Every man who prays or prophesies with his head covered dishonors his head.
11:4 — Every man who prays or prophesies — Notice the phrase according to the Greek text (for notewatch it again in the see. 5): “pas aner proseuchomenos e profeteuon” = every man praying or prophesying. The words “praying” and “prophesying” in the Greek text are adjectival participles; that is, they are participles that describe the subject. Here Paul is not talking about every man in the world, nor about every man in the church, but about every man who prays or prophesies. All of these were prophets. Of prophets Paul speaks in this verse (as in the next he will speak of prophetesses)! To prophesy was to speak words by inspiration (12:8-10; 1Pe 1:10-11; 2Pe 1:21 — Prophesying is never presented in the Bible as ordinary, uninspired teaching.) She was one of the nine miraculous gifts (1Co 12:4-11). It was to edify and exhort individuals and the church in assembly (14:3-6,22; compare Luke 2:36-38). Now, what can be said about the prayer of this phrase? Is it by inspiration (as in 14:14-19), or is it an ordinary act, without the intervention of the Holy Spirit? The proximity in this phrase of praying to prophesying (admittedly by inspiration), and the fact that the larger context speaks of praying by inspiration (14:15,26), indicate that praying in this phrase is praying for the gift of the Holy Spirit. There is no more natural interpretation than that which has the two adjectival participles as indicating inspired action. Furthermore, the Scriptures often associate the prophet and praying, presenting them together; Moreover, many times the prayers were expressed in hymns (Gen 20:7; Gen 20:17; Exo 15:1 — twenty; Exo 15:21; Exo 32:30-32; Deu 32:1-47; 1Sa 7:9; 1Sa 8:6; 2Sa 22:1-51; 2Sa 23:1-7; the Psalms of David (18, etc.); 1Ch 25:3; Isaiah 12:1-4; Jer 15:15-18; Dan 9:3-23; Luke 1:46-55; Luke 1:67-79; Luke 2:36-38. In the New Testament there were prophets and prophetesses (Joe 2:28-29; Acts 2:16-18; Acts 13:1; Ac 15:32; Acts 21:9). These acted in the same way as the prophets and prophetesses of the Old Testament; that is, they prophesied and prayed, sometimes singing. The phrases “pray or prophesy”, “pray and sing”, “have a psalm” (11:4,5; 14:1,15,26) are phrases consistent with all the teaching of the Bible regarding presenting divine messages from God. of inspired men and women. There are no prophets and prophetesses today because there are no more spiritual gifts. The brothers who advocate the veil in women, in Western countries where it is not a general custom for her to wear it, and who make the matter a universal law of God for every dispensation, have to insist that the “pray” of this verse , and from 13, is uninspired prayer, so that there is direct application today. But, if the prayer of this phrase is the ordinary one we all use today, then: (a) in this verse Paul describes an individual who is in one act uninspired man and in the other. Such a situation does not make sense in the big context. What is there in the context that he claims that the first act is not inspired but the second is? Why does Paul only touch on praying, if he speaks of uninspired praying? (b) we ask: what is there in ordinary praying, that there is not in singing, taking supper, offering, and hearing preaching, that the veil is required on the woman (ver. 5) but not in man? Is ordinary praying more worship or worship than ordinary singing? Are there no hymns that are pure prayers? These brothers change the meaning of “pray” and “prophesy”, ignoring the text and the context. — with the head covered — The Greek phrase literally reads: “under the head having”, or, having (something) descending from the head. This indicates a veil that covers the head and extends downwards. (The veil in this context cannot be represented by a scarf, or a small piece of cloth, worn over the head.) — dishonors his head — Other versions (ASV., Mod., BA, etc.) say, “disgrace his head.” Wearing a veil in the first century meant subjection. (Still in different parts of the world it has the same meaning). The man is not subject to the woman, but is her head (ver. 3). If the male in the context had been veiled, he would have dishonored Christ who has made him the head of the woman. In this life, Christ has given the direction to the man, and the woman has the subjection. Doing anything that would indicate the opposite of this would indicate dishonor to Christ. Does the word “head” in this verse refer to the head of the body, or to Christ, the head of man? To me Paul’s argument in this context demands that he be the figurative head; that is, Christ. But if reference is made to the head of the male body, the main point remains the same, because in this case the head would represent the entire body and the male should not do anything that dishonors him, ignoring his leadership role and position of authority. , and admitting subjection to others than Christ, their only head.
Source: Commentary on the New Testament by Partain
or prophesy. 1Co 12:10, 1Co 12:28; 1Co 14:1.
with his head covered. 1Co 11:14; 2Sa 15:30; 2Sa 19:4.
Source: The Treasury of Biblical Knowledge
pray or prophesy: It may refer specifically to intercessory prayers similar to those of the OT prophets. (Gen 20:7; 1Sa 12:23; Jer 27:18), or those of Ana (Luke 2:36-38), or to the combination of languages and prayer (1Co 14:13-16; Acts 2:4; Ac 10:46).
with head covered: It probably refers to the long hair on the man’s head.
insults his head: It is impossible to decide if head here it refers to the head of man or to Christ, the head and authority of man (v. 1Co 11:3). Any interpretation is possible; Paul can use the word with a double meaning.
Source: New Illustrated Caribbean Bible Commentary
cover, insult A likely reference to men wearing head coverings, which appears to have been a local custom. Jews began to wear some type of head covering during the fourth century AD, although it is possible that some had begun wearing them in NT times. Apparently the Corinthian men did the same thing, and Paul informs them that it was an affront. Here the apostle does not establish a universal law from God, but only recognizes a local custom that did reflect a divine principle. In that society, a man’s uncovered head was a sign of his authority over women, who were required to keep their heads covered. If a man covered his head, it implied some degree of reversal of gender roles.
Source: MacArthur Study Bible
11:4 — Every man who prays or prophesies – Notice the phrase according to the Greek text (to notice again in v. 5): “pas aner proseuchomenos e profeteuon” = every man praying or prophesying. The words “praying” and “prophesying” in the Greek text are adjectival participles; that is, they are participles that describe the subject. Here Paul is not talking about every man in the world, nor about every man in the church, but about every man who prays or prophesies. All of these were prophets. Of prophets Paul speaks in this verse (as in the next he will speak of prophetesses)!
Prophesying was speaking words by inspiration (12:8-10; 1Pe 1:10-11; 2Pe 1:21 – Prophesying is never presented in the Bible as ordinary, uninspired teaching). She was one of the nine miraculous gifts (1Co 12:4-11). She was to edify and exhort individuals and the church in assembly (14:3-6,22; compare Luke 2:36-38). Now, what can be said about the prayer of this phrase? Is it by inspiration (as in 14:14-19), or is it an ordinary act, without the intervention of the Holy Spirit?
The proximity of praying to prophesying in this phrase (admittedly by inspiration), and the fact that the larger context speaks of praying by inspiration (14:15,26), indicate that the praying of this phrase is the by the gift of the Holy Spirit. There is no more natural interpretation than that which has the two adjectival participles as indicating inspired action. Furthermore, the Scriptures often associate the prophet and praying, presenting them together; moreover, many times the prayers were expressed in hymns (Gen 20:7; Gen 20:17; Exo 15:1–20; Exo 15:21; Exo 32:30-32; Deu 32:1-47; 1Sa 7 :9; 1Sa 8:6; 2Sa 22:1-51; 2Sa 23:1-7; the Psalms of David (18, etc.); 1Ch 25:3; Isa 12:1-4; Jer 15:15- 18; Dan 9:3-23; Luke 1:46-55; Luke 1:67-79; Luke 2:36-38. In the New Testament there were prophets and prophetesses (Joe 2:28-29; Acts 2:16 -18; Acts 13:1; Acts 15:32; Acts 21:9) These acted in the same way as the prophets and prophetesses of the Old Testament, that is, they prophesied and prayed, sometimes singing.
The phrases “pray or prophesy”, “pray and sing”, “have a psalm” (11:4,5; 14:1,15,26) are phrases consistent with all the teaching of the Bible regarding presenting divine messages from God. of inspired men and women.
There are no prophets and prophetesses today because there are no more spiritual gifts. The brothers who advocate the veil in women, in Western countries where it is not a general custom for her to wear it, and who make the matter a universal law of God for every dispensation, have to insist that the “pray” of this verse , and from 13, is uninspired prayer, so that there is direct application today. But, if the prayer of this phrase is the ordinary one we all use today, then:
(a) in this verse Paul describes an individual who is in one act uninspired man and in the other. Such a situation does not make sense in the big context. What is there in the context that demands that the first act is not inspired but the second is? Why does Paul only touch on praying, if he speaks of uninspired praying?
(b) we ask: what is there in ordinary praying, that there is not in singing, taking supper, offering, and hearing preaching, that the veil is required on the woman (ver. 5) but not In the man? Is ordinary praying more worship or worship than ordinary singing? Are there no hymns that are pure prayers?
These brothers change the meaning of “pray” and “prophesy”, ignoring the text and the context.
— with the head covered – The Greek phrase literally reads: “under the head having”, or, having (something) descending from the head. This indicates a veil that covers the head and extends downwards. (The veil in this context cannot be represented by a scarf, or a small piece of cloth, worn over the head.)
— dishonors his head — Other versions (ASV., Mod., BA, etc.) say, “disgrace his head.” Wearing a veil in the first century meant subjection. (Still in different parts of the world it has the same meaning). The man is not subject to the woman, but is her head (ver. 3). If the male in the context had been veiled, he would have dishonored Christ who has made him the head of the woman. In this life, Christ has given the direction to the man, and the woman has the subjection. Doing anything that would indicate the opposite of this would indicate dishonor to Christ.
Does the word “head” in this verse refer to the head of the…