The essential parts of the sentence are ὡσαύτως γυναῖκας . . . κοσμεῖν ἑαυτάς .. - δι ἔργων ἀγαθῶν. Both προσεύχεσ- θαι and κοσμεῖν ἑαυτάς depend on βούλομαι, as does ὡσαύτως, which intro- duces another regulation laid down by the apostle. In the Christian Society, it was St. Paul’s deliberate wish that the men should conduct public worship, and that the women should adorn the Society and themselves by good works. This verse has no reference to the de- meanour of women while in Church. It is inconsistent with the whole context to supply προσεύχεσθαι after γυναῖκας.
The connexion of ἐν καταστολῇ-- σωφροσύνης has been disputed. Ellicott takes it as “a kind of adjectival predica- tion to be appended to yuvaixas,’’ stating what is the normal condition of women, who are to superadd the adornment of good works. But it is more natural to:
108
11,
4 Tit. ii. το, κοσμεῖν ἑαυτάς, μὴ ἐν " πλέγμασιν kai! " χρυσίῳ 2 ἢ µαργαρίταις ἢ
Ι . iii. Pet. iii ¢
5. τ Hereonly,
ς - - ἱματισμῷ " πολυτελεῖ, το. ἀλλ᾽ ---ὃ "πρέπει γυναιξὶν ἐπαγγελλο- not LXX μέναις ᾿ θεοσέβειαν---δι Y ἔργων * ἀγαθῶν.
11. Γυνὴ ἐν ” ἡσυχίᾳ
8 1 Pet. iii, 3, Rev. “pavOaverw ἐν πάσῃ » ὑποταγῇ. 12. διδάσκειν δὲ γυναικὶ 5 οὐκ XVii. 4.
t Luke vii.
25, ix. 29, John xix. 24, Acts xx. 33. Heb, 11. 10, Vii. 26. wt Tim. vi. 21, Tit. 1. 2. 1ο, 2 Tim. ii. 21, iii. 17, Tit. 1. 16, iii. 1.
u Mark xiv. 3, 1 Pet. iii. 4.
᾿ 1 ii z Acts xxii. 2, 2 Thess. ili. 12. Ὁ Wisd. xviii. 16, 2 Cor. ix. 13, Gal. ii. 5,1 Tim. iii. 4.
ΜΈΡΗ. v. 3, δε ανα, x Here only N.T., cf. John ix.31. © yr Tim.v. a1 Cor. xiv. 35.
14 DcKL, ἢ, m81, τ, vg., go., sah., syrhcl, 2So AFGP, 17, 31, 47, 80, a few others; χρυσῷ SDKL.
3 yuv. δὲ διδάσκ. KL.
connect it directly with κοσμεῖν, with which ἐν πλέγμασιν, κ.τ.λ. is also con- nected as well as δι᾽ ἔργων ἀγαθῶν ; the change of preposition being due to the distinction between the means em- ployed for adornment and the resultant expression of it. The effect of the prac- tice of good works is seen in an orderly appearance, etc.
ὡσαύτως is a word of frequent occur- rence inthe Pastorals. Seereff. Except in v. 25, it is used as a connecting link between items in a series of regulations. The use of it in Rom. viii. 26, 1 Cor. xi. 25 is different.
καταστολή, as Ellicott says, ‘‘ conveys the idea of external appearance as prin- cipally exhibited in dress”. It is ‘‘ de- portment, as exhibited externally, whether in look manner or dress’’. The com- mentators cite in illustration Josephus, Bell. Fud. ii. 8, 4, where the καταστολὴ κ. σχῆμα σώματος of the Essenes is de- scribed in detail. The Latin habitus is a good rendering, if we do not restrict that term to dress, as the Vulg. here, habitu ornato, seems to do. But ordinato (r) hits the meaning better.
κόσμιος is applied to the episcopus in ili. 2. It means orderly, as opposed to disorderliness in appearance. κοσμίως (see apparat. crit.) would be a ἅπαξ dey. both in Old and New Testament. peta αἰδοῦς: with shamefastness and self- control or discreetness: the inward char- acteristic, and the external indication or evidence of it.
For σωφροσύνη, see Trench, Synonyms, N.T. The cognate words σωφρονίζειν, Tit. ii. 4; σωφρονισμός, 2 Tim. i. 7; σωφρόνως, Tit. ii. 12; σώφρων, 1 Tim. iii. 2, ΓΗ 1. 8, 11: ο, 5, are in Ni. Τὸ pecu- liar to the Pastoral Epistles; but σωφρο νεῖν, Tit. 11. 6, is found also in Mark, Luke, Rom., 2 Cor. and 1 Pet. See Dean Bernard’s note here.
ἐν πλέγμασιν, κ.τ.λ.: The parallel in I Pet. iii. 3, ὃ ἔξωθεν ἐμπλοκῆς τριχῶν Kal περιθέσεως χρυσίων, ἢ ἐνδύσεως ἱματίων κόσμος, is only a parallel. The two passages are quite independent. The vanities of dress—of men and women—is common topic.