ἐγκομβόομαι

Pronunciation Guide: eng-kom-BOO-oh-my

Basic Definition

Strong’s G1463: Ἐγκομβόομαι (egkomboomai) describes the action of fastening or tying on an apron-like garment (ἐγκόμβωμα), which was typically worn by slaves in ancient times. This rare verb appears only once in the New Testament, conveying the powerful metaphor of deliberately clothing oneself with humility through an action that mimics a servant preparing for work. It implies both intentionality and readiness to assume a position of humble service.

Etymology and Morphology

• Part of Speech: Verb (Middle Voice, Aorist Imperative)
• Root: Derived from the noun ἐγκόμβωμα (egkombōma), which referred to a specific type of garment worn by slaves
• Language Origin: Koine Greek
• Primary Usage: Moral instruction, particularly in contexts discussing relationships within the community of believers
• Voice: Middle voice, indicating the subject performs the action upon themselves
• Mood: Imperative mood in its New Testament appearance, indicating a command or exhortation

Ἐγκομβόομαι Morphology:

• ἐγκομβώσασθε (aorist imperative middle 2nd person plural) – clothe yourselves
• ἐγκομβοῦμαι (present indicative middle 1st person singular) – I clothe myself
• ἐγκομβούμεθα (present indicative middle 1st person plural) – we clothe ourselves
• ἐγκομβωσάμην (aorist indicative middle 1st person singular) – I clothed myself

Origin & History

The term ἐγκομβόομαι originates from the noun ἐγκόμβωμα (egkombōma), which referred to a specific type of garment worn by slaves in the Greco-Roman world. This clothing item was a white scarf or apron that slaves would tie over their other garments to keep them clean while performing menial tasks. The historical development of this term is fascinating, as it evolved from a literal description of putting on a servant’s garment to a metaphorical action of adopting a servant’s humble attitude.

In classical Greek literature, the term appears rarely, though similar clothing terminology can be found in works describing daily life and household management. It is significant that the early church father Clement of Alexandria (c. 150-215 CE) in his work “Paedagogus” (The Instructor) references this word when discussing Christian humility, suggesting the metaphor resonated with early believers as a powerful visual representation of Messiah-like service. The metaphorical usage in 1 Peter represents an intentional adaptation of common cultural imagery to convey profound spiritual truth.

Expanded Definitions & Translation Options

• The act of fastening on a slave’s apron or outer garment
• Metaphorically clothing oneself with a particular quality (specifically humility)
• Deliberately adopting the posture and readiness of a servant
• Preparing oneself for menial service through appropriate attire
• Binding or fastening something tightly to oneself

Ἐγκομβόομαι Translation Options:

• Clothe yourselves with – Emphasizes the deliberate act of putting on humility as a visible characteristic, capturing the idea of an external manifestation of an internal quality
• Gird yourselves with – Highlights the preparatory aspect of the action, suggesting readiness for service
• Fasten upon yourselves – Stresses the secure attachment of humility to one’s character, not as something superficial but firmly affixed
• Bind yourselves with – Conveys the lasting nature of the commitment to humility, tied securely as part of one’s identity
• Wrap yourselves in – Captures the all-encompassing nature of humility as something that should cover all aspects of a believer’s life and interactions

Biblical Usage

This distinctive verb appears only once in the entire New Testament, in 1 Peter 5:5, where Peter exhorts believers to adopt humility in their relationships with one another: “Likewise, you who are younger, be subject to the elders. And all of you, clothe yourselves [ἐγκομβώσασθε] with humility toward one another.” The rarity of this term suggests Peter deliberately chose it for its vivid imagery and powerful connotations of servanthood, creating a lasting visual metaphor for his readers.

While the verb itself does not appear in the Septuagint (the Greek translation of the Hebrew Bible), the concept it represents aligns with numerous Old Testament passages regarding humility and service. The imagery of clothing oneself with specific virtues appears throughout Scripture, but Peter’s choice of this particular verb—with its explicit connection to slaves’ garments—intensifies the metaphor by specifically associating humility with the lowest social position in ancient society.

• “Likewise, you who are younger, be subject to the elders. And all of you, clothe yourselves [ἐγκομβώσασθε] with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’” 1 Peter 5:5

Cultural Insights

In the Greco-Roman world, the ἐγκόμβωμα (egkombōma) was a distinctive white apron or outer garment worn by slaves while performing their duties. This garment served multiple practical purposes: it protected their clothing underneath, identified their status as servants, and prepared them for work. When a slave tied on this garment, it signaled their readiness to serve and their acceptance of their role. By using this term, Peter creates a powerful visual metaphor that would have been immediately recognizable to his first-century audience.

The imagery becomes even more striking when we consider that Peter is writing to early believers who lived in a society where status and honor were paramount concerns. By instructing them to “put on” a garment associated with slavery—the lowest social position—Peter subverts the cultural values of his day. This metaphor also carries echoes of Yeshua’s (Jesus’) actions in the upper room, when He put on a servant’s towel to wash His disciples’ feet (John 13:4-5). The connection between Peter’s choice of words and his personal experience of witnessing the Messiah humble Himself in this way cannot be overlooked. Peter, who had initially resisted Yeshua’s act of humble service, now urges believers to adopt the very posture that his Master had demonstrated.

Theological Significance

The theological implications of ἐγκομβόομαι are profound, particularly in how the term connects to Messianic theology. By commanding believers to clothe themselves as slaves, Peter points to the ultimate example of Yeshua the Messiah, who “took the form of a servant” (Philippians 2:7). This visual metaphor reinforces the countercultural nature of the Kingdom of God, where greatness is measured by service rather than status, and where the values of the world are turned upside down.

Furthermore, the middle voice of the verb emphasizes that this clothing with humility is both deliberate and personal—believers must choose to put on this garment themselves. It cannot be forced upon them, nor can they simply admire it from a distance. The imperative mood reinforces that this is not optional for followers of Yeshua but essential to their identity and community. This linguistic nuance reveals a fundamental truth about godly humility: it is not merely an internal attitude but must manifest in visible actions of service toward others.

The context of 1 Peter 5:5 also connects this act of clothing oneself with humility to יהוה’s (Yahweh’s) response to the humble and the proud. By quoting from Proverbs 3:34, Peter reminds his readers that humility positions them to receive divine grace, while pride places them in opposition to God Himself. Thus, the metaphorical act of tying on a slave’s apron becomes far more than just an ethical instruction—it becomes a crucial theological posture that determines one’s relationship with יהוה.

Personal Application

To “clothe ourselves with humility” through ἐγκομβόομαι requires a conscious daily decision to prepare ourselves for service to others. Just as a slave would deliberately tie on the ἐγκόμβωμα at the beginning of each day, we too must wake up and choose to put aside our pride, our rights, and our desire for recognition. This is not a one-time decision but a continuous action of wrapping ourselves in the humble attitude of our Messiah.

In practical terms, this might mean volunteering for tasks that others avoid, listening rather than speaking first, considering others’ needs before our own, and being willing to serve without recognition. When we feel the temptation to assert our status or demand our rights, we can visualize ourselves tying on that servant’s apron as a reminder of our true calling in the Messiah. The vivid imagery of ἐγκομβόομαι can serve as a powerful mental picture to help us embrace humility not as weakness but as the strength that comes from aligning ourselves with Yeshua’s example.

Related Words

• Ταπεινοφροσύνη (tapeinophrosynē) [tah-pay-no-fro-SOO-nay] – This is the actual word for “humility” used in 1 Peter 5:5 that believers are told to clothe themselves with. Unlike ἐγκομβόομαι which describes the action of putting on, ταπεινοφροσύνη describes the quality itself—a lowliness of mind and humble estimation of oneself. See G5012
• Ἐνδύω (endyō) [en-DOO-oh] – Another verb meaning “to clothe” or “to put on,” but without the specific connotation of a slave’s garment. This word is commonly used throughout the New Testament for both literal clothing and metaphorically putting on virtues or spiritual armor. It lacks the servitude implications of ἐγκομβόομαι. See G1746
• Περιζώννυμι (perizōnnymi) [peh-ree-ZONE-noo-mee] – A word meaning “to gird oneself” or “to bind around,” often used in the context of preparing for action by gathering up one’s robes with a belt. While similar to ἐγκομβόομαι in indicating preparation for service, it lacks the specific slave garment imagery. See G4024
• Ὑποτάσσω (hypotassō) [hoo-po-TASS-oh] – Meaning “to submit” or “to place under in an orderly fashion,” this word appears in the immediate context of 1 Peter 5:5 and represents the practical outworking of being clothed with humility. See G5293
• Δουλεύω (douleuō) [doo-LEU-oh] – This verb means “to serve as a slave” and shares conceptual connections with ἐγκομβόομαι’s imagery of slave service, though without the clothing metaphor. See G1398

Did you Know?

• Did you know that the ancient garment referenced in ἐγκομβόομαι (the ἐγκόμβωμα or “egkomboma”) was typically white in color? This is significant because white clothing often symbolized purity and holiness in biblical contexts. Thus, Peter’s use of this term may carry a double meaning: not only are believers to adopt the humble posture of a servant, but they are also to clothe themselves in the purity that comes from living a life aligned with God’s character. The imagery suggests that true humility is not degrading but purifying.
• Did you know that archaeologists have discovered representations of the ἐγκόμβωμα garment on ancient Roman frescoes depicting household slaves? These visual artifacts show that the garment was typically secured by knots or ties at the back, requiring assistance to put on properly. This physical reality adds another layer to Peter’s metaphor: just as slaves often needed help to tie on their work garments, believers may need the community of faith to help them properly “clothe themselves” with humility. This detail reminds us that developing Christian virtues is not solely an individual pursuit but one that happens in community.
• Did you know that Peter, the author who used this rare term ἐγκομβόομαι, had a profound personal history with the concept of humility? In the Gospel accounts, Peter initially resisted when Yeshua attempted to wash his feet (John 13:8), struggling with the idea of his Master taking on a servant’s role. Years later, in writing his epistle, Peter not only embraced this concept but used one of the most vivid terms available to urge believers to adopt the very servant posture he once found difficult to accept. His choice of this specific word may reflect his own spiritual journey and transformation.

Remember This

Ἐγκομβόομαι calls us to intentionally tie the servant’s apron of humility around our hearts each day, demonstrating that in the Kingdom of God, the path to exaltation runs directly through the valley of humble service.