Strong's g1363

Pronunciation Guide: dip-LO-oh

Basic Definition

Key Information

διπλόω

Transliteration: diplōō Part of Speech: verb First Appears: Revelation 18:6 Appears: 1 times

Strong’s Entry

g1363

Gloss: diploo (dip-loh’-o) v.1. to render two-fold[from G1362]KJV: double Root(s): G1362 

Strong’s G1363: The Greek verb διπλόω (diplōō) means “to double” or “to repay twice as much.” It conveys the action of duplicating something or rendering a twofold return. In biblical context, it often carries judicial significance, expressing the principle of proportional recompense where wrongdoers receive punishment commensurate with their deeds, particularly in divine judgment.

Etymology and Morphology

• Part of speech: Verb (aorist active imperative)
• Root word: διπλόος/διπλοῦς (diploos/diplous) – meaning “double, twofold”
• Language origin: Classical Greek
• Primary usage: Found in apocalyptic literature (specifically Revelation)
• Voice: Active
• Mood: Imperative (command form)
• Tense: Aorist (viewing action as a completed whole)

διπλόω Morphology:

• διπλόω (first person singular present) – I double
• διπλοῖς (second person singular present) – you double
• διπλοῖ (third person singular present) – he/she/it doubles
• διπλώσατε (second person plural aorist imperative) – double! (command to a group)

Origin & History

The verb διπλόω derives from the adjective διπλόος/διπλοῦς (diploos/diplous), which means “double” or “two-fold.” This word family has an extensive history in classical Greek literature. In Herodotus’ “Histories” (5th century BCE), the term appears in descriptions of military formations arranged in double ranks. Thucydides employed related terms when discussing nautical matters, particularly regarding ships with double banks of oars.

In the Septuagint (LXX), the adjective form διπλοῦς appears in Exodus 22:4, 7, 9 establishing the principle of double restitution in Mosaic Law, where thieves were required to repay twice what they had stolen. This concept laid important groundwork for understanding the verb form διπλόω as it appears in Revelation. The early Church Father Irenaeus (130-202 CE) in “Against Heresies” uses the concept when discussing divine justice and the principle of proportional judgment, though he employs the noun form διπλασιασμός rather than the verb.

Expanded Definitions & Translation Options

• To double or duplicate an amount
• To repay twofold as a matter of justice
• To render back in double measure
• To inflict a double portion (particularly of judgment)
• To fulfill the legal requirement of double restitution

διπλόω Translation Options:

• “Double” – The most direct translation, focusing on the mathematical doubling
• “Repay twice over” – Emphasizes the context of recompense and judgment
• “Give back double” – Highlights the restoration aspect while maintaining the sense of multiplication
• “Return twofold” – Captures both the numerical value and the reciprocal nature of the action
• “Duplicate her portion” – Specifically in Revelation’s context, reflecting the measurement of punishment

Biblical Usage

The verb διπλόω appears only once in the entire New Testament, in Revelation 18:6, making it a hapax legomenon (a word occurring only once). In this passage, the fall of Babylon is described, and the command is given: “Pay her back as she has paid others. Double [διπλώσατε] her penalty for what she has done. Mix her a double portion from her own cup.” This usage represents the culmination of a biblical principle of justice that runs throughout Scripture.

While the exact verb form is rare, the concept of “double recompense” appears throughout the Bible. In the Septuagint, the adjective form διπλοῦς is used in passages like Exodus 22, outlining penalties for theft. The principle reappears in Isaiah’s prophecies of restoration, where God promises: “Instead of your shame you will receive a double portion” (Isaiah 61:7). This establishes an important theological parallel between punishment and blessing – both can be measured in double portions.

Key cross-references featuring the concept of double recompense:

• “Pay her back as she has paid others. Double [διπλώσατε] her penalty for what she has done.” Revelation 18:6
• “He who steals… shall restore double [διπλοῦν].” Exodus 22:7 (LXX)
• “She received from the Lord’s hand double [διπλᾶ] for all her sins.” Isaiah 40:2 (LXX)
• “I will repay them double [διπλᾶς] for their iniquity and their sin.” Jeremiah 16:18 (LXX)
• “Return to the stronghold, you prisoners of hope. Even today I declare that I will restore double to you.” Zechariah 9:12

Cultural Insights

In ancient Near Eastern legal systems, the principle of proportional justice was fundamental. The concept of “double restitution” appears not only in Israelite law but also in the Code of Hammurabi and other Mesopotamian legal codes. This principle served both punitive and restorative functions in society – punishing the wrongdoer while compensating the victim. The use of διπλόω in Revelation draws on this established legal tradition that would have been familiar to readers in the ancient world.

The Jewish understanding of divine justice included the concept of “measure for measure” (middah k’neged middah), articulated in rabbinic literature: “With the measure a person measures, they are measured” (Mishnah Sotah 1:7). This principle appears throughout Scripture, from the lex talionis (“eye for eye”) to Jesus’ teaching in Matthew 7:2: “For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” The “doubling” in διπλόω represents an intensified form of this principle, emphasizing the completeness and finality of divine judgment, particularly against systems or powers that have exalted themselves against Yahweh and persecuted His people.

Theological Significance

The theological significance of διπλόω extends beyond simple punishment to reveal profound aspects of God’s character and justice. The doubling principle demonstrates that divine justice is not arbitrary but measured and proportional. When God commands to “double the portion” for Babylon in Revelation, it illustrates that His judgments are not excessive but precisely calibrated to the offense. This reflects the perfection of divine justice – neither too lenient nor too severe, but exactly what righteousness demands.

Furthermore, the double recompense principle appears in Scripture not only in contexts of judgment but also blessing. For every instance where God promises “double” punishment for sin, there are passages promising “double” restoration for the faithful. This parallel reveals the symmetry in God’s dealing with humanity – judgment and mercy operate according to the same principles of divine justice. As demonstrated in passages like Isaiah 61:7, for every “double portion” of judgment, God offers a “double portion” of blessing to those who turn to Him.

In the context of Revelation, διπλόω serves as a powerful reminder that injustice does not have the final word. The systems of oppression represented by “Babylon” may seem triumphant for a season, but God’s justice ensures that wrongs will be righted and the scales balanced. This offers profound hope to those suffering persecution, assuring them that the Messiah’s justice will ultimately prevail and that their faithful endurance will be rewarded with restoration far exceeding their suffering.

Personal Application

The concept of διπλόω challenges us to examine our understanding of justice in our daily lives. Do we live with an awareness that actions have consequences? The biblical principle reminds us that what we sow, we will reap – often in greater measure. This should inspire us to act with integrity and righteousness, knowing that our deeds matter in God’s economy.

At the same time, διπλόω offers tremendous comfort when we face injustice. When we experience wrongdoing that seems to go unpunished, the principle of divine double recompense assures us that God sees, God remembers, and God will ultimately bring perfect justice. This frees us from the burden of vengeance or bitterness, allowing us to entrust our cause to the One who judges righteously. As the apostle Paul reminds us, “Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord” (Romans 12:19).

Related Words

• διπλοῦς (diplous) – “double, twofold” (adjective form) [Pronunciation: DIP-loose] – The adjective from which διπλόω derives, referring to something that is double in quantity or quality. While διπλόω is the action of doubling, διπλοῦς describes the state of being doubled. See G1362
• διπλότερον (diploteron) – “twice as much” (comparative adjective) [Pronunciation: dip-LOT-er-on] – The comparative form indicating something that is even more doubled or doubled in comparison to something else. See G1362
• ἀνταποδίδωμι (antapodidōmi) – “to repay, recompense” [Pronunciation: an-tap-o-DID-oh-mee] – A related concept of repayment but without the specific “doubling” element, emphasizing the principle of reciprocity in justice. See G467
• ἀνταπόδοσις (antapodosis) – “recompense, retribution” [Pronunciation: an-tap-OD-o-sis] – The noun form expressing the result of repayment, again related to the concept without the specific doubling element. See G469
• διπλόος (diploos) – “twofold, double” [Pronunciation: DIP-lo-os] – An alternative form of διπλοῦς, emphasizing the dual nature of something. See G1362

Did you Know?

• Did you know that the English word “diploma” comes from the same Greek root as διπλόω? In ancient Greece, a “diploma” was literally a “doubled” or “folded paper” – official documents were typically folded in two, hence the name. This etymology reveals how the core concept of “doubling” in διπλόω has influenced modern language in unexpected ways.
• Did you know that in ancient Rome, the principle of double restitution (similar to διπλόω) appeared in the Law of the Twelve Tables, one of the earliest codifications of Roman civil law? For certain categories of theft, the punishment was repayment of double the value of the stolen goods. This demonstrates how widespread the concept of proportional justice was in ancient Mediterranean societies and helps us understand the cultural context in which Revelation’s use of διπλόω would have been received.
• Did you know that in medieval Jewish thought, the Kabbalistic concept of “middah k’neged middah” (measure for measure) was expanded into an elaborate understanding of divine justice that bears striking resemblance to the principle embodied in διπλόω? The Zohar (a foundational work of Jewish mystical thought) discusses how divine judgment operates through precise, proportional response to human actions – not just matching deeds, but often doubling them to demonstrate both justice and sovereignty. This shows how the concept continued to develop in religious thought beyond the biblical period.

Remember This

διπλόω reminds us that in Yahweh’s perfect economy of justice, nothing is overlooked – every act of oppression will be answered with divine judgment, and every faithful suffering will be rewarded with abundant restoration, for our God is both perfectly just and abundantly merciful.