10 For this cause the woman ought to have authority on her head, because of the angels.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For this cause ought the woman to have power [1] From that authority he draws an argument [2] in favor of outward decorum. "She is subject," says he, "let her then wear a token of subjection." In the term power, there is an instance of metonymy, [3] for he means a token by which she declares herself to be under the power of her husband; and it is a covering, whether it be a robe, or a veil, [4] or any other kind of covering. [5] It is asked, whether he speaks of married women exclusively, for there are some that restrict to them what Paul here teaches, on the ground that it does not belong to virgins to be under the authority of a husband. It is however a mistake, for Paul looks beyond this -- to God's eternal law, which has made the female sex subject to the authority of men. On this account all women are born, that they may acknowledge themselves inferior in consequence of the superiority of the male sex. Otherwise it were an inconclusive argument that Paul has drawn from nature, in saying that it were not one whit more seemly for a woman to have her head uncovered than to be shaven -- this being applicable to virgins also. Because of the angels This passage is explained in various ways. As the Prophet Malachi 2:7 calls priests angels of God, some are of opinion that Paul speaks of them; but the ministers of the word have nowhere that term applied to them by itself -- that is, without something being added; and the meaning would be too forced. I understand it, therefore, in its proper signification. But it is asked, why it is that he would have women have their heads covered because of the angels -- for what has this to do with them? Some answer: "Because they are present on occasion of the prayers of believers, and on this account are spectators of unseemliness, should there be any on such occasions." But what need is there for philosophizing with such refinement? We know that angels are in attendance, also, upon Christ as their head, and minister to him. [6] When, therefore, women venture upon such liberties, as to usurp for themselves the token of authority, they make their baseness manifest to the angels. This, therefore, was said by way of amplifying, as if he had said, "If women uncover their heads, not only Christ, but all the angels too, will be witnesses of the outrage." And this interpretation suits well with the Apostle's design. He is treating here of different ranks. Now he says that, when women assume a higher place than becomes them, they gain this by it -- that they discover their impudence in the view of the angels of heaven.
1 - "Doit auoir sur la teste vne enseigne qu'elle est sous puissance;" -- "She ought to have upon her head a token that she is under authority."
2 - "Vn argument et consequence;" -- "An argument and inference."
3 - "I1 y a de mot a mot au Grec, La femme doit auoir puissance sur la teste. Mais au mot de puissance il y a une figure appellee metonymie;" -- "It is literally in the Greek, The woman ought to have power upon her head. But in the word power there is a figure called metonymy."
4 - "C'est la couuerture de teste, soit un chapperon, ou couurechef, ou coiffe, ou chose semblable;" -- "It is a covering of the head, whether it be a hood, or a kerchief, or a coif, or anything of that kind."
5 - The term exousia (exousia) is considered by Bloomfield to be the name of an article of dress of which mention is made in Ruth 3:15, and Isaiah 3:23, and consisted of "a piece of cloth of a square form thrown over the head and tied under the chin." Granville Penn, on the other hand, considers it as nothing more than the (ti) kata kephales in the third verse of the chapter -- something on the head, or a covering on the head, and notices it as remarkable, that in Wiclif's version (1380) the rendering is -- "the woman schal have an hilying on hir heed," which the glossary explains by covering. -- Ed
6 - "Et sont tousiours a son commandement et seruice;" -- "And are always at his commandment and service."
For this cause - There is scarcely any passage in the Scriptures which has more exercised the ingenuity of commentators than this verse. The various attempts which have been made to explain it may be seen in Pool, Rosenmuller, Bloomfield, etc. After all the explanations which have been given of it, I confess, I do not understand it. It is not difficult to see what the connection requires us to suppose in the explanation. The obvious interpretation would be, that a woman should have a veil on her head because of the angels who were supposed to be present, observing them in their public worship; and it is generally agreed that the word "power" (ἐξουσίαν exousian) denotes a veil, or a covering for the head. But the word power does not occur in this sense in any classic writer. Bretschneider understands it of a veil, as being a defense or guard to the face, lest it should be seen by others. Some have supposed that it was the name of a female ornament that was worn on the head, formed of braids of hair set with jewels. Most commentators agree that it means a "veil," though some think (see Bloomfield) that it is called power to denote the veil which was worn by married women, which indicated the superiority of the married woman to the maiden. But it is sufficient to say in reply to this, that the apostle is not referring to married women in contradistinction from those who are unmarried, but is showing that all women who prophecy or pray in public should be veiled. There can, perhaps, be no doubt that the word "power" has reference to a veil, or to a covering for the head; but why it is called power I confess I do not understand; and most of the comments on the word are, in my view, egregious trifling.
Because of the angels - Some have explained this of good angels, who were supposed to be present in their assemblies (see Doddridge); others refer it to evil angels; and others to messengers or spies who, it has been supposed, were present in their public assemblies, and who would report greatly to the disadvantage of the Christian assemblies if the women were seen to be unveiled. I do not know what it means; and I regard it as one of the very few pass ages in the Bible whose meaning as yet is wholly inexplicable. The most natural interpretation seems to me to be this: "A woman in the public assemblies, and in speaking in the presence of people, should wear a veil - the usual symbol of modesty and subordination - because the angels of God are witnesses of your public worship Hebrews 1:13, and because they know and appreciate the propriety of subordination and order in public assemblies."
According to this, it would mean that the simple reason would be that the angels were witnesses of their worship; and that they were the friends of propriety, due subordination, and order; and that they ought to observe these in all assemblies convened for the worship of God - I do not know that this sense has been proposed by any commentator; but it is one which strikes me as the most obvious and natural, and consistent with the context. The following remarks respecting the ladies of Persia may throw some light on this subject - "The head-dress of the women is simple; their hair is drawn behind the head, and divided into several tresses; the beauty of this head-dress consists in the thickness and length of these tresses, which should fall even down to the heels, in default of which, they lengthen them with tresses of silk. The ends of these tresses they decorate with pearls and jewels, or ornaments of gold or silver. The head is covered, "under" the veil or kerchief "(course chef)," only by the end of a small "bandeau," shaped into a triangle; this "bandeau," which is of various colors, is thin and light.
The "bandalette" is embroidered by the needle, or covered with jewelry, according to the quality of the wearer. This is, in, my opinion, the ancient "tiara," or "diadem," of the queens of Persia. Only married women wear it; and it is the mark by which it is known that they are under subjection "(oc'est la la marque a laquelle on reconnoit qu' elles sont sous puissance o - power)." The girls have little "caps," instead of this kerchief or tiara; they wear no veil at home, but let two tresses of their hair fall under their cheeks. The caps of girls of superior rank are tied with a row of pearls. Girls are not shut up in Persia till they attain the age of six or seven years; before that age they go out of the seraglio, sometimes with their father, so that they may then be seen. I have seen some wonderfully pretty girls. They show the neck and bosom; and more beautiful cannot be seen" - Chardin. "The wearing of a veil by a married woman was a token of her being under power. The Hebrew name of the veil signifies dependence. Great importance was attached to this part of the dress in the East. All the women of Persia are pleasantly apparelled. When they are abroad in the streets, all, both rich and poor, are covered with a great veil, or sheet of very fine white cloth, of which one half, like a forehead cloth, comes down to the eyes, and, going over the head, reaches down to the heels; and the other half muffles up the face below the eyes, and being fastened with a pin to the left side of the head, falls down to their very shoes, even covering their hands, with which they hold that cloth by the two sides, so that, except the eyes, they are covered all over with it. Within doors they have their faces and breasts uncovered; but the Armenian women in their houses have always one half of their faces covered with a cloth, that goes athwart their noses, and hangs over their chin and breasts, except the maids of that nation, who, within doors, cover only the chin until they are married" - Thevenot.
For this cause ought the woman to have power on her head because of the angels - There are few portions in the sacred writings that have given rise to such a variety of conjectures and explanations, and are less understood, than this verse, and 1-Corinthians 15:29. Our translators were puzzled with it; and have inserted here one of the largest marginal readings found any where in their work; but this is only on the words power on her head, which they interpret thus: that is, a covering, in sign that she is under the power of her husband. But, admitting this marginal reading to be a satisfactory solution so far as it goes, it by no means removes all the difficulty. Mr. Locke ingenuously acknowledged that he did not understand the meaning of the words; and almost every critic and learned man has a different explanation. Some have endeavored to force out a meaning by altering the text. The emendation of Mr. Toup, of Cornwall, is the most remarkable: he reads εξιουσα, going out, instead of εξουσιαν, power; wherefore the woman, when she goes out, should have a veil on her head. Whatever ingenuity there may appear in this emendation, the consideration that it is not acknowledged by any MS., or version, or primitive writer, is sufficient proof against it. Dr. Lightfoot, Schoettgen, and Bishop Pearce, have written best on the subject, in which they allow that there are many difficulties. The latter contends,
1. That the original should be read, Wherefore the woman ought to have A power upon her head, that is, the power of the husband over the wife; the word power standing for the sign or token of that power which was a covering or veil. Theophylact explains the word, το του εξουσιαζεσθαι συμβολον, τουτεστι, το καλυμμα, "the symbol of being under power, that is, a veil, or covering." And Photius explains it thus: της υποταγης συμβολον το επι της κεφαλης καλυμμα φερειν; to wear a veil on the head is a symbol of subjection. It is no unusual thing, in the Old and New Testament, for the signs and tokens of things to be called by the names of the things themselves, for thus circumcision is called the covenant, in Genesis 17:10, Genesis 17:13, though it was only the sign of it.
2. The word angels presents another difficulty. Some suppose that by these the apostle means the fallen angels, or devils; others, the governors of the Church; and others, those who were deputed among the Jews to espouse a virgin in the name of a lover. All these senses the learned bishop rejects, and believes that the apostle uses the word angels, in its most obvious sense, for the heavenly angels; and that he speaks according to the notion which then prevailed among Jews, that the holy angels interested themselves in the affairs of men, and particularly were present in their religious assemblies, as the cherubim, their representation, were present in their temple. Thus we read in Ecclesiastes 5:6 : Neither say thou before the Angel, it was an error; and in 1-Timothy 5:21 : I charge thee before God and the Lord Jesus Christ, and the elect Angels, etc. Parallel to these is what Agrippa says in his oration to the Jews, Josephus, War, b. ii. chap. 16: I protest before God, your holy temple, and all the Angels of heaven, etc. All which passages suppose, or were spoken to those who supposed, that the angels know what passes here upon earth. The notion, whether just or not, prevailed among the Jews; and if so, St. Paul might speak according to the common opinion.
3. Another difficulty lies in the phrase δια τουτο, wherefore, which shows that this verse is a conclusion from what the apostle was arguing before; which we may understand thus: that his conclusion, from the foregoing argument, ought to have the more weight, upon account of the presence, real or supposed, of the holy angels, at their religious meetings. See Bishop Pearce, in loc.
The learned bishop is not very willing to allow that the doctrine of the presence of angelic beings in religious assemblies is legitimate; but what difficulty can there be in this, if we take the words of the apostle in another place: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Hebrews 1:14. And perhaps there is no time in which they can render more essential services to the followers of God than when they are engaged in Divine ordinances. On the whole, the bishop's sense of the passage and paraphrase stands thus: "And because of this superiority in the man, I conclude that the woman should have on her head a veil, the mark of her husband's power over her, especially in the religious assemblies, where the angels are supposed to be invisibly present."
The ancient versions make little alteration in the common reading, and the MSS. leave the verse nearly as it stands in the common printed editions. The Armenian has a word that answers to umbram, a shade or covering. The Ethiopic, her head should be veiled. The common editions of the Vulgate have potestatem, power; but in an ancient edition of the Vulgate, perhaps one of the first, if not the first, ever printed, 2 vols. fol., sine ulla nota anni, etc.: the verse stands thus: Ideo debet mulier velamen habere super caput suum: et propter angelos. My old MS. translation seems to have been taken from a MS. which had the same reading: Wherefore the woman schal haue a veyl on her heuyd; and for aungels. Some copies of the Itala have also velamen, a veil.
In his view of this text, Kypke differs from all others; and nothing that so judicious a critic advances should be lightly regarded.
1. He contends that εξουσιαν occurs nowhere in the sense of veil, and yet he supposes that the word καλυμμα, veil is understood, and must in the translation of the passage be supplied.
2. He directs that a comma be placed after εξουσιαν, and that it be construed with οφειλει, ought; after which he translates the verse thus: Propterea mulier potestati obnoxia est, ita ut velamen in capite habeat propter angelos; On this account the woman is subject to power, so that she should have a veil on her head, because of the angels.
3. He contends that both the Latins and Greeks use debere and οφειλειν elegantly to express that to which one is obnoxious or liable. So Horace: -
- Tu, nisi ventis
Debes ludibrium, cave.
Carm. lib. i. Od. xiv. ver. 15.
Take heed lest thou owe a laughing stock to the winds; i.e. lest thou become the sport of the winds; for to these thou art now exposing thyself.
So Dionys. Hal. Ant. lib. iii., page 205: Και πολλην οφειλοντες αισχυνην απηλθον εκ της αγορας· They departed from the market, exposed to great dishonor. So Euripides, Οφειλω σοι βλαβην· I am exposed to thy injury.
4. He contends that the words taken in this sense agree perfectly with the context, and with δια τουτο, wherefore, in this verse, "Because the man was not created for the woman, but the woman for the man, therefore she is subject to his authority, and should have a veil on her head as a token of that subjection; and particularly before the holy angels, who are present in the congregations of the saints."
For Dr. Lightfoot's opinion, that by angels we are to understand the paranymphs, or messengers who came on the part of others, to look out for proper spouses for their friends, I must refer to his works, vol. ii. fol., p. 772. The reader has now before him every thing that is likely to cast light on this difficult subject, and he must either adopt what he judges to be best, or else think for himself.
After all, the custom of the Nazarite may cast some light upon this place. As Nazarite means one who has separated himself by vow to some religious austerity, wearing his own hair, etc.; so a married woman was considered a Nazarite for life; i.e. separated from all others, and joined to one husband, who is her lord: and hence the apostle, alluding to this circumstance, says, The woman ought to have power on her head, i.e. wear her hair and veil, for her hair is a proof of her being a Nazarite, and of her subjection to her husband, as the Nazarite was under subjection to the Lord, according to the rule or law of his order. See notes on Numbers 6:5-7 (note).
(9) For this cause ought the woman to have (c) power on [her] head because of the (10) angels.
(9) The conclusion: women must be covered, to show by this external sign their subjection.
(c) A covering which is a token of subjection.
(10) What this means, I do not yet understand.
For this cause ought the woman to have power on her head,.... The generality of interpreters, by power, understand the veil, or covering on the woman's head, as a sign of the man's power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word which signifies a woman's veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from to rule, govern, or exercise power and authority, but from to expand, stretch out, or draw over, as a woman's veil is drawn over her head and face. The Greek word more properly signifies the power she had of putting on and off her covering as she pleased, according as times, places, and persons; made it necessary:
because of the angels; various are the senses given of these words, some taking them in a proper, others in a figurative sense: some in a proper sense of angels, and these either good or bad. Tertullian (e) understands them of evil angels, and that a woman should cover her head in time of worship, lest they should lust after her; though much rather the reason should be, lest they should irritate and provoke lust in others: but it is better to understand them of good angels, who attend the assemblies of the saints, and observe the air and behaviour of the worshippers; wherefore women should cover their heads with respect to them, and not give offence to those pure spirits, by an indecent appearance: it is agreeable to the notions of the Jews, that angels attend public prayers, and at the expounding of the word; they often speak (f) of an angel, "that is appointed over prayers"; hence (g) Tertullian seems to have took his notion of an angel of prayer: and of angels being present at expounding of the Scriptures, take the following story (h);
"it happened to Rabban Jochanan ben Zaccai, that he was riding upon an ass, and as he was journeying, R. Eleazar ben Arach was leading an ass after him; he said to him, Rabbi, teach me one chapter in the work of Mercavah (Ezekiel's vision); he replied to him, not so have I taught you, nor in the Mercavah a single man, unless he was a wise man by his own industry; he answered him, Rabbi, give me leave to say one thing before thee, which thou hast taught me; immediately Rabban Jochanan ben Zaccai alighted from his ass and "veiled himself", and sat upon a stone under an olive tree; he said to him, Rabbi, why dost thou alight off from the ass? he replied, is it possible that thou shouldst expound in the work of Mercavah, and the Shekinah be with us, , "and the ministering angels join us", and I ride upon an ass?''
And a little after,
"R. Joshua and R. Jose the priest were walking on the road, they said, yea, let us expound in the work of Mercavah; R. Joshua opened and expounded, and that day was the solstice of Tammuz, and the heavens were thickened with clouds, and there appeared the form of a bow in the cloud, "and the ministering angels gathered together", , "and came to hear": as the children of men gather together, and come to see the rejoicings of the bridegroom and bride.''
Moreover, this veiling of the woman in public worship because of angels, may be an imitation of the good angels, who when they sung the praises of God, and adored and glorified his perfections, covered their faces and their feet with their wings, Isaiah 6:1. Many understanding these words in a figurative sense, and in this also they are not agreed; some by angels think young men are meant, who, for their gracefulness and comeliness, are compared to angels; others good men in general, that attend religious worship; others ministers of the word, called angels often in the book of the Revelations; which last seems to be most agreeable of any of these senses; and the women were to cover their heads, that they might not offend either of these, or stir up any impure desires in them; see Ecclesiastes 5:6 but as these words follow the account given of the creation of the woman from the man, and for his sake; this may have no reference to her conduct in public worship, but to the power she had of using her covering, or taking it off, or putting it on, at the time of her espousals to a man; which was sometimes done by proxy, or messengers, whom the Jews call "angels" (i); their canon is,
"a man may espouse (a wife) by himself, "or by his angel", or messenger; and a woman may be espoused by herself, or by her angel, or messenger:''
wherefore because of these angels, or messengers, that came to espouse her to such, she had power over her head to take off her veil, and show herself, if she thought fit; or to keep it on, as expressing her modesty; or just as she pleased, when she by them was espoused to a man, for whose sake she was made; which sense, after Dr. Lightfoot, many learned men have given into, and seems probable.
(e) De Veland. Virg. c. 7. (f) Shemot Rabba, sect. 21. fol. 106. 2. Zohar. in Genesis. fol. 97. 2. (g) De Oratione, c. 15. (h) T. Bab. Chagiga, fol. 14. 2. (i) Misn. Kiddushin, c. 2. sect. 1.
power on her head--the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels--who are present at our Christian assemblies (compare Psalm 138:1, "gods," that is, angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (1-Corinthians 4:9; Ephesians 3:10; Ecclesiastes 5:6). HAMMOND quotes CHRYSOSTOM, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" BENGEL explains, "As the angels are in relation to God, so the woman is in relation to man. God's face is uncovered; angels in His presence are veiled (Isaiah 6:2). Man's face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels (Matthew 18:10, Matthew 18:31). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them."
For this cause also a woman ought to be veiled in the public assemblies, because of the angels - Who attend there, and before whom they should be careful not to do anything indecent or irregular.
*More commentary available at chapter level.