A Woman’s head covering
The Woman’s Head Covering
What the Scriptures have to say…
By Diane Bills
I will start this article off by saying that I have prayed and asked the Father for help in putting all of this information together in a teaching to help assist women in their understanding of the head covering passage of Scripture. And, I believe He has answered my prayer by doing just that. Many don’t know about and have never even heard of it. After many, many, many countless hours (no exaggeration whatsoever) of searching the Scriptures and doing extra biblical research, and typing and tweaking in preparing this work, I have arrived at the completion of what I consider to be a work that, not only will help other sisters, but has also without a doubt, assisted me in grasping a better understanding of certain areas of this subject, specifically if I personally, as YHWH’s daughter, am commanded to wear a head covering.
In this article, we will be studying a passage of Scripture in the Apostolic Writings (New Testament) from a chapter that, from what I’ve noticed, seems to only be used for the second part of the chapter for teaching on the Master’s Supper. The passage we will be studying is 1Corinthians chapter 11. We will be studying the first half of that chapter specifically in regards to women wearing head coverings. I may do a later work on the topic of men’s head coverings, but for now, this study is only regarding the women’s head covering.
Using a few verses at a time, we will look at key words to get a better understanding from the original meaning what these specific Scriptures, at the time they were being written by the Apostle Paul, were conveying to the Corinthian ekklesia (called out ones) and be able to arrive at the proper biblical interpretation of this passage. Once we have arrived at the proper conclusion, we will also be able to determine if this letter was written only for the ekklesia in Corinth or if it applies to all of Messiah Yahushua’s ekklesia (Assembly) as a whole. Ok, Let’s get started. The passage in question is as follows:
Main Passage: 1Corinthians 11:1-16
Main Verses: 11:5-6
11:1 Be ye followers of me, even as I also am of the Messiah.
11:2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
11:3 But I would have you know, that the head of every man is the Messiah; and the head of the woman is the man; and the head of the Messiah is YHWH.
11:4 Every man praying or prophesying, having his head covered, dishonoureth his head.
11:5 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.
11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of YHWH: but the woman is the glory of the man.
11:8 For the man is not of the woman; but the woman of the man.
11:9 Neither was the man created for the woman; but the woman for the man.
11:10 For this cause ought the woman to have power on her head because of the angels.
11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in YHWH.
11:12 For as the woman is of the man, even so is the man also by the woman; but all things of YHWH.
11:13 Judge in yourselves: is it comely that a woman pray unto YHWH uncovered?
11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
11:16 But if any man seem to be contentious, we have no such custom, neither the assemblies of YHWH.
Ok. Let’s start with the first 3 verses.
11:1 Be ye followers of me, even as I also am of the Messiah.
11:2 Now, I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
11:3 But, I would have you know, that the head of every man is the Messiah; and the head of the woman is the man; and the head of the Messiah is YHWH.
In his letter to the Corinthian believers, the Apostle Paul starts out the passage by telling the believers to follow his example as he follows Yahushua the Messiah’s example. Then, in verse 2, he praises them for keeping the ordinances as he had delivered them. From there, he goes into verse 3 referencing the creation order by stating that the Messiah is the head of every man, that the man is the head of the woman, and that YHWH is the head of the Messiah.
The word head in verse 3 is the Greek word kephale, meaning: the head (as the part most readily taken hold of), literally or figuratively:--head. As we can see, it doesn’t take much thought to see that it is a figurative meaning being applied, since Messiah is not the physical head of the man and the man is not the physical head of the woman.
Now, we get to the specific part about head coverings. Verses 4-6 say,
11:4 Every man praying or prophesying, having his head covered, dishonoureth his head.
11:5 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.
11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
The word head in verses 4 and 5 is the same Greek word kephale as in verse 3. Now, at this point, we need to determine whether or not it is a literal or figurative meaning for application just as we did for verse 3. But, in order to do that, we need to keep reading for more context. Verse 6 helps with that context. It states that if the woman’s head is not covered, she is to be shorn. The word covered in this verse is the Greek word katakalypto, meaning: to cover wholly, i.e. veil:--cover, hide (to cover up, to veil or cover one’s self). So, we can conclude then that the word head in verses 4 and 5 are literal heads. The man is not to cover wholly or veil, cover, or hide his literal head and the woman is to cover wholly, veil, cover, or hide her literal head. Verse 4 is saying that if the man were to cover his literal head while praying or prophesying, he would be dishonoring his figurative head, Yeshua the Messiah.
Ok. So, we see that Paul is specific about when the literal head is to be uncovered for the man and covered for the woman. It is specifically during praying or prophesying as verse 5 tells us. In reality, praying can be done either in a congregational setting with other believers or in a private setting by ourselves. We will discuss at the end of this study whether this Scripture is saying that the covering is to be done in only a congregational setting or both, congregational and private. So, at this point, we can conclude that the man is not to have his head covered during times of prayer. And, we can conclude that the woman is not to have her head uncovered during times of prayer.
But, what about prophesying? Let’s define what prophesying really means in a biblical sense. The word prophesying in verse 4 is the Greek word propheteuo, meaning: to foretell events, divine, speak under inspiration, exercise the prophetic office:--prophesy (a. universally b. with the idea of foretelling future events pertaining especially to the kingdom of God c. to utter forth, declare, a thing which can only be known by divine revelation d. to break forth under sudden impulse in lofty discourse or in praise of the divine counsels: — or, under the like prompting, to teach, refute, reprove, admonish, comfort others e. to act as a prophet, discharge the prophetic office).
So, we see that not only does prophesying mean what most all of us think of immediately as to the foretelling of future events, but it also means to break forth under sudden impulse in lofty discourse or in praise, to teach, refute, reprove, and admonish. These are things that are done with speaking the Scriptures. For myself personally, when I started wearing a head covering, it was only when I prayed. But, as I came to learn that prophesying can also mean to praise, teach, refute, reprove, and admonish, I started wearing a head covering all of the time because I praise the Father at times in an all of a sudden manner while going about my regular daily responsibilities and because I teach my son, Malachi, the Father’s holy Scriptures throughout our daily activities, so that he is learning wisdom by and through the Father’s Word and learning how the Word of YHWH applies to his life through specific times of application, not just times of prayer. I realized very quickly that only having my head covered part of the time wasn’t going to cut it because I was running all over the house looking for one of my head coverings all of the time, which just wasn’t realistic. It was quite ridiculous actually. We will come back to verse 6 a little later to study the words shorn and shaven. The definitions for those words will make more sense once we study verse 15.
Ok. So, we are at verse 7, which says,
11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of YHWH: but the woman is the glory of the man.
The man is the image and glory of YHWH. He is not to cover YHWH’s glory. Therefore, he is not to cover his head. But, the woman is man’s glory. So, she is to cover her head, covering herself as man’s glory, so that YHWH’s glory is the only glory being revealed when she is praying or prophesying.
Verses 8-9:
11:8 For the man is not of the woman; but the woman of the man.
11:9 Neither was the man created for the woman; but the woman for the man.
The woman was made from the rib of the man, which is a part of him. That appears to be what makes the woman the glory of the man. She was also created to be his help meet as the Scripture tells us in Genesis2:18, which says, And YHWH Elohim said, It is not good that the man should be alone; I will make him an help meet for him. The words help and meet in this verse make a word phrase, which uses the Hebrew word, ezer, from azar meaning aid -- help. So, YHWH tells us that He created the woman as a helper to the man. A helper of what? Well, that would need to be a whole separate study at some time in the future so that we can stay on course with this current study.
Verse 10:
11:10 For this cause ought the woman to have power on her head because of the angels.
The word cause in this verse is the Greek word dia, meaning: through, on account of, because of. So, because of the woman being created as a helper for the man, she is to have power on her head. Let’s look at the word power. It is the Greek word exousia, a noun, which means: power to act, authority. Something of interest is that it can also be a sign of regal authority, a crown. This reminded me of Proverbs 12:4, which says, A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. She is her husband’s crown. The word crown in this verse is the Hebrew word atarah, a noun, meaning: a crown. A crown is a sign of glory, of royalty, and of power. Isn’t that interesting. So, does that mean because she is the glory of man, she needs to have a crown of power on her head? That is what the Scripture says. But, why does the woman need to have power on her head because of the angels? What does this mean? I’m still not completely sure. It could just be due to order. The Scripture doesn’t say, It just says because of the angels. But, I was reminded earlier today, as I was thinking about this passage, that the angels cover themselves when in the presence of YHWH.
We are told this in Ezekiel 1:5-11, Also, out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And, every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the color of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. So we see that two of the wings of each of the four creatures covered their bodies.
The Scripture passage of Isaiah 6:1-2 also mentions seraphims covering themselves, In the year that king Uzziah died I saw also YHWH sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. Is it possible that the angels are looking and seeing whether the women are specifically covering their heads during praying and prophesying? It very well could be, but we don’t know for sure. Scripture doesn’t say why.
In this exact same letter that Paul wrote to the Corinthians, he wrote the following in Chapter 4 verse 9, For I think that YHWH hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. It looks like he may be referring to the apostles as the spectacles in the context, but they are human just as any other human. So, it’s quite possible that angels look on the human race as spectators. If this is true, going back to the head covering, they would be seeing if women were being obedient to the teaching of covering their heads as well as seeing if the men were obediently not covering theirs.
Onto verses 11 and 12:
11:11 Nevertheless, neither is the man without the woman, neither the woman without the man, in YHWH.
11:12 For as the woman is of the man, even so is the man also by the woman; but all things of YHWH.
In verse 11, the word without is the Greek word choris pronounced xōrís, a preposition, also used as an adverb which is probably derived from 5561/xṓra, "an open or detached space") – properly, apart from, separated ("without"); (figuratively) detached, rendering something invalid or valid. Ok. So, it appears that Scripure is saying here that the man and the woman are not apart or separate from one another. They complement each other.
Verse 12 is saying that the woman was taken from the man, ‘birthed’ if you will, by being formed from his rib. And, the man is likewise birthed (physically) of the woman. Every man comes into this world born from a woman. But, both originated from YHWH. Again, each one complements the other. We can see this especially in a marriage. Unfortunately, I’m not necessarily sure how to compare this to an unmarried man or an unmarried woman. So, is this passage in Corinthians only speaking to husbands and wives? I don’t believe so, since it is stated back in verses 4 and 5, “every” man and “every” woman, respectively. He did not differentiate between married or unmarried. The unmarried woman would, of course, be under the headship of her earthly father, but ultimately Yahushua Messiah (especially, if her earthly father was for some reason not present in her life).
Now, we will take a look at verse 13:
11:13 Judge in yourselves: is it comely that a woman pray unto YHWH uncovered?
The word Judge is the Greek word krinómeaning: decree, determine, judge. Properly, to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish -- avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think. We know that the Scripture is not saying for each individual to decide for themselves on whether or not a woman should pray with her head uncovered. Otherwise, why would Paul even bother to spend half a chapter talking about head coverings? If each individual is suppose to decide for his or her self, he doesn’t even need to say anything. Just let them do whatever they want. He is most likely saying ‘to call into question’.
The word comely in the second part of the same verse is the Greek word prepó, a primary verb; to tower up (be conspicuous), i.e. (by implication) to be suitable or proper (third person singular present indicative, often used impersonally, it is fit or right) -- become, comely. Paul is calling into question if it is proper for a woman to pray unto YHWH with an uncovered head. The answer is obviously no, it is not. If it were proper, again, he would not have even needed to bring the subject up. Everyone could just do whatever he or she wanted to do, either cover or uncover his or her head.
Ok. Verses 14 and 15:
11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
11:15 But, if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
The word nature in verse 14 is the Greek word phusis (foo'-sis), a noun, from phuo meaning: growth (by germination or expansion), i.e. (by implication) natural production (lineal descent); by extension, a genus or sort; figuratively, native disposition, constitution or usage -- (man-)kind, nature(-al). In this context, the meaning is growth or natural production because it is speaking of hair length. Something of interest, it is a fact that the man’s natural hair production diminishes as he grows older. We typically see this by observing men in society who are bald. They have lost some, most, or all of their hair. Most women do not lose their hair to that extent as they grow older. Many women that do end up losing their hair, it is typically a result of biological issues, disease, the effects of chemotherapy, or other causes. But, what is interesting about those specific times is that all or most of them have an instinct to want to wear a wig or some sort of hat or cloth covering, which is evidence that women consider their hair as their ‘glory’. When there is no hair, they want something to replace it as such. So, we can clearly see by nature, a man’s hair is shorter than a woman’s. It is a possibility that this may have been what Paul was alluding to in verse 14.
During my study of this passage, I encountered the following information regarding the subject of hair growth and hair loss in men and women that may help shed some light on the ‘nature’ of the hair part of this passage:
“Hair follicles undergo several phases... hair length is proportional to the duration of the anagen [growth] phase... Estrogens prolong the anagen phase.” (Fima Lifshitz, Pediatric Endocrinology (CRC Press, 2007), 329).
The male hormone androgen “shortens the duration of anagen” while estrogen “prolongs anagen” with the result that “a longer anagen phase = longer hair.” (Asra Ali, Dermatology: A Pictorial Review (McGraw Hill Professional, 2007), 3).
“The most common type of female hair loss is androgenetic alopecia... It is caused by an excess of male hormones.” (Barbara Seaman, Laura Eldridge, The No-Nonsense Guide to Menopause (Simon and Schuster, 2008), 295).
The following two comments go hand in hand regarding baldness: “The best-known example of a sex-influenced gene is the gene for pattern baldness.” (Daniel D. Chiras, Human Biology (Jones & Bartlett Publishers, 2013), 380). And, “Geneticists tell us that it takes two genes in a woman to produce baldness, but only one in a man. Some women do get bald, but it is very rare. Here is a natural factor that has been functioning since the race began which does, indeed, display the very thing that Paul declares.” (Ray Stedman, What Is Headship? (December 3, 1978, sermon transcription).
In verse 15, the word covering is the Greek word peribolaion (per-ib-ol'-ah-yon); neuter of a presumed derivative of G4016, something thrown around one, i.e. a mantle, veil:—covering, vesture. This is a different word from the word used for covered in verse 6, katakalypto, which we learned means to cover wholly, i.e. veil:--cover, hide (to cover up, to veil or cover one’s self). Ok. So, the hair, which was given to the woman for her peribolaion (mantle, veil) is to be katakalypto (covered wholly, hidden, covered up). She is to cover up or hide her hair.
At this point, we will go back to study the words shorn and shaven in verse 6 and then be able to wrap this study up.
Going back to verse 6, the word shorn is the Greek word keiro (ki’-ro), a primary verb; to shear -- shear(-er); to shear: a sheep, to get or let be shorn, of shearing or cutting short the hair of the head. This word was used in Acts 18:18 where Paul had shaved his head for a vow that he had made. The word shaven is the Greek word xyrao (xoo-rah-o), from the derivative of the same as 3586 (meaning razor); to shave or shear the hair:-shave.
Now, we have a better understanding of what the Scriptures are actually speaking in regards to a woman wearing a head covering. Verse 6 is telling us that if the woman does not katakaloopto (cover wholly, ie veil:-cover, hide) her peribolaion (mantle, veil) that was given to her as her physical hair, she is to be keiro (sheared): but if it be a shame for a woman to be keiro (sheared), let her be katakaloopto (covered wholly, ie veil:-cover, hide). The woman is to cover wholly her physical hair. If the covering was the hair, how could she be sheared if she didn’t have any?
Also, why would it be a shame for a woman to have her head sheared? Well, I did a search of the Scriptures to see if the Father has said anything specific regarding this, but did not find anything. Most of the references about shaving the hair was in reference to men. But, I did find one reference to women. Deuteronomy 21:12 says, Then, thou shalt bring her home to thine house, and she shall shave her head, and pare her nails… This was in the context of a woman being a captive of war and being brought home to be the wife of one of the men captors.
The word shave in this verse is the Hebrew word, galach (gaw-lakh'); a primitive root; properly, to be bald, i.e. (causatively) to shave; figuratively to lay waste:—poll, shave (off). She was to shave her head. It was a shameful, dishonoring moment of time for her. This was the only instance in Scripture that referenced a woman in regards to having her hair sheared. So, is this what Paul was alluding to about it being a shame or dishonor for a woman to have her head shorn or shaven? It is a very good possibility, considering he knew the Torah frontwards and backwards. It actually appears that way, considering it seems to fit. And, it would definitely be something the congregations would have known about because they would hear the book of Deuteronomy being preached according to Acts 15:21, which says, For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.
Ok. We are at our final verse:
11:16 But, if any man seem to be contentious, we have no such custom, neither the assemblies of YHWH.
The word contentious is the Greek word, philoneikos(fil-on'-i-kos), an adjective, from philos and neikos (a quarrel; probably akin to nikos); fond of strife, i.e. Disputatious -- contentious. The word custom is the Greek word, sunétheia(soon-ay'-thi-ah), from a compound of sun and ethos; mutual habituation, i.e. Usage -- custom. So, what we have here is the verse saying that if any man seems to be of a quarreling or disputing nature, the assemblies have no such custom. No such custom of what? This verse does not tell us what the custom is. Well, to find out what they have no such custom of, we need to go back to the previous thing Paul was speaking about, which is called the antecedent. An antecedent is what was talked about previously.
So, if we go back to verses 14 and 15, the context there is hair. So, it must not be what Paul is referring to as the custom of not having because that would not make any sense. So, then we go back a little further to the verse prior to that, verse 13. What is the Scripture talking about in that verse? It is the question, “…is it comely that a woman pray unto YHWH uncovered? So, the custom then, that is being referred to is a woman praying unto YHWH with her head uncovered. But, wait. Verse 16 isn’t saying that the assemblies have the custom of a woman praying with her head uncovered. It is saying that the assemblies have no such custom as a woman praying with her head uncovered. Here it is again, but with the words placed paraphrasing for understanding as a whole: verse 16: But, if any man seem to be contentious (of a quarrelsome or disputing nature about a woman praying to YHWH with her head uncovered-which is the antecedent), we have nosuch custom, neither the assemblies of YHWH. Isn’t that fantastic?! That is the correct interpretation. I hope you can see that.
The conclusion of what this verse is telling us is that among the assemblies, the “practice” (not just the principle), was the standard for the entire body of believers as a whole, not just for the Corinthian believers. Women are still to practice the symbolic actions taught in Scripture because of two reasons. One, the symbolism is meaningful as it speaks of the creation order and of headship. And, two, the symbolism is commanded by YHWH. Does it make any sense for a woman to be ‘doing the Father’s business’ of praying or prophesying while she is in rebellion of acknowledging His creation order of authority? Now granted, many women don’t even know about this ordinance because they are not taught it by those, ‘pastors’, who are suppose to be feeding them the Father’s Word. Or, if they have been taught, it’s always in opposition to what Scripture says due to an erroneous interpretation of the passage.
I would venture that probably the reason why most of the ‘pastors’ skip this entire passage in 1Corinthians 11 is that they are more fearful of how the women will respond (which, I’m sure wouldn’t be very humble or with a very quiet spirit- their wives included), than being fearful of YHWH. They would quarrel about it. So, unfortunately, the ‘pastors’ avoid it like the plague, which leads to YHWH’s name being blasphemed because the women are not obeying what YHWH said to do.
