# G3667 - homoioma


**Strong's:** [G3667](https://www.blueletterbible.org/lexicon/g3667/) · BLB lookup
**Pronunciation:** hom-oy'-o-mah
**Part of speech:** neuter noun
**NT occurrences:** 6 in the NT ([Rom 1:23](/codex/romans-1-23/); 5:14; 6:5; 8:3; [Phil 2:7](/codex/philippians-2-7/); [Rev 9:7](/codex/revelation-9-7/))
**Hebrew equivalent (LXX):** [H1823 - demuth](/codex/h1823-demuth/) (דְּמוּת, "likeness"), the dominant rendering; the LXX consistency on *demuth* → *homoiōma* makes *homoiōma* the **Pauline Christological-Hebraic-Imago-Dei lexeme** par excellence
**Cognate Greek terms:**
- [G3666](https://www.blueletterbible.org/lexicon/g3666/), *homoioō* (verb: "to make like"; cf. parable-language *"to what shall I liken...?"*)
- [G3664](https://www.blueletterbible.org/lexicon/g3664/), *homoios* (adjective: "like / resembling")
- [G3669](https://www.blueletterbible.org/lexicon/g3669/), *homoiōsis* (action-noun: "the act of making like / assimilation"; the LXX rendering of *demuth* at [Gen 1:26](/codex/genesis-1-26/))
- [G3668](https://www.blueletterbible.org/lexicon/g3668/), *homoiōs* (adverb: "likewise")
- [G3665](https://www.blueletterbible.org/lexicon/g3665/), *homoiotēs* (abstract noun: "likeness" / "similarity"; used at [Heb 4:15](/codex/hebrews-4-15/) of Christ's likeness-to-us)

## Semantic range

The Greek noun *homoiōma* (ὁμοίωμα) names a **likeness**, a *resembling-form*, that is *neither identity nor mere appearance*. The lexeme's force is *controlled-resemblance*: it preserves *real-correspondence* on the dimensions in view while *withholding identification* on dimensions not in view.

1. **Likeness as resemblance-form**, the *image* / *figure* / *shape* a thing presents ([Rom 1:23](/codex/romans-1-23/) *homoiōmati eikonos*, *the likeness of the image*; [Rev 9:7](/codex/revelation-9-7/) *ta homoiōmata tōn akridōn*, *the likenesses of locusts* in John's apocalyptic vision)
2. **Likeness as participation-in-pattern**, the *form-of-action* one shares ([Rom 5:14](/codex/romans-5-14/) *homoiōmati tēs parabaseōs Adam*, *the likeness of Adam's transgression*; [Rom 6:5](/codex/romans-6-5/) *homoiōmati tou thanatou autou*, *the likeness of His death* in baptism)
3. **Likeness as Incarnational-form**, the *resemblance-mode* of Christ's becoming-human ([Rom 8:3](/codex/romans-8-3/) *en homoiōmati sarkos hamartias*, *in the likeness of sinful flesh*; [Phil 2:7](/codex/philippians-2-7/) *en homoiōmati anthrōpōn genomenos*, *being made in the likeness of men*)

Sense 3 is the **theologically loaded usage**, treated at length below. Senses 1-2 supply the operational-vocabulary background.

## Theological force, Christological *homoiōma*

*Homoiōma* is the **central Pauline lexeme** for the *Incarnational reality of Christ's humanity*, and the lexeme is *grammatically protective* against two opposite errors:

- **Against Docetism** (the heresy that Christ only *appeared* human without genuinely becoming human): *homoiōma* is *not* mere appearance (*phantasia*; *dokēsis*); it is *real-resembling-form* that preserves what it resembles. [Phil 2:7](/codex/philippians-2-7/)'s *en homoiōmati anthrōpōn genomenos* means Christ *became* (*genomenos*) *what humans are* in their humanity, not merely *appeared* to do so.
- **Against Apollinarianism / monophysitism / theopaschism** (errors that compromise the integrity of either the divine or human nature in Christ): *homoiōma* preserves *distinction*, Christ's humanity is *like* ours (genuine human nature) without being *identical* to ours on dimensions not in view (he assumes humanity without assuming sin; he assumes flesh without assuming the corruption that comes with our flesh).

The lexeme is therefore **the grammatical-precision-tool** that the NT (especially Paul) deploys to articulate the Chalcedonian-Christological middle position (*two natures, one Person, without confusion, change, division, or separation*), formalized at the Council of Chalcedon AD 451 but already operationally present in Pauline-NT lexical-grammatical precision.

### [Phil 2:7](/codex/philippians-2-7/), *en homoiōmati anthrōpōn genomenos*

The locus classicus of Christological *homoiōma*. Paul's kenosis-hymn ([Phil 2:6-11](/codex/philippians-2-6-11/); cf. [Philippians 2.5-11](/codex/philippians-2-5-11/) / [Philippians 2.6-11](/codex/philippians-2-6-11/)) describes the Son's downward trajectory from *en morphē theou* (in the form of God) through *kenosis* (self-emptying; cf. [G2758 - kenoo](/codex/g2758-kenoo/)) to *en homoiōmati anthrōpōn genomenos* (becoming in the likeness of men).

The lexical-grammatical structure is precise:
- *en* (preposition: *in / within*), Christ assumes the *condition* of human-resemblance
- *homoiōmati* (dative singular), the *likeness-form* He assumes
- *anthrōpōn* (genitive plural: *of men*), what He becomes like
- *genomenos* (aorist participle of *ginomai*: *having become*), the becoming-mode, signaling *real-temporal-change* in the assuming, not eternal-static-property

The *en homoiōmati* construction is **the grammatical equivalent** of the Chalcedonian *en duo physesin* (*in two natures*), both phrases signal *real-assumption-of-the-second-nature-without-loss-of-the-first*. See [Hypostatic Union](/codex/hypostatic-union/) for the doctrinal-systematic treatment.

### [Rom 8:3](/codex/romans-8-3/), *en homoiōmati sarkos hamartias*

The Incarnation as *the Son sent in the likeness of sinful flesh*: *"For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh."*

The phrase is **especially load-bearing for Christology**: *Christ assumed flesh that genuinely shared the human condition* (the likeness is real-substantive) *but did not share the corruption-of-sin* (the likeness is *of sinful flesh* but Christ Himself is sinless; the lexeme *homoiōmati* allows Paul to affirm the genuine-Incarnation without affirming sin-identification). Karl Barth's reading of [Rom 8:3](/codex/romans-8-3/) (*Church Dogmatics* I/2 §15) is the locus classicus of modern engagement.

The parallel construction with [G4561 - sarx](/codex/g4561-sarx/) (*sarx* / *flesh*) makes [Rom 8:3](/codex/romans-8-3/) + [Phil 2:7](/codex/philippians-2-7/) the **two-text Pauline anchor** for the Christological *homoiōma* doctrine.

### [Rom 5:14](/codex/romans-5-14/), *homoiōmati tēs parabaseōs Adam*

In the Adam-Christ typology of [Rom 5:12-21](/codex/romans-5-12-21/): *"Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come."*

The construction *homoiōmati tēs parabaseōs Adam*, *in the likeness of Adam's transgression*, supplies the **typological lexeme** by which Paul develops the Adam-Christ correspondence. *Likeness* is the *typological-resemblance* category: Adam's transgression is a *type* (*typos*) of which other sins are *likenesses*; Christ as second-Adam is the *anti-typological* fulfillment that breaks the *likeness-pattern* of Adamic transgression.

### [Rom 6:5](/codex/romans-6-5/), *homoiōmati tou thanatou autou*

In the baptismal-union discussion: *"For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection."*

The construction *homoiōmati tou thanatou autou*, *in the likeness of His death*, supplies the **sacramental-participatory lexeme**: baptism unites the believer with Christ in a *likeness* (real-correspondence) of His death-and-resurrection, not in *identity* (the believer doesn't physically die in baptism) but in *real-participation* (the believer dies-to-sin and rises-to-newness-of-life in genuine union with Christ's death-and-resurrection).

[Rom 6:5](/codex/romans-6-5/)'s *homoiōma* is therefore the **sacramental-theological precision-tool** for articulating baptismal union without collapsing into either (a) a *merely-symbolic* baptism (mere appearance of likeness; Zwinglian-low-sacramentology drift) or (b) a *literal-identical* baptism (the believer literally crucified; doctrinally-incoherent over-identification).

### [Rom 1:23](/codex/romans-1-23/), *homoiōmati eikonos*

In the idolatry-judgment of [Rom 1:18-32](/codex/romans-1-18-32/): *"and exchanged the glory of the incorruptible God for an image (*homoiōmati eikonos*) in the form of corruptible man and of birds and four-footed animals and crawling creatures."* The construction *homoiōmati eikonos*, *the likeness of an image*, supplies the **idolatry-judgment lexeme**: idolatry is the *fashioning-of-likeness-where-no-likeness-can-be*; Paul echoes the OT idol-polemic ([Isa 40:18-20](/codex/isaiah-40-18-20/); 44:9-20; [Deut 4:15-18](/codex/deuteronomy-4-15-18/)) using the same Greek *homoiōma* the LXX uses for the *demuth* of the idol-prohibition ([Deut 4:16](/codex/deuteronomy-4-16/)).

The use is dialectical: [Rom 1:23](/codex/romans-1-23/) condemns *false* likeness-fashioning; [Rom 8:3](/codex/romans-8-3/) + [Phil 2:7](/codex/philippians-2-7/) affirm *true* likeness-assuming (by God Himself in the Incarnation). The lexeme is *morally neutral* in itself; the *direction* of the likeness-relation determines its theological-status (humans falsely fashioning likenesses *of* the divine = idolatry; God truly assuming likeness *of* humanity = Incarnation).

### [Rev 9:7](/codex/revelation-9-7/), *ta homoiōmata tōn akridōn*

The apocalyptic-visionary use: in John's vision of the fifth trumpet, the locust-creatures from the bottomless pit are described as *ta homoiōmata tōn akridōn*, *the likenesses of locusts*. The lexeme supplies the **apocalyptic-symbolic register**: visionary creatures presented as *resembling-without-being* their natural counterparts. The use is parallel to Ezekiel's *demuth*-vocabulary in [Ezek 1](/codex/ezekiel-1/) + 10 (the throne-vision creatures' *likenesses*), confirming the LXX-Pauline-Apocalyptic continuity of the *demuth*-*homoiōma* lexical pair.

## Connection to the wider Christological + imago-Dei vocabulary

*Homoiōma* sits within a tight cluster of NT Christological + imago-Dei lexemes:

| Greek lexeme | Strong's | Function | Hebrew equivalent (LXX) |
|---|---|---|---|
| **homoiōma** | **G3667** | **The Pauline Christological + imago-Dei *likeness* noun** | [H1823 - demuth](/codex/h1823-demuth/) |
| [G1504 - eikon](/codex/g1504-eikon/) | G1504 | "Image", image-of-God + Christ-as-image lexeme | [H6754 - tselem](/codex/h6754-tselem/) |
| [G3444 - morphe](/codex/g3444-morphe/) | G3444 | "Form", *en morphē theou* ([Phil 2:6](/codex/philippians-2-6/)) + *morphē doulou* ([Phil 2:7](/codex/philippians-2-7/)) | (no direct OT equivalent) |
| [G3439 - monogenes](/codex/g3439-monogenes/) | G3439 | "Only-begotten / unique", Father-Son uniqueness lexeme | [H3173 - yachid](/codex/h3173-yachid/) |
| [G2758 - kenoo](/codex/g2758-kenoo/) | G2758 | "To empty", the kenotic verb | (no direct OT equivalent) |
| *homoiōsis* (G3669) | G3669 | "The act of making like / assimilation", LXX rendering of *demuth* at [Gen 1:26](/codex/genesis-1-26/) | [H1823 - demuth](/codex/h1823-demuth/) |
| *homoioō* (G3666) | G3666 | "To make like", verbal cognate | (cognate Hebrew verbs) |
| *homoiotēs* (G3665) | G3665 | "Likeness / similarity", [Heb 4:15](/codex/hebrews-4-15/) Christ-tempted-in-our-likeness | (cognate) |

The cluster supplies the **lexical-Christological-grammar** that the patristic-conciliar tradition (Chalcedon 451 onward) formalized into systematic Christology. Each lexeme captures a precise distinction; *homoiōma* specifically captures the *controlled-resemblance-without-identity* register that the *Incarnation-without-sin* + *imago-Dei-not-identical-with-God* doctrines both require.

## Apologetic load

1. **Christological precision-anchor (Chalcedonian middle position).** *Homoiōma* is the Pauline-NT-lexical anchor of the Chalcedonian *two natures, one Person* doctrine. The lexeme grammatically protects against Docetism ([Phil 2:7](/codex/philippians-2-7/), *genomenos* signals real-becoming, not mere appearance) AND against monophysitism/Apollinarianism ([Rom 8:3](/codex/romans-8-3/), *en homoiōmati sarkos hamartias* preserves the no-sin distinction within real-Incarnational-flesh-assumption). The lexeme is the Pauline operational-precursor to the Chalcedonian formula. See [Hypostatic Union](/codex/hypostatic-union/) and [Council of Chalcedon](/codex/council-of-chalcedon/).

2. **Imago-Dei lexical bridge.** The LXX *demuth → homoiōma / homoiōsis* rendering bridges OT-imago-Dei lexicon ([H1823 - demuth](/codex/h1823-demuth/) in [Gen 1:26](/codex/genesis-1-26/) + 5:1 + 5:3) into NT-Christological-imago lexicon (Paul + Hebrews). The bridge supports the codex's reading that the *Imago Dei* tradition runs continuously from [Gen 1:26](/codex/genesis-1-26/) through Christ-as-Image ([Col 1:15](/codex/colossians-1-15/); [2 Cor 4:4](/codex/2-corinthians-4-4/)) into the believer's transformation-into-Christ's-image ([2 Cor 3:18](/codex/2-corinthians-3-18/); [Rom 8:29](/codex/romans-8-29/)). See [Imago Dei](/codex/genesis-1-27/).

3. **Anti-Docetic apologetic.** Some early-Christian and contemporary readings (modern *spiritualizing* readings; some New-Age-adjacent Christian-revisionist movements) drift toward Docetism (Christ only *appeared* human). The Pauline *homoiōma* + *genomenos* construction is the strongest single-passage NT grammatical evidence *against* Docetism: Christ genuinely *became* what humans are. See [Hypostatic Union](/codex/hypostatic-union/) and [Christology](/codex/christianity/).

4. **Costly-Signal Convergence OT-side-via-Pauline-NT-lexicon.** The recent [Argument from the Costly-Signal Convergence](/codex/argument-from-the-costly-signal-convergence/) rests on the [Phil 2:6-11](/codex/philippians-2-6-11/) kenosis-hymn as the NT-side Christological-cost-of-self-revelation framework. The *en homoiōmati anthrōpōn genomenos* clause is the *Incarnational-cost* lexeme, Christ's *real-assumption* of human likeness *is part of the cost* the Costly-Signal argument runs on. The hub now supplies the formal lexical anchor for that Pauline phrase.

5. **Sacramental-baptismal-theology anchor.** [Rom 6:5](/codex/romans-6-5/)'s *homoiōmati tou thanatou autou* supplies the Pauline lexicon for baptismal-union sacramentology. The lexeme protects against both Zwinglian-merely-symbolic and over-literalist baptismal readings, baptism is *real-participation in likeness* of Christ's death-and-resurrection. The framework engages contemporary baptismal-theology debates (paedobaptism vs. credobaptism; baptismal regeneration vs. covenant-sign) at the *lexical-precision* level.

6. **Imago-Dei + idolatry inversion.** [Rom 1:23](/codex/romans-1-23/)'s *homoiōmati eikonos* in the idolatry-judgment supplies the *negative pole* of the imago-Dei discussion: humans bearing the imago Dei *are* God's authorized image-bearers (positive *homoiōma*); humans fashioning their own *homoiōmata* of the divine = idolatry (negative *homoiōma*). The lexical-symmetry illuminates the *direction-of-resemblance* as the moral-theological-determinant: God-to-humans-via-Incarnation ([Phil 2:7](/codex/philippians-2-7/)) = salvific; humans-to-God-via-idol-making ([Rom 1:23](/codex/romans-1-23/)) = idolatrous.

## Notable verses

### NT (the full 6-occurrence corpus)

- **[Romans 1:23](/codex/romans-1-23/)**, *homoiōmati eikonos phthartou anthrōpou*, "an image in the form of corruptible man" (idolatry-judgment context)
- **[Romans 5:14](/codex/romans-5-14/)**, *epi tō homoiōmati tēs parabaseōs Adam*, "in the likeness of the offense of Adam" (Adam-Christ typology)
- **[Romans 6:5](/codex/romans-6-5/)**, *sumphytoi gegonamen tō homoiōmati tou thanatou autou*, "united with Him in the likeness of His death" (baptismal union)
- **[Romans 8:3](/codex/romans-8-3/)**, *en homoiōmati sarkos hamartias*, "in the likeness of sinful flesh" (Incarnation; Christ-as-sin-offering)
- **[Philippians 2:7](/codex/philippians-2-7/)**, *en homoiōmati anthrōpōn genomenos*, "being made in the likeness of men" (kenosis-hymn)
- **[Revelation 9:7](/codex/revelation-9-7/)**, *ta homoiōmata tōn akridōn*, "the likenesses of locusts" (fifth-trumpet apocalyptic vision)

### OT (LXX usage of *homoiōma* for Hebrew *demuth* / *tselem* / *temunah*)

- **[Genesis 1:26](/codex/genesis-1-26/)**, LXX *kat' eikona hēmeteran kai kath' homoiōsin* (the active-noun form G3669, paralleled by Hebrew *demuth*); cf. [Genesis 1.26](/codex/genesis-1-26/)
- **[Deuteronomy 4:15-18](/codex/deuteronomy-4-15-18/)**, LXX uses *homoiōma* for the prohibited likeness-fashioning of idolatry
- **[Ezekiel 1:5](/codex/ezekiel-1-5/), [10](/codex/ezekiel-1-10/), [13](/codex/ezekiel-1-13/), [16](/codex/ezekiel-1-16/), [22](/codex/ezekiel-1-22/), [26](/codex/ezekiel-1-26/), [28](/codex/ezekiel-1-28/)**, LXX uses *homoiōma* extensively in Ezekiel's throne-vision (the *demuth*-saturated [Ezek 1](/codex/ezekiel-1/) chapter); cf. the Pauline-Apocalyptic visionary-register parallel
- **[Psalm 17:15](/codex/psalms-17-15/) (LXX 16:15)**, *en tō ophthēnai tēn doxan sou*, adjacent likeness-vision language
- **[Isaiah 40:18-20](/codex/isaiah-40-18-20/)**, *tini hōmoiōsate Kyrion* ("to whom will you liken the Lord?"), the prophetic idolatry-polemic anchor; uses *homoioō* + *eikōn*

## Patristic note

- **Irenaeus** *Adversus Haereses* V.16.2 (c. 180), develops the *imago / similitudo* distinction (image given at creation; likeness lost at the Fall and restored in Christ); the Latin *similitudo* renders the Greek *homoiōma*/*homoiōsis* tradition. Irenaeus's framework remained influential in Eastern theology (Athanasius; the Cappadocians; the Eastern Orthodox tradition's *theosis*-doctrine).
- **Athanasius** *De Incarnatione* 13-14 (c. 318), engages [Phil 2:7](/codex/philippians-2-7/)'s *homoiōma* in the context of the Word's assumption of human nature without loss of divinity; the *homoiōma* construction is the lexical-grammatical-precision-tool that allows Athanasius to articulate the *two natures* without using yet-developed Chalcedonian terminology.
- **Cyril of Alexandria** *On the Unity of Christ* (c. 437), extensive engagement of [Phil 2:7](/codex/philippians-2-7/) + [Rom 8:3](/codex/romans-8-3/) *homoiōma* against Nestorius's *two-Persons* reading. Cyril's defense of the *one-hypostasis* doctrine via Pauline-*homoiōma* lexicon is the proximate-patristic anchor of the Council of Ephesus 431 + Council of Chalcedon 451.
- **Augustine** *De Trinitate* (c. 400-419), engages the *imago / similitudo* (Latin for *eikōn / homoiōma*) distinction in Trinitarian-anthropological context.
- **Aquinas** *ST* I, q. 35 (image-and-likeness); *ST* III, qq. 2-15 (the Incarnation), systematic-medieval treatment.
- **Reformation**, Luther + Calvin retain the *imago / homoiōma* distinction in modified form; the Reformed tradition tends to collapse *image* and *likeness* as functionally-equivalent terms (against the Irenaean *image-given / likeness-lost-and-restored* distinction).

## Modern engagement

- **Karl Barth**, *Church Dogmatics* I/2 §15 (1938), the locus classicus of modern engagement with [Rom 8:3](/codex/romans-8-3/)'s *en homoiōmati sarkos hamartias*; Barth's reading frames the Incarnation as the *Yes-of-God-in-the-Son-assuming-flesh* + *No-of-God-against-sin-in-that-assumed-flesh*; the *homoiōma* construction is the grammatical anchor of the *yes-and-no* simultaneity.
- **N.T. Wright**, *The Climax of the Covenant* (Fortress 1991) ch. 4, engages [Rom 5:14](/codex/romans-5-14/)'s *homoiōma* in Adam-Christ typology.
- **Markus Bockmuehl**, *The Epistle to the Philippians* (BNTC 1997 / 2nd ed. 2006), engages [Phil 2:7](/codex/philippians-2-7/) *homoiōma* in kenosis-hymn context.
- **Douglas Moo**, *Romans* (NICNT 2018, 2nd ed.), engages all four Pauline-Romans uses with comprehensive commentary.
- **Daniel Bell**, *Just War as Christian Discipleship* (Brazos 2009), engages [Rom 6:5](/codex/romans-6-5/) *homoiōma* baptismal-union in the ethics-of-discipleship context (cf. [Just War Theory](/codex/just-war-theory/)).

## See also

### Lexicon
- [H1823 - demuth](/codex/h1823-demuth/), Hebrew "likeness"; the OT-LXX equivalent that supplies the imago-Dei substrate
- [G1504 - eikon](/codex/g1504-eikon/), "image", the cognate-imago-Dei lexeme ([Col 1:15](/codex/colossians-1-15/) Christ-as-image; [2 Cor 4:4](/codex/2-corinthians-4-4/) same)
- [G3444 - morphe](/codex/g3444-morphe/), "form", *en morphē theou / morphē doulou* ([Phil 2:6-7](/codex/philippians-2-6-7/)) precedes and frames the *homoiōma* construction
- [G2758 - kenoo](/codex/g2758-kenoo/), "to empty", the kenotic verb that the *homoiōma* construction implements
- [G3439 - monogenes](/codex/g3439-monogenes/), "only-begotten / unique", Father-Son uniqueness
- [G4561 - sarx](/codex/g4561-sarx/), "flesh", paired with *homoiōma* in [Rom 8:3](/codex/romans-8-3/) *en homoiōmati sarkos hamartias*
- [G1096 - ginomai](/codex/g1096-ginomai/), "to become", *genomenos* in [Phil 2:7](/codex/philippians-2-7/) (the becoming-mode of the likeness-assumption)
- [G1401 - doulos](/codex/g1401-doulos/), "slave / servant", *morphē doulou* in [Phil 2:7](/codex/philippians-2-7/) (paired with *homoiōma anthrōpōn*)
- [H6754 - tselem](/codex/h6754-tselem/), Hebrew "image", [Gen 1:26-27](/codex/genesis-1-26-27/) imago Dei companion lexeme to *demuth*
- [H3173 - yachid](/codex/h3173-yachid/), Hebrew "only / unique"

### Concepts and syntheses
- [Imago Dei](/codex/genesis-1-27/), the doctrinal concept that *demuth* / *homoiōma* + *tselem* / *eikōn* together constitute
- [Hypostatic Union](/codex/hypostatic-union/), the Chalcedonian Christological framework that *homoiōma* operationally anticipates
- [Christology](/codex/christianity/), synthesis hub
- [Christs Deity](/codex/christs-deity/), concept hub
- [Council of Chalcedon](/codex/council-of-chalcedon/), the 451 AD formalization
- [Council of Nicaea](/codex/council-of-nicaea/), the 325 AD predecessor
- [Trinity](/codex/trinity/), Trinitarian Father-Son relation grounding the Christ-as-Son who assumes the *homoiōma*

### Novel arguments
- [Argument from the Costly-Signal Convergence](/codex/argument-from-the-costly-signal-convergence/), the [Phil 2:6-11](/codex/philippians-2-6-11/) kenosis-hymn is the NT-side Christological framework of the convergence; *en homoiōmati anthrōpōn genomenos* is part of the *Incarnational cost* the argument runs on
- [Argument from the Narrative-Identity Convergence](/codex/argument-from-the-narrative-identity-convergence/), the *resurrection-body's transformed-but-continuous likeness* parallels the *homoiōma's controlled-resemblance* logic

### Passages
- [Philippians 2.5-11](/codex/philippians-2-5-11/), kenosis-hymn (rich-hub passage citing [Phil 2:7](/codex/philippians-2-7/) *homoiōma*)
- [Philippians 2.6-11](/codex/philippians-2-6-11/), same hymn alternate-stub
- [Genesis 1.26](/codex/genesis-1-26/), OT-imago-Dei foundation (*demuth* / *homoiōsis* root)
- [2 Samuel 7.12-14](/codex/2-samuel-7-12-14/), Davidic-Father-Son context (paired with [Psalms 2](/codex/psalms-2/))
- [Daniel 7.13-14](/codex/daniel-7-13-14/), Son-of-Man + divine-likeness apocalyptic scene
- [Hebrews 4.15](/codex/hebrews-4-15/), Christ tempted *in all things as we are, yet without sin* (*homoiotēs*-cognate lexeme; conceptual parallel to [Phil 2:7](/codex/philippians-2-7/))