1 Timothy 2:9

1 Timothy 2:9 in Multiple Translations

Berean Standard Bible BSB

Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,

King James Version 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;

American Standard Version 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;

Bible in Basic English BBE

And that women may be dressed in simple clothing, with a quiet and serious air; not with twisted hair and gold or jewels or robes of great price;

Free Bible Version FBV

In the same way, women should dress sensibly, modestly, and appropriately. They should be attractive not in their hairstyle or by wearing gold or pearls or expensive clothes,

Geneva Bible 1599 GNV

Likewise also the women, that they aray themselues in comely apparell, with shamefastnes and modestie, not with broyded heare, or gold, or pearles, or costly apparell,

Young's Literal Translation 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,

World English Bible WEB

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

Noah Webster Bible WBS

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,

Douay-Rheims 1899 DRV

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,

Translation for Translators T4T

I would like that the clothing that women wear be ◄modest and sensible/proper and appropriate► [DOU]. I want them to not fix their hair in fancy/elaborate ways, nor wear gold jewelry, nor pearls, nor expensive clothing in order that they may make themselves attractive.

Plain English Version PEV

And in your meetings, I want the women to dress properly and sensibly. They can’t dress in a way that makes men look at them. They can’t think about the fancy clothes they will wear, or their fancy hairdo, or the jewels that they want to wear, like gold or pearls. Those things are not important.

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Berean Amplified Bible — 1 Timothy 2:9

BAB

Word Study

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1 Timothy 2:9 Interlinear (Deep Study)

BIB

GRK ωσαυτως και τας γυναικας εν καταστολη κοσμιω μετα αιδους και σωφροσυνης κοσμειν εαυτας μη εν πλεγμασιν η χρυσω η μαργαριταις η ιματισμω πολυτελει

ωσαυτως hōsautōs G5615 likewise Adv

και kai G2532 and Conj

τας ho G3588 the/this/who Art-APF

γυναικας gunē G1135 woman Noun-APF

εν en G1722 in/on/among Prep

καταστολη katastolē G2689 attire/behaviour Noun-DSF

κοσμιω kosmios G2887 respectable Adj-DSF

μετα meta G3326 with/after Prep

αιδους aidōs G127 modesty Noun-GSF

και kai G2532 and Conj

σωφροσυνης sōphrosunē G4997 mental soundness Noun-GSF

κοσμειν kosmeō G2885 to arrange Verb-PAN

εαυτας heautou G1438 themself F-3APF

μη mē G3361 not Particle-N

εν en G1722 in/on/among Prep

πλεγμασιν plegma G4117 braided Noun-DPN

η ē G2228 or Particle

χρυσω chrusos G5557 gold Noun-DSM

η ē G2228 or Particle

μαργαριταις margaritēs G3135 pearl Noun-DPM

η ē G2228 or Particle

ιματισμω himatismos G2441 clothing Noun-DSM

πολυτελει polutelēs G4185 valuable Adj-DSM

Greek Word Study

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Greek Word Reference — 1 Timothy 2:9

ωσαυτως hōsautōs G5615 "likewise" Adv

This word means likewise or in the same way, showing a similarity. It's used in Matthew 20:5 and Romans 8:26 to show that things are done in a similar manner. It helps to compare actions or events.

Definition: ὡσαύτως adv., strengthened for ὡς (in Hom, at the beginning of a clause, in the form ὣς δ᾽ αὔτως, later in one word), in like manner, just so, likewise: Mat.20:5 21:30, 36 25:17, Mrk.14:31, Luk.13:5 20:31, Rom.8:26, 1Ti.5:25, Tit.2:6; with verb to be supplied from context, Mrk.12:21, Luk.22:20, 1Co.11:25, 1Ti.2:9 3:8 3:11, Tit.2:3.† (AS)

Usage: Occurs in 17 NT verses. KJV: even so, likewise, after the same (in like) manner See also: 1 Corinthians 11:25; Mark 12:21; Romans 8:26.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γυναικας gunē G1135 "woman" Noun-APF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

καταστολη katastolē G2689 "attire/behaviour" Noun-DSF

This word can mean either a person's attire or their behavior. In 1 Timothy 2, it talks about modest apparel, or how people should dress and act.

Definition: κατα-στολή, -ῆς, ἡ (καταστέλλω), [in LXX: Isa.61:3 (מַעֲטֶה)* ;] __1. a letting down, checking. __2. steadiness, quietness in demeanour. __3. LXX and NT (cf. Plut., ii, 65 D; -ίζω = vestire), a garment, dress, attire: 1Ti.2:9 (but see Ellic., in l).† (AS)

Usage: Occurs in 1 NT verses. KJV: apparel See also: 1 Timothy 2:9.

κοσμιω kosmios G2887 "respectable" Adj-DSF

The Greek word for respectable means orderly or decent, as seen in 1 Timothy 2:9 and 3:2, describing good behavior and modesty.

Definition: κόσμιος, -ον (in cl. -α, -ον), (κόσμος), [in LXX: Ecc.12:9 (תָּקַן)* ;] orderly, decent, modest: 1Ti.2:9 (WH, mg., -ίως, which see) 1Ti.3:2.† (AS)

Usage: Occurs in 2 NT verses. KJV: of good behaviour, modest See also: 1 Timothy 2:9; 1 Timothy 3:2.

μετα meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

αιδους aidōs G127 "modesty" Noun-GSF

A sense of modesty or shame, like reverence for God. This word describes a feeling of humility or awe, as seen in 1 Timothy 2:9. It's about being respectful and humble.

Definition: αἰδώς (-όος), -οῦς, ἡ, [in LXX: 3Ma.1:19 4:5 * ;] a sense of shame, modesty: 1Ti.2:9 (for exx., see MM, VGT, see word).† SYN.: αἰσχύνη (see Thayer, 14; Tr., Syn., §xix; Cremer, 611 f.; CGT on I Ti, l.with). (AS)

Usage: Occurs in 2 NT verses. KJV: reverence, shamefacedness See also: 1 Timothy 2:9; Hebrews 12:28.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σωφροσυνης sōphrosunē G4997 "mental soundness" Noun-GSF

Mental soundness means having a clear and level head, being sane and sensible, as seen in Acts 26:25 and 1 Timothy 2:9-15.

Definition: σωφροσύνη, -ης, ἡ [in LXX: Est.3:13, Wis.8:7, 2Ma.4:37, 4Ma.6:1-35 * ;] __(a) soundness of mind, good sense, sanity (opposite to μανία, Xen.): Act.26:25; __(b) self-control, sobriety: 1Ti.2:9 (see Tr., Syn., § xx), 1Ti.2:15.† (AS)

Usage: Occurs in 3 NT verses. KJV: soberness, sobriety See also: 1 Timothy 2:9; 1 Timothy 2:15; Acts 26:25.

κοσμειν kosmeō G2885 "to arrange" Verb-PAN

To arrange or decorate something means to put it in order or make it look nice. In the Bible, this word is used to describe preparing a room or trimming a wick in Matthew 25:7 and Luke 11:25.

Definition: κοσμέω, -ῶ (κόσμος), [in LXX for עָדָה, תָּקַן, etc. ;] __1. to order, arrange, prepare (in Hom. esp. of marshalling armies): Mat.25:7 (cf. Sir.50:9, al.). __2. to adorn, furnish: οἶκον, pass., Mat.12:44, Luk.11:25; μνημεῖα, Mat.23:29; τὸ ἱερόν, pass., Luk.21:5; θεμέλιοι, Rev.21:19; νύμφην, pass., Rev.21:2; ἐαυτάς, before ἐν, 1Ti.2:9. Metaphorical, with accusative of person(s), 1Pe.3:5; with accusative of thing(s), Tit.2:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: adorn, garnish, trim See also: 1 Peter 3:5; Matthew 23:29; Revelation 21:2.

εαυτας heautou G1438 "themself" F-3APF

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εν en G1722 "in/on/among" Prep

πλεγμασιν plegma G4117 "braided" Noun-DPN

A braided hairstyle is what this word refers to. In 1 Timothy 2:9, Paul warns against women having elaborate hairstyles with braided hair.

Definition: πλέγμα, -τος, τό (πλέκω), [in Aq., Th.: Isa.28:5 * ;] what is woven or twisted (as basket-work, nets, etc.); a braiding (sc. τριχῶν, cf. 1Pe.3:3) : pl., 1Ti.2:9.† (AS)

Usage: Occurs in 1 NT verses. KJV: broidered hair See also: 1 Timothy 2:9.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

χρυσω chrusos G5557 "gold" Noun-DSM

Gold is a valuable metal, often used for ornaments or coins, as seen in Matthew 2:11 and Revelation 9:7.

Definition: χρυσός, -οῦ, ὁ [in LXX chiefly for זָהָב ;] gold: Mat.2:11, Rev.9:7; of golden ornaments, Mat.23:16-17, 1Ti.2:9 (Rec., WH, mg.), Jas.5:3, Rev.17:4 (Rec., WH, mg.) Rev.18:12, 16 (Rec., WH, mg.); of images, Act.17:29; of gold coin, Mat.10:9.† (AS)

Usage: Occurs in 9 NT verses. KJV: gold See also: 1 Corinthians 3:12; Matthew 2:11; James 5:3.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

μαργαριταις margaritēs G3135 "pearl" Noun-DPM

A margarites is a pearl, a valuable gemstone. Jesus uses it in a parable in Matthew 13:45-46 to describe something very precious.

Definition: μαργαρίτης, -ου, ὁ a pearl: Mat.13:45-46, 1Ti.2:9, Rev.17:4 18:12, 16 21:21 (-ῖται, WH); proverbially, Mat.7:6.† (AS)

Usage: Occurs in 8 NT verses. KJV: pearl See also: 1 Timothy 2:9; Revelation 17:4; Revelation 18:12.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ιματισμω himatismos G2441 "clothing" Noun-DSM

Clothing is what we wear to cover ourselves. The Bible talks about it in Luke 7:25 and 1 Timothy 2:9. It's our apparel or attire.

Definition: ἱματισμός, -ού (ιματίζω), [in LXX: Gen.24:53, 2Ch.18:29, Eze.16:18, al. (בֶּגֶד); Exo.3:22 12:35, Rut.3:3, al. (שִׂמְלָה), etc. ;] clothing, apparel (usually of sumptuous attire; see Tr., Syn., § 1): Luk.7:25 9:29, Jhn.19:24 (Psa.22:19, LXX for לְבוּשׁ), Act.20:33, 1Ti.2:9.† (AS)

Usage: Occurs in 5 NT verses. KJV: apparel (X -led), array, raiment, vesture See also: 1 Timothy 2:9; John 19:24; Luke 9:29.

πολυτελει polutelēs G4185 "valuable" Adj-DSM

This word means something is extremely expensive or valuable, like the perfume used to anoint Jesus in Mark 14:3. It is also used to describe something that is very precious, like a person's faith in 1 Peter 3:4.

Definition: πολυτελής, -ές (πολύς, τέλος) [in LXX for יָקָר, etc. ;] very costly, very precious, of great value: Mrk.14:3, 1Ti.2:9; metaphorically, 1Pe.3:4.† (AS)

Usage: Occurs in 3 NT verses. KJV: costly, very precious, of great price See also: 1 Peter 3:4; 1 Timothy 2:9; Mark 14:3.

Study Notes — 1 Timothy 2:9

Show Verse Quote Highlights

Context
Cross References
1 Timothy 2:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 2:9
Jamieson-Fausset-Brown on 1 Timothy 2:9
Matthew Poole's Commentary on 1 Timothy 2:9
Trapp's Commentary on 1 Timothy 2:9
Ellicott's Commentary on 1 Timothy 2:9
Adam Clarke's Commentary on 1 Timothy 2:9
Cambridge Bible on 1 Timothy 2:9
Barnes' Notes on 1 Timothy 2:9
Whedon's Commentary on 1 Timothy 2:9
Sermons on 1 Timothy 2:9

Context — Instructions to Women

7For this reason I was appointed as a preacher, an apostle, and a faithful and true teacher of the Gentiles. I am telling the truth; I am not lying about anything. 8Therefore I want the men everywhere to pray, lifting up holy hands, without anger or dissension.

9Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes,

10but with good deeds, as is proper for women who profess to worship God. 11A woman must learn in quietness and full submissiveness.

Cross References

	Reference	Text (BSB)
1	1 Peter 3:3–5	Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight. For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,
2	Titus 2:3–5	Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good. In this way they can train the young women to love their husbands and children, to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.
3	Psalms 149:4	For the LORD takes pleasure in His people; He adorns the afflicted with salvation.
4	Jeremiah 4:30	And you, O devastated one, what will you do, though you dress yourself in scarlet, though you adorn yourself with gold jewelry, though you enlarge your eyes with paint? You adorn yourself in vain; your lovers despise you; they want to take your life.
5	Isaiah 3:16	The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles—
6	Isaiah 3:18–24	In that day the Lord will take away their finery: their anklets and headbands and crescents; their pendants, bracelets, and veils; their headdresses, ankle chains, and sashes; their perfume bottles and charms; their signet rings and nose rings; their festive robes, capes, cloaks, and purses; and their mirrors, linen garments, tiaras, and shawls. Instead of fragrance there will be a stench; instead of a belt, a rope; instead of styled hair, baldness; instead of fine clothing, sackcloth; instead of beauty, shame.
7	Jeremiah 2:32	Does a maiden forget her jewelry or a bride her wedding sash? Yet My people have forgotten Me for days without number.
8	2 Kings 9:30	Now when Jehu arrived in Jezreel, Jezebel heard of it. So she painted her eyes, adorned her head, and looked down from a window.
9	Genesis 24:53	Then he brought out jewels of silver and gold, and articles of clothing, and he gave them to Rebekah. He also gave precious gifts to her brother and her mother.
10	Proverbs 7:10	Then a woman came out to meet him, with the attire of a harlot and cunning of heart.

1 Timothy 2:9 Summary

This verse is teaching that women should dress in a way that is modest and respectful, not trying to draw attention to themselves with fancy clothes or jewelry. Instead, they should focus on being beautiful on the inside, with qualities like self-control and good deeds, as seen in 1 Timothy 2:10. This is not just about what we wear, but about who we are and how we want to honor God, as seen in Romans 12:1-2. By dressing modestly and living with self-control, women can show that their true beauty comes from God, and that they are committed to living a life that honors Him, as taught in 1 Corinthians 6:19-20.

Frequently Asked Questions

What does it mean for women to adorn themselves with respectable apparel?

This means that women should dress in a way that is modest and respectful, not drawing attention to themselves with extravagant or revealing clothing, as seen in 1 Timothy 2:9, and also reflected in the teachings of 1 Peter 3:3-4.

Is it wrong for women to wear braided hair, gold, pearls, or expensive clothes?

While these things are not inherently wrong, 1 Timothy 2:9 suggests that they can be distractions from true beauty and modesty, and that women should focus on inner qualities like self-control and good deeds, as also taught in Proverbs 31:10.

How does this verse relate to the broader theme of worship?

This verse is part of a larger discussion on how men and women should conduct themselves in worship, with men being called to pray without anger or dissension in 1 Timothy 2:8, and women being called to modesty and self-control in 1 Timothy 2:9, all with the goal of honoring God in their worship, as seen in John 4:24.

What is the relationship between modesty and self-control in this verse?

Modesty and self-control are closely linked in 1 Timothy 2:9, suggesting that true modesty is not just about outward appearance, but also about inner character and a willingness to submit to God's standards, as taught in Galatians 5:22-23.

Reflection Questions

What are some ways in which I can cultivate modesty and self-control in my own life, and how can I apply the principles of 1 Timothy 2:9 to my daily choices?
How can I balance the desire to look nice and presentable with the need to prioritize inner beauty and modesty, as taught in 1 Peter 3:3-4?
What are some distractions or temptations that can lead me away from true beauty and modesty, and how can I guard against them, as warned in 1 John 2:16?
How can I use my appearance and my actions to point others to God, rather than to myself, as seen in Matthew 5:16?
What does it mean to 'adorn' myself with respectable apparel, and how can I make sure that my clothing and appearance are reflecting my inner character, as taught in 1 Timothy 2:9-10?

Gill's Exposition on 1 Timothy 2:9

In like manner also,.... 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

Jamieson-Fausset-Brown on 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; In modest apparel - `in seemly guise' (Ellicott).

Matthew Poole's Commentary on 1 Timothy 2:9

The apostle’ s next precept to be urged by Timothy, is concerning the habits of women, especially when they come to worship God in the public assemblies; for to such assemblies the precepts in this chapter, both before and after this, chiefly relate. Concerning these he commands, that they should adorn themselves in modest apparel, observe a decency, with respect to the modesty of their sex, the purity of religion, the quality of their condition, and their age. Religion has no other interest in our habits, but to regulate them according to a modest comeliness; for they are indifferent in their nature, and neither add nor detract from the acceptance of our religious services. Shamefacedness and sobriety, or modesty; a moderation of mind showed both in the habit of the body, and the manners and behaviour, both with these inward habits, and in an outward habit that may speak souls possessed of these inward habits. Not with broidered hair, or gold, or pearls, or costly array; not with hair platted or curled, not adorned with ornaments of gold, or pearls, or costly array. The apostle condemneth not these ornaments where they are suited to the quality of women, and ask not too much time to put on, and in order; but where they are too excessive with respect to the purse of those that wear them, or take up more time to be spent in putting them on than is fit to be so spent, especially on a sabbath day, or where they are put on out of pride, or to make a vain show, or are of that nature and fashion as they speak an unchaste or an immodest heart, or may cause scandal to others. The apostle Peter, , hath much the same precept, where he is not speaking of women’ s habits, with such special reference to public assemblies, but to their ordinary conversation; but it ought to be more specially avoided when people come to worship God. They should not so habit themselves when they go to pray, as if they were going to a dancing school, as Chrysostom in his time complained of some that did.

Trapp's Commentary on 1 Timothy 2:9

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; Ver. 9. In like manner also] Men have had their lessons. Now for women they are taught modesty in their attire (such as may neither argue wantonness nor wastefulness), silence in the Church, subjection in the family. Or costly array] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride; since clothes are the ensigns of our shame, our fineness is our filthiness, and our neatness our nastiness. See Isaiah 3:12-26, where the prophet inveighs, as if he had viewed the ladies’ wardrobes in Jerusalem.

Ellicott's Commentary on 1 Timothy 2:9

(9) In like manner also, that women.—The Apostle continues his official injunctions in reference to public prayer. “Likewise,” he goes on to say, “I desire that women, when they pray”—women also in the congregation had their duties as well as the men—while the latter were directed to conduct and lead the public prayer, the women who worshipped with them were enjoined, as their part of the solemn service, to be present, adorned with neatness of apparel and modesty of demeanour, and the holy reputation of kind deeds. Adorn themselves in modest apparel.—This direction to Christian women was not intended to apply to their ordinary dress in the world, but simply explained to the sisters of the Ephesian flock that their place in public worship was one of quiet attention—that their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently—avoiding especially in these services anything like a conspicuous dress or showy ornaments—anything, in fact, which would be likely to arouse attention, or distract the thoughts of others. With shamefacedness and sobriety.—These expressions denote the inward feelings with which the Apostle desires the devout Christian women to come to divine service; the first signifies “the innate shrinking from anything unbecoming.” The second, sobriety, includes the idea of self-restraint—the conquest over all wanton thought and desire. Not with broided hair.—Comp. 1 Peter 3:3; Isaiah 3:24. “Broided:” the modern form is “braided.” Some modern editions give “broidered,” apparently by mistake. Or gold.—Probably, the “gold” is supposed to be twined among the plaits of the hair. These elaborate adornments, so likely to catch the eye at divine worship, were quite inconsistent with Christian simplicity, besides being calculated to distract the attention of their fellow worshippers, male as well as female. On this question of seemly, quiet apparel, in an assembly gathered for divine worship, see the difficult verse, 1 Corinthians 11:10, where another and a still graver reason for modest demeanour and apparel of women is alleged—“because of the angels.” Pearls, or costly array.—Ear-rings, necklaces, bracelets, are included here; these costly ornaments were worn by the ladies of the luxurious age in which St. Paul lived, in great profusion.

Adam Clarke's Commentary on 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] Καιταςγυναικαςεςκαταστολῃκοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, 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 φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus. The καταστολη 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'Antiquité, 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: Μηενπλεγμασιν, ηχρυσῳ, ημαργαριταις, ηἱματισμῳπολυτελει· 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, μετααιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress. With sobriety, μετασωφροσυνης. Moderation would lead them to avoid all unnecessary expense.

Cambridge Bible on 1 Timothy 2:9

9. In like manner also, that women adorn themselves] The point of likeness consists in the fitting attitude of men and of women towards Public Worship and Common Prayer; for men, to lead in prayer with suitable posture and prepared spirit; for women, to attend in quiet dress and quiet behaviour, ‘unadorned’ but still ‘adorned the most’ with the halo of their church work. Cf. Titus 2:3.modest apparel] Or, seemly guise, if we take the word (which occurs only here) to refer like the Latin habitus not solely to dress but also to demeanour. The simple noun occurs often, e.g. Luke 15:22, ‘bring out the best robe.’ The compound verb is used by the ‘town clerk of Ephesus,’ Acts 19:36, ‘ye ought to be composed.’with shamefastness and sobriety] The word ‘shamefacedness’ is a vulgar printer’s corruption of the word used by the translators of the A.V. ‘shamefastness,’ now restored to the A.V. in the copies printed side by side with the R.V. The original word aidôs implies a reference to external standards; a feeling of what is due to another (God or man) irrespective of consequences (in contrast to aischunê, the same feeling through fear of harm); the other word sôphrosunê, characteristic of these epistles, implies restraint upon oneself from an innate sense of what is right. The English words of the A.V. may carry the same distinction. Compare Xen. Cyrop. viii. i. 31, ‘the shamefast shun what is openly disgraceful, the sober-minded what is disgraceful in secret also.’ Cf. ch. 1 Timothy 3:2. Trench, N. T. Syn., is not quite right.broided hair] Lit. ‘plaitings’; ‘gold’ seems to have the best support of mss. here, though ‘gold coins’ is the best supported word in the parallel passage, 1 Peter 3:3, ‘plaiting the hair and wearing a necklace of coins.’costly array] The R.V. raiment; the word in its form suggests what we convey by the modern term ‘wardrobe.’

Barnes' Notes on 1 Timothy 2:9

In like manner also - That is, with the same propriety; with the same regard to what religion demands.

Whedon's Commentary on 1 Timothy 2:9

b. With orderly array and deportment of women, 1 Timothy 2:9-15.9.

Sermons on 1 Timothy 2:9

	Sermon	Description
	Overcoming Sexual Sin by Jason Robinson	In this sermon, the speaker emphasizes the importance of being in harmony with one another in the church. He explains that when believers are in symphony with each other, they can
	What Guys Think About Modesty by c.j. Mahaney by Compilations	This sermon addresses the daily battle against sin and temptation faced by men, emphasizing the need for women to understand and support their struggle for purity. It highlights th
	A Call to Modesty (Compilation) by Compilations	In this sermon, the preacher emphasizes the importance of living a holy and modest life. He urges the congregation to examine their lives and repent of any secret sins or hidden wr
	Biblical Apparel by Denny Kenaston	In this sermon, the preacher describes a situation where he had a planned sermon but felt a burden on his heart as he saw young people gathering for the meeting. He emphasizes the
	A Declaration of the Faith - Part 6 by Denny Kenaston	In this sermon, the preacher emphasizes the need for Christians to prioritize Christ-centered living over worldly entertainment. He challenges parents to take responsibility for gu
	Biblical Principles of Godly Dress by Dean Taylor	In this sermon, the speaker addresses the topic of godly dress and emphasizes the importance of dressing in a way that pleases God. He acknowledges that discussing this topic may b
	Don't Give in to the Pressure (Compilation) by Compilations	In this sermon, the preacher addresses the pressure society puts on women to look a certain way and be sensually appealing to men. He emphasizes that this pressure is worldly and o

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1 Timothy 2:9

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