Lexical Summary kosmeó: To adorn, to decorate, to put in order, to arrange. Original Word: κοσμέω Strong's Exhaustive Concordance adorn, garnish, trim. From kosmos; to put in proper order, i.e. Decorate (literally or figuratively); specially, to snuff (a wick) -- adorn, garnish, trim. see GREEK kosmos HELPS Word-studies Cognate: 2885 kosméō (from 2889 /kósmos, "world") – properly, to beautify, having the right arrangement (sequence) by ordering; to adorn, make compellingly attractive, very appealing (inviting, awesomely gorgeous). See 2889 (kosmos). [This term is the root of the English term, "cosmetics," i.e. what adorns ("orders") the face.] NAS Exhaustive Concordance Word Originfrom kosmos Definition to order, arrange NASB Translation adorn (4), adorned (3), put in order (2), trimmed (1). Thayer's Greek Lexicon STRONGS NT 2885: κοσμέωκοσμέω, κόσμῳ; 3 person plural imperfect ἐκόσμουν; 1 aorist ἐκόσμησά; perfect passive κεκόσμημαι; (κόσμος); 1. to put in order, arrange, make ready, prepare: τάς λαμπάδας, put in order (A. V. trim), Matthew 25:7 (δόρπον, Homer, Odyssey 7, 13; τράπεζαν, Xenophon, Cyril 8, 2, 6; 6,11; the Sept. Ezekiel 23:41 for עָרַך; Sir. 29:26; προσφοράν, Sir. 50:14, and other examples elsewhere). 2. to ornament, adorn (so in Greek writings from Hesiod down; the Sept. several times for עָדָה); properly: οἶκον, in the passive, Matthew 12:44; Luke 11:25; τά μνημεῖα, to decorate (A. V. garnish), Matthew 23:29 (τάφους, Xenophon, mem. 2, 2, 13); τό ἱερόν λίθοις καί ἀναθεμασι, in the passive, Luke 21:5; τούς θεμελίους τοῦ τείχους λίθῳ τιμίῳ, Revelation 21:19; τινα (with garments), νύμφην, passive Revelation 21:2; ἑαυτάς ἐν τίνι, 1 Timothy 2:9 (on this passage, see καταστολή, 2). Metaphorically equivalent to to embellish with honor, gain honor (Pindar nem. 6, 78; Thucydides 2, 42; κεκοσμενον τῇ ἀρετή, Xenophon, Cyril 8, 1, 21): ἑαυτάς, followed by a participle designating the act by which the honor is gained, 1 Peter 3:5; τήν διδασκαλίαν ἐν πᾶσιν, in all things, Titus 2:10. The verb represented by Strong’s Greek 2885 consistently links outward arranging or beautifying with an inner or ultimate purpose. Whether lamps, houses, persons or the eternal city, the action serves to bring something into its proper, fitting condition so that it may fulfill its divinely intended function and reflect God’s glory. Old Testament Roots and Background Although the term itself is Greek, the thought world behind it echoes the Hebrew Scriptures, where priests “arranged” the lamps (Leviticus 24:4), garments of worship were made for “glory and for beauty” (Exodus 28:2), and Zion is promised to be “a crown of beauty” in the hand of the Lord (Isaiah 62:3). The New Testament usage continues this pattern, stressing that true adornment is never vanity but a visible sign of God-given order. Occurrences in the Gospel Narratives • Matthew 12:44 and Luke 11:25 portray a swept and “put in order” house. The warning is clear: external tidiness without spiritual occupancy leaves one vulnerable. Genuine adornment requires the indwelling presence of God, not mere moral self-improvement. Pastoral Instruction on Personal Conduct • 1 Timothy 2:9 urges women “to adorn themselves with respectable apparel, with modesty and self-control.” The stress is not on forbidding beauty but on ensuring that outward appearance harmonizes with a heart submitted to God. The two passages together provide a balanced ethic: the believer’s exterior should neither dishonor the Creator through neglect nor eclipse inward holiness through ostentation. Adorning the Gospel in Corporate Witness Titus 2:10 calls servants to faithfulness “so that they may adorn the teaching of God our Savior in every way.” Integrity and reliability make the doctrine beautiful and convincing to onlookers. The Church collectively “sets in order” the gospel message by embodying it in everyday relationships, proving that truth and life are inseparable. Eschatological Fulfillment Revelation provides the climactic vision. The perfected community is not self-adorned; it is prepared by God. The imagery of bridal beauty underscores covenant union, while multi-colored foundations proclaim the manifold grace of God. Every earlier instance of adornment anticipates this final, flawless display. Theological Trajectory 1. God himself is the ultimate arranger; created order (cosmos) springs from His act of setting all things in place. Practical Ministry Applications • Worship: Prepare environments that foster reverence without distracting ostentation. Historical Interpretation Early Church writers saw in 1 Timothy 2 and 1 Peter 3 a corrective to Greco-Roman excess, affirming the value of beauty while uprooting vanity. Reformers highlighted Titus 2:10 in calling every vocation a stage for displaying gospel beauty. Modern mission movements apply the term to contextualize worship and social action, ensuring both are arranged under Scriptural authority. Summary Across its ten New Testament occurrences, Strong’s Greek 2885 portrays adornment as purposeful ordering that manifests truth, prepares for service and anticipates final glory. Genuine adornment begins with the heart, extends to conduct and community, and will culminate when God unveils the new Jerusalem, perfectly arranged and radiant for eternity. Englishman's Concordance Matthew 12:44 V-RPM/P-AMSGRK: σεσαρωμένον καὶ κεκοσμημένον NAS: swept, and put in order. KJV: swept, and garnished. INT: swept and put in order Matthew 23:29 V-PIA-2P Matthew 25:7 V-AIA-3P Luke 11:25 V-RPM/P-AMS Luke 21:5 V-RIM/P-3S 1 Timothy 2:9 V-PNA Titus 2:10 V-PSA-3P 1 Peter 3:5 V-IIA-3P Revelation 21:2 V-RPM/P-AFS Revelation 21:19 V-RPM/P-NMP Strong's Greek 2885 |
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