1745. endusis
Lexical Summary
endusis: Clothing, putting on

Original Word: ἔνδυσις
Part of Speech: Noun, Feminine
Transliteration: endusis
Pronunciation: EN-doo-sis
Phonetic Spelling: (en'-doo-sis)
KJV: putting on
NASB: putting
Word Origin: [from G1746 (ἐνδύω - To put on)]

1. investment with clothing

Strong's Exhaustive Concordance
putting on.

From enduo; investment with clothing -- putting on.

see GREEK enduo

NAS Exhaustive Concordance
Word Origin
from enduó
Definition
a putting on, i.e. investment (with clothing)
NASB Translation
putting (1).

Thayer's Greek Lexicon
STRONGS NT 1745: ἔνδυσις

ἔνδυσις, ἐνδύσεως, (ἐνδύω), a putting on, (German dasAnziehen,derAnzug): τῶν ἱματίων, 1 Peter 3:3; (clothing, Job 41:4; Athen. 12, p. 550c.; Dio Cassius, 78,3; an entering, Plato, Crat., p. 419 c.).

Topical Lexicon
Root Concept: “Putting On” as External Apparel versus Inner Character

Strong’s 1745 centers on the visible “putting on” of clothing. Scripture frequently contrasts garments that merely cover the body with the moral and spiritual “clothing” God provides (Isaiah 61:10; Revelation 19:8). In 1 Peter 3:3 the noun points to outward apparel so that Peter can redirect attention to the “hidden person of the heart” (1 Peter 3:4).

Biblical Occurrence and Immediate Context

1 Peter 3:3: “Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes.”

Peter writes to dispersed believers in Asia Minor, addressing wives whose husbands may be unbelievers (1 Peter 3:1). The command is not an absolute ban on attractive dress but a recalibration of values: external finery must never eclipse the inward adornment of “a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:4).

Historical and Cultural Background

First-century Roman matrons often signaled status with elaborate hairstyles, dyed fabrics, and abundant jewelry. Such displays could cost a year’s wages and were associated with imperial courts and pagan cult banquets. By opposing ostentation, Peter shields the fledgling church from two dangers:

1. Social elitism that would fracture Christian fellowship.
2. Moral suspicion in a culture that linked public showiness with promiscuity.

At the same time the apostle affirms the dignity of women, granting them direct theological instruction that emphasizes their spiritual agency.

Theological Significance

1. Inner versus outer: Scripture repeatedly ranks heart-level realities above visible tokens (1 Samuel 16:7; Matthew 23:27-28).
2. Modesty and holiness: The teaching parallels Paul’s exhortation in 1 Timothy 2:9-10 that women “adorn themselves with decency.” Modesty flows from reverence, not repression.
3. Symbol of righteousness: From the animal skins in Genesis 3:21 to the white robes of Revelation 7:14, clothing prefigures God’s provision of righteousness. The single use of 1745 ties the daily act of dressing to the gospel call to be “clothed with Christ” (Galatians 3:27).
4. Witness in the home: Peter views the wife’s conduct—including apparel—as evangelistic: “they may be won over without words by the behavior of their wives” (1 Peter 3:1-2).

Inter-Canonical Connections

Genesis 24:53—Abraham’s servant gives garments to Rebekah; clothing expresses covenant generosity.
Proverbs 31:22, 25—The virtuous woman’s garments of fine linen parallel “strength and dignity,” merging outer and inner qualities.
Zechariah 3:3-4—Joshua’s filthy garments are replaced, picturing justification.
Ephesians 4:24; Colossians 3:12—Believers “put on” the new self and Christ-like virtues (verb 1746, enduō). The noun 1745, though rare, sits within this broader redemptive garment motif.

Applications for Christian Life and Ministry

1. Discipleship: Teach believers to evaluate attire by motive (honor God), moderation (avoid extravagance), and modesty (promote purity).
2. Counseling: Address body image and materialism by rooting identity in Christ rather than fashion trends.
3. Corporate worship: Encourage a setting where economic diversity is welcomed without embarrassment or display (James 2:1-4).
4. Missions: Modesty standards should respect local culture without compromising biblical principles.

Homiletical and Educational Uses

Outline suggestion:

A. The Outward Adornment (1 Peter 3:3)

B. The Hidden Person (1 Peter 3:4)

C. The Exemplary Saints (1 Peter 3:5-6)

D. The Enduring Beauty—Christlikeness

Object lesson: Place two cloaks on a mannequin—one ornate, one plain but lined with gold fabric on the inside—to illustrate unseen worth.

Pastoral Considerations

Legalism is avoided by recognizing that Scripture celebrates tasteful beauty (Song of Solomon 4:9-11) and adorned sanctuaries (Exodus 28; 1 Kings 7); the issue is priority and proportion. Balanced teaching fosters freedom rather than shame, calling all believers—male and female—to reflect the glory of Christ more than the glamour of culture.

Summary

Strong’s 1745 serves as a linguistic doorway into the Bible’s theology of dress: what is worn externally must never overshadow the clothing of righteousness bestowed by grace. By anchoring identity in Christ, the church models a counter-cultural modesty that exalts inner holiness and magnifies the gospel before a watching world.

Forms and Transliterations
ενδυσεως ενδύσεως ἐνδύσεως enduseos enduseōs endyseos endyseōs endýseos endýseōs
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
1 Peter 3:3 N-GFS
GRK: χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος
NAS: gold jewelry, or putting on dresses;
KJV: of gold, or of putting on of apparel;
INT: of gold or putting on of garments adorning

Strong's Greek 1745
1 Occurrence


ἐνδύσεως — 1 Occ.

1744
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