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  • PARALLEL BIBLE - 1 Timothy 2:9

    CHAPTERS: 1 Timothy 1, 2, 3, 4, 5, 6     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15




    King James Bible - 1 Timothy 2:9

    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;

    World English Bible

    In the same way, that
    women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;

    Douay-Rheims - 1 Timothy 2:9

    In like manner
    women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire,

    Webster's Bible Translation

    In like manner also, that
    women adorn themselves in decent apparel, with modesty and sobriety; not with broidered hair, or gold, or pearls, or costly array,

    Greek Textus Receptus

    5615 και 2532 τας 3588 γυναικας 1135 εν 1722 καταστολη 2689 κοσμιω 2887 μετα 3326 αιδους 127 και 2532 σωφροσυνης 4997 κοσμειν 2885 5721 εαυτας 1438 μη 3361 εν 1722 πλεγμασιν 4117 η 2228 χρυσω 5557 η 2228 μαργαριταις 3135 η 2228 ιματισμω 2441 πολυτελει 4185

    Treasury of Scriptural Knowledge

    VERSE (9) -
    1Pe 3:3-5

    SEV Biblia, Chapter 2:9

    ¶ Asimismo tambin las mujeres, atavindose de manera honesto, con pudor y modestia; no con peinado ostentoso, u oro, o perlas, o vestidos costosos,

    Clarke's Bible Commentary - 1 Timothy 2:9

    Verse 9. In like manner also] That is, he wills or commands what follows, as he had commanded what went before.

    That women adorn themselves] kai tav gonaikav ev katastolh koamiw. The apostle seems to refer here to different parts of the Grecian and Roman dress. The stolh, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed fainomhridev, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.

    The katastolh seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in LENS' Costume des Peuples de l'Antiquit, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides.

    With shamefacedness and sobriety] The stola, catastola, girdle, &c., though simple in themselves, were often highly ornamented both with gold and precious stones; and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: mh en plegmasin, h crusw, h margaritaiv, h imatismw polutelei? Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment.

    With shame-facedness or modesty, meta aidouv. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.

    With sobriety, meta swfrosunhv. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded? Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair:-antikru d apaloio di aucenov hluq akwkh? douphsen de peswn, arabhse de teuce ep autw.

    aimati oi deuonto komai, caritessin omoiai, plocmoi q oi crusw te kai argorw esfhkwnto.

    II. xvii., ver. 49.

    Wide through the neck appears the ghastly wound; Prone sinks the warrior, and his arms rebound.

    The shining circlets of his golden hair, Which e'en the Graces might be proud to wear, Instarr'd with gems and gold bestrew the shore, With dust dishonour'd, and deform'd with gore. POPE.

    Or thus, more literally:- Sounding he fell; loud rang his batter'd arms.

    His locks, which e'en the Graces might have own'd, Blood sullied, and his ringlets wound about With twine of gold and silver, swept the dust. COWPER.

    The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle's command.

    Kypke, however, denies that any particular article of dress is intended here, and says that katastolh is to be understood as coming from katastellw, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view.

    When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavouring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.

    John Gill's Bible Commentary

    Ver. 9. In like manner also , etc.] Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; (see Acts 1:14) and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, so let the women be clothed in prayer, namely, as follows; that women adorn themselves in modest apparel : the word rendered apparel signifies a long robe, which reaches down to the feet; and the word translated modest signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, ( Exodus 19:14). The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: f37 for the honour of the sabbath, every man must be clothed, hyyqn twsk , with clean or neat apparel and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.

    The apostle adds, with shamefacedness and sobriety : these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved. Not with broidered hair , or plaited, as in ( 1 Peter 3:3), (see Gill on 1 Peter 3:3). The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; (see Gill on Matthew 27:56). Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in ( Psalm 45:9,13,14) though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras f38 , that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons.

    Matthew Henry Commentary

    Verses 8-15 - Under the gospel, prayer is not to be confined to any one particula house of prayer, but men must pray every where. We must pray in ou closets, pray in our families, pray at our meals, pray when we are of journeys, and pray in the solemn assemblies, whether more public of private. We must pray in charity; without wrath, or malice, or anger a any person. We must pray in faith, without doubting, and withou disputing. Women who profess the Christian religion, must be modest i apparel, not affecting gaudiness, gaiety, or costliness. Good works ar the best ornament; these are, in the sight of God, of great price Modesty and neatness are more to be consulted in garments than eleganc and fashion. And it would be well if the professors of seriou godliness were wholly free from vanity in dress. They should spend mor time and money in relieving the sick and distressed, than in decoratin themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. Thes are not trifles, but Divine commands. The best ornaments for professor of godliness, are good works. According to St. Paul, women are no allowed to be public teachers in the church; for teaching is an offic of authority. But good women may and ought to teach their children a home the principles of true religion. Also, women must not thin themselves excused from learning what is necessary to salvation, thoug they must not usurp authority. As woman was last in the creation, whic is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continu in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to whic the female sex is subject, should cause men to exercise their authorit with much gentleness, tenderness, and affection __________________________________________________________________

    Greek Textus Receptus

    5615 και 2532 τας 3588 γυναικας 1135 εν 1722 καταστολη 2689 κοσμιω 2887 μετα 3326 αιδους 127 και 2532 σωφροσυνης 4997 κοσμειν 2885 5721 εαυτας 1438 μη 3361 εν 1722 πλεγμασιν 4117 η 2228 χρυσω 5557 η 2228 μαργαριταις 3135 η 2228 ιματισμω 2441 πολυτελει 4185

    Vincent's NT Word Studies

    9. In like manner (wsautwv). The writer's thought is still
    running upon the public assemblies for worship.

    Adorn themselves (kosmein eautav). Kosmein adorn, o P. Of female adornment, 1 Pet. iii. 5; Apoc. xxi. 2. In Matthews xxv. 7, of trimming the lamps. From kosmov order, so 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 Cor. xi. 5 ff. In modest apparel (en katasyolh kosmiw). Katastolh N.T.o . Once in LXX, Isa. lxi. 3. Opinions differ as to the meaning. Some apparel, others guise or deportment = katasthma demeanour, Tit. ii. 3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev. 97 Kosmiw modest, seemly, Past o . Note the word - play, kosmein kosmiw.

    With shamefacedness and sobriety (meta aidouv kai swfrosunhv). Aidwv N.T.o . (aijdouv in Heb. xii. 28 is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of aijscunh shame, though 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, II. i. 23). Hence it is connected in Homer with militaly discipline (II. 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, II. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between aijscunh and aijdwv: aijdwv representing a respectful and reverent attitude toward another, while aijscunh was the sense of shame on account of wrong doing. Thus, "one aijdeitai is respectful to his father, but aijscunetai is ashamed because he has been drunk." 98 Trench (N.T. Synon. xix.) remarks that "aijdwv 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 aijscunh. Let the man who is restrained by aijscunh alone be insured against the outward disgrace which he fears his act will entail,.and he will refrain from it no longer." 99 The A.V. shame.facedness is a corruption of the old English shamefastness. So Chaucer:

    Schamefast chastite." Knight's T. 2057.


    "'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. Swfrosunh sobrietys o P. Once in Acts, xxvi. 25. The kindred verb swfronein to be of sound mind, Rom. xii. 3-5 2 Cor. v. 13; Titus ii. 6. Several representatives of this family of words appear in the Pastorals, and with the exception of swfrosunh and swfronein, nowhere else in N.T. Such are swfronizein to be soberminded (Titus ii. 4); swfronismov discipline (2 Tim. i. 7); swfronwv soberly (Titus ii. 12); swfrwn soberminded (1 Tim. iii. 2). The word is compounded of saov or swv safe, sound, and frhn mind. It 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. 4 Macc. i. 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 (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness.

    With broidered hair (en plegmasin). Lit. with plaitinys. N.T.o . Rend. 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

    Costly array (imatismw polutelei). Neither word in Paul. Imatismov, signifies clothing in general. Polutelhv costly occurs only three times in N.T.

    Robertson's NT Word Studies

    2:9 {In like manner that women} (hosautws gunaikas). boulomai must be repeated from verse #8, involved in hosautws (old adverb, as in #Ro 8:26). Parry insists that proseucomenas (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses #11-15 (White). {Adorn themselves} (kosmein heautas). Present active infinitive after boulomai understood. Old word from kosmos (arrangement, ornament, order, world). See #Lu 21:5; Tit 2:10. See #1Co 11:5ff. for Paul's discussion of women's dress in public worship. {In modest apparel} (en katastolei kosmiwi). katastole is a late word (a letting down, katastellw, of demeanour or dress, arrangement of dress). Only here in N.T. kosmios is old adjective from kosmos and means well-arranged, becoming. W. H. have adverb in margin (kosmiws). {With shamefastness} (meta aidous). Old word for shame, reverence, in N.T. only here and #Heb 12:28. {Sobriety} (swfrosunes). Old word, in N.T. only here, verse #15, and #Ac 26:15 (Paul also). {Not with braided hair} (me en plegmasin). Old word from plekw, to plait, to braid, for nets, baskets, here only in N.T. Cf. #1Pe 3:1 (emplokes). {And gold} (en crusiwi). Locative case with en repeated. Some MSS. read cruswi. Both used for gold ornaments. {Or pearls} (e margaritais). See #Mt 7:6 for this word. {Or costly raiment} (e himatismwi polutelei). himatismos a common _Koin_ word from himatizw, to clothe. poluteles, old word from polus and telos (great price). See #Mr 14:3.

    CHAPTERS: 1, 2, 3, 4, 5, 6
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15


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