KJV: But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
YLT: 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,
Darby: 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.
ASV: 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.
| πᾶσα | Every |
|
Parse: Adjective, Nominative Feminine Singular Root: πᾶς Sense: individually. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| γυνὴ | woman |
|
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
|
| προσευχομένη | praying |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: προσεύχομαι Sense: to offer prayers, to pray. |
|
| προφητεύουσα | prophesying |
|
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: προφητεύω Sense: to prophesy, to be a prophet, speak forth by divine inspirations, to predict. |
|
| ἀκατακαλύπτῳ | uncovered |
|
Parse: Adjective, Dative Feminine Singular Root: ἀκατακάλυπτος Sense: not covered, unveiled. |
|
| τῇ | with the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| κεφαλῇ | head |
|
Parse: Noun, Dative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
|
| καταισχύνει | dishonors |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: καταισχύνω Sense: to dishonour, disgrace. |
|
| κεφαλὴν | head |
|
Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
|
| αὐτῆς | of her |
|
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἓν | one |
|
Parse: Adjective, Nominative Neuter Singular Root: εἷς Sense: one. |
|
| ἐστιν | it is |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| αὐτὸ | same |
|
Parse: Personal / Possessive Pronoun, Nominative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| τῇ | - |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἐξυρημένῃ | with having been shaven |
|
Parse: Verb, Perfect Participle Middle or Passive, Dative Feminine Singular Root: ξυράω Sense: to shear, shave. |
|
Greek Commentary for 1 Corinthians 11:5
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 εταιραι hetairai so numerous in Corinth, went about unveiled; slave-women wore the shaven head - also a punishment of the adulteress” (Findlay). Cf. Numbers 5:18. [source]
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 χυραω xuraō later form for the old χυρεω xureō 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 (Isaiah 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. [source]
Rev., unveiled. The Greek women rarely appeared in public, but lived in strict seclusion. Unmarried women never quitted their apartments, except on occasions of festal processions, either as spectators or participants. Even after marriage they were largely confined to the gynaeconitis or women's rooms. Thus Euripides: “As to that which brings the reproach of a bad reputation upon her who remains not at home, giving up the desire of this, I tarried in my dwelling” (“Troades,” 649). And Menander: “The door of the court is the boundary fixed for the free woman.” The head-dress of Greek women consisted of nets, hair-bags, or kerchiefs, sometimes covering the whole head. A shawl which enveloped the body was also often thrown over the head, especially at marriages or funerals. This costume the Corinthian women had disused in the christian assemblies, perhaps as an assertion of the abolition of sexual distinctions, and the spiritual equality of the woman with the man in the presence of Christ. This custom was discountenanced by Paul as striking at the divinely ordained subjection of the woman to the man. Among the Jews, in ancient times, both married and unmarried women appeared in public unveiled. The later Jewish authorities insisted on the use of the veil. [source]
Which would be a sign either of grief or of disgrace. The cutting off of the hair is used by Isaiah as a figure of the entire destruction of a people by divine retribution. Isaiah 7:20Among the Jews a woman convicted of adultery had her hair shorn, with the formula: “Because thou hast departed from the manner of the daughters of Israel, who go with their head covered, therefore that has befallen thee which thou hast chosen.” According to Tacitus, among the Germans an adulteress was driven from her husband's house with her head shaved; and the Justinian code prescribed this penalty for an adulteress, whom, at the expiration of two years, her husband refused to receive again. Paul means that a woman praying or prophesying uncovered puts herself in public opinion on a level with a courtesan. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:5
Future active indicative of εκχεω ekcheō This future like εδομαι edomai and πιομαι piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος apo tou pneumatos). This use of απο apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
Κοσμεῖν adornoP. Of female adornment, 1 Peter 3:5; Revelation 21:2. In Matthew 25:7, of trimming the lamps. From κοσμός orderso that the primary meaning is to arrange. Often in lxx and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul treats this subject 1 Corinthians 11:5ff. [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Only here and 1 Corinthians 11:5. From περιβάλλειν tothrow around: a wrapper, mantle. [source]
Locative case πιστει pistei Στερεος Stereos is old adjective for solid like a foundation (2 Timothy 2:19).The same sufferings (τα αυτα των πατηματων ta auta tōn pathēmatōn). An unusual construction with the genitive rather than the usual τα αυτα πατηματα ta auta pathēmata perhaps as Hofmann suggests, “the same tax of sufferings” (“the same things in sufferings”). Probably this is correct and is like Xenophon‘s phrase in the Memorabilia (IV. 8. 8), τα του γηρως επιτελεισται ta tou gērōs epiteleisthai (to pay the tax of old age).Are accomplished Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω epiteleō old verb, to accomplish (2 Corinthians 7:1).In your brethren who are in the world (τηι εν τωι κοσμωι υμων αδελποτητι tēi en tōi kosmōi humōn adelphotēti). Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]
Associate-instrumental case αδελποτητι adelphotēti (in N.T. only here and 1 Peter 2:17, which see) after τα αυτα ta auta (like 1 Corinthians 11:5) or dative after επιτελεισται epiteleisthai Even so ειδοτες eidotes (second perfect active participle of οιδα oida) with an infinitive usually means “knowing how to” (object infinitive) as in Luke 12:56; Philemon 3:18 rather than “knowing that” (indirect assertion) as taken above. [source]