Understanding ἐκδύω (ekdyō) Strong’s G1562: The Stripping Away that Reveals Profound Spiritual Transformation

Pronunciation Guide: ek-DOO-oh

Basic Definition

Strong’s G1562: Ἐκδύω (ekdyō) fundamentally means “to strip off” or “to take off completely,” particularly in reference to clothing or armor. It carries the sense of a complete removal or divestiture of something that was previously covering or protecting. In biblical contexts, it often appears in significant moments of humiliation, transformation, or transition.

Etymology and Morphology

• Part of speech: Verb
• Composed of two elements: ἐκ (ek, “out of” or “from”) + δύω (dyō, “to enter” or “to sink into”)
• Primary usage: Narrative contexts, especially in the Gospels during the Passion narratives
• Voice: Occurs in active, middle, and passive forms
• Tense: Primarily aorist and present forms in biblical texts

Ἐκδύω Morphology:

• ἐκδύω (present active indicative, 1st person singular) – I strip off
• ἐκδύσω (future active indicative, 1st person singular) – I will strip off
• ἐξέδυσα (aorist active indicative, 1st person singular) – I stripped off
• ἐκδυθῆναι (aorist passive infinitive) – to be stripped
• ἐκδυσάμενος (aorist middle participle, nominative masculine singular) – having stripped oneself

Origin & History

The verb ἐκδύω has ancient roots in classical Greek literature, where it primarily referred to the physical act of removing clothing or armor. In Homer’s works, particularly the Iliad, similar terms describe warriors removing their battle gear. The prefix ἐκ- intensifies the base verb δύω, emphasizing the completeness of the removal action.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, ἐκδύω appears in several contexts, notably in 1 Samuel 31:8 when the Philistines strip Saul’s body of armor after his death, and in Ezekiel 26:16 where princes “strip off their embroidered garments” as a sign of mourning. These usages established a precedent for the term’s association with significant moments of transition, humiliation, or transformation that would later be echoed in New Testament contexts.

Expanded Definitions & Translation Options

• To strip off completely, especially clothing or armor
• To divest oneself or another of something covering
• To remove outer garments, often in contexts of humiliation
• To uncover what was previously hidden or protected
• To undress or disrobe, either voluntarily or forcibly

Ἐκδύω Translation Options:

• “Strip off” – Most literal translation that captures the physical action
• “Divest” – More formal option that conveys the complete nature of the removal
• “Take off completely” – Emphasizes the thoroughness implied by the ἐκ- prefix
• “Remove” – General translation that works in most contexts but loses some of the force
• “Unclothe” – Specific to contexts involving garments, highlighting the revealing aspect

Biblical Usage

In the New Testament, ἐκδύω appears most prominently in the Passion narratives, where it describes the Roman soldiers stripping Jesus before His crucifixion. This act of stripping represents not only physical humiliation but also carries deep theological significance as the Messiah takes on the shame and vulnerability of humanity. The word’s first appearance in Matthew 27:28 occurs in this context, where the soldiers “stripped” Jesus before clothing Him in a scarlet robe for mockery.

Outside the Passion narratives, ἐκδύω appears in Pauline literature with metaphorical significance. In 2 Corinthians 5:4, Paul uses the term to describe the believer’s desire not to be “unclothed” (stripped of the earthly body) but rather to be “clothed” with the heavenly dwelling. This creates a powerful metaphor for transformation and the exchange of the temporal for the eternal.

• “And they stripped Him [ἐκδύσαντες] and put a scarlet robe on Him.” Matthew 27:28
• “After they had stripped Him [ἐξέδυσαν], they took His garments and cast lots.” Matthew 27:31
• “They stripped Him [ἐκδύουσιν] and put a purple cloak on Him.” Mark 15:20
• “For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed [ἐκδύσασθαι] but to be clothed.” 2 Corinthians 5:4
• “If indeed you have heard Him and have been taught in Him, just as truth is in Jesus, that, in reference to your former manner of life, you lay aside [ἀποθέσθαι] the old self…” Ephesians 4:21-22 (related concept using different Greek word)

Cultural Insights

In the ancient world, stripping someone of their clothing carried profound implications beyond mere physical exposure. It was a powerful act of humiliation and dehumanization, often used deliberately to shame conquered enemies or criminals. Roman soldiers regularly stripped those condemned to crucifixion as part of the punishment, understanding that public nakedness represented the ultimate indignity in Jewish culture.

For Jewish people, the significance of clothing went beyond practical covering. Garments represented identity, status, and covenant relationship with God. From the priestly vestments described in Exodus to the tallit (prayer shawl) worn by observant Jews, clothing carried deep spiritual significance. When the soldiers stripped Jesus before crucifixion, they were not merely removing His outer garments but symbolically attempting to strip away His identity as the Messiah and Son of God.

Theological Significance

The stripping (ἐκδύω) of Jesus before His crucifixion represents a profound theological moment where the divine willingly embraces human vulnerability and shame. This act connects directly to the Garden of Eden narrative, where Adam and Eve’s nakedness and shame after sin is reversed by the Messiah who bears our shame to restore our relationship with God. Yahweh’s provision of animal skins to cover Adam and Eve (Genesis 3:21) foreshadows the ultimate covering provided through the Messiah’s sacrifice.

The Pauline usage of ἐκδύω in 2 Corinthians 5:4 reveals a rich theology of transformation. Paul uses the metaphor of being unclothed (stripped) and reclothed to describe the believer’s journey from mortality to immortality. Rather than fearing the stripping away of our earthly existence, Paul points to the glorious reclothing in resurrection life. This creates a powerful picture of God’s redemptive work—not merely removing the old but replacing it with something infinitely more glorious.

Personal Application

The concept of ἐκδύω invites us to consider what needs to be stripped away in our own lives to reveal God’s transforming work. Just as a sculptor removes excess marble to reveal the masterpiece within, there are aspects of our old nature, harmful habits, and false identities that must be stripped away to reveal our true identity in the Messiah. This process, while often uncomfortable, is essential for spiritual growth.

When we meditate on the stripping of Jesus before His crucifixion, we are reminded that He experienced the ultimate vulnerability and shame so that we might be clothed in righteousness. This truth invites us to bring our own areas of shame and vulnerability before Him, knowing that He understands and has made a way for our restoration and dignity to be restored. In moments when we feel exposed or vulnerable, we can remember that our Messiah has been there before us and offers us His covering of grace.

Related Words

• Ἀποδύω (apodyō) – To strip off, undress, with emphasis on complete removal. This word shares the same root but uses a different prefix, focusing on separation rather than exit. See G554
• Ἐνδύω (endyō) – To put on, clothe oneself, the opposite action of ἐκδύω, emphasizing entrance into garments rather than exit from them. See G1746
• Περιβάλλω (periballō) – To throw around, clothe, cover, wrapping around rather than putting on through openings. See G4016
• Γυμνός (gymnos) – Naked, bare, stripped, the resulting state after being ἐκδύω’d. See G1131
• Ἀποτίθημι (apotithēmi) – To put off, lay aside, often used metaphorically for removing undesirable qualities. See G659

Did You Know?

• Did you know that in ancient Roman military practice, soldiers would strip defeated enemies of their armor and clothing not just as humiliation but as a ritual of conquest? The stripping of Jesus by Roman soldiers before His crucifixion was thus not just casual cruelty but followed an established pattern of military domination—making His ultimate victory over death all the more profound as He conquered those who thought they had conquered Him.
• Did you know that in certain Jewish mystical traditions, the High Priest would undergo a ritual stripping and reclothing when entering the Holy of Holies on Yom Kippur? He would ἐκδύω (remove) his regular priestly garments and ἐνδύω (put on) special white linen garments, symbolizing the transition from ordinary to extraordinary holiness. This provides a fascinating parallel to the Messiah’s stripping before entering into His ultimate high priestly service on the cross.
• Did you know that modern Greek has retained the word ἐκδύω in its vocabulary, though primarily in literary contexts? Today, it appears in the compound form εκδύομαι (ekdyomai) meaning “to shed” or “to molt,” often used of animals shedding their skin. This modern usage preserves the core meaning of complete removal while adding natural imagery that resonates with biblical metaphors of transformation and renewal.

Remember This

Ἐκδύω reminds us that true transformation often begins with the stripping away of the old, revealing vulnerability that becomes the very place where God’s glory is most powerfully manifested.