Original Word: μορφή
Part of Speech: Noun, Feminine
Transliteration: morphé
Pronunciation: mor-FAY
Phonetic Spelling: (mor-fay')
Definition: form, shape, outward appearance.
Meaning: The term "μορφή" refers to the external appearance or form of something. It implies the essential and recognizable shape or structure that defines an object or being.

Word Origin: Derived from the root μορφ- (morph-), which is related to the concept of form or shape.

Corresponding Greek / Hebrew Entries: While there is no direct Hebrew equivalent for "μορφή," the concept of form or appearance can be related to several Hebrew words, such as:

• Strong's Hebrew 8403 (תָּמוּן, tamun): Meaning "hidden" or "concealed," often used in the context of form or appearance.
• Strong's Hebrew 8389 (תָּמוּן, temunah): Meaning "form" or "likeness," used to describe the appearance or representation of something.

These Hebrew terms, while not direct equivalents, share thematic connections with the Greek concept of "μορφή" in terms of describing form, appearance, or likeness.

Usage: The word "μορφή" is used in the New Testament to describe the form or appearance of a person or thing, often in a way that emphasizes the true and essential nature of that form.

Context: The Greek word "μορφή" appears in the New Testament primarily in contexts that highlight the true and essential nature of a being or object, as opposed to mere outward appearance. It is notably used in Philippians 2:6-7, where it describes the nature of Christ:

• Philippians 2:6-7 (BSB): "Who, existing in the form (μορφή) of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form (μορφή) of a servant, being made in human likeness."

In this passage, "μορφή" is used to convey the divine nature of Christ, emphasizing His pre-existence in the form of God and His incarnation in the form of a servant. The use of "μορφή" here underscores the essential and unchanging nature of Christ's divinity and His voluntary assumption of human nature.

Theologically, "μορφή" is significant in discussions about the nature of Christ, particularly in the context of the Incarnation. It suggests that while Christ took on human form, His divine essence remained unchanged. This concept is central to understanding the dual nature of Christ as both fully God and fully man.

The term "μορφή" is also used in Mark 16:12, where it describes Jesus appearing in a different form to two disciples after His resurrection. This usage highlights the transformative aspect of Christ's post-resurrection appearances, where His form was recognizable yet different.

3444 morphḗ – properly, form (outward expression) that embodies essential (inner) substance so that the form is in complete harmony with the inner essence.

Word Origin
a prim. word
Definition
form, shape
NASB Translation
form (3).

STRONGS NT 3444: μορφή

μορφή, 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.) [SYNONYMS: μορφή, σχῆμα: according to Lightfoot (see the thorough discussion in his 'Detached Note' on Phil. ii.) and Trench (N. T. Synonyms, § lxx.), μορφή form differs from σχῆμα figure, shape, fashion, as that which is intrinsic and essential, from that which is outward and accidental. So in the main Bengel, Philippi, others, on Romans 12:2; but the distinction is rejected by many; see Meyer and especially Fritzsche, in the place cited Yet the last-named commentator makes μορφή δούλου in Philippians, the passage cited relate to the complete form, or nature, of a servant; and σχῆμα to the external form, or human body.]

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

Forms and Transliterations

μορφη μορφή μορφῇ μορφην μορφήν μορφὴν morphe morphē morphêi morphē̂i morphen morphēn morphḕn

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