Lexical Summary plegma: Braid, plait, woven thing Original Word: πλέγμα Strong's Exhaustive Concordance braided hairFrom pleko; a plait (of hair) -- broidered hair. see GREEK pleko NAS Exhaustive Concordance Word Originfrom plekó Definition a braiding NASB Translation braided hair (1). Thayer's Greek Lexicon STRONGS NT 4117: πλέγμαπλέγμα, πλεγματος, τό (πλέκω), what is woven, plaited, or twisted together; a web, plait, braid: used thus of a net, Xenophon, Cyril 1, 6, 28; of a basket, Euripides, Plato; πλέγμα βιβλινον in which the infant Moses was laid, Josephus, Antiquities 2, 9, 4; by other writings in other senses. Braided hair (Vulg.crines torti, ringlets, curls): 1 Timothy 2:9 (cf. 1 Peter 3:3). Topical Lexicon Overview of the Term in Scripture Strong’s Greek 4117 (plégma) appears a single time in the New Testament—1 Timothy 2:9—where it is rendered “braided hair.” Though rare in Scripture, the term represents a conspicuous cultural practice that becomes the occasion for an apostolic call to modesty. Social and Cultural Background of Braided Hair in the First Century In the Greco-Roman world elaborate coiffures were status symbols. Wealthy women arranged intricate braids interwoven with gold wire, pearls, ribbons, and even precious stones. Contemporary writers such as Juvenal and Pliny the Elder comment on the hours, expense, and vanity associated with these hairstyles. Thus, when Paul addresses the Ephesian church, he speaks into a setting where ostentatious grooming marked social rank and moral looseness. Context of 1 Timothy 2:9 “Likewise, I want the women to adorn themselves with respectable apparel, with modesty and self-control, not with braided hair or gold or pearls or expensive clothes” (1 Timothy 2:9). The verse stands inside an instruction on corporate worship (1 Timothy 2:1-15). Paul contrasts two kinds of adornment: the outward, transient display of wealth versus the inward, lasting testimony of godliness (verse 10). His concern is not hair per se but the heart posture betrayed by ostentation and sensuality. Braids become emblematic of self-promotion that distracts from prayer and teaching. Theological Motifs: Modesty Versus Ostentation Scripture repeatedly commends modesty that flows from a quiet spirit (Proverbs 31:30; Isaiah 3:16-24). Outward splendor, when pursued for self-glory, violates the created order in which glory belongs to God (Psalm 29:2). In 1 Timothy 2 Paul ties modesty to “self-control,” a fruit of the Spirit that restrains impulses to flaunt riches or sexuality. The passage therefore speaks to the broader biblical ethic that dress and grooming must serve, not hinder, worship and witness. Parallel Witness: 1 Peter 3:3-4 “Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes. Instead, it should be the hidden person of the heart…”. Peter, writing to scattered believers in Asia Minor, echoes Paul almost verbatim. The convergence of these independent apostolic voices suggests a shared pastoral concern: Christian women, whatever their social standing, should embody the counter-cultural humility of Christ. Old Testament Foundations While braiding itself is not legislated in the Law, the Nazirites’ uncut hair (Numbers 6) and Samson’s seven locks (Judges 16:13) illustrate that hair can symbolize devotion or its loss. Isaiah’s judgment oracle against proud daughters of Zion (Isaiah 3:16-24) specifically targets tinkling ornaments and fine apparel, laying groundwork for later apostolic warnings. Historical Interpretation in the Church Early church fathers such as Clement of Alexandria and Tertullian denounced ornate hairstyles, contending that redeemed women should reject Roman luxury. The Reformers, while wary of legalism, upheld the principle that garments and grooming must reflect propriety, charity, and submission to God. Contemporary evangelical commentators agree that Paul forbids not braids universally but the vanity and extravagance they then represented. Practical Ministry Implications 1. Worship Gatherings: Leaders should encourage attire that directs attention to the Lord rather than the individual. Connections to the Broader Word Group Plégma derives from a verb meaning “to twine” or “to plait.” Related forms describe the soldiers who “twisted together a crown of thorns” for Jesus (Matthew 27:29). Thus, the semantic field ranges from vanity (decorative braids) to mockery of the Messiah, underscoring how human hands can twist creation either for self-exaltation or for cruelty. Eschatological Perspective Revelation pictures the Bride of Christ “prepared as a bride adorned for her husband” (Revelation 21:2). Unlike fleeting hairstyles, the church’s final adornment is granted by God and consists of “the righteous acts of the saints” (Revelation 19:8). Present restraint anticipates future glory. Summary Strong’s Greek 4117 introduces a single lexical item but opens a rich vein of biblical teaching on modesty, discipleship, and worship. The apostle’s prohibition of ostentatious braids is not a timeless ban on hair-styles but a timeless summons to adorn the gospel with humility and good works. Forms and Transliterations πλεγμασιν πλέγμασιν πλειστάκις plegmasin plégmasinLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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