the Second Week after Easter
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Bahasa Indonesia Sehari-hari
1 Korintus 11:7
Bible Study Resources
Concordances:
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- EveryParallel Translations
Sebab laki-laki tidak perlu menudungi kepalanya: ia menyinarkan gambaran dan kemuliaan Allah. Tetapi perempuan menyinarkan kemuliaan laki-laki.
Karena laki-laki itu tiada patut menudung kepalanya, sebab ia peta dan kemuliaan Allah; tetapi perempuan itu kemuliaan laki-laki.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
he is: Genesis 1:26, Genesis 1:27, Genesis 5:1, Genesis 9:6, Psalms 8:6, James 3:9
but: 1 Corinthians 11:3, Genesis 3:16
Reciprocal: Genesis 2:18 - I will Proverbs 12:4 - virtuous 1 Corinthians 14:34 - they are 1 Thessalonians 2:20 - General
Cross-References
God saide: let vs make man in our image, after our lykenesse, and let them haue rule of the fisshe of the sea, & of the foule of the ayre, and of cattell, & of all the earth, and of euery creepyng thyng that creepeth vpon the earth.
And the Lorde God sayde: Beholde, the man is become as one of vs, in knowing good and euyll: And now lest peraduenture he put foorth his hande, and take also of the tree of lyfe and eate, and lyue for euer.
Of these were the Iles of the gentiles deuided in their landes, euery one after his tongue, and after his kinrede, in their nations.
These are the children of Ham in their kinredes, in their tongues, countreys, and in their nations.
And so these are the kinredes of the chyldren of Noah after their generations in their peoples: and of these were the nations deuided in the earth after the flood.
And when they went foorth from the east, they founde a playne in the lande of Sinar, and there they abode.
And they sayd: Go to, let vs buylde vs a citie and a towre, whose toppe may reache vnto heauen, and let vs make vs a name, lest peraduenture we be scattered abrode into the vpper face of the whole earth.
But the Lorde came downe to see the citie and towre whiche the chyldren of men buylded.
And Sem liued after he begat Arphaxad fiue hundreth yeres, and begat sonnes and daughters.
Arphaxad liued fiue and thirtie yeres, and begat Selah.
Gill's Notes on the Bible
For a man indeed ought not to cover his head,.... The Ethiopic version adds, "whilst he prays"; which is a proper interpretation of the words, though a wrong version; for the apostle's meaning is not, that a man should not have his head covered at any time, but whilst he is in public worship, praying, prophesying, or singing of psalms: the reason is,
forasmuch as he is the image and glory of God. The apostle speaks of man here as in his first creation, in his state of innocence before his fall; but now he has sinned and defaced this image, and come short of this glory; which lay partly in his body being made after the exemplar of the body of Christ, the idea of which God had in his eternal mind, and according to which he shaped the body of Adam: and partly in his soul, in that righteousness and holiness, wisdom and knowledge, and all other excellent gifts in which it was formed. So the Jews b say, the understanding is כבוד השם "the glory of God". And it chiefly lay in the power and dominion he had over all the creatures, and even over the woman when made; at least this is principally respected here, in which there is such a shine and representation of the glory and majesty, power and dominion of God; and therefore man ought to worship him with his head uncovered, where this image and glory of God is most illustriously displayed: not but that the woman, is the image and glory of God also, and was made as man, after his image and likeness, with respect to internal qualities, as righteousness, holiness, knowledge, c. and with regard to her power over the other creatures, though in subjection to man but yet man was first originally and immediately the image and glory of God, the woman only secondarily and mediately through man. The man is more perfectly and conspicuously the image and glory of God, on account of his more extensive dominion and authority:
but the woman is the glory of the man; being made out of him, and for his help and assistance, and to be a crown of honour and glory to him. The apostle speaks the sense, and in the language of the Jews. The words in Isaiah 44:13. "After the figure of a man, according to the beauty of a man", are by the Targum rendered, "after the likeness of a man, after the glory of a woman"; and the note of a famous c interpreter of theirs upon the last clause is, "this is the woman", שהיא תפארת בעלה "who is the glory of her husband"; but why is she to be covered for this reason, when the man is to be uncovered? it is to be observed, that it is in the presence and worship of God that the one is to be uncovered, and the other covered; the one being the glory of God, and therefore to be uncovered before him; and the other the glory of man, and therefore to be covered before God; and especially, since being first in the transgression, she who is man's glory has been the means of his shame and disgrace. The Jews seem to make this the reason of the difference; they ask d,
"why does a man go out with his head uncovered, and a woman with her head covered? it is answered, it is like to one that has committed a sin, and he is ashamed of the children of men, therefore she goes וראשה מכוסה, "with her head covered".''
b Maimon. in Misn. Chagiga, c. 2. sect 1. 1. c R. Sol. Jarchi in Isa. xliv. 13. d Bereshit Rabba, sect. 17. fol. 15. 1.
Barnes' Notes on the Bible
For a man indeed ought not to cover his head - That is, with a veil; or in public worship; when he approaches God, or when in His name he addresses his fellow man. It is not fit and proper that he should be covered. The reason why it is not proper, the apostle immediately states.
Forasmuch as he is the image and glory of God - The phrase “the image of God” refers to the fact that man was made in the likeness of his Maker Genesis 1:27; and proves that, though fallen, there is a sense in which he is still the image of God. It is not because man is truly or pure, and thus resembles his Creator; but it evidently is because he was invested by his Maker with authority and dominion; he was superior to all other creatures; Genesis 1:28. This is still retained; and this the apostle evidently refers to in the passage before us, and this he says should be recognized and regarded. If he wore a veil or turban, it would be a mark of servitude or inferiority. It was therefore improper that he should appear in this manner; but he should he so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures.
And glory of God - The word “glory” in the classic writers means:
- Opinion, sentiment, etc.;
(2)Fame, reputation.
Here it means, as it often does, splendor, brightness, or that which stands forth to “represent” God, or by which the glory of God is known. Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognized in the due subordination of rank, and even in the apparel and attire which shall be worn. The impression of his rank and superiority should be everywhere retained.
But the woman is the glory of the man - The honor, the ornament, etc. She was made for him; she was made after he was; she was taken from him, and was “bone of his bone, and flesh of his flesh.” All her comeliness, loveliness, and purity are therefore an expression of his honor and dignity, since all that comeliness and loveliness were made of him and for him. This, therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. She should appear with the symbol of modesty and subjection, which are implied by the head being covered This sense is distinctly expressed in the following verse.
Clarke's Notes on the Bible
Verse 1 Corinthians 11:7. A man indeed ought not to cover his head — He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans.
He is the image and glory of God — He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.
But the woman is the glory of the man. — As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, c. so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.
