Philippians 2:7

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Philippians 2:7 in Multiple Translations

Berean Standard Bible BSB

but emptied Himself, taking the form of a servant, being made in human likeness.

King James Version KJV

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

American Standard Version ASV

but emptied himself, taking the form of a servant, being made in the likeness of men;

Bible in Basic English BBE

But he made himself as nothing, taking the form of a servant, being made like men;

Free Bible Version FBV

Instead he emptied himself, taking the nature of a servant, becoming like a human being.

Geneva Bible 1599 GNV

But he made himself of no reputation, and tooke on him ye forme of a seruant, and was made like vnto men, and was founde in shape as a man.

Young's Literal Translation YLT

but did empty himself, the form of a servant having taken, in the likeness of men having been made,

World English Bible WEB

but emptied himself, taking the form of a servant, being made in the likeness of men.

Noah Webster Bible WBS

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

Douay-Rheims 1899 DRV

But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.

Translation for Translators T4T

Instead, he willingly gave up divine privileges. Specifically, he became a human being and took the attitude of a servant. When he had become a human being,

Plain English Version PEV

Instead, he left all that, and he made himself like a nobody. He was born into this world and looked like other human beings. He was a man living here. And he worked hard to help people.

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Berean Amplified Bible — Philippians 2:7

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Philippians 2:7 Interlinear (Deep Study)

BIB

GRK αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος

αλλ alla G235 but Conj

εαυτον heautou G1438 themself F-3ASM

εκενωσεν kenoō G2758 to empty Verb-AAI-3S

μορφην morphē G3444 form Noun-ASF

δουλου doulos G1401 slave Noun-GSM

λαβων lambanō G2983 to take Verb-2AAP-NSM

εν en G1722 in/on/among Prep

ομοιωματι homoiōma G3667 likeness Noun-DSN

ανθρωπων anthrōpos G444 a human Noun-GPM

γενομενος ginomai G1096 to be Verb-2ADP-NSM

Greek Word Study

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Greek Word Reference — Philippians 2:7

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εαυτον heautou G1438 "themself" F-3ASM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

εκενωσεν kenoō G2758 "to empty" Verb-AAI-3S

This word means to make something empty or void, as seen in 1 Corinthians 9:15 and Philippians 2:7. It can describe actions that have no real effect or purpose, often used to describe the emptying of oneself for the sake of others. The Bible uses this word to emphasize humility.

Definition: κενόω, -ῶ (κενός, which see), [in LXX: Jer.14:2 15:9 (עָמָל pu.)* ;] to empty. Metaphorical, to empty, make empty, vain or of no effect: καύχημα, 1Co.9:15; ἑαυτόν, of Christ, Php.2:7 (v Lft.; ICC, in 1, and esp. Gifford, Incarn., 54 ff.); pass., πίστις, Rom.4:14; ὁ σταυρός, 1Co.1:17; καύχημα, 2Co.9:3† (AS)

Usage: Occurs in 5 NT verses. KJV: make (of none effect, of no reputation, void), be in vain See also: 1 Corinthians 1:17; 2 Corinthians 9:3; Romans 4:14.

μορφην morphē G3444 "form" Noun-ASF

The shape or form of something, like its outward appearance. In Philippians 2:6-7, it refers to Jesus' human form.

Definition: μορφή, -ῆς, ἡ [in LXX: Jdg.8:18 A (תֹּאַר), Job.4:16 (תְּמוּנָה), Isa.44:13 (תַּבְנִית), Dan LXX 3:19 (צֶלֶם), Da TH Dan.4:33 5:6, 9-10 7:28 (זִיו), Tob.1:13, Wis.18:1, 4Ma.15:4 * ;] form, shape, appearance (Hom., Eur., . sch., al.); in philos. lang. the specific character or essential form (Arist., see Gifford, Inc., 26 ff.) : Mrk.16:12, Php.2:6-7.† SYN.: μόρφωσις, the outline, delineation, semblance of the μορφή, as distinct from the μ. itself (Lft., Notes, 262); σχῆμα, shape, fashion, disting. from μορφή as the outward and accidental from the inward and essential (cf. Tr., Syn., § LXX; Lft., Phi., 125 ff.; Gifford., Inc., l.with) (AS)

Usage: Occurs in 3 NT verses. KJV: form See also: Mark 16:12; Philippians 2:6; Philippians 2:7.

δουλου doulos G1401 "slave" Noun-GSM

This word also means a slave or servant, like in Romans 6:19 and Luke 1:38. It describes someone who is subject to another person or is in a state of subjection. This concept is about being under someone's control.

Definition: δοῦλος, -η, -ον, [in LXX, ὁ δ. nearly always for עֶבֶד; ὁ δ. chiefly for שִׁפְחָה ,אָמָה ;] __1. in bondage to, subject to: Rom.6:19. __2. As subst., ὁ, ἡ δ., a slave; __(a) fem., ἡ δ., a female slave, bondmaid (Cremer, 702; DB, iii, 215): Luk.1:38, 48 Act.2:18" (LXX) ; __(b) masc., ὁ δ., a slave, bond-man: Mat.8:9 18:23, al.; opposite to ἐλεύθερος, 1Co.7:22 12:13, Gal.3:28, Eph.6:8, Col.3:11, Rev.6:15 13:16 19:18; opposite to κύριος, δεσπότης, οἰκοδεσπότης, Mat.10:24 13:27, 28 Luk.12:46, Jhn.15:15, Eph.6:5, Col.3:22 4:1, al.; metaphorically, δ. Χριστοῦ, τοῦ Χρ., Ἰησοῦ Χρ., Rom.1:1, 1Co.7:22, Gal.1:10, Eph.6:6, Php.1:1, Col.4:12, Jas.1:1, 2Pe.1:1, Ju 1; δ. τ. θεοῦ, τ. κυρίου, Act.16:17, 2Ti.2:24, Tit.1:1, 1Pe.2:16, Rev.7:3 15:3; δ. πονηρός, ἀχρεῖος, κακός, Mat.18:32 24:48 25:26, 30, Luk.17:10 19:22; δ. ἁμαρτίας, Jhn.8:34, Rom.6:17, 20; τ. φθορᾶς, 2Pe.2:19. SYN.: διάκονος (q.V.), θεράπων, ὐπηρέτης (see DB, iii, 377; iv, 461, 469; DCG, i, 221; ii, 613; Cremer, 215, 702). (AS)

Usage: Occurs in 119 NT verses. KJV: bond(-man), servant See also: 1 Corinthians 7:21; Luke 20:11; 1 Peter 2:16.

λαβων lambanō G2983 "to take" Verb-2AAP-NSM

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ομοιωματι homoiōma G3667 "likeness" Noun-DSN

This word refers to a likeness or resemblance, either a physical image or an abstract similarity. It is used in Romans 5:14 and Revelation 9:7 to describe something that is made like something else. It can also describe a similarity in nature or character.

Definition: ὁμοίωμα, -τος, τό (ὁμοιόω), [in LXX for דְּמוּת, תַּבְנִית, תְּמוּנָה, etc. ;] that which is made like something; __(a) concrete, an image, likeness (Psa.106:20, Eze.1:5, 1Ma.3:48, al.) : Rev.9:7; __(b) abstract, likeness, resemblance: Rom.5:14 6:5 8:3, Php.2:7; ἐν ὁ. εἰκόνος, Rom.1:23.† SYN.: εἰκών (which see), ὁμοίωσις (AS)

Usage: Occurs in 6 NT verses. KJV: made like to, likeness, shape, similitude See also: Philippians 2:7; Romans 5:14; Revelation 9:7.

ανθρωπων anthrōpos G444 "a human" Noun-GPM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

γενομενος ginomai G1096 "to be" Verb-2ADP-NSM

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

Study Notes — Philippians 2:7

Show Verse Quote Highlights

Context
Cross References
Philippians 2:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 2:7
Jamieson-Fausset-Brown on Philippians 2:7
Matthew Poole's Commentary on Philippians 2:7
Trapp's Commentary on Philippians 2:7
Ellicott's Commentary on Philippians 2:7
Adam Clarke's Commentary on Philippians 2:7
Cambridge Bible on Philippians 2:7
Barnes' Notes on Philippians 2:7
Sermons on Philippians 2:7

Context — The Mind of Christ

5Let this mind be in you which was also in Christ Jesus: 6Who, existing in the form of God, did not consider equality with God something to be grasped,

7but emptied Himself, taking the form of a servant, being made in human likeness.

8And being found in appearance as a man, He humbled Himself and became obedient to death— even death on a cross. 9Therefore God exalted Him to the highest place and gave Him the name above all names,

Cross References

	Reference	Text (BSB)
1	2 Corinthians 8:9	For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.
2	Matthew 20:28	just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
3	John 1:14	The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
4	Romans 8:3	For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,
5	Isaiah 53:2–3	He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
6	Galatians 4:4	But when the time had fully come, God sent His Son, born of a woman, born under the law,
7	Hebrews 4:15	For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.
8	Romans 15:3	For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.”
9	Isaiah 53:11	After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.
10	Mark 10:44–45	and whoever wants to be first must be the slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

Philippians 2:7 Summary

[Jesus, who is God, chose to give up His divine privileges and became a servant, taking on human form, so that He could understand and help us. This shows us the depth of God's love for us, as seen in John 3:16. By becoming like us, Jesus was able to die on the cross for our sins, as described in Philippians 2:8, and provide the means for our salvation, as taught in Romans 5:8. Jesus' humility and love for us are an example for us to follow, and we can learn from His selfless act of love, as seen in Matthew 20:28.]

Frequently Asked Questions

What does it mean for Jesus to 'empty Himself'?

This phrase means that Jesus, who existed in the form of God, chose to give up His divine privileges and rights, taking on a humble servant-like nature, as seen in Philippians 2:7, and this is also reflected in His willingness to serve others, as taught in Matthew 20:28.

Why did Jesus take the form of a servant?

Jesus took the form of a servant to demonstrate His love and humility, and to ultimately give His life as a ransom for many, as stated in Matthew 20:28, and this selfless act is a reflection of God's character, as seen in John 3:16.

How does Jesus' human likeness relate to our salvation?

Jesus' willingness to be made in human likeness, as stated in Philippians 2:7, allows Him to understand and empathize with our weaknesses, and ultimately, His sacrifice on the cross, as described in Philippians 2:8, provides the means for our salvation, as taught in Romans 5:8.

What can we learn from Jesus' example of humility?

We can learn the importance of humility and serving others from Jesus' example, as seen in Philippians 2:7, and this is reinforced by other scriptures, such as Matthew 23:12, which teaches that whoever humbles themselves will be exalted by God.

Reflection Questions

What are some ways I can demonstrate humility and servant-like love in my daily life, just as Jesus did?
How can I, like Jesus, 'empty myself' of my own desires and ambitions to serve others and bring glory to God?
In what ways can I identify with Jesus' experience of being 'made in human likeness', and how can this help me to better understand and relate to others?
What are some areas in my life where I need to surrender my own will and desires, just as Jesus did, in order to follow God's plan and purpose?

Gill's Exposition on Philippians 2:7

But made himself of no reputation,.... Or "nevertheless emptied himself"; not of that fulness of grace which was laid up in him from everlasting, for with this he appeared when he was made flesh, and

Jamieson-Fausset-Brown on Philippians 2:7

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Made himself of no reputation, and ... and , [ heauton (G1438) ekenoosen (G2758)

Matthew Poole's Commentary on Philippians 2:7

But; some expound this particle as a discretive, others an adversative, or redditive. Made himself of no reputation; i.e. most wittingly emptied himself, or abated himself, of the all fulness of glory he had equally with God the Father, that, considering the disproportion between the creature and the Creator, he, in the eyes of those amongst whom he tabernacled, appeared to have nothing of reputation left him, . It is not said the form of God was cut off, or did empty itself; but he who did suffer in the form of God, made himself of no account, did empty, abate, or abase himself, , and that indeed while subsisting in the form of God, (according to agreement, 13:7), not by laying aside the nature of God, but in some other way, i.e. his own way, kept secret till he was pleased to manifest it, ; by freely coming in the flesh, ; which is such an astonishing wonder, and mysterious abasement, as gains the greatest veneration from his saints. Thus for a little time laying aside, at his own pleasure withdrawing, and going aside from his glorious majesty, he lessened himself for the salvation of his people. He had a liberty not to show his majesty, fulness, and glory during his pleasure, so that he could (as to our eyes) contract and shadow it, . His condescension was free, and unconstrained with the consent of his Father, ; so that thongh the Scripture saith: The Most High dwelleth not in temples made with hands, , yet the Son of the Highest can, at his own pleasure, show or eclipse his own glorious brightness, abate or let out his fulness, exalt or abase himself in respect of us. However, in his own simple and absolute nature, he be without variableness or shadow of turning, being his Father’ s equal, and so abides most simple and immutable; yet respectively to his state, and what he had to manage for the redemption of lost man, with regard to the discovery he made of himself in the revelation of his Divine properties, the acknowledgment and celebration of them by the creatures, he emptied himself, not by ceasing to be what he was before, equal with his Father, or laying down the essential form of God, according to which he was equal to God; but by taking the form of a servant, wherein he was like to men, i.e. assuming something to himself he had not before, viz. the human nature; veiling himself, as the sun is said to be veiled, not in itself but in regard of the intervening cloud, ; what could hinder that he should not manifest his excellency now more, then less clearly; men one while acknowledging and praising it, another while neither acknowledging nor praising of it, then again praising of it, yet more sparingly?

Trapp's Commentary on Philippians 2:7

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Ver. 7. But made himself. &c.] Gr. εκενωσεν, "emptied himself," suspended and laid aside his glory and majesty, and became a sinner both by imputation (for God made the iniquity of us all to meet upon him, Isaiah 53:6) and by reputation, for he was reckoned not only among men, but among malefactors, Philippians 2:9. Hence he is said to be sent in the likeness of sinful flesh, Romans 8:3. And took upon him the form of a servant] Yea, of an evil servant, that was to be beaten. In the likeness of men] Yea, he was a worm and no man, nullificamen populi, as Tertullian hath it. Christ vilified, nullified himself to the utmost, ex omni seipsum ad nihil redegit, as Beza expounds the former part of this verse, of everything he became nothing.

Ellicott's Commentary on Philippians 2:7

(7) But made himself . . .—This verse needs more exact translation. It should be, But emptied (or, stripped) Himself of His glory by having taken on Him the form of a slave and having been made (or, born) in likeness of men. The “glory” is the “glory which He had with the Father before the world was” (John 17:5; comp. Philippians 1:14), clearly corresponding to the Shechinah of the Divine Presence. Of this He stripped Himself in the Incarnation, taking on Him the “form (or, nature) of a servant” of God. He resumed it for a moment in the Transfiguration; He was crowned with it anew at the Ascension. Made in the likeness of man.—This clause, at first sight, seems to weaken the previous clause, for it does not distinctly express our Lord’s true humanity. But we note that the phrase is “the likeness of men,” i.e., of men in general, men as they actually are. Hence the key to the meaning is to be found in such passages as Romans 8:3, God sent His own Son in “the likeness of sinful flesh;” or Hebrews 2:17; Hebrews 4:15, “It behoved Him to be made like unto His brethren,” “in all points tempted like as we are, yet without sin.” It would have been an infinite humiliation to have assumed humanity, even in unique and visible glory; but our Lord went beyond this, by deigning to seem like other men in all things, one only of the multitude, and that, too, in a station, which confused Him with the commoner types of mankind. The truth of His humanity is expressed in the phrase “form of a servant;” its unique and ideal character is glanced at when it is said to have worn only the “likeness of men.”

Adam Clarke's Commentary on Philippians 2:7

Verse 7. But made himself of no reputation] εαυτονεκενωσε. He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory.

Cambridge Bible on Philippians 2:7

7. But made himself of no reputation] “But” here introduces the infinitely gracious action of the Saviour as the contrary to what it would have been had He “thought His Equality with God a prize.” We may paraphrase, “That He did not so think of it, He shewed by making Himself,” &c. See Bp Ellicott’s careful note here, in which this explanation is advocated against that which would paraphrase, “Although He thought it no usurpation to be equal with God, yet He made, &c.”“Himself” is slightly emphatic by position, laying a stress on the sacred free will of the Lord in His Humiliation.“Made himself of no reputation:”—lit., as R.V., emptied Himself. The (Romanist) Rhemish Version, 1582, verbally following the Vulgate (semetipsum exinanivit), has, “exinanited Himself.” From the Greek the word kenτsis (κένωσις) has passed into theological language, appearing here and there in the Fathers, frequently in modern treatises. Of recent years much has been said upon this great mystery in the direction of proving or suggesting that during “the days of His Flesh” (Hebrews 5:7) the Lord (practically) parted with His Deity; becoming the (Incarnate) Son of God only in His glorification after death. Such a view seems to contravene many plain testimonies of the Gospels, and most of all the pervading tone of the Gospels, as they present to us in the Lord Jesus on earth a Figure “meek and lowly” indeed, but always infinitely and mysteriously majestic; significantly dependent indeed on the Father, and on the Spirit, but always speaking to man in the manner of One able to deal sovereignly with all man’s needs.It is enough for us to know that His Humiliation, or to use the word here, Exinanition, Kenτsis, was profoundly real; that He was pleased, as to His holy Manhood, to live in dependence on the Spirit; while yet we are sure that the inalienable basis of His Personality was always, eternally, presently, Divine. The ultimate and reasoned analysis of the unique Phenomenon, God and Man, One Christ, is, as to its actual consciousness, if we may use the word, a matter more for His knowledge than our enquiry. Bp Lightfoot’s brief note here says nearly all that can be said with reverent certainty: “ ‘He divested Himself’ not of His Divine nature, for this was impossible, but of the glories, the prerogatives, of Deity. This He did by taking upon Him the form of a servant.”and took upon him] Lit. and better, with R.V., taking. The thought is that the Exinanition was the “taking”; not a process previous to it. In the word “taking” the Lord’s free choice and action is again in view.the form of a servant] Lit. and better, of a bondservant, a slave. The word rendered “form” is the same as that in Philippians 2:6, on which see note. Here, as there, the thing implied is not semblance but manifestation. He became in reality, and in consequent appearance, a bondservant.With what special reference is the word “bondservant” here used?

Barnes' Notes on Philippians 2:7

But made himself of no reputation - This translation by no means conveys the sense of the original According to this it would seem that he consented to be without distinction or honor among people;

Sermons on Philippians 2:7

	Sermon	Description
	The Lord Jesus Confronting His Enemies by Alan Redpath	Alan Redpath explores the confrontation of Jesus with his enemies during the Passion Week, emphasizing the various challenges posed by the Pharisees, Sadducees, and scribes. He hig
	The Mind of Christ by J. Oswald Sanders	In this sermon, the speaker emphasizes the importance of living a life that is attractive and different from the world in order to make an impression on others. He uses the example
	"Slowness of Heart " Part 2 by Joshua Daniel	This sermon by Joshua Daniel emphasizes the importance of humbling oneself, dying to the old nature, and embracing the resurrected life in Christ. He highlights the significance of
	The Mind of Christ by Lance Lambert	In this sermon, the speaker emphasizes the battle for the mind in today's society, where we are constantly influenced by various media sources. He uses the example of the Darwinian
	The Life of Abandonment by Stephen Kaung	In this sermon, the speaker emphasizes the importance of considering Jesus Christ as the apostle and high priest of our confession. He highlights that when we focus on ourselves an
	Dealing With Manipulators by Gayle Erwin	In this sermon, the speaker reflects on the story of the little boy who offered his lunch to Jesus, which miraculously fed thousands of people. The speaker imagines the boy's react
	The Horizon of Christ - Part 7 by T. Austin-Sparks	In this sermon, the speaker discusses the transformation that occurred in the early members of the church when the power of God came down from heaven. The idea of weakness and bein