872
nN.T. Al.
> , 8 9 > Ce A LY 3 1 / evil ο σκαγει ην κεφαλὴν αὐτοῦ: 5. πᾶσα δὲ γυνὴ * προσευχοµένη
45. η ο xii. Ir.
η n> { a a τη , ‘ ἢ “mpopytetouca " ἀκατακαλύπτῳ TH κεφαλῆ, '' καταισχύνει τὴν
p Acts xxi: κεφαλὴν ἑαυτῆς,! ’ ἓν γάρ ἐστι καὶ τὸ ° αὐτὸ τῇ ’ ἐξυρημένῃ ' 6. εἰ γὰρ
249 u
1. 9. > q , , Xr A 3 ο πο x ο αντ ul οὐ κατακαλύπτεται γυνή, καὶ " κειράσθω: εἰ δὲ " αἰσχρὸν γυναικὶ
Gen.
XXXViii.
15, etc. ‘ r Acts viii. 32, xviii. 18; 2 Ki. xiv. 26.
, a τὸ ” κείρασθαι ἢ ’ ξυρᾶσθαι, Ἱκατακαλυπτέσθω.
s xiv. 35; Eph. v. 12; Tit. i. rr; Gen. xli. 3, etc.
1 αντης (?) all uncc. but BDcK, in conformity with ver. 4. W.H. place εαυτης in marg. The reading αντης has the appearance of a harmonistic emendation.
with the same δέ . . . δὲ a chain of subordinate possession is drawn out, cor- responding to this subordination of rule. Submission in office, whether of woman to man or Christ to God, consists with equality of nature.
Vv. 4, 5: the high doctrine just as- serted applied to the matter of feminine attire. Since man qua man has no head but Christ, before whom they worship in common, while woman has man to own for her head, he must not and she must be veiled. The regulation is not limited to those of either sex who “ pray or prophesy’’; but such activity called attention to the apparel, and doubtless it was amongst the more demonstrative women that the impropriety occurred; in the excitement of public speaking the shawl might unconsciously be thrown back. προσευχόµενος κ.τελ., ‘when he (she) prays or prophesies,’’—in the act of so doing.—xKara κεφαλῆς ἔχων, ‘ wear- ing down from the head (a veil’: κάλυμμα understood), the practice being for the woman in going out of the house to throw the upper fold or lappet of her robe over her head so as to cover the brow: see Peplos in the Dict. of Antigq. ἀκατακαλ. τ. κεφαλῇ, ‘ with the head un- covered,” dat. of manner, aS χάριτι in x. 30.—Is it the literal or figurative “head” that is meant as obj. to καταισχύνει 2 Ver. 3 requires the latter sense, while the sequel suggests the former; Al. and Ed. think both are intended at once. Hf. is probably right in abiding by the reading ἑαυτῆς (see (χε. note); he supposes that the Ap. purposely broke off the parallelism at the end of ver. 5, thus sharpening his reproof: the man who wears a veil “‘puts to shame his head ”’ —i.e. Christ, whose lordship he τερτε- sents (7); the woman who discards it ‘“puts to shame her own head ”’—the dishonour done to the dominant sex falls upon herself. That the shame comes home to her is shown by the supporting
sentence: ἓν γάρ ἐστιν καὶ τὸ αὐτό (cf. iii. 8) τῇ ἐξυρημένῃ, ‘for she is one and the same thing with her that is shaven” (Mr., Ev., Bt., Ed., El.) ; ‘It is one and the same thing,” etc. (E.V.), would re- quire τῷ ἐξυρῆσθαι. Amongst Greeks only the hetev@, so numerous in Cor., went about unveiled; slave-women wore the shaven head—also a punishment of the adulteress (see Wetstein in loc., and cf. Num. v. 18); with these the Christian woman who emancipates herself from becoming restraints of dress, is in effect identified. To shave the head is to carry out thoroughly its unveiling, to remove nature’s as well as fashion’s covering (15).
Ver. 6, with a second yap, presses the above identity; the Ap. bids the woman who discards the veil carry her defiance a step further: ‘‘ For if a woman is not veiled, let her also crop (her head); but if it is a disgrace for a woman to crop (it) or to keep (it) shaven, let her retain the veil” (καλυπτέσθω, pr. impv., con- tinuous). P. uses the modus tollens of the hypothetical syllogism: ‘* If a woman prefers a bare head, she should remove her hair; womanly feeling forbids the latter, then it should forbid the former, for the like shame attaches to both.” The argument appeals to Gr. and East- ern sentiment; ‘‘ physical barefacedness led to the inference of moral, in a city like Corinth” (Εν.). κειράσθω and κείρασθαι, aor. mid., denote a single act on the woman’s part, ‘‘to cut off her locks”; ξυρᾶσθαι, pres. mid.,—a shaven condition; the single art. comprises the infs. in one view.—Paul’s directions do not agree precisely with current practice, Jewish men covered their heads at prayers with the Tallith (cf. the allusion of 2 Cor. iii. (4 ff.)—this custom, retained probably by some Jews at Christian meetings (4), P. corrects without cen- sure; women were both veiled and kept behind a screen. Amongst the Greeks,