The Meaning of 1 Timothy 2:9 Explained

1 Timothy 2:9

KJV: In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

YLT: in like manner also the women, in becoming apparel, with modesty and sobriety to adorn themselves, not in braided hair, or gold, or pearls, or garments of great price,

Darby: In like manner also that the women in decent deportment and dress adorn themselves with modesty and discretion, not with plaited hair and gold, or pearls, or costly clothing,

ASV: In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;

KJV Reverse Interlinear

In like manner  also,  that women  adorn  themselves  in  modest  apparel,  with  shamefacedness  and  sobriety;  not  with  broided hair,  or  gold,  or  pearls,  or  costly  array; 

What does 1 Timothy 2:9 Mean?

Context Summary

1 Timothy 2:1-15 - Prayer And Modest Adorning
The Apostle especially urged intercessory prayer, because it meant so much to himself. Three different words are used of prayer, because there are so many ways of approaching God. It is our duty to pray for those in authority, and to seek after a calm and quiet life in all godliness and gravity. It was most important that Christians should not be suspected of revolutionary designs or civic turbulence. If they had to suffer, it must be only on account of their religious faith. The solidarity of our race is the reason for our wide-embracing supplications. The whole race is one in the creation of God and the ransom of Christ; we are therefore one with all men, and should express in prayer the common sins and sorrows of mankind.
The men were bidden to lead in public prayer, and to see that the hands they uplifted were clean, while the women joined quietly after the Eastern fashion. There was nothing revolutionary in Paul's teaching. He was content, in minor matters, to conform to the usages of his age, though promulgating doctrines which would ultimately revolutionize the position of womanhood. A holy married life, with the bearing and training of children, is, as a rule, the appointed path for woman, and this will lead to their salvation through faith in the Holy One who was born in Bethlehem. [source]

Chapter Summary: 1 Timothy 2

1  Instruction to pray and give thanks
9  How women should be attired
12  They are not permitted to teach
15  They shall be saved if they continue in faith

Greek Commentary for 1 Timothy 2:9

In like manner that women [οσαυτως γυναικας]
ουλομαι — Boulomai must be repeated from 1 Timothy 2:8, involved in οσαυτως — hosautōs (old adverb, as in Romans 8:26). Parry insists that προσευχομενας — proseuchomenas (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with 1 Timothy 2:11-15 (White). [source]
Adorn themselves [κοσμειν εαυτας]
Present active infinitive after βουλομαι — boulomai understood. Old word from κοσμος — kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι — en katastolēi kosmiōi). Καταστολη — Katastolē is a late word (a letting down, καταστελλω — katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος — Kosmios is old adjective from κοσμος — kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως — kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης — sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω — plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι — en chrusiōi). Locative case with εν — en repeated. Some MSS. read χρυσωι — chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει — ē himatismōi polutelei). ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3. [source]
In modest apparel [εν καταστοληι κοσμιωι]
Καταστολη — Katastolē is a late word (a letting down, καταστελλω — katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος — Kosmios is old adjective from κοσμος — kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως — kosmiōs). [source]
With shamefastness [μετα αιδους]
Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης — sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω — plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι — en chrusiōi). Locative case with εν — en repeated. Some MSS. read χρυσωι — chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει — ē himatismōi polutelei). ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3. [source]
Sobriety [σωπροσυνης]
Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). [source]
Not with braided hair [μη εν πλεγμασιν]
Old word from πλεκω — plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι — en chrusiōi). Locative case with εν — en repeated. Some MSS. read χρυσωι — chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει — ē himatismōi polutelei). ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3. [source]
And gold [εν χρυσιωι]
Locative case with εν — en repeated. Some MSS. read χρυσωι — chrusōi Both used for gold ornaments. [source]
Or pearls [η μαργαριταις]
See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει — ē himatismōi polutelei). ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3. [source]
Or costly raiment [η ιματισμωι πολυτελει]
ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3. [source]
In like manner [ὡσαύτως]
The writer's thought is still running upon the public assemblies for worship. [source]
Adorn themselves [κοσμεῖν ἑαυτάς]
Κοσμεῖν adornoP. Of female adornment, 1 Peter 3:5; Revelation 21:2. In Matthew 25:7, of trimming the lamps. From κοσμός orderso that the primary meaning is to arrange. Often in lxx and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul treats this subject 1 Corinthians 11:5ff. [source]
In modest apparel [ἐν κατασψολῇ κοσμιῳ]
Καταστολή N.T.oOnce in lxx, Isaiah 61:3. Opinions differ as to the meaning. Some apparel, others guise or deportment = κατάστημα demeanour Titus 2:3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev. Κοσμίῳ modestseemly, PastoNote the word - play, κοσμεῖν κοσμίῳ . [source]
With shamefacedness and sobriety [μετὰ αἰδοῦς καὶ σωφροσύνης]
Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [source]
With broidered hair [ἐν πλέγμασιν]
Lit. with plaitings. N.T.oRend. with braided hair. Broidered is a blunder owing to a confusion with broided, the older form of braided. So Chaucer:“Hir yelow heer was broyded in a tresse,Bihinde hir bak, a yerde long, I gesse.”Knight's T. 1049 f [source]
Costly array [ἱματισμῷ πολυτελεῖ]
Neither word in Paul. Ἱματισμός , signifies clothing in general. Πολυτελής costlyoccurs only three times in N.T. [source]

Reverse Greek Commentary Search for 1 Timothy 2:9

Romans 7:8 Wrought [κατειργάσατο]
The compound verb with κατά downthrough always signifies the bringing to pass or accomplishment. See 1 Timothy 2:9; 1 Corinthians 5:3; 2 Corinthians 7:10. It is used both of evil and good. See especially Romans 7:15, Romans 7:17, Romans 7:18, Romans 7:20. “To man everything forbidden appears as a desirable blessing; but yet, as it is forbidden, he feels that his freedom is limited, and now his lust rages more violently, like the waves against the dyke” (Tholuck). [source]
1 Timothy 3:2 Of good behavior [κόσμιον]
oP. Only here and 1 Timothy 2:9, see note. Rend. orderly. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 3:2 Orderly [κοσμιον]
See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2 Without reproach [ανεπιλημπτον]
Accusative case of general reference with δει — dei and ειναι — einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2 Temperate [νηπαλιον]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
2 Timothy 1:7 Of a sound mind [σωφρονισμοῦ]
N.T.oolxx, oClass. Not self-control, but the faculty of generating it in others or in one's self, making them σώφρονες ofsound mind. Comp. Titus 2:4. Rend. discipline. See on σωφροσύνη 1 Timothy 2:9. [source]
2 Timothy 1:7 Of power [αγαπης]
One of Paul‘s characteristic words (Romans 1:16). Of love (σωπρονισμου — agapēs). One of the gifts of the Spirit (Galatians 5:22). “Which drives out fear” (Lock) as in 1 John 4:18. Of discipline Late Koiné{[28928]}š word (from σωπροσυνη — sōphronizō to control), self-control, here only in N.T. See note on 1 Timothy 2:9 for sōphrosunē sa120 [source]
2 Timothy 1:7 Of discipline [σωπρονιζω]
Late Koiné{[28928]}š word (from σωπροσυνη — sōphronizō to control), self-control, here only in N.T. See note on 1 Timothy 2:9 for sōphrosunē sa120 [source]
Titus 2:10 Fidelity [πιστιν]
See note on Galatians 5:22; 1 Timothy 5:12 for πιστις — pistis in the sense of faithfulness. Nowhere else in the N.T. do we have αγατη — agathē with πιστις — pistis as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase Westcott and Hort put αγαπην — agapēn in the margin. See note on Titus 3:2. That they may adorn (ινα κοσμωσιν — hina kosmōsin). Final clause with ινα — hina and present active subjunctive. See note on 1 Timothy 2:9 for κοσμεω — kosmeō Paul shows slaves how they may “adorn” the teaching of God. [source]
Titus 2:10 That they may adorn [ινα κοσμωσιν]
Final clause with ινα — hina and present active subjunctive. See note on 1 Timothy 2:9 for κοσμεω — kosmeō Paul shows slaves how they may “adorn” the teaching of God. [source]
Titus 2:10 Purloining [νοσφιζομένους]
Only here and Acts 5:2, Acts 5:3. lxx, Joshua 7:1; 1Timothy href="/desk/?q=1ti+2:9&sr=1">1 Timothy 2:9. [source]
Titus 2:3 Behavior [καταστήματι]
N.T.oSee on καταστολή apparel 1 Timothy 2:9. It means, primarily, condition or state. Once in lxx, 1Timothy href="/desk/?q=1ti+5:3&sr=1">1 Timothy 5:3, and comp. 1 Timothy 2:10; Ephesians 5:3. [source]
Hebrews 12:28 With reverence [μετὰ εὐλαβίας]
Rend. “with pious care.” Reverence is translated from T. R. αἰδοῦς (see on 1 Timothy 2:9). See on Hebrews 5:7; see on Hebrews 11:7. [source]
1 Peter 3:4 Of great price [πολυτελές]
The word used to describe costly raiment, 1 Timothy 2:9. [source]
1 Peter 3:3 Of plaiting [ἐμπλοκῆς]
Only here in New Testament. Compare 1 Timothy 2:9. The Roman women of the day were addicted to ridiculous extravagance in the adornment of the hair. Juvenal (“Satire,” vi.) satirizes these customs. He says: “The attendants will vote on the dressing of the hair as if a question of reputation or of life were at stake, so great is the trouble she takes in quest of beauty; with so many tiers does she lead, with so many continuous stories does she build up on high her head. She is tall as Andromache in front, behind she is shorter. You would think her another person.” The hair was dyed, and secured with costly pins and with nets of gold thread. False hair and blond wigs were worn. [source]
1 Peter 3:3 Or of putting on [ενδυσεως]
Old word from ενδυω — enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
1 Peter 3:4 Of great price [πολυτελες]
Old word (from πολυ — polu and τελος — telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
1 Peter 3:3 Let it be [εστω]
Imperative third singular of ειμι — eimi Not the outward adorning of plaiting the hair The use of ουχ — ouch here rather than μη — mē (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 The old adverb εχωτεν — exōthen (from without) is in the attributive position like an adjective. Εμπλοκη — Emplokē is a late word (from εμπλεκω — emplekō to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing (περιτεσεως — peritheseōs). Late and rare word (Galen, Arrian) from περιτιτημι — peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on Old word from ενδυω — enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
1 Peter 3:4 In the incorruptible apparel of a meek and quiet spirit [εν τωι απταρτωι του ησυχιου και πραεως πνευματος]
No word in the Greek for “apparel” For απταρτος — aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς — praus see Matthew 5:5; Matthew 11:29. Πνευμα — Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18, 1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ — sarx or σωμα — sōma very much as πσυχη — psuchē is used as opposed to σωμα — sōma Spirit just mentioned.Of great price (πολυτελες — poluteles). Old word (from πολυ — polu and τελος — telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
Revelation 21:21 Twelve pearls [δωδεκα μαργαριται]
These gate towers (πυλωνες — pulōnes) were mentioned in Revelation 21:12. Each of these (cf. Isaiah 54:12) is a pearl, one of the commonest of jewels (Matthew 7:6; Matthew 13:46; 1 Timothy 2:9). [source]

What do the individual words in 1 Timothy 2:9 mean?

Likewise also women in apparel respectable with modesty and self-control should adorn themselves not with braided hair or gold or pearls clothing costly
Ὡσαύτως ‹καὶ› γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς μὴ ἐν πλέγμασιν καὶ χρυσίῳ μαργαρίταις ἱματισμῷ πολυτελεῖ

Ὡσαύτως  Likewise 
Parse: Adverb
Root: ὡσαύτως  
Sense: in like manner, likewise.
‹καὶ›  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
γυναῖκας  women 
Parse: Noun, Accusative Feminine Plural
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
καταστολῇ  apparel 
Parse: Noun, Dative Feminine Singular
Root: καταστολή  
Sense: a lowering, letting down.
κοσμίῳ  respectable 
Parse: Adjective, Dative Feminine Singular
Root: κόσμιος 
Sense: well arranged, seemly, modest.
αἰδοῦς  modesty 
Parse: Noun, Genitive Feminine Singular
Root: αἰδώς 
Sense: a sense of shame or honour, modesty, bashfulness, reverence, regard for others, respect.
σωφροσύνης  self-control 
Parse: Noun, Genitive Feminine Singular
Root: σωφροσύνη  
Sense: soundness of mind.
κοσμεῖν  should  adorn 
Parse: Verb, Present Infinitive Active
Root: κοσμέω  
Sense: to put in order, arrange, make ready, prepare.
ἑαυτάς  themselves 
Parse: Reflexive Pronoun, Accusative Feminine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
πλέγμασιν  braided  hair 
Parse: Noun, Dative Neuter Plural
Root: πλέγμα  
Sense: what is woven, plaited, or twisted together.
χρυσίῳ  gold 
Parse: Noun, Dative Neuter Singular
Root: χρυσίον  
Sense: gold, both that which lies imbedded in the earth and is dug out of it.
μαργαρίταις  pearls 
Parse: Noun, Dative Masculine Plural
Root: μαργαρίτης  
Sense: a pearl.
ἱματισμῷ  clothing 
Parse: Noun, Dative Masculine Singular
Root: ἱματισμός  
Sense: clothing, apparel.
πολυτελεῖ  costly 
Parse: Adjective, Dative Masculine Singular
Root: πολυτελής  
Sense: precious.