γυμνός

Pronunciation Guide: goom-NOS

Basic Definition

Strong’s G1131: γυμνός (gymnos) primarily denotes nakedness or the state of being unclothed, either partially or completely. In biblical contexts, it often carries metaphorical significance beyond physical nakedness, representing vulnerability, poverty, shame, or spiritual destitution. The word appears in contexts of both literal physical exposure and figurative spiritual exposure before God, highlighting humanity’s true condition without divine covering.

Etymology and Morphology

• Part of speech: Adjective
• Root: Ancient Greek γυμνός (gymnos)
• Language origin: Classical Greek
• Primary usage: Narrative, teaching, apocalyptic literature
• Appears 15 times in the New Testament
• Related to Greek terms for exercise and athletic training (gymnasium)

γυμνός Morphology:

• γυμνός (nominative masculine singular) – naked, bare
• γυμνή (nominative feminine singular) – naked, bare
• γυμνοῦ (genitive masculine/neuter singular) – of naked/bare
• γυμνῷ (dative masculine/neuter singular) – to/in naked/bare
• γυμνόν (accusative masculine singular) – naked, bare (direct object)
• γυμνοί (nominative masculine plural) – naked ones
• γυμνῶν (genitive plural) – of naked ones

Origin & History

The term γυμνός has ancient origins in classical Greek, where it described the state of being without clothing, particularly in athletic contests. Greek athletes traditionally competed without clothing, giving rise to related terms like “gymnasium” (a place for naked exercise). In Homeric literature, the term appears in the Iliad and Odyssey to describe warriors stripped of their armor, emphasizing vulnerability in battle.

In the Septuagint (LXX), γυμνός translates several Hebrew terms including עֵירֹם (eirom) and עָרוֹם (arom), which similarly denote nakedness. The LXX uses γυμνός in Genesis 2:25 to describe Adam and Eve’s innocent nakedness before the Fall and in Genesis 3:7-11 to describe their subsequent shame-filled awareness of nakedness. This transition established an important theological motif of nakedness representing both innocence and shame that carried into New Testament usage and early church understanding.

Expanded Definitions & Translation Options

• Physical nakedness – literal absence of clothing
• Partial nakedness – wearing only an undergarment or being poorly clothed
• Vulnerability or defenselessness – unprotected state
• Spiritual exposure – revealed condition before God
• Material poverty – lacking basic necessities

γυμνός Translation Options:

• Naked – Most direct translation, appropriate when referring to complete absence of clothing, but can sound stark in modern English contexts
• Bare/Exposed – Less confrontational option that maintains the sense of vulnerability while being more acceptable in conservative settings
• Poorly clothed – Appropriate when γυμνός is used in contexts of poverty or insufficient clothing rather than complete nakedness
• Destitute – Useful for contexts where material poverty is emphasized
• Vulnerable/Defenseless – Best choice for metaphorical usages highlighting helplessness

Biblical Usage

In the New Testament, γυμνός appears in several significant contexts. Its first occurrence in Matthew 25:36 comes within the Messiah’s parable of the sheep and goats, where caring for the “naked” is presented as equivalent to ministering to Yeshua Himself, establishing nakedness as a symbol of extreme vulnerability requiring compassionate response.

The Apostle Paul employs γυμνός both literally and figuratively. In 1 Corinthians 15:37, he uses it metaphorically to describe a “naked” seed planted in the ground as an analogy for resurrection. In 2 Corinthians 5:3, he speaks of not being found “naked” when we put on our heavenly dwelling, emphasizing spiritual covering rather than physical clothing. Perhaps most powerfully, in Revelation, γυμνός appears in messages to the churches as a warning about spiritual self-deception.

• “I was naked [γυμνός] and you clothed me, I was sick and you visited me, I was in prison and you came to me.” Matthew 25:36
• “Peter, seeing that it was the Lord, put on his outer garment, for he was stripped for work [γυμνός], and threw himself into the sea.” John 21:7
• “And the seed which you sow, you do not sow the body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body.” 1 Corinthians 15:37-38 (where “mere grain” translates “γυμνὸν κόκκον” – “naked seed”)
• “If indeed, having been clothed, we shall not be found naked [γυμνοί].” 2 Corinthians 5:3
• “For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content.” 1 Timothy 6:7-8 (where “clothing” contrasts with being γυμνός)
• “Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked [γυμνός]” Revelation 3:17
• “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked [γυμνός] and they see his shame.” Revelation 16:15

Cultural Insights

In ancient Jewish culture, nakedness carried profound shame that went beyond mere physical exposure. While Greeks celebrated the naked athletic form, Hebrew culture viewed nakedness as deeply undignified and spiritually significant. The Torah explicitly prohibited uncovered approach to יהוה’s altar (Exodus 20:26) and contained detailed regulations about modesty for priests (Exodus 28:42-43). This cultural understanding illuminates why nakedness in Scripture frequently symbolizes disgrace, judgment, or spiritual vulnerability.

The Jewish context adds particular poignancy to Yeshua’s identification with the naked in Matthew 25. By associating Himself with those suffering the shame of nakedness, the Messiah embraces humanity’s most vulnerable condition. This echoes His own nakedness on the execution stake, where Roman crucifixion practices typically left victims stripped of dignity through exposure. The soldiers’ gambling for His garments (John 19:23-24) thus represents not merely losing possessions but suffering the ultimate shameful exposure, fulfilling Psalm 22:18.

Theological Significance

Theologically, γυμνός reveals a profound spiritual truth about humanity’s condition before God. The journey from innocent nakedness in Eden to shameful nakedness after the Fall establishes a pattern that illuminates our spiritual state. Adam and Eve’s attempt to cover themselves with fig leaves parallels our inadequate human efforts at self-righteousness, while God’s provision of animal skins (Genesis 3:21) foreshadows His ultimate covering through the Messiah’s sacrifice.

The Laodicean church’s supposed self-sufficiency, contrasted with their actual “naked” condition in Revelation 3:17-18, powerfully illustrates spiritual self-deception. Their nakedness represents both their shameful spiritual exposure and their lack of Christ’s righteousness. The remedy Yeshua offers—”white garments, that you may be clothed, that the shame of your nakedness may not be revealed”—points to the covering of His righteousness that He alone provides. This imagery completes the biblical narrative arc from Eden’s shame to the final restoration, where God’s people are properly clothed in “fine linen, bright and clean” (Revelation 19:8).

Personal Application

Understanding γυμνός challenges us to recognize our spiritual nakedness before God. Like Adam hiding among the trees, we often construct elaborate coverings to conceal our vulnerability—achievements, religious performance, theological knowledge, or moral comparisons with others. Yet the gospel invites us to acknowledge our nakedness without shame, knowing that in Christ we receive a covering of righteousness far superior to our self-made garments.

The Messiah’s identification with the naked in Matthew 25 also calls us to practical compassion. When we clothe the physically naked, we participate in God’s restorative work of covering shame and restoring dignity. This extends beyond literal clothing to “covering” others through forgiveness, acceptance, and community belonging. In a world that either exploits nakedness or shames it, believers are called to exemplify God’s redemptive approach—neither ignoring vulnerability nor exploiting it, but covering it with dignity and love.

Related Words

• ἀπεκδύομαι (apekduomai, ap-ek-DOO-om-ahee) – to strip off completely, to renounce completely; used by Paul to describe Christ stripping powers and authorities of their authority. See G554
• ἐνδύω (enduo, en-DOO-o) – to clothe, put on; the positive counterpart to γυμνός, describing the act of being clothed with Christ or spiritual attributes. See G1746
• περιβάλλω (periballo, per-ee-BAL-lo) – to throw around, clothe; often used in Revelation for the white garments given to believers, directly addressing the problem of nakedness. See G4016
• γυμνότης (gymnotes, goom-NO-tace) – nakedness, the state of being poorly clothed; used by Paul in lists of hardships and in Romans 8:35 as something that cannot separate us from God’s love. See G1132
• αἰσχύνη (aischyne, ahee-SKHOO-nay) – shame, disgrace; frequently associated with nakedness in biblical contexts, highlighting the cultural shame dimension. See G152

Did You Know?

• Our modern word “gymnasium” derives directly from Greek γυμνάσιον (gymnasion), which literally meant “place of nakedness” because Greek athletes trained and competed without clothing. This etymology reveals how differently ancient Greek culture viewed public nakedness compared to ancient Hebrew culture, creating an important cultural tension in the background of New Testament writings.
• In rabbinic tradition, the study of Torah was metaphorically considered a form of “clothing” that protected Israel spiritually. One midrash on Exodus states, “When Israel stood at Mount Sinai and said ‘We will do and we will hear,’ the Holy One clothed them with the splendor of the crown of Torah.” This understanding illuminates passages like Revelation 3:18, where the Laodiceans’ nakedness represents their lack of true spiritual covering despite their supposed wealth.
• The Jewish custom of tearing garments as a sign of mourning (קְרִיעָה, kriah) relates to the concept of γυμνός. The deliberate act of exposing oneself through torn clothing symbolized vulnerability and the stripping away of normal social barriers in the face of grief. When Job tore his robe upon hearing of his children’s deaths (Job 1:20), he was enacting a partial, ritualized form of nakedness to express his complete vulnerability before God.

Remember This

γυμνός reminds us that before our Creator, we stand utterly exposed—our pretenses stripped away, our self-sufficiency revealed as illusion—yet it is precisely in acknowledging this nakedness that we qualify for the magnificent covering of the Messiah’s righteousness.