TRV
Translation
King James Version
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.
Complete Jewish Bible
For if a woman is not veiled, let her also have her hair cut short; but if it is shameful for a woman to wear her hair cut short or to have her head shaved, then let her be veiled.
Berean Standard Bible
If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head.
American Standard Version
For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.
World English Bible Messianic
For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered.
Geneva Bible (1599)
Therefore if the woman be not couered, let her also be shorne: and if it be shame for a woman to be shorne or shauen, let her be couered.
Young's Literal Translation
for if a woman is not covered--then let her be shorn, and if it is a shame for a woman to be shorn or shaven--let her be covered;
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In the KJVVerse 28,607 of 31,102
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Commentary on 1 Corinthians 11 verses 1–16
1 ¶ Be ye followers of me, even as I also am of Christ.
2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
4 Every man praying or prophesying, having his head covered, dishonoureth his head.
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.
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.
7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
8 For the man is not of the woman; but the woman of the man.
9 Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head because of the angels.
11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.
13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (Co1 11:1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,
I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (Co1 11:2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated fRom. and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.
II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, Co1 11:5. It is indeed an apostolical canon, that the women should keep silence in the churches (Co1 14:34; Ti1 2:12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. 14. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.
III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, Co1 11:4, Co1 11:5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,
IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (Co1 11:3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, Co1 11:3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (Co1 11:7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, Co1 11:8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen 24:65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (Ti1 2:14), which increased her subjection to man, Gen 3:16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.
V. He thinks fit to guard his argument with a caution lest the inference be carried too far (Co1 11:11, Co1 11:12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen 2:18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen 2:24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (Co1 11:12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.
VI. He enforces his argument from the natural covering provided for the woman (Co1 11:13-15): "Judge in yourselves - consult your own reason, hearken to what nature suggests - is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.
VII. He sums up all by referring those who were contentious to the usages and customs of the churches, Co1 11:16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–16. Public domain.
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TertullianAD 220
On the Veiling of Virgins
If they are so weak in their hearing as not to be able to hear through a covering, I pity them. Let them know that the whole head constitutes "the woman."
John ChrysostomAD 407
Homily on 1 Corinthians 26
"But if a woman is not veiled, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be veiled."
Thus, in the beginning he simply requires that the head be not bare: but as he proceeds he intimates both the continuance of the rule, saying, "for it is one and the same thing as if she were shaven," and the keeping of it with all care and diligence. For he said not merely covered, but "covered over," meaning that she be carefully wrapped up on every side. And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand, "but if she be not covered, let her also be shorn." As if he had said, "If thou cast away the covering appointed by the law of God, cast away likewise that appointed by nature."
But if any say, "Nay, how can this be a shame to the woman, if she mount up to the glory of the man?" we might make this answer; "She doth not mount up, but rather falls from her own proper honor." Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminution. For as he that desireth other men's goods and seizeth what is not his own, hath not gained any thing more, but is diminished, having lost even that which he had, (which kind of thing also happened in paradise:) so likewise the woman acquireth not the man's dignity, but loseth even the woman's decency which she had. And not from hence only is her shame and reproach, but also on account of her covetousness.
Having taken then what was confessedly shameful, and having said, "but if it be a shame for a woman to be shorn or shaven," he states in what follows his own conclusion, saying, "let her be covered." And he said not, "let her have long hair," but, "let her be covered," ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. "For it is one and the same thing," saith he, "as if she were shaven." But if any say, "And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?" we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature's doing, not her own. So that as she who is shaven hath her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Corinthians 11:6 is a pivotal verse within Paul's broader discussion on order, authority, and appropriate conduct for men and women in public worship within the Corinthian church. Paul employs a rhetorical argument, asserting that if a woman is unwilling to be covered while praying or prophesying, she might as well have her hair shorn or shaven. This stark comparison leverages the profound cultural shame associated with shorn or shaven hair for women in Greco-Roman society, thereby emphasizing the importance of adhering to prevailing norms of modesty and decorum to avoid bringing dishonor upon herself, the church, or the Gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's argument in 1 Corinthians 11:6 is a masterclass in Rhetorical Argumentation and Analogy. He doesn't merely state a rule but constructs a compelling, culturally resonant logical progression. The verse employs a strong Conditional Statement ("If... then...") to establish a direct link between an uncovered head and the universally recognized disgrace of shorn or shaven hair. This creates a powerful Analogy or Comparison, equating the perceived impropriety of an uncovered head with the extreme public shame of a shorn or shaven head. The use of "shorn" and "shaven" (κείρω and ξυράω) creates a Climactic Parallelism, moving from a severe haircut to a complete shaving, intensifying the image of disgrace. The entire verse functions as an Appeal to Shame/Honor, leveraging deeply ingrained cultural values to persuade the Corinthian women to adopt a practice that would uphold public decorum and the church's reputation.
THEOLOGICAL AND THEMATIC CONNECTIONS
While the specific cultural practice of head coverings may vary in contemporary application, the underlying theological principles of 1 Corinthians 11:6 remain profoundly relevant. This verse underscores the importance of Christian conduct being mindful of its impact on both the internal community and the external world. It teaches that believers should strive for actions that promote order, unity, and a compelling witness to the Gospel, avoiding anything that would cause unnecessary offense or bring disrepute to the name of Christ. The principle is not about enforcing a specific dress code for all time, but about discerning how to live out biblical truths in culturally sensitive ways that honor God and do not become a stumbling block to others.
REFLECTION AND APPLICATION
First Corinthians 11:6 challenges believers today to consider how our actions, appearance, and conduct reflect upon the Christian faith within our specific cultural contexts. While the literal practice of head coverings may not be universally mandated or understood in the same way as in ancient Corinth, the core principle of thoughtful decorum in public worship and daily life remains vital. We are called to live in such a way that our behavior does not hinder the Gospel, cause unnecessary offense, or bring disrepute to Christ's name. This requires spiritual discernment to understand the "shameful" or "indecorous" equivalents in our own societies, and to choose paths that prioritize the unity of the body, the clarity of our witness, and the glory of God above personal preference or perceived rights. Our freedom in Christ should always be exercised responsibly, with love for our neighbor and a desire to see others drawn to the truth.
Questions for Reflection
FAQ
Does 1 Corinthians 11:6 mean that all Christian women must wear head coverings today?
Answer: Not necessarily in a literal, universal sense. The passage in 1 Corinthians 11 is highly debated regarding its trans-cultural application. While the specific cultural practice of head coverings for women was a significant marker of modesty and respect in ancient Corinth, the underlying principles are what carry universal weight. Paul's argument leverages a deeply ingrained cultural understanding of honor and shame. For the Corinthian church, an uncovered head for a woman was considered shameful, akin to having shorn or shaven hair. The enduring principle is that Christians should conduct themselves in ways that are culturally appropriate, avoid causing unnecessary offense, and bring honor to God and the church, rather than shame or scandal. Therefore, believers today are called to discern what constitutes "decorum" and "modesty" in their own cultural settings, ensuring their actions promote a positive witness for the Gospel, as emphasized in 1 Corinthians 10:31.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 11:6 addresses a specific cultural practice, its underlying principles find profound Christ-centered fulfillment. The verse speaks to the importance of order, honor, and avoiding shame within the community that bears Christ's name. Ultimately, Christ Himself is the supreme example of one who bore shame to bring us honor. He, who was without sin, "made Himself nothing" (Philippians 2:7) and endured the ultimate public disgrace of the cross, being "shorn" of His glory and "shaven" of His honor, to take away our sin and shame (Isaiah 53:5). Through His sacrifice, we are "covered" not by a veil, but by His righteousness (Romans 3:22). Furthermore, Christ is the head of the church, His body (Ephesians 5:23), and our conduct, even in culturally specific matters, should reflect the honor due to Him and the unity of His body. Our desire to maintain decorum and avoid scandal, as Paul instructs, ultimately points to our reverence for Christ and our mission to present Him blamelessly to a watching world, ensuring that nothing hinders the spread of His glorious Gospel (1 Corinthians 9:23).