from περιτίθημι; a putting all around, i.e. decorating oneself with:--wearing.
Transliteration:períthesis
Pronunciation:per-ith'-es-is
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### Core Meaning & Semantic Range
The Greek noun περίθεσις (períthesis), Strong's number `{{G4025}}`, is derived from the verb περιτίθημι (peritithēmi, `{{G4060}}`), which literally means "to put around," "to place about," or "to put on." Consequently, περίθεσις carries the core sense of "a putting around" or "a surrounding." In its primary biblical usage, this literal meaning extends metaphorically to the act of "putting on" or "wearing" external ornaments or decorations. It denotes the act of adorning oneself with something that is placed *around* the body, emphasizing an outward application or display. The semantic range is thus confined to physical adornment rather than an inherent quality.
### Biblical Occurrences & Contextual Analysis
The term περίθεσις (períthesis) appears only once in the New Testament, in the First Epistle of Peter:
* **[[1 Peter 3:3]]**: "Do not let your adornment be merely outward—the braiding of the hair, the wearing of gold jewelry, or the putting on of fine clothes—" (ESV).
In this singular occurrence, Peter directly addresses Christian women, instructing them on the nature of true beauty and adornment. The phrase "wearing of gold jewelry" translates χρυσίου περίθεσις (chrysiou períthesis), where περίθεσις specifically refers to the act of putting on or wearing gold. This is presented as one example of "outward adornment" (ἔξωθεν κόσμος, exōthen kosmos) that believers should not prioritize.
The immediate context of [[1 Peter 3:3-4]] establishes a stark contrast between external, visible forms of adornment and the inner, spiritual beauty that is truly valuable in God's sight. Peter lists "braiding of the hair" (ἐμπλοκὴ τριχῶν), "wearing of gold jewelry" (χρυσίου περίθεσις), and "putting on of fine clothes" (ἱματίων ἀνάδυσις) as transient, superficial expressions of beauty. These are juxtaposed with the "hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious." The use of περίθεσις here underscores the *act* of applying these external items, highlighting the human effort invested in outward display, which Peter deems secondary to spiritual character.
### Related Words & Concepts
Several related Greek terms and theological concepts illuminate the meaning and significance of περίθεσις:
* **περιτίθημι (peritithēmi, `{{G4060}}`)**: The verb from which περίθεσις is derived. It means "to put around, place about, put on." Its usage in other contexts often refers to placing things *on* or *around* someone, such as a crown on a head (e.g., [[John 19:2]]) or a cloak on a body. This root emphasizes the external application.
* **κόσμος (kosmos, `{{G2889}}`)**: This versatile word can mean "order," "arrangement," "adornment," or "world." In [[1 Peter 3:3]], Peter uses ἔξωθεν κόσμος ("outward adornment") as the overarching category for the types of embellishment, including περίθεσις, that he discourages as primary. The contrast with the "hidden person of the heart" suggests a spiritual "ordering" or "adornment" that is superior to physical κόσμος.
* **κοσμέω (kosmeō, `{{G2885}}`)**: The verb "to adorn, to arrange, to decorate." This verb is often used in the Septuagint and New Testament for physical adornment (e.g., [[Revelation 21:2]] where the New Jerusalem is "adorned as a bride"). Peter's use of περίθεσις falls under the broader concept of κοσμέω, but specifically highlights the act of "wearing" the adornment.
* **Inner vs. Outer Beauty**: The fundamental theological concept related to περίθεσις in [[1 Peter 3:3-4]] is the biblical emphasis on the spiritual over the material, and inner character over outward appearance. This theme resonates throughout Scripture, prioritizing humility, godliness, and a transformed heart as the true indicators of beauty and worth.
### Theological Significance
The singular occurrence of περίθεσις in [[1 Peter 3:3]] carries profound theological significance, particularly concerning Christian identity, values, and the nature of true beauty.
1. **Redefinition of Adornment**: Peter's use of περίθεσις challenges conventional societal notions of beauty and status, particularly for women. He does not explicitly forbid all forms of external adornment, but rather reorients the *priority* and *source* of beauty. The emphasis shifts from what one *puts on* externally to what one *cultivates* internally.
2. **Priority of the Spirit**: The passage elevates the "gentle and quiet spirit" as the "imperishable beauty" (ἀφθάρτῳ κοσμῳ, aphthartō kosmō). This spiritual adornment is contrasted with the perishable nature of gold, braided hair, and fine clothes. περίθεσις thus represents a transient, worldly pursuit, whereas the inner spirit represents eternal value in God's eyes.
3. **Witness and Evangelism**: For Christian women married to unbelievers (the immediate context of [[1 Peter 3:1-2]]), their "pure and reverent conduct" (and by extension, their non-reliance on outward περίθεσις) becomes a powerful, silent witness that can lead their husbands to faith. True adornment contributes to effective evangelism by demonstrating the transformative power of the Gospel.
4. **Humility and Modesty**: The implicit message of περίθεσις in this context is a call to modesty and humility. Excessive focus on outward display can betray pride, vanity, and worldliness, diverting attention from the spiritual virtues that God values. The "gentle and quiet spirit" is indicative of a humble heart that seeks to please God rather than impress others.
### Summary
περίθεσις (períthesis, `{{G4025}}`) is a Greek noun meaning "a putting around" or "the act of wearing/adorning." Its sole biblical appearance in [[1 Peter 3:3]] is highly significant, where it refers specifically to the "wearing of gold jewelry" as a form of outward adornment. In this pivotal passage, Peter contrasts περίθεσις and other external displays of beauty with the "imperishable beauty of a gentle and quiet spirit." The word thus serves as a focal point for a theological reorientation of what constitutes true beauty and worth for believers, emphasizing the cultivation of inner character and spiritual virtues over transient, material adornment. It underscores the biblical principle that genuine value and attractiveness are found not in what one puts on, but in the Christ-like character developed within.
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