plērōma vs kenōma Fullness vs Emptiness

 **Fullness vs Emptiness**

The contrast between *πλήρωμα* (plērōma, “fullness”) and *κένωμα* (kenōma, “emptiness”) in ancient Greek offers profound insight into the use of language to express concepts of completeness and lack, presence and absence, substance and void. While often drawn into theological or philosophical interpretation, these terms have distinct and rich meanings when examined strictly from their etymological roots and usage in Hellenistic and Koine Greek, especially in the New Testament.

The term **κενόω** (kenoō), from which *κένωμα* is derived, fundamentally means “to empty” or “to make void.” This verb, active in both classical and biblical texts, conveys the idea of **removing content**, **rendering something ineffective**, or **exposing something as hollow or false**. In its various forms—including future *kenōsō*, aorist *ἐκένωσα*, and passive *ἐκενώθην*—it is used not only in literal contexts but also metaphorically, particularly in writings where value, force, or status is diminished.

In **Philippians 2:7**, we read of Jesus Christ:

> “But made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” *(NKJV)*

The phrase “made Himself of no reputation” translates the Greek *ἑαυτὸν ἐκένωσεν*—literally, “He emptied Himself.” This is a clear application of *κενόω*, showing the deliberate act of **self-emptying**, though not in the physical sense of discarding substance, but rather in laying aside recognized status or authority. Here, the verb *κενόω* denotes **voluntary abandonment** of position or rights.

Beyond personal action, *κενόω* is also used in the sense of **nullifying** or **rendering ineffective**. In **1 Corinthians 1:17**, Paul states:

> “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.” *(NKJV)*

The phrase “made of no effect” translates *κενωθῇ*, the passive form of *κενόω*. Here it expresses the idea that **external embellishments or rhetoric** can **empty the message** of its true power. This shows the verb’s capacity to signify **the robbing of force or meaning**.

Similarly, in **Romans 4:14**, Paul again uses this term:

> “For if those who are of the law are heirs, faith is made void and the promise made of no effect.” *(NKJV)*

Both “made void” and “made of no effect” come from this same semantic domain. Faith becomes *κενόν*—empty, meaningless—if inheritance is through law alone, thereby *κενόω* functions as **a verb of invalidation**.

The noun **κένωμα**, derived directly from this verb, conveys the **state or result of emptying**. It is the **condition of being void**, the **absence of content or value**. The passive nature of the noun emphasizes what has been **removed or is missing**, rather than any active process of removal. In classical literature, it appears in descriptions of objects or vessels being vacated or stripped of their normal filling.

By contrast, **πλήρωμα** (plērōma) is derived from the verb **πληρόω** (plēroō), meaning **to fill**, **to complete**, or **to fulfill**. As a noun, *πλήρωμα* refers to **that which fills** or **that which has been filled**—a state of completeness or totality. It conveys richness, abundance, and presence. While *κένωμα* implies **lack**, *πλήρωμα* communicates **substance**.

In **Ephesians 3:19**, Paul expresses a prayerful hope for believers:

> “…that you may be filled with all the fullness of God.” *(NKJV)*

The phrase “fullness of God” translates *πᾶν τὸ πλήρωμα τοῦ Θεοῦ*. It refers to the **totality of divine presence**, the **complete measure** of God's attributes poured into the believers as a corporate body.

Likewise, **Ephesians 4:13** describes the goal of spiritual maturity:

> “…till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.” *(NKJV)*

Here, *πλήρωμα τοῦ Χριστοῦ* indicates the **completeness of Christ’s stature**, the **ideal of perfection** into which the body of believers grows.

The opposition between these two Greek terms—*κένωμα* and *πλήρωμα*—is not merely stylistic but structural in many New Testament contexts. For example, in **Romans 11:12**, Paul contrasts loss with fullness:

> “Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!” *(NKJV)*

The Greek term *πλήρωμα* is used to indicate the **anticipated completeness or restoration** of Israel. Implicitly, prior to that restoration is a state of *κένωμα*—a void, or something missing.

Similarly, **Galatians 4:4** marks a temporal *πλήρωμα*:

> “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law.” *(NKJV)*

The “fullness of time” (*τὸ πλήρωμα τοῦ χρόνου*) indicates a **completeness**, a moment when time was brought to its **designed culmination**.

Thus, the contrast is sharp and instructive. *Κένωμα* expresses **emptiness, nullification, loss of substance or meaning**, while *πλήρωμα* indicates **wholeness, completeness, and fulfillment**. These words, carefully chosen by New Testament authors, speak not only to abstract theological themes but to the **power of presence versus absence**, of **effective action versus ineffectiveness**, of **wholeness versus lack**.

In sum, from an etymological perspective, *κένωμα* is the result of **emptying**, a state of **deprivation or void**, while *πλήρωμα* is the result of **filling**, a state of **completion or abundance**. This lexical tension enriches the texture of the Greek New Testament and underscores the linguistic precision with which the early authors communicated profound ideas through common yet deeply meaningful words.

Kenoma