1 Corinthians 11:10
New International Version
It is for this reason that a woman ought to have authority over her own head, because of the angels.

New Living Translation
For this reason, and because the angels are watching, a woman should wear a covering on her head to show she is under authority.

English Standard Version
That is why a wife ought to have a symbol of authority on her head, because of the angels.

Berean Standard Bible
For this reason a woman ought to have a sign of authority on her head, because of the angels.

Berean Literal Bible
Because of this, the woman ought to have authority on the head, on account of the angels.

King James Bible
For this cause ought the woman to have power on her head because of the angels.

New King James Version
For this reason the woman ought to have a symbol of authority on her head, because of the angels.

New American Standard Bible
Therefore the woman should have a symbol of authority on her head, because of the angels.

NASB 1995
Therefore the woman ought to have a symbol of authority on her head, because of the angels.

NASB 1977
Therefore the woman ought to have a symbol of authority on her head, because of the angels.

Legacy Standard Bible
Therefore the woman ought to have a symbol of authority on her head, because of the angels.

Amplified Bible
Therefore the woman ought to have a sign of authority on her head, for the sake of the angels [so as not to offend them].

Christian Standard Bible
This is why a woman should have a symbol of authority on her head, because of the angels.

Holman Christian Standard Bible
This is why a woman should have a symbol of authority on her head, because of the angels.

American Standard Version
for this cause ought the woman to have a sign of authority on her head, because of the angels.

Aramaic Bible in Plain English
Because of this, a woman is obligated to have authority over her head, for the sake of the Angels.

Contemporary English Version
And so, because of this, and also because of the angels, a woman ought to wear something on her head, as a sign of her authority.

Douay-Rheims Bible
Therefore ought the woman to have a power over her head, because of the angels.

English Revised Version
for this cause ought the woman to have a sign of authority on her head, because of the angels.

GOD'S WORD® Translation
Therefore, a woman should wear something on her head to show she is under [someone's] authority, out of respect for the angels.

Good News Translation
On account of the angels, then, a woman should have a covering over her head to show that she is under her husband's authority.

International Standard Version
This is why a woman should have authority over her own head: because of the angels.

Literal Standard Version
because of this the woman ought to have [a token of] authority on the head, because of the messengers;

Majority Standard Bible
For this reason a woman ought to have a sign of authority on her head, because of the angels.

New American Bible
for this reason a woman should have a sign of authority on her head, because of the angels.

NET Bible
For this reason a woman should have a symbol of authority on her head, because of the angels.

New Revised Standard Version
For this reason a woman ought to have a symbol of authority on her head, because of the angels.

New Heart English Bible
For this cause the woman ought to have authority on her head, because of the angels.

Webster's Bible Translation
For this cause ought the woman to have power on her head, because of the angels.

Weymouth New Testament
That is why a woman ought to have on her head a symbol of subjection, because of the angels.

World English Bible
For this cause the woman ought to have authority over her own head, because of the angels.

Young's Literal Translation
because of this the woman ought to have a token of authority upon the head, because of the messengers;

Additional Translations ...
Audio Bible



Context
Roles in Worship
9Neither was man created for woman, but woman for man. 10For this reason a woman ought to have a sign of authority on her head, because of the angels. 11In the Lord, however, woman is not independent of man, nor is man independent of woman.…

Cross References
1 Corinthians 11:9
Neither was man created for woman, but woman for man.

1 Corinthians 11:11
In the Lord, however, woman is not independent of man, nor is man independent of woman.


Treasury of Scripture

For this cause ought the woman to have power on her head because of the angels.

power.

Genesis 20:16
And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.

Genesis 24:64,65
And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel…

because.

Ecclesiastes 5:6
Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

Matthew 18:10
Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

Hebrews 1:14
Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

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Account Angels Authority Cause Head Messengers Ought Power Reason Right Sign Subjection Symbol Token Veil
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Account Angels Authority Cause Head Messengers Ought Power Reason Right Sign Subjection Symbol Token Veil
1 Corinthians 11
1. He reproves them, because in holy assemblies,
4. their men prayed with their heads covered,
6. and women with their heads uncovered;
17. and because generally their meetings were not for the better, but for the worse;
21. as, namely, in profaning with their own feast the Lord's supper.
25. Lastly, he calls them to the first institution thereof.














(10) For this cause ought the woman to have power on her head.--The two clauses which compose this verse are, perhaps, the two most difficult passages in the New Testament, and, accordingly, have given rise to an almost endless variety of interpretation. What is meant, first, by the woman having "power on her head?"

1. There have been many--some of them most fanciful--suggestions that the word for power (exousia) may have crept in instead of some other word by the mistake of some copyist; or that the word used by St. Paul may have been exiousa--"When she goes out in public;" or two words (ex ousias)--"in accordance with her nature." All explanations, however, which require an alteration in the Greek text of the passage must be set aside, for (1) there is no MS. evidence whatever to support any other reading than the ordinary one, exousian; and (2) any alteration of a difficult or unusual word would have been naturally into a word that would simplify the passage--whereas here, if alteration has taken place, it has been to insert a word which has increased the obscurity of a difficult passage.

2. It has been maintained that the word exousia here means the sign of power, i.e., a veil, which is the symbol of the husband's power over the wife. The fatal objection to this view, however, is that exousia expresses our own power, and not the power exercised by another over us. It is a word frequently used by St. Paul in this sense. (See 1Corinthians 8:9; 1Corinthians 9:4-5; 1Corinthians 9:12; 1Corinthians 9:18.) Whatever interpretation, therefore, we put upon this passage, it must be consistent with this word being interpreted as meaning some "power" which the woman herself has, and not some power exercised over her by her husband.

Most commentators have quoted a passage from Diodorus Sic. i. 47, in which the Greek word "kingdom" (basileia) is used to signify "crown," as an illustration of the use of the word indicating the thing symbolised for the symbol itself. The parallelism between that use of the word kingdom, and the use here of the word "power," has been very positively denied (Stanley and others), on the ground that the "use of the name of the thing signified for the symbol, though natural when the power spoken of belongs to the person, would be unnatural when applied to the power exercised over that person by some one else." But the parallelism will hold good if we can refer the "power" here to some symbol of a power which belongs to the woman herself. . . .

Verse 10. - To have power on her head. A great deal of irrelevant guesswork has been written on this verse. Under this head must be classed the idle attempts to twist the word exousia, power, or authority, into some other reading - an attempt which may be set aside, because it is not sanctioned by a single manuscript. We may also dismiss the futile efforts to make exousia have any other primary meaning than "authority." The context shows that the word has here a secondary sense, and implies some kind of covering. The verse, therefore, points the same lessons as Genesis 24:64, 65. This much may be regarded as certain, and this view is adopted by the steadfast good sense of our English translators, both in the Authorized and Revised Versions. The only question worth asking is why the word exousia had come at Corinth, or in the Corinthian Church, to be used for "a veil," or "covering." The simplest answer is that just as the word "kingdom" in Greek may be used for "a crown" (comp. regno as the name of the pope's tiara), so "authority" may mean "a sign of authority" (Revised Version), or "a covering, in sign that she is under the power of her husband" (Authorized Version, margin). The margin of the Revised Version, "authority over her head," is a strange suggestion. Some have explained the word of her own true authority, which consists in accepting the rule of her husband; but it probably moans a sign of her husband's authority over her. Similarly the traveller Chardin says that in Persia the women wear a veil, in sign that they are "under subjection." If so, the best comment on the word may be found in the exquisite lines of Milton, which illustrate the passage in other ways also -

"She, as a vei1, down to the slender waist
Her unadorned golden tresses wore...
As the vine curves her tendrils, which implied
Subjection, but required with gentle sway,
And by her yielded, by him best received."
The fact that Callistratus twice uses exousia of "abundance of hair" is probably a mere coincidence, resembling the Irish expression "a power of hair." Nor can there be any allusion to the isolated fact that Samson's strength lay in his hair. The very brief comment of Luther sums up all the best of the many pages which have been written on the subject. He says that exousia means "the veil or covering, by which one may see that she is under her husband's authority" (Genesis 3:16). Because of the angels. In this clause also we must set aside, as idle waste of time, the attempts to alter the text, or to twist the plain words into impossible meanings. The word "angels" cannot mean "Church officials," or "holy men," or "prophets," or "delegates," or "'bridegroom's men," or anything but angels. Nor can the verse mean, as Bengel supposes, that women are to veil themselves because the angels do so (Isaiah 6:2), or (as Augustine says) because the angels approve of it. The only question is whether the allusion is to good or bad angels. In favour of the latter view is

the universal tradition among the Jews that the angels fell by lust for mortal women, which was the Jewish way of interpreting Genesis 6:1, 2. This is the view of Tertullian ('De Virg. Vel.,' 7) in writing on this subject. A woman, in the opinion and traditions of Oriental Jews, is liable to injury from the shedim, if she appears in public unveiled; and these evil spirits are supposed to delight in the appearance of unveiled women. The objection to this view, that angeloi alone is never used of evil but always of good angels, is not perhaps decisive (see 1 Corinthians 6:3). The verse may, however, mean (in accordance with the Jewish belief of those days) that good angels, being under the possibility of falling from the same cause as their evil brethren, fly away at once from the presence of unveiled women. Thus Khadijah tested that the visitant of her husband Mohammed really was the angel Gabriel, because he disappeared the moment she unveiled her head. On the whole, however, the meaning seems to be, out of respect and reverence for the holy angels, who are always invisibly present in the Christian assemblies. (On this point, see Luke 15:10; Ephesians 3:10; Hebrews 1:14; Hebrews 12:1; Ecclesiastes 5:6; Psalm 138:1 [LXX.]; Tobit 12:12. See Latimer's 'Sermons,' p. 253). "Reverence the angels" is St. Chrysostom's remark.

Parallel Commentaries ...


Greek
For this reason
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

a woman
γυνὴ (gynē)
Noun - Nominative Feminine Singular
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

ought
ὀφείλει (opheilei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3784: Or, its prolonged form opheileo probably from the base of ophelos; to owe; figuratively, to be under obligation; morally, to fail in duty.

to have
ἔχειν (echein)
Verb - Present Infinitive Active
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

a sign of authority
ἐξουσίαν (exousian)
Noun - Accusative Feminine Singular
Strong's 1849: From exesti; privilege, i.e. force, capacity, competency, freedom, or mastery, delegated influence.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

[her]
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

head,
κεφαλῆς (kephalēs)
Noun - Genitive Feminine Singular
Strong's 2776: From the primary kapto; the head, literally or figuratively.

because of
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

angels.
ἀγγέλους (angelous)
Noun - Accusative Masculine Plural
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.


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NT Letters: 1 Corinthians 11:10 For this cause the woman ought (1 Cor. 1C iC 1Cor i cor icor)
1 Corinthians 11:9
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