Schema
A. The noun schema belongs to the following word group:
1. Schema (sxh~ma)(noun), “outward appearance, form, shape.”
2. Metaschematizo (metaschmativzw) (verb), “to change the form of, to transform, to change.”
3. Suschematizo (suschmativzw) (verb), “to mould, to form after; pass. “to be formed like, to be conformed
to.”
4. Aschemoneo (a*schmonevw) (verb), “to act unbecomingly, unfairly, to behave indecently, disgracefully.”
5. Euschemonos (eu*schmonw$) (adverb), “becomingly, properly, decently.”
6. Euschemosune (eu*schmosuvnh) (verb), “propriety, modesty, decorum, external beauty.”
7. Euschemon (eu*schvmwn) (adjective), “elegant in figure, bearing, decent, becoming, honorable, noble.”
B. Classical and LXX Usage
1. The word is attested from Aeschylus, Thucydides.
2. It is also found in inscriptions and papyri.
3. It is related to echo, “to hold.”
4. Johannes Schneider states that “Schema always denotes the outward form or structure perceptible to the
senses and never the inward principle of order accessible only to thought. That it always refers to what
may be known from without may be seen from the many derivates like euschemon, aschemon,
schematizo, schmatismos etc., which all have to do with outward decency in human conduct. Because of
this distinctive reference to what may be known outwardly the word can easily take on the special sense of
‘clothing,’ an element in outward appearance” (Kittel’s Theological Dictionary of the New Testament
volume 7, page 954).
5. Plutarch defined schema, “an appearance and outline and boundary of a body” (Trench Synoyms of the
New Testament page 276).
6. Schneider lists the following meanings of the verb in classical literature:
a. “bearing, carriage, then the deportment by which a man manifests his mood, action, place in life, or
nature, the whole manner of being or expression, conduct, demeanour, especially a ‘fine, proud
bearing,’ but also a ‘humble bearing’ ‘splendour, state’.”
b. “‘Form,’ outward and usually imposing or noble ‘appearance,’ ‘look,’ in the plural especially
‘features,’ ‘looks,’ ‘gestures,’. Transitively the word means a dance figure or ‘position’ in dancing,
but especially ‘form of state,’ ‘constitution’ of a polis or politeia, also the distinctiveness of a person
or object. The reference may be occassionally be to a military formation, ‘order of battle’.
c. “‘Form or manner of life,’ also the role someone plays.”
d. “‘Clothing,’ ‘garment,’ ‘garb,’ ‘dress,’.”
e. “Transf. ‘form,’ ‘figure,’ in rhetoric, grammar , geometry, astronomy and astrology. The word
plays a particular part in philosophy, especially in Aristotle: ‘sketch,’ ‘schedule,’ for a proceeding,
in logic especially ‘forms of syllogisms,’ mathematical or geometrical ‘figure’. Astronomy uses
schema for ‘constellation,’ e.g. phase of the moon. Astrology also uses the word, e.g., with moira in
a horoscope.”
f. “Very generally in a weaker sense, it means ‘state,’ ‘condition,’ ‘manner’.”
g. It can sometimes mean ‘semblance,’ ‘pretext’.”
7. Georg Braumann commenting on the word’s classical usage, writes, “Schema means: (1) form, shape,
figure; (2) appearance, as opposed to reality; (3) bearing, air, mien; (4) fashion, manner; (5)
character. Greek thought did not sharply distinguish between the external and the internal. Schema
denotes the form that is seen. It could thus denote the role played by an actor which includes its essential
character (Plato, Leg., 11, 918e). But the outward form can also be deceptive, and appearance become a
sham. Schema can thus mean mere appearance as opposed to reality. It can also mean a dancing figure
(Plato, Ion, 536c), bodily attitude or bearing (Eur., Medea, 1039), clothing (Xen., Cyr. 5, 1, 5), and
occasionally semblance (Theophrastus, Historia Plantarum, 3, 12, 7). In studying the Greek word, one
has to beware of the modern outlook which would relate schema merely to external things, implying that
the essential character was something different. To the Greek mind, the observer saw not only the outer
shell but the whole form with it” (The New International Dictionary of New Testament Theology volume 1,
pages 708-709).
8. Liddel and Scott list the following meanings for the word in classical literature:
a. form, shape, figure
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b.
c.
d.
e.
f.
g.
C.
D.
E.
F.
appearance
bearing, air, mien
fashion, manner
character, role
character, characteristic property of a thing
figure in dancing, figures, gestures, posture of an athlete, figures and tunes, posture, position, the
patient’s attitude as he lies in bed, figure of speech, figure of a syllogism, grammatical form of a
sentence or word
h. geometrical figure, phase of the moon, aspect, configuration of birds in augury, military formations.
9. Isaiah 3:17 is the only passage in the LXX where schema has a Hebrew equivalent where it refers to the
proud bearing of women.
10. “Schema refers to something’s accidental properties-not to its essence but to its qualities and whatever
changes it may undergo. Schema leaves the essence untouched and the thing itself essentially or ‘formally’
the same as it was before” (Trench Synonyms of the New Testament page 278).
Philo’s Usage
1. Philo uses schema of that which may be known from without.
2. The senses of man help him perceive and know objects, their forms and figures (Op. Mund., 120; Cher.
117; cf. Som., I, 27).
3. According to Philo, the sense are messengers of the spirit which mediate forms and colours to it (Som. I,
27).
4. He writes of the differentiation of things by forms and outlines and also the manifoldness of forms and
colours and then of colours and forms of bodies.
5. He uses the word for the figures produced by sculpture and painting, the forms of beauty impressed on
material things, or the form of the moon.
6. Philo also uses the word for the mathematical or geometrical figure, the circle as the most perfect figure.
7. He also employs the word for the form of speech, man’s outward bearing, his inner disposition, attitude
of life, conduct.
8. The word was also used by him for the outward posture and look, the dignity of a prophet, the social
position of a slave, the social status of simple citizens.
9. Lastly, the term can express the distinctive character of a thing.
Josephus’ Usage
1. Josephus uses the word of Hezekiah who exchanged his royal robe for sackcloth and adopts the attitude of
humility.
2. The word can be in confrontation with doxa and periousia (Ant. 5, 115).
3. It is said of the Essenes that their dress and bodily demeanour were like those of children.
4. He uses the word for the temple forecourt which was in the form of a quadrilateral.
5. He also uses schema for the form of a word with teleute, “ending,” in grammar.
NT Usage
1. The word occurs only twice in the NT (1 Cor. 7:31; Phil. 2:8).
2. Paul uses the word with reference to the cosmic system and in our passage for the human nature of Christ.
3. When used of things schema means “form” and of persons “outward appearance, form, shape.”
4. In 1 Cor. 7:31 it refers to the way of life in the world.
5. The reference is primarily to culture rather than physical form.
Philippians 2:8 Usage
1. Here in verse 8 schema is used of Christ which comprises everything in His human nature which strikes the
senses, the figure, bearing, discourse, actions, manner of life, etc.
2. The word refers to the appearance of His human nature.
3. It signifies here His whole outward presentation to other men.
4. “Schema is His character, manner of life, dress, foot, posture, speech, and actions. In these there was
no difference between Jesus and other men” (Trench Synonyms of the New Testament page 276).
5. Johannes Schneider commenting on schema in our passage writes, “In the NT the word is found only at
Phil. 2:8 and 1 Cor. 7:31. Phil. 2:8 is part of the Christ hymn which depicts the self-humiliation of the Son
of God. Schemati heuretheis hos anthropos does not merely express the reality of His humanity. There is
special stress on the fact that throughout His life, even to the death on the cross, Jesus was in the humanity
demonstrated by His earthly form. The heuretheis expresses the truth that this fact could be seen by
anybody. Schema does not merely indicate the coming of Jesus, or physical constitution, or the natural
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6.
7.
8.
determination of His earthly life, or the shape of His moral character. It denotes the ‘mode of
manifestation.’ The reference is to His whole nature and manner as a man. In this respect the outward
‘bearing’ He assumes corresponds to His inner being” (Kittel’s Theological Dictionary of the New
Testament volume 7, page 956).
Vincent states that schema in our passage refers to “that which is purely outward and appeals to the senses.
The form of a servant is concerned with the fact that the manifestation as a servant corresponded with the
real fact that Christ came as the servant of mankind. In the phrase in the likeness of men the thought is still
linked with that of His essential nature which rendered possible a likeness to men, but not an absolute
identity with men. In being found in fashion as a man the thought is confined to the outward guise as it
appealed to the sense of mankind. Likeness states that the fact of real resemblance to men in mode of
existence: fashion defines the outward mode and form. As a man. Not being found a man: not what He
was recognized to be, but as a man, keeping up the idea of semblance expressed in likeness” (Vincent
Word Studies in the New Testament, volume 3, The Epistles of Paul pages 434-435).
Schema refers to the humanity of Christ that is to say His outward appearance, His behavior and conduct in
the eyes of men, that which appealed to the senses of mankind.
Wolfgang Pohlmann makes the following comment regarding schema, he writes, “In the pre-Pauline
Christ-hymn in Phil. 2:6-11 the earthly existence of the incarnate Son of God is described in three
participial clauses (vv. 7f.: morphen doulou labon/en homoiomati anthropon genomenos/schemati
heuretheis hos anthropos), each of which in its own way (morphe; homoioma expresses hymnically the
reality of Christ’s incarnation. Schema here refers to the (external) appearance of the incarnate (i.e.,
human) Son of God. The distinction in meaning between morphe and schema should not be fixed to any
extreme contrast (e.g., ‘intrinsic being’ vs. ‘outward appearance,’ ‘essence’ vs. ‘accidence’ [Lightfoot
133], ‘nature’ vs. ‘history’ [Lohmeyer] ). Shema refers neither to purely external appearance in contrast to
essential nature (Lightfoot 133: ‘the externals of the human nature’) nor to the ‘essence of the particular
historical activity of a person’ in contrast to his natural features (Lohmeyer 38). It refers, rather, to the
specific appearance unique to one person and unalterably associated with him” (Exegetical Dictionary of
the New Testament volume 3 page 318).
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