διὰ τοῦτο ' ὀφείλει ἡ yurn ὁ ἐξουσίαν ’ ἔχειν " ἐπὶ τῆς κεφαλῆς, b x ” ἃ 1 ‘ sf bd 11. ᾿πλὴν οὔτε dvip! xwpls γυναικός. οὔτε yuri)’ χωρὶς ἀνδρὸς 1 ἐν Κυρίῳ: 12. ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ > 5 , σ ‘ « a 5 ~ / A 8 > a ἀνδρός, οὕτω καὶ ὁ ἀνὴρ διὰ τῆς γυναικός: τὰ δὲ πάντα ἐκ τοῦ
a In pl. abs., with art., xiii. 1; Heb. i. 4 ff.; Mt. xiii. 40, xxv. b Eph. v. 33; Ph. i. 18, iii. 16, iv. 14; Rev. ii. 25; Mt., Lk.,
‘yuvn χωρις avSpos...avnp χωρις γυναικος (in this order): all µπος. but DbKL, all anc. verss. but syrr. and vg.
Vv. 8, ϱ add two more to the chain of for’s extending from ver. 6: a double reason for asserting that woman is man’s glory appears in the revelation of the origin of mankind made by Scripture (Gen. ii. 18-25: the second narrative of Creation, J of the critics), where Eve is represented as framed from a rib taken out of Adam’s body to be his ‘help- mate”’’, Woman originates from (ἐστὶν ἐκ), and was created for (because of, ἐκτίσθη διά) man, not vice versa. ἐκ- τίσθη differs from ἐστὶν as purpose from fact,” (Εά.).---καὶ γάρ, ‘‘For also” (ο) —the second statement goes to explain the first: Man was there already; and Woman was fashioned out of him for his need. Whether the story of the extracted rib is read as poetry or prosaic fact, the relationship set forth is the same.
Ver. το is the counterstatement to ver. 7a, undeveloped there: ‘‘ For this reason the woman is bound to wear authority upon her head”’—sc., the reason made out in vv. 75-9, that her nature is derived and auxiliary. The ἐξουσία ( = σημεῖον ἐξουσίας) that she “has (wears),” is that to which she submits, with the veil ‘‘upon her head” for its symbol; cf. xii. 23, where τιµή = σημεῖον τιμῆς. So the soldier under the Queen’s colours might be said to ‘have authority over his head’”’. Ev. quotes Shakesp., Macb., iii., 4, ‘Present him eminence both with eye and tongue,” as a parl. expression for the authority of another pictured in one- self.—8ia τοὺς ἀγγέλους suggests, by way of after-thought, a supplementary motive for the decent veil, which the Ap. merely hints, leaving a crux for his in- terpreters. In iv. g he adduced the “angels” as interested spectators of the conduct of Christ’s servants, and in vi. 3 he spoke of certain of them as to be judged by the saints (see notes); in manifold ways these exalted beings are associated with God’s earthly kingdom (see Luke ii. 13, xii. 8, xv. 10, Acts*i. το, etc.; Heb. i. 14, xii. 22 f.; Rev. passim) ;
in accordance with Jewish belief, they appear as agents of the Lawgiving in Gal. iii. 19 (Acts vii. 53), and in Heb. i. 7 are identified with the forces of nature. The same line of thought connects the angels here with the maintenance of the laws and limits imposed at Creation (cf. Job. xxxvili. 7), reverence for which P. expresses in his own style by this al- lusion; see Hn., Ed., and Gd. in loc. With this general view the interpretation is consistent which regards the angels as present in Divine worship and offended by trreverence and misconduct (see 1 Tim. ν. 21), as (possibly) edified too by good behaviour (see Eph. iii. 10); cf. the ancient words of the Liturgy, ‘* There- fore with Angels and Archangels, etc.” A familiar thought with the Ff.; thus Cm. ad loc., ‘‘ Open the eyes of faith, and thou shalt behold a multitude of angels ; if the air is filled with angels, much more the Church”; and Thp., τοῖς ἀγγέλοις αἰδουμένη. Similarly Hooker, ‘‘ The house of prayer is a Court beautified with the presence of Celestial powers; there we stand, we sing, we sound forth hymns to God, having His angels intermingled as our associates; with reference here- unto the Ap. doth require so great care to be taken of decency for the Angels’ sake”? (Becl. Pol., v. 25. 2). P. cannot mean evil angels subject to sensual temptation, as many, after Tert., have read the passage, basing it on a pre- carious interpretation of Gen. vi. 4 (see Everling, Die paul. Angelologie u.s.w., pp: 32 ff.)—an explanation far-fetched and grossly improbable. Others have seen in these ἄγγελοι pious men, prophets, Church - officers, even match - makers / Others have proposed emendations of the text, substituting διὰ τοὺς ἀγελαίους. or τὰς ἀγέλας, or διὰ τῆς ἀγγελίας (dur- ing the preaching!). Baur, Sm., and. others would delete the troublesome words as a primitive gloss.