ΕΙΚΩΝ (eikon) — Lexarithmos 885 · Etymology, Meanings

Definition

According to the Liddell-Scott-Jones Lexicon, εἰκών (a feminine noun) primarily signifies 'likeness, representation, portrait, statue.' Derived from the root of the verb ἔοικα ('to be like, resemble'), it describes anything that bears a resemblance to something else, whether a physical likeness or a symbolic representation. In the classical era, it frequently referred to works of art, such as paintings, sculptures, or reliefs, that captured the form of a person or object.

In philosophy, particularly in Plato, εἰκών acquires special significance. It is distinguished from εἴδωλον (idol or phantom), as εἰκών is a faithful and true representation of its archetype, whereas εἴδωλον can be a deceptive or imperfect shadow. For Plato, sensible things are 'images' (εἰκόνες) of the eternal Forms, i.e., imperfect but recognizable representations of transcendent reality. Understanding the εἰκών requires reference back to its original.

Beyond its literal and philosophical uses, εἰκών is also employed metaphorically to denote an example, a model, or a simile. In rhetoric, a vivid description or a metaphor could be characterized as an εἰκών, as it 'painted' an image in the listener's mind. The word underscores the capacity of language and art to create mental or visual resemblances.

In Christian literature and theology, εἰκών gains central importance. Christ is characterized as the 'εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου' (Col. 1:15), meaning the perfect and visible representation of the invisible God. Later, during the Byzantine period, the word became the established term for sacred painted representations (the 'icons') revered as windows to the divine, preserving the Platonic notion of ascending from the visible representation to the invisible reality.

Etymology

eikōn ← eoika (root *weik-)

The word εἰκών originates from the verb ἔοικα, which is the perfect tense of εἴκω (meaning 'to be like, resemble, be probable'). The Proto-Indo-European root *weik- (or *woik-), from which εἴκω derives, is associated with the concept of 'likeness' or 'appearance.' This root implies the idea of 'seeming' or 'resembling,' emphasizing visual or perceived analogy. The evolution of meaning from simple likeness to representation and image is natural, as an image is preeminently that which resembles something else.

The root eik- / oik- / eoik- generates a rich family of words revolving around the concepts of likeness, comparison, representation, and conjecture. From the verb εἰκάζω (to liken, compare, conjecture) to the nouns εἰκασία (conjecture, representation) and εἰκαστής (one who conjectures), and derivatives related to the art of depiction, such as εἰκονίζω, εἰκονογραφία, and εἰκονογράφος, all these words retain the core meaning of resemblance and representation.

Main Meanings

Likeness, representation, portrait — The literal meaning: a visual depiction of a person or object, such as a painting or a statue.
Statue, effigy of a deity or hero — Specific use for cultic or honorific statues, often in temples or public spaces.
Reflection, image in a mirror or water — The visual representation formed by the reflection of light, e.g., 'εἰκὼν ἐν κατόπτρῳ' (image in a mirror).
Figurative use: example, model, type — Something that serves as an illustration or symbol for something else, e.g., 'εἰκὼν ἀρετῆς' (model of virtue).
Philosophical: sensible representation of an Idea (Plato) — In Platonic philosophy, sensible things as imperfect but recognizable representations of the transcendent Forms.
Rhetorical: simile, metaphor, vivid description — A verbal depiction that creates a mental image in the listener, enhancing understanding or persuasion.
Theological: sacred image, representation of the divine — In Christian theology, especially in Byzantium, the religious painted representation revered as a means of communication with the divine.

Word Family

eik- (root of ἔοικα, meaning 'to be like, resemble')

The root eik- (or oik- / eoik-), stemming from the Proto-Indo-European root *weik-, forms the core of a word family centered on the concepts of likeness, representation, and comparison. From the original meaning of 'to appear' or 'to resemble,' this root gave rise to terms describing both visual representation (image, portrait) and mental comparison or conjecture. Each member of the family develops a different facet of this fundamental idea, from the act of depicting to the quality of being similar or incomparable.

ἐοικώς participle · lex. 1105

The perfect participle of the verb εἴκω, meaning 'like, resembling, appearing.' It describes that which possesses the quality of likeness or appearance. Frequently used in Homer and classical authors to denote physical similarity or analogy.

εἰκάζω verb · lex. 843

Meaning 'to liken, compare, conjecture, represent.' From the idea of 'making like' or 'comparing' arises the concept of conjecture (making a hypothesis based on similarities) and depiction (making something resemble). Plato uses it for intellectual comparison.

εἰκασία ἡ · noun · lex. 247

The 'conjecture, supposition, comparison, representation.' It is the action or result of εἰκάζω. In Plato (e.g., Republic 509d-511e), εἰκασία is the lowest level of knowledge, the perception of shadows and phantoms, based on resemblance.

εἰκαστής ὁ · noun · lex. 744

'One who conjectures, diviner, painter.' The term describes someone who forms images (mental or visual) or makes suppositions. It can refer to an artist who creates likenesses or to someone who foretells the future based on signs.

εἰκονίζω verb · lex. 972

Meaning 'to portray, represent, form an image.' It is a more direct verb for creating a visual representation, a portrait, or an image. Often used in relation to the art of painting or sculpture.

εἰκονικός adjective · lex. 455

'Iconic, pertaining to an image, symbolic.' It describes something that has the nature or function of an image, i.e., represents or symbolizes something else. In philosophy, it can refer to something that is 'according to an image.'

εἰκονογραφία ἡ · noun · lex. 840

'Iconography, the art of depicting images, description of images.' It refers to the art of creating images, especially in a religious or historical context, as well as the study and interpretation of these images. A significant term in Byzantine art.

εἰκονογράφος ὁ · noun · lex. 1099

'Iconographer, painter of images.' The artist who creates images, especially religious ones. The term highlights their role as a creator of likenesses and representations, often with spiritual content.

ἀνείκαστος adjective · lex. 857

'Incomparable, unimaginable, unexpected.' The negative form of the root, meaning 'that which cannot be compared' or 'that which cannot be imagined.' It describes something unique, insurmountable, or entirely unforeseen.

ἀνεικόνιστος adjective · lex. 986

'Unrepresented, without an image.' It describes something that has not received a visual representation, either because it is invisible or because it has not yet been captured in an image. In theology, it can refer to the divine that cannot be depicted.

Philosophical Journey

The trajectory of the word εἰκών is a fascinating journey through Greek thought, from describing visual similarity to its elevation as a central philosophical and theological term.

Pre-Classical/Homeric Era

The Root of Likeness

Although the word εἰκών does not appear in Homer, its root (via ἔοικα) is present, expressing the idea of 'to be like' or 'to resemble,' laying the groundwork for the concept of visual similarity.

5th-4th C. BCE

Classical Philosophy and Art

Εἰκών is widely used for portraits, statues, and representations. Plato elevates it to a central philosophical term, distinguishing it from εἴδωλον and using it to describe the relationship of sensible things to the Forms (e.g., Plato, Republic 509d-511e).

3rd C. BCE - 1st C. CE

Hellenistic and Roman Period

The use of the word expands to coins, imperial portraits, and general representations. Εἰκών becomes a symbol of authority and memory, while retaining its significance in art and rhetoric.

1st-4th C. CE

Early Christian Literature

In the New Testament, Christ is characterized as the 'εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου' (Col. 1:15), giving the word a profound theological dimension as the perfect representation of the invisible God. This paves the way for the development of Christian iconography.

5th-15th C. CE

Byzantine Era and Iconoclasm

Εἰκών is established as the technical term for sacred representations. The period of Iconoclasm (8th-9th c.) highlights the importance of the εἰκών as a theological object, with the Church Fathers formulating its dogmatic basis, emphasizing the distinction between veneration and worship.

In Ancient Texts

Εἰκών, as a word, has inspired some of the most significant passages in Greek literature, from philosophy to theology:

«οὐκοῦν ὅτι μὲν ἔστιν ἰδέα τις ἀγαθοῦ, καὶ ὅτι ταύτης εἰκὼν ὁ ἥλιος, οὐκ ἄν τις φήσειεν.»

Therefore, that there is some Idea of the Good, and that the sun is an image of it, no one would assert.

Plato, Republic 509a

«ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως.»

Who is the image of the invisible God, the firstborn of all creation.

Apostle Paul, Colossians 1:15

«εἰκὼν δὲ πῶς ἂν γένοιτ' ἀνδρὸς φθιμένου?»

But how could there be an image of a dead man?

Euripides, Ion 1144

Lexarithmic Analysis

The lexarithmos of the word ΕΙΚΩΝ is 885, from the sum of its letter values:

Ε = 5

Epsilon

Ι = 10

Iota

Κ = 20

Kappa

Ω = 800

Omega

Ν = 50

Nu

= 885

Total

5 + 10 + 20 + 800 + 50 = 885

885 decomposes into 800 (hundreds) + 80 (tens) + 5 (units).

The 18 Methods

Applying the 18 traditional lexarithmic methods to the word ΕΙΚΩΝ:

Method	Result	Meaning
Isopsephy	885	Base lexarithmos
Decade Numerology	3	8+8+5 = 21 → 2+1 = 3 — Triad, completeness, representation of essence.
Letter Count	5	5 letters — Pentad, harmony, the representation of man and the cosmos.
Cumulative	5/80/800	Units 5 · Tens 80 · Hundreds 800
Odd/Even	Odd	Masculine force
Left/Right Hand	Right	Divine (≥100)
Quotient	—	Comparative method
Notarikon	E-I-K-O-N	Envisioned Image, Known Ontology, Numinous — an interpretive connection to the spiritual dimension of the word.
Grammatical Groups	3V · 1S · 1M	3 vowels (E, I, Ω), 1 semivowel (N), 1 mute consonant (K).
Palindromes	No
Onomancy	—	Comparative
Sphere of Democritus	—	Divination with lunar day
Zodiacal Isopsephy	Sun ☉ / Capricorn ♑	885 mod 7 = 3 · 885 mod 12 = 9

Isopsephic Words (885)

Words from the Liddell-Scott-Jones Lexicon with the same lexarithmos (885) but different roots, offering a glimpse into the numerical harmony of the Greek language:

εἴσοπτρον

The εἴσοπτρον, a mirror, is an object that produces images, but from a different root. Its numerical connection to εἰκών underscores the function of reflection and visual representation.

ἐκτίννυμι

The verb ἐκτίννυμι means 'to pay back, to punish.' Its isopsephy with εἰκών can be seen as an interesting contrast between passive representation and active retribution or debt repayment.

ἔπω

The verb ἔπω means 'to say, to relate.' Its numerical identity with εἰκών may suggest the parallel function of verbal and visual representation, as both create images in the mind.

εὔορμος

The adjective εὔορμος, 'well-moored, having a safe harbor,' offers a metaphorical connection. Just as an image provides a stable representation, εὔορμος implies stability and security, albeit from a different conceptual field.

ἐπισίτιος

The adjective ἐπισίτιος, 'pertaining to food, provisions,' belongs to an entirely different semantic field. Its isopsephy highlights the coincidental nature of numerical similarities, beyond semantic connection.

ἔριφος

The noun ἔριφος, 'kid, young goat,' is a concrete, tangible object. Its isopsephy with εἰκών emphasizes the diversity of words sharing the same number, from abstract concepts to specific beings.

The LSJ lexicon contains a total of 90 words with lexarithmos 885. For the full catalog and AI semantic filtering, see the interactive tool.

Sources & Bibliography

Liddell, H. G., Scott, R., Jones, H. S. — A Greek-English Lexicon (LSJ), Oxford: Clarendon Press, 1940.
Plato — Republic, Book VII, 509a-511e.
Apostle Paul — Colossians 1:15.
Euripides — Ion, line 1144.
Bauer, W., Arndt, W. F., Gingrich, F. W., Danker, F. W. — A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), 3rd ed., University of Chicago Press, 2000.
Chantraine, P. — Dictionnaire étymologique de la langue grecque: histoire des mots, Paris: Klincksieck, 1968-1980.
Florovsky, G. — Aspects of Church History, Vol. 4: 'The Byzantine Fathers of the Sixth to Eighth Century', Nordland Publishing Co., 1987.