‏ 1 Corinthians 11:2-16

 Hold fast the traditions ( τας παραδοσεις κατεχετε ). Hold down as in 15:2.  Παραδοσις (tradition) from  παραδιδωμ ( παρεδωκα, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in Mt 15:2f. (which see) and contrary to the will of God (Mr 7:8f.) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.

  But I would have you know ( θελω δε υμας ειδενα ). But I wish you to know, censure in contrast to the praise in verse 2.

 The head of Christ is God ( κεφαλη του Χριστου ο θεος ). Rather, God is the head of Christ, since  κεφαλη is anarthrous and predicate.

  Having his head covered ( κατα κεφαλης εχων ). Literally, having a veil ( καλυμμα understood) down from the head ( κεφαλης ablative after  κατα as with  κατα in Mr 5:13; Ac 27:14). It is not certain whether the Jews at this time used the tallith, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (Aeneid iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

  With her head unveiled ( ακατακαλυπτω τη κεφαλη ). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the  εταιρα, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. Nu 5:18.

 One and the same thing as if she were shaven ( εν κα το αυτο τη εξυρημενη ). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, Grammar, p. 530). Perfect passive articular participle of the verb  ξυραω, later form for the old  ξυρεω. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isa 7:20). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

  Let her also be shorn ( κα κειρασθω ). Aorist middle imperative of  κειρω, to shear (as sheep). Let her cut her hair close. A single act by the woman.

 If it is a shame ( ε δε αισχρον ). Condition of first class assumed to be true.  Αισχρον is old adjective from  αισχος, bareness, disgrace. Clearly Paul uses such strong language because of the effect on a woman's reputation in Corinth by such conduct that proclaimed her a lewd woman. Social custom varied in the world then as now, but there was no alternative in Corinth.

 To be shorn or shaven ( το κειρασθα κα ξυρασθα ). Articular infinitives subject of copula  εστιν understood,  κειρασθα first aorist middle,  ξυρασθα present middle. Note change in tense.

 Let her be veiled ( κατακαλυπτεσθω ). Present middle imperative of old compound  κατα-καλυπτω, here alone in N.T. Let her cover up herself with the veil (down,  κατα, the Greek says, the veil hanging down from the head).

  The image and glory of God ( εικων κα δοξα θεου ). Anarthrous substantives, but definite. Reference to Ge 1:28; 2:26 whereby man is made directly in the image ( εικων ) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory ( δοξα ) of God as the crown of creation and as endowed with sovereignty like God himself.

 The glory of the man ( δοξα ανδρος ). Anarthrous also, man's glory. In Ge 2:26 the LXX has  ανθρωπος (Greek word for both male and female), not  ανηρ (male) as here. But the woman ( γυνη ) was formed from the man ( ανηρ ) and this priority of the male (verse 8) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.

  For the woman ( δια την γυναικα ). Because of ( δια with accusative case) the woman. The record in Genesis gives the man ( ανηρ ) as the origin ( εκ ) of the woman and the reason for ( δια ) the creation ( εκτισθη, first aorist passive of  κτιζω, old verb to found, to create, to form) of woman.

  Ought ( οφειλε ). Moral obligation therefore ( δια τουτο, rests on woman in the matter of dress that does not ( ουκ οφειλε in verse 7) rest on the man.

 To have a sign of authority ( εξουσιαν εχειν ). He means  σημειον εξουσιας (symbol of authority) by  εξουσιαν, but it is the sign of authority of the man over the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection ( ψποταγης, 1Ti 2:10) than of authority ( εξουσιας ).

 Because of the angels ( δια τους αγγελους ). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Ge 6:1f.), but angels present in worship (cf. 1Co 4:9; Ps 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isa 6:2).

  Howbeit ( πλην ). This adversative clause limits the preceding statement. Each sex is incomplete without ( χωρις, apart from, with the ablative case) the other.

 In the Lord ( εν Κυριω ). In the sphere of the Lord, where Paul finds the solution of all problems.

  Of ( εκ )

 --by ( δια ). Ever since the first creation man has come into existence by means of ( δια with genitive) the woman. The glory and dignity of motherhood. Cf. The Fine Art of Motherhood by Ella Broadus Robertson.

  Is it seemly? ( πρεπον εστιν; ). Periphrastic present indicative rather than  πρεπε. See on Mt 3:15. Paul appeals to the sense of propriety among the Corinthians.

  Nature itself ( η φυσις αυτη ). He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer ( ουδε ).  Φυσις, from old verb  φυω, to produce, like our word nature (Latin natura), is difficult to define. Here it means native sense of propriety (cf. Ro 2:14) in addition to mere custom, but one that rests on the objective difference in the constitution of things.

  Have long hair ( κομα ). Present active subjunctive of  κομαω (from  κομη, hair), old verb, same contraction ( -αηι=α ) as the indicative ( αε = α ), but subjunctive here with  εαν in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments.

 For a covering ( αντ περιβολαιου ). Old word from  περιβαλλω to fling around, as a mantle (Heb 1:12) or a covering or veil as here. It is not in the place of a veil, but answering to ( αντ, in the sense of  αντ in Joh 1:16), as a permanent endowment ( δεδοτα, perfect passive indicative).

  Contentious ( φιλονεικος ). Old adjective ( φιλοσ, νεικος ), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother.

 Custom ( συνηθειαν ). Old word from  συνηθης ( συν, ηθος ), like Latin consuetudo, intercourse, intimacy. In N.T. only here and 8:7 which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).
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