Jesus—He truly shared in our human experience, including its limitations and susceptibility to temptation—without ever partaking in sin. This unique "likeness" allowed Him to fully identify with humanity as our representative, yet remain the spotless Lamb, capable of atoning for sin. It underscores the mystery of the hypostatic union, where true humanity and perfect divinity coalesce without compromise.
* **Redemption and Identification:** Our union with Christ in the "likeness of His death and resurrection" ([[Romans 6:5]]) highlights the transformative power of the Gospel. It signifies that believers genuinely participate in the spiritual reality of Christ's triumph over sin and death, experiencing a new life that mirrors His.
* **The Universality of Sin:** The "likeness of Adam's transgression" ([[Romans 5:14]]) illuminates the pervasive nature of sin and death's reign over all humanity, regardless of specific covenantal commands. It points to a shared human condition of fallenness.
* **The Nature of Idolatry:** The use of ὁμοίωμα for idols ([[Romans 1:23]]) exposes the folly and impiety of reducing the infinite God to finite, created forms. It emphasizes the qualitative difference between the Creator and creation, and the danger of worshipping a mere "likeness" rather than the living God Himself.
### Summary
ὁμοίωμα (homoíōma, `{{G3667}}`) signifies a "likeness," "resemblance," or "form," indicating correspondence or similarity rather than absolute identity. Its biblical usage is crucial for understanding several key theological concepts. It describes the distortion of God's glory in idolatrous "likenesses" ([[Romans 1:23]]), the universal reign of sin through the "likeness of Adam's transgression" ([[Romans 5:14]]), and the believer's spiritual union with Christ in the "likeness of His death and resurrection" ([[Romans 6:5]]). Most profoundly, ὁμοίωμα is used to articulate the Incarnation, affirming that Christ came "in the likeness of sinful flesh" ([[Romans 8:3]], [[Philippians 2:7]]). This specific usage underscores His true humanity—His full identification with our condition—while simultaneously preserving His absolute sinlessness, a vital truth for His role as Redeemer. The term thus carefully navigates the delicate balance between similarity and distinction, revealing profound truths about God, humanity, and salvation.
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