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;
Ὡσαύτως | Likewise |
Parse: Adverb Root: ὡσαύτως Sense: in like manner, likewise. |
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‹καὶ› | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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γυναῖκας | women |
Parse: Noun, Accusative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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καταστολῇ | apparel |
Parse: Noun, Dative Feminine Singular Root: καταστολή Sense: a lowering, letting down. |
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κοσμίῳ | respectable |
Parse: Adjective, Dative Feminine Singular Root: κόσμιος Sense: well arranged, seemly, modest. |
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αἰδοῦς | modesty |
Parse: Noun, Genitive Feminine Singular Root: αἰδώς Sense: a sense of shame or honour, modesty, bashfulness, reverence, regard for others, respect. |
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σωφροσύνης | self-control |
Parse: Noun, Genitive Feminine Singular Root: σωφροσύνη Sense: soundness of mind. |
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κοσμεῖν | should adorn |
Parse: Verb, Present Infinitive Active Root: κοσμέω Sense: to put in order, arrange, make ready, prepare. |
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ἑαυτάς | themselves |
Parse: Reflexive Pronoun, Accusative Feminine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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πλέγμασιν | braided hair |
Parse: Noun, Dative Neuter Plural Root: πλέγμα Sense: what is woven, plaited, or twisted together. |
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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. |
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μαργαρίταις | pearls |
Parse: Noun, Dative Masculine Plural Root: μαργαρίτης Sense: a pearl. |
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ἱματισμῷ | clothing |
Parse: Noun, Dative Masculine Singular Root: ἱματισμός Sense: clothing, apparel. |
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πολυτελεῖ | costly |
Parse: Adjective, Dative Masculine Singular Root: πολυτελής Sense: precious. |
Greek Commentary for 1 Timothy 2:9
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]
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]
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]
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]
Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). [source]
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]
Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. [source]
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]
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]
The writer's thought is still running upon the public assemblies for worship. [source]
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]
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]
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]
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]
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
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]
oP. Only here and 1 Timothy 2:9, see note. Rend. orderly. [source]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
The word used to describe costly raiment, 1 Timothy 2:9. [source]
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]
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]
Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
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]
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]
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]