the Week of Christ the King / Proper 29 / Ordinary 34
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
King James Version
1 Corinthians 11:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
But every woman who prays or prophesies should have her head covered. If her head is not covered, she brings shame to her head. Then she is the same as a woman who has her head shaved.
but any woman who prays or prophesies with her head unveiled dishonors her head--it is the same as if her head were shaven.
Every woman that prayeth or prophisieth bare hedded dishonesteth hyr heed. For it is even all one and the very same thinge even as though she were shaven.
But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved.
and every woman who prays or prophesies with her head uncovered dishonors her head, which is the same as having her head shaved.Deuteronomy 21:12; Acts 21:9;">[xr]
But every woman who has her head uncovered while praying or prophesying disgraces her head, for it is one and the same as the woman whose head is shaved.
But every woman who prays or prophesies with her head uncovered brings shame to her head. She is the same as a woman who has her head shaved.
But every woman praying or prophesying with her head unveiled dishonors her head; for it is one and the same thing as if she were shaven.
But every woman that prayeth or prophesieth with [her] head uncovered, dishonoreth her head: for that is even all one as if she were shaved.
but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven.
But every woman praying or prophesying with her head unveiled dishonors her head. For it is one and the same thing as if she were shaved.
But every woman praying or prophesying with her head uncovered, dishonoureth her head; for it is the same as if she were shaved.
but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short.
But ech womman preiynge, or profeciynge, whanne hir heed is not hilid, defoulith hir heed; for it is oon, as if sche were pollid.
But every woman praying or prophesying with her head unveiled dishonoureth her head: for it is one and the same thing as if she were shaven.
And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved.
But any woman who prays or prophesies without something on her head brings shame to her head. In fact, she may as well shave her head.
And every woman who prays or prophesies when she has her head uncovered disgraces her head; for she is one and the same as the woman whose head is shaved [in disgrace].
But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven.
But every woman who does so with her head unveiled, puts shame on her head: for it is the same as if her hair was cut off.
but every woman who prays or prophesies with her head unveiled brings shame to her head — there is no difference between her and a woman who has had her head shaved.
But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved [woman].
And every woman who prayeth or prophesieth having her head uncovered, dishonoureth her head, for she is similar to one whose head is shaven.
And every woman, who prayeth or prophesieth with her head uncovered, dishonoreth her head; for she is on a level with her whose head is shaven.
But euery woman that prayeth or prophesieth with her head vncouered, dishonoureth her head: for that is euen all one as if she were shauen.
But a woman dishonors her head if she prays or prophesies without a covering on her head, for this is the same as shaving her head.
Every woman who prays or preaches without her head covered does not respect her head. It is the same as if she had her hair cut off.
but any woman who prays or prophesies with her head unveiled disgraces her head—it is one and the same thing as having her head shaved.
But euery woman that prayeth or prophecieth bare headed, dishonoureth her head: for it is euen one very thing, as though she were shauen.
And every woman who prays or prophesies with her head uncovered, dishonors her head: for she is equal to her whose head is shaven.
But, every woman, praying, or prophesying, with her head, unveiled, putteth to shame her head, - for it is, one and the same, with her having been shaven.
But every woman praying or prophesying with her head not covered disgraceth her head: for it is all one as if she were shaven.
But euery woman that prayeth or prophesieth bare headed, dishonesteth her head: For that is euen all one as yf she were shauen.
And any woman who prays or proclaims God's message in public worship with nothing on her head disgraces her husband; there is no difference between her and a woman whose head has been shaved.
Every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved.
but every woman who prays or prophesies with uncovered head dishonors her head, for she is one and the same with the one whose head is shaved.
And every woman praying or prophesying with the head unveiled dishonors her head, for it is the same as being shaved.
and every woman praying or prophesying with the head uncovered, doth dishonour her own head, for it is one and the same thing with her being shaven,
But euery woman that prayeth or prophecieth with vncouered heade, dishonesteth hir heade. For it is euen a lyke moch as yf she were shauen.
or prophesies with her head uncovered, dishonoureth the man who is her head: for it is the same thing as if her head was shav'd.
But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.
But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.
A woman who rides in front of a man, even if she is praying to God, dishonors the man who has authority over her.
But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.
But every woman who has her head uncovered while praying or prophesying, shames her head, for she is one and the same as the woman whose head is shaved.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
or: Luke 2:36, Acts 2:17, Acts 21:9
shaven: Deuteronomy 21:12
Reciprocal: Genesis 24:65 - a veil Exodus 15:20 - prophetess Numbers 11:25 - they prophesied Judges 4:4 - General 1 Kings 18:29 - prophesied 2 Kings 22:14 - prophetess 1 Corinthians 14:34 - women
Cross-References
And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.
And Salah lived thirty years, and begat Eber:
And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
And Nahor lived nine and twenty years, and begat Terah:
I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
And be ready against the third day: for the third day the Lord will come down in the sight of all the people upon mount Sinai.
And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
And the Lord came down upon mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up.
The Lord is in his holy temple, the Lord 's throne is in heaven: his eyes behold, his eyelids try, the children of men.
Gill's Notes on the Bible
But every woman that prayeth or prophesieth,.... Not that a woman was allowed to pray publicly in the congregation, and much less to preach or explain the word, for these things were not permitted them: see 1 Corinthians 14:34 but it designs any woman that joins in public worship with the minister in prayer, and attends on the hearing of the word preached, or sings the praises of God with the congregation, as we have seen, the word prophesying signifies,
with her head uncovered. It may seem strange from whom the Corinthian women should take up this custom, since the Jewish women were not allowed to go into the streets, or into any open and public place, unveiled u. It was a Jewish law, that they should go out no where bare headed w: yea, it was reckoned scandalous and ignominious to do so. Hence it is said, x שגלוי הראש גנאי להם, "that uncovering of the head is a reproach" to the daughters of Israel: and concerning the adulterous woman, it is represented as said by the priest y,
"thou hast separated from the way of the daughters of Israel; for the way or custom of the daughters of Israel is להיות מכוסות ראשיהן, "to have their heads covered"; but thou hast gone "in the ways of the Gentiles", who walk with head bare.''
So that their it should seem that these Corinthians followed the examples of the Heathens: but then, though it might be the custom of some nations for women to go abroad bare headed; yet at their solemnities, where and when they were admitted, for they were not everywhere and always, they used to attend with their heads veiled and covered z. Mr. Mede takes notice indeed of some Heathen priestesses, who used to perform their religious rites and sacrifices with open face, and their hair hanging down, and locks spreading, in imitation of whom these women at Corinth are thought to act. However, whoever behaved in this uncomely manner, whose example soever she followed, the apostle says,
dishonoureth her head; not her husband, who is her head in a figurative sense, and is dishonoured by her not being covered; as if she was not subject to him, or because more beautiful than he, and therefore shows herself; but her natural head, as appears from the reason given:
for that is even all one as if she were shaven; to be without a veil, or some sort of covering on her head, according to the custom of the country, is the same thing as if her head was shaved; and everyone knows how dishonourable and scandalous it is for a woman to have her head shaved; and if this is the same, then it is dishonourable and scandalous to her to be without covering in public worship. And this shows, that the natural head of the man is meant in the preceding verse, since the natural head of the woman is meant in this.
u Maimon. Hilch. Ishot, c. 24. sect. 12. w T. Bab. Cetubot, fol. 72. 1. x R. Sol. Jarchi in Numb. v. 19. y Bemidbar Rabba, sect. 9. fol. 193. 2. z Alex. ab Alex. Genial. Dier. l. 4. c. 17.
Barnes' Notes on the Bible
But every woman that prayeth or prophesieth - In the Old Testament prophetesses are not unfrequently mentioned. Thus, Miriam is mentioned Exodus 15:20; Deborah Judges 4:4; Huldah 2 Kings 22:14; Noadiah Nehemiah 6:14. So also in the New Testament Anna is mentioned as a prophetess; Luke 2:36. That there were females in the early Christian church who corresponded to those known among the Jews in some measure as endowed with the inspiration of the Holy Spirit, cannot be doubted. What was their precise office, and what was the nature of the public services in which they were engaged, is not however known. That they prayed is clear; and that they publicly expounded the will of God is apparent also; see the note on Acts 2:17. As the presumption is, however, that they were inspired, their example is no warrant now for females to take part in the public services of worship, unless they also give evidence that they are under the influence of inspiration, and the more especially as the apostle Paul has expressly forbidden their becoming public teachers; 1 Timothy 2:12.
If it is now pled, from this example, that women should speak and pray in public, yet it should be just so far only as this example goes, and it should be only when they have the qualifications that the early “prophetesses” had in the Christian church. If there are any such; if any are directly inspired by God, there then will be an evident propriety that they should publicly proclaim the will, and not till then. It may be further observed, however, that the fact that Paul here mentions the custom of women praying or speaking publicly in the church, does not prove that it was right or proper. His immediate object now was not to consider whether the practice was itself right, but to condemn the manner of its performance as a violation of all the proper rules of modesty and of subordination. On another occasion, in this very epistle, he fully condemns the practice in any form, and enjoins silence on the female members of the church in public; 1 Corinthians 14:34.
With her head uncovered - That is, with the veil removed which she usually wore. It would seem from this that the women removed their veils, and wore their hair disheveled, when they pretended to be under the influence of divine inspiration. This was the case with the pagan priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she were veiled. See this proved by Lightfoot in loco.
Dishonoureth her head - Shows a lack of proper respect to man, to her husband, to her father, to the sex in general. The veil is a token of modesty and of subordinaion. It is regarded among Jews, and everywhere, as an emblem of her sense of inferiority of rank and station. It is the customary mark of her sex, and that by which she evinces her modesty and sense of subordination. To remove that, is to remove the appropriate mark of such subordination, and is a public act by which she thus shows dishonor to the man. And as it is proper that the grades and ranks of life should be recognized in a suitable manner, so it is improper that, even on pretence of religion, and of being engaged in the service of God, these marks should be laid aside.
For that is even all one as if she were shaven - As if her long hair, which nature teaches her she should wear for a veil (1 Corinthians 11:15, margin,) should be cut off. Long hair is, by the custom of the times, and of nearly all countries, a mark of the sex, an ornament of the female, and judged to be beautiful and comely. To remove that is to appear, in this respect, like the other sex, and to lay aside the badge of her own. This, says Paul, all would judge to be improper. You yourselves would not allow it. And yet to lay aside the veil - the appropriate badge of the sex, and of her sense of subordination - would be an act of the same kind. It would indicate the same feeling, the same forgetfulness of the proper sense of subordination; and if that is laid aside, all the usual indications of modesty and subordination might be removed also. Not even under religious pretences, therefore, are the usual marks of sex, and of propriety of place and rank, to be laid aside. Due respect is to be shown, in dress, and speech, and deportment, to those whom God has placed above us; and neither in language, in attire nor in habit are we to depart from what all judge to he proprieties of life, or from what God has judged and ordained to be the proper indications of the regular gradations in society.
Clarke's Notes on the Bible
Verse 1 Corinthians 11:5. But every woman that prayeth, c.] Whatever may be the meaning of praying and prophesying, in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others to edification, and exhortation, and comfort. And this kind of prophesying or teaching was predicted by Joel, Joel 2:28, and referred to by Peter, Acts 2:17. And had there not been such gifts bestowed on women, the prophecy could not have had its fulfilment. The only difference marked by the apostle was, the man had his head uncovered, because he was the representative of Christ the woman had hers covered, because she was placed by the order of God in a state of subjection to the man, and because it was a custom, both among the Greeks and Romans, and among the Jews an express law, that no woman should be seen abroad without a veil. This was, and is, a common custom through all the east, and none but public prostitutes go without veils. And if a woman should appear in public without a veil, she would dishonour her head-her husband. And she must appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
Tacitus informs us, Germ. 19, that, considering the greatness of the population, adulteries were very rare among the Germans; and when any woman was found guilty she was punished in the following way: accisis crinibus, nudatam coram propinquis expellit domo maritus; "having cut off her hair, and stripped her before her relatives, her husband turned her out of doors." And we know that the woman suspected of adultery was ordered by the law of Moses to be stripped of her veil, Numbers 5:18. Women reduced to a state of servitude, or slavery, had their hair cut off: so we learn from Achilles Tatius. Clitophon says, concerning Leucippe, who was reduced to a state of slavery: πεπραται, δεδουλευκεν, γην εσκαψεν, σεσυληται της κεφαλης το καλλος, την κουραν ὁρᾳς· lib. viii. cap. 6, "she was sold for a slave, she dug in the ground, and her hair being shorn off, her head was deprived of its ornament," c. It was also the custom among the Greeks to cut off their hair in time of mourning. See Euripides in Alcest., ver. 426. Admetus, ordering a common mourning for his wife Alcestis, says: πενθος γυναικος της δε κοινουσθαι λεγω, κουρᾳ ξυρηκει και μελαμπεπλῳ στολῃ· "I order a general mourning for this woman! let the hair be shorn off, and a black garment put on." Propriety and decency of conduct are the points which the apostle seems to have more especially in view. As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals so in those ancient times, a woman appearing without a veil would be considered in the same light.
