Lexical Summary morphé: Form, appearance, nature Original Word: μορφή Strong's Exhaustive Concordance form. Perhaps from the base of meros (through the idea of adjustment of parts); shape; figuratively, nature -- form. see GREEK meros HELPS Word-studies 3444 morphḗ – properly, form (outward expression) that embodies essential (inner) substance so that the form is in complete harmony with the inner essence. NAS Exhaustive Concordance Word Origina prim. word Definition form, shape NASB Translation form (3). Thayer's Greek Lexicon STRONGS NT 3444: μορφήμορφή, μορφῆς, ἡ (from root signifying 'to lay hold of', 'seize' (cf. German Fassung); Fick, Part i., p. 174; Vanicek, p. 719), from Homer down, the form by which a person or thing strikes the vision; the external appearance: children are said to reflect ψυχῆς τέ καί μορφῆς ὁμοιότητα (of their parents), 4 Macc. 15:3 (4); ἐφανερώθη ἐν ἑτέρα μορφή, Mark 16:12; ἐν μορφή Θεοῦ ὑπάρχων, Philippians 2:6; μορφήν δούλου λαβών, Philippians 2:7; — this whole passage (as I have shown more fully in the Zeitschr. f. wissensch. Theol. for 1873, pp. 33ff, with which compare the different view given by Holsten in the Jahrbb. f. protest. Theol. for 1875, p. 449ff) is to be explained as follows: who, although (formerly when he was λόγος ἄσαρκος) "he bore the form (in which he appeared to the inhabitants of heaven) of God (the sovereign, opposed to μορφή δούλου), yet did not think that this equality with God was to be eagerly clung to or retained (see ἁρπαγμός, 2), but emptied himself of it (see κενόω, 1) so as to assume the form of a servant, in that he became like unto men (for angels also are δοῦλοι τοῦ Θεοῦ, Revelation 19:10; Revelation 22:8f) and was found in fashion as a man". (God μένει ἀεί ἁπλῶς ἐν τῇ αὐτοῦ μορφή, Plato, de rep. 2, p. 381 c., and it is denied that God φαντάζεσθαι ἄλλοτε ἐν ἀλλαις ἰδέαις ... καί ἀλλαττοντα τό αὐτοῦ εἶδος εἰς πολλάς μορφας ... καί τῆς ἑαυτοῦ ἰδεας ἐκβαίνειν, p. 380 d.; ἡκιστ' ἄν πολλάς μορφας ἰσχοι ὁ Θεός, p. 381 b.; ἑνός σώματος οὐσίαν μετασχηματίζειν καί μεταχαράττειν εἰς πολυτροπους μορφας, Philo leg. ad Gaium § 11; οὐ γάρ ὥσπερ τό νόμισμα παρακομμα καί Θεοῦ μορφή γίνεται, ibid. § 14 at the end; God ἔργοις μέν καί χαρισιν ἐνεργής καί παντός ὁυτινοσουν φανερωτερος, μορφήν δέ καί μέγεθος ἡμῖν ἀφανεστατος, Josephus, contra Apion 2, 22, 2.) Topical Lexicon Conceptual Overview Strong’s Greek 3444 (morphē) denotes the outward expression that corresponds with and reveals the inner reality. The word captures more than mere appearance; it conveys the essential nature made visible. In Scripture this concept is reserved for moments when God discloses His identity or when a dramatic shift in identity-for-display occurs. Occurrences in the New Testament 1. Mark 16:12 presents the risen Jesus who “appeared in a different form to two of them as they walked along in the country.” The change of morphē underscores His sovereignty over death and matter, affirming both physical resurrection and the continuity of personal identity. Christological Significance Philippians 2:6–7 forms a compact statement of the incarnation, countering both ancient and modern claims that Christ merely appeared divine or merely appeared human. Morphē anchors the confession that He is truly God and truly man: deity expressed openly, then humbly veiled in servanthood. The passage shapes orthodox Christology—defending both the pre-existent equality of the Son with the Father and His real assumption of human nature. Revelation and Transformation In Mark 16:12 morphē highlights the transformative power of the resurrection body. The disciples on the road to Emmaus encounter the same Jesus yet in a manifestation that conceals then reveals Him. Morphē therefore stretches from eternal pre-existence (Philippians 2:6) to post-resurrection glory (Mark 16:12), bracketing the entire economy of salvation with one term. Doctrinal Implications • Deity of Christ: The “form of God” signifies absolute divinity, supporting Trinitarian confession (John 1:1; Colossians 1:15–17). Historical Reception Early church fathers—Ignatius, Irenaeus, Athanasius—cited Philippians 2 to defend the full deity and real humanity of Christ against docetism and Arianism. The Chalcedonian Definition (451 A.D.) echoes the morphē distinction by affirming two natures “without confusion, without change, without division, without separation.” Ministry Applications 1. Worship: Recognising Christ’s morphē as God enhances reverence; seeing His morphē as servant inspires gratitude. Related Biblical Themes • Image (eikōn) in Colossians 1:15—Christ as the visible representation of the invisible God. Theological Reflection Morphē binds together the highest mysteries: the eternal glory of the Son, His voluntary descent, His suffering obedience, and His triumphant exaltation. The term calls the Church to marvel at the One who never ceases to be God, yet stoops to become servant, and now reigns in resurrected splendor—inviting all who believe to share His life and likeness forever. Forms and Transliterations μορφη μορφή μορφῇ μορφην μορφήν μορφὴν morphe morphē morphêi morphē̂i morphen morphēn morphḕnLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Mark 16:12 N-DFSGRK: ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς NAS: in a different form to two KJV: in another form unto two of INT: in another form going into Philippians 2:6 N-DFS Philippians 2:7 N-AFS Strong's Greek 3444 |
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