power authority, i.e. the sign of the husband's authority.
angels i.e. of the presence of the angels.
Verse Meaning
Paul drew a conclusion from what he had already said ( 1 Corinthians 11:7-9) and gave a supporting reason for his conclusion. [source][source][source]
Unfortunately the NASB translators have added "a symbol of" to the original text thus implying that the head-covering is what women ought to wear on their heads. The Greek text simply says "the woman ought to have authority on her head." In the preceding verses the reason is that she is the man"s glory. In light of 1 Corinthians 11:7, we might have expected Paul to say that because the woman is the glory of the man she should cover her head. Yet that is not what Paul said. [source][source][source]
What is this "authority" that women ought to have on their heads? Some interpreters believe it refers to the man in her life who is in authority over her. The covering is the sign that she recognizes him in this role. The Living Bible gives this interpretation by paraphrasing the verse, "So a woman should wear a covering on her head as a sign that she is under man"s authority." [1] This view lacks support in the passive use of exousia ("authority"). Furthermore the idiom "to have authority over" never refers to an external authority different from the subject of the sentence elsewhere. [source][source][source]
Other interpreters view "authority" as a metonym for "veil." A metonym is a figure of speech in which one word appears in place of another associated with or suggested by it (e.g, "the White House says" for "the President says"). The RSV translation gives this interpretation: "That is why a woman ought to have a veil on her head." This view is unlikely because "authority" is a strange word to use if Paul really meant "veil." It would have been more natural for him simply to say "veil" or "covering."[source]
A third view is to take "to have authority" as meaning "a sign of authority, namely, as a means of exercising authority." Advocates believe Paul meant that women were to have authority to do things in worship previously forbidden, such as praying and prophesying along with men. Her covering would serve as a sign of her new liberty in Christ. [2] There does not seem to be adequate basis of support for this view in the passage. [source][source][source]
The fourth major view takes having "authority" in its usual meaning of having the freedom or right to choose. The meaning in this case would be that the woman has authority over her head (man) to do as she pleases. [3] Obviously this seems to run contrary to what Paul taught in the passage and elsewhere. I think perhaps Paul meant that women have freedom to decide how they will pray and prophesy within the constraint that Paul had imposed, namely, with heads covered. The head-covering, then, symbolized both the woman"s subordinate position under the man and the authority that she had to pray and prophesy in public. [4][source]
The other major interpretive problem in this verse is "because of the angels." Why did Paul introduce angels into this discussion? Perhaps the Corinthian women needed to wear a head-covering because angels observe with great interest what is taking place among God"s people as we worship (cf. 1 Corinthians 4:9; Ephesians 3:10; 1 Timothy 5:21). Angels are the guardians of God"s created order, they are submissive to God, and they too praise God. For other people to see Christian women unveiled was bad enough because it was a sign of insubordination, but for angels to see it would be worse. [5] They would really be offended![source]
There may also be something to the suggestion that these Corinthian women, and some of the men as well, may have been exalting themselves to the position of angels (cf. 1 Corinthians 7:1; 1 Corinthians 13:1). [6] Paul may have mentioned the angels to remind them that they were still under angelic scrutiny. [source][source][source]
Other less acceptable interpretations of "because of the angels" are these. Women should cover their heads because evil angels lusted after women in the church (cf. Genesis 6:2). If this were the reason, should not all women wear veils at all times since angels apparently view humans in other than church meetings? They should do so because the word angels (lit. messengers) refers to pastors of the churches who might lust after them. They should wear head-coverings because good angels learn to be submissive to authority from the women"s example. They need to cover themselves because good angels are an example of subordination and would take offense if they viewed insubordinate women. Finally they should wear head-coverings because a woman"s insubordination would tempt good angels to be insubordinate. [source][source][source]
Is observance by angels not a reason Christian women should cover their heads in church meetings today? Again I think not. In that culture a woman"s appearance in public unveiled was a declaration of her rejection of her God-given place in creation. The angels would have recognized it as such, and it would have offended them. However today a woman"s decision to appear unveiled does not usually make that statement. Consequently her unveiled condition does not offend the angels. [source][source][source]
Context Summary
1 Corinthians 11:2-10 - Covering The Head
No soul is complete in itself. The man is not complete apart from Christ, as the woman is not complete apart from man. As God is the head of the nature of Jesus on its human side, so must Jesus be head of man, and man of woman. But in each case the headship is not one of authority and rule, but of the impartation of resources of love, wisdom, and strength, without which the best cannot be realized. The covered head of woman in our sanctuaries as contrasted with the uncovered head of man is a sign and symbol of this interdependence.
But it is very interesting to notice that while the Gospel so clearly insists on the divine order, it has elevated woman to be man's true helpmeet, and has caused her to be honored and loved as the glory of man. Neither society, nor family life, nor woman herself, can be happy unless she attains her true position. On the one hand she finds her completion in man; on the other she is his queen and he ministers to her in all gentleness and tenderness and strength. [source]
Chapter Summary: 1 Corinthians 11
1He reproves them, because in holy assemblies, 4their men prayed with their heads covered, 6and women with their heads uncovered; 17and because generally their meetings were not for the better, but for the worse; 21as, namely, in profaning with their own feast the Lord's supper 25Lastly, he calls them to the first institution thereof
Greek Commentary for 1 Corinthians 11:10
Ought [οπειλει] Moral obligation therefore (δια τουτο dia touto rests on woman in the matter of dress that does not (ουκ οπειλει ouk opheilei in 1 Corinthians 11:7) rest on the man. [source]
To have a sign of authority [εχουσιαν εχειν] He means σημειον εχουσιας sēmeion exousias (symbol of authority) by εχουσιαν exousian 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 Because of the angels (δια τους αγγελους dia tous aggelous). 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 (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
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 (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
Power on her head [ἐξουσίαν] Not in the primary sense of liberty or permission, but authority. Used here of the symbol of power, i.e., the covering upon the head as a sign of her husband's authority. So Rev., a sign of authority. [source]
Because of the angels [] The holy angels, who were supposed by both the Jewish and the early Christian Church to be present in worshipping assemblies. More, however, seems to be meant than “to avoid exciting disapproval among them.” The key-note of Paul's thought is subordination according to the original divine order. Woman best asserts her spiritual equality before God, not by unsexing herself, but by recognizing her true position and fulfilling its claims, even as do the angels, who are ministering as well as worshipping spirits (Hebrews 1:4). She is to fall in obediently with that divine economy of which she forms a part with the angels, and not to break the divine harmony, which especially asserts itself in worship, where the angelic ministers mingle with the earthly worshippers; nor to ignore the example of the holy ones who keep their first estate, and serve in the heavenly sanctuary. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:10
Greek Commentary for 1 Corinthians 11:10
Moral obligation therefore (δια τουτο dia touto rests on woman in the matter of dress that does not (ουκ οπειλει ouk opheilei in 1 Corinthians 11:7) rest on the man. [source]
He means σημειον εχουσιας sēmeion exousias (symbol of authority) by εχουσιαν exousian 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 Because of the angels (δια τους αγγελους dia tous aggelous). 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 (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
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 (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
Not in the primary sense of liberty or permission, but authority. Used here of the symbol of power, i.e., the covering upon the head as a sign of her husband's authority. So Rev., a sign of authority. [source]
The holy angels, who were supposed by both the Jewish and the early Christian Church to be present in worshipping assemblies. More, however, seems to be meant than “to avoid exciting disapproval among them.” The key-note of Paul's thought is subordination according to the original divine order. Woman best asserts her spiritual equality before God, not by unsexing herself, but by recognizing her true position and fulfilling its claims, even as do the angels, who are ministering as well as worshipping spirits (Hebrews 1:4). She is to fall in obediently with that divine economy of which she forms a part with the angels, and not to break the divine harmony, which especially asserts itself in worship, where the angelic ministers mingle with the earthly worshippers; nor to ignore the example of the holy ones who keep their first estate, and serve in the heavenly sanctuary. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:10
For this triad of God, Christ, angels, see Luke 9:26. “Elect” in the sense of the “holy” angels who kept their own principality (Judges 1:6) and who did not sin (2 Peter 2:4). Paul shows his interest in angels in 1 Corinthians 4:9; 1 Corinthians 11:10. [source]