222 WORD STUDIES IN THE NEW TESTAMENT. [Ca. Il.
the meaning. Some apparel, others guise or deportment = KatdoTnuwa demeanour, Tit. ii. 8. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev.* Koopio modest, seemly, Past®. Note the word-play, xocpety Koopig.
With shamefacedness and sobriety (era aidoids kal cadhpoovyys). *Avdas, N. T.°. (aidots in Heb. xii. 28 is an incorrect reading). In earlier Greek, as in Homer, it some- times blends with the sense of aicyivn 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, J/. i. 23). Hence it is connected in Homer with military discipline (Z7. v. 531). It is the feel- ing of a suppliant or an unfortunate in the presence of those
* Tt is difficult to determine the meaning decisively. The kindred verb karaoTéANewv Means (a) to put in order or arrange. Zréddeww is to put or place, and xara probably has its distributive sense, denoting succession, relation, or proportion of parts. (b) To let down or lower, cara having its primary sense of down. (c) Metaphorical, derived from the preceding, to check or repress. Thus Acts xix. 25, 36. See also 2 Macc. iv. 81; 3 Macc. vi. 1. Hence 6 xareo- Tadpévos the man of calm or sedate character (Diod. i. 76; Arrian, Epict. iii. 28, 16). From these data two possible meanings are drawn: (1) dress, attire. So Hesychius (aepiBody garment) and Suidas (crod} raiment). It is used in Isa. lxi. 3 as the translation of myo covering, wrapping. The root ath, in every case, points to veiling. Plutarch (Pericles, 5) has xatacrody mepiBorjs arrangement of dress; and Josephus, B. J. ii. 8, 4, xaracrod} Kal oXIMa TwpaTos disposition and equipment of body, which phrase is explained by the following reference to details of dress. It must be admitted, how- ever, that, with the exception of Isa. lxi. 8, there is no instance of the abso- lute use of xaracroAy in the sense of dress. The meaning in Plutarch is clearly arrangement, and in Josephus, cxfua may be rendered dress, while katacrodky probably means the general arrangement of the person. It is quite possible that from the use of karacrody in these connections, it may have come to mean dress by itself. A possible analogy is suggested by the English attire, from the old French atirier or atirer, to arrange, equip, deck, dress, cognate with Provengal atierar (a tire), to bring into row or order. The sense of adjusting or regulating runs into that of adorning. The context here, which refers to details of apparel, the fact that both Paul and Peter specifically deal with the subject of female attire, the clear usage in Isaiah, the association of xaracro\} with dress, and the definitions of the old lexi-
cographers, all seem to point to the meaning apparel. So Holtzmann, Huther, and Weiss,
Cx. IL] THE FIRST EPISTLE TO TIMOTHY. 223
from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of defic- iency, 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, J/. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinc- tion was recognised between aioytvn and aidas :. aiddés rep- resenting a respectful and reverent attitude toward another, while aicyivn was the sense of shame on account of wrong- doing. Thus, “one aidetrar is respectful to his father, but aicxyvverat is ashamed because he has been drunk.” * Trench (WV. T. Synon. § xix.) remarks that “aides 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 aicytvn. Let the man who is restrained by aioyivyn alone be insured against the outward disgrace which he fears his act will en- tail, and he will refrain from it no longer.” + The A.V. shamefacedness is a corruption of the old English shamefast-