Headship and Head Coverings in Worship
1 Corinthians 11:2-16
1Cor.11.2 - Details
Original Text
Morphology
- Επαινω: VERB,pres,act,ind,1,sg
- δε: CONJ
- υμας: PRON,acc,pl,2
- οτι: CONJ
- παντα: ADJ,nom,pl,n
- μου: PRON,gen,sg,1
- μεμνησθε: VERB,perf,mid,ind,2,pl
- και: CONJ
- καθως: CONJ
- παρεδωκα: VERB,aor,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- τας: ART,acc,pl,f
- παραδοσεις: NOUN,acc,pl,f
- κατεχετε: VERB,pres,act,ind,2,pl
Parallels
- 1 Corinthians 15:3 (verbal): Paul uses the same verb of transmission (παρέδωκα) and the idea of handing on what he received—here applied to the gospel, paralleling his claim to have ‘delivered’ traditions to the Corinthians.
- 2 Thessalonians 2:15 (verbal): Explicitly commands believers to stand firm and hold the tradition (παράδοσις) received from Paul by word or letter—echoes 1 Cor 11:2’s praise for holding to Paul’s traditions.
- Philippians 4:9 (thematic): Paul urges the Philippians to do what they learned, received, heard and saw in him—closely parallels the idea of remembering Paul and keeping the teachings/traditions he transmitted.
- 2 Timothy 1:13 (structural): Paul exhorts Timothy to ‘hold fast the pattern of sound words’—a similar injunction to retain and preserve apostolic teaching/tradition as in 1 Cor 11:2.
Alternative generated candidates
- I praise you for remembering me in everything and for holding to the traditions exactly as I delivered them to you.
- I praise you because you remember me in everything and hold to the traditions just as I delivered them to you.
1Cor.11.3 - Details
Original Text
Morphology
- θελω: VERB,pres,act,ind,1,sg
- δε: CONJ
- υμας: PRON,acc,pl,2
- ειδεναι: VERB,pres,act,inf
- οτι: CONJ
- παντος: ADJ,gen,sg,masc
- ανδρος: NOUN,gen,sg,m
- η: ART,nom,sg,f
- κεφαλη: NOUN,nom,sg,f
- ο: ART,nom,sg,m
- Χριστος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- κεφαλη: NOUN,nom,sg,f
- δε: CONJ
- γυναικος: NOUN,gen,sg,f
- ο: ART,nom,sg,m
- ανηρ: NOUN,nom,sg,m
- κεφαλη: NOUN,nom,sg,f
- δε: CONJ
- του: ART,gen,sg,n
- Χριστου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
Parallels
- Eph.5.23 (verbal): Uses the same analogy: the husband is the head of the wife as Christ is the head of the church—direct parallel in headship language connecting husband/Christ roles.
- Col.1.18 (verbal): Identifies Christ explicitly as 'the head of the body, the church,' echoing 1 Cor 11:3's claim that Christ is the head of man/assembly.
- 1Cor.15.28 (structural): Describes the Son's eventual subjection to the Father so that God may be 'all in all,' explaining the relation implied by saying 'the head of Christ is God.'
- 1Cor.8.6 (allusion): Frames the Father–Son relation in triadic language ('one God, the Father… one Lord, Jesus Christ'), resonating with 1 Cor 11:3's ordered headship of God and Christ.
- Gen.2.18-24 (thematic): The creation account establishes the man–woman origin and relational order (man as source/leader), a foundation for New Testament headship language invoked in 1 Cor 11.
Alternative generated candidates
- But I want you to understand that the head of every man is Christ, the head of a woman is man, and the head of Christ is God.
- But I want you to understand that Christ is the head of every man, the man is the head of a woman, and God is the head of Christ.
1Cor.11.4 - Details
Original Text
Morphology
- πας: ADJ,nom,sg,m
- ανηρ: NOUN,nom,sg,m
- προσευχομενος: VERB,part,pres,mid,nom,sg,m
- η: ART,nom,sg,f
- προφητευων: VERB,pres,act,part,nom,sg,m
- κατα: PREP
- κεφαλης: NOUN,gen,sg,f
- εχων: VERB,pres,act,ptc,nom,sg,m
- καταισχυνει: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- κεφαλην: NOUN,acc,sg,f
- αυτου·: PRON,gen,sg,3
Parallels
- 1 Cor 11:3 (structural): Establishes the headship framework (Christ—man—God) that grounds why a man praying with a covering is said to dishonor his head.
- 1 Cor 11:5 (verbal): Direct counterpart verse addressing women who pray or prophesy with their heads uncovered; mirrors the verbal pattern (pray/prophesy + head covering) and contrasts male/female practice.
- 1 Cor 11:7 (thematic): Explains the theological reason why men should be uncovered: man is the image and glory of God, linking male headship and honor to the covering issue.
- 1 Cor 11:13-15 (thematic): Appeals to nature and the symbolism of hair as a covering to justify customs about head dress for men and women, developing the practical rationale behind 11:4.
- 1 Cor 11:16 (structural): Comments on custom and propriety in the churches—serves as a concluding structural remark about whether practices like head coverings should be enforced.
Alternative generated candidates
- Every man who prays or prophesies with his head covered dishonors his head.
- Every man who prays or prophesies with his head covered dishonors his head.
1Cor.11.5 - Details
Original Text
Morphology
- πασα: ADJ,nom,sg,f
- δε: CONJ
- γυνη: NOUN,nom,sg,f
- προσευχομενη: VERB,pres,mid,part,nom,sg,f
- η: ART,nom,sg,f
- προφητευουσα: VERB,pres,act,part,nom,sg,f
- ακατακαλυπτω: ADJ,nom,sg,f
- τη: ART,dat,sg,f
- κεφαλη: NOUN,dat,sg,f
- καταισχυνει: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- κεφαλην: NOUN,acc,sg,f
- αυτης: PRO,gen,sg,f
- εν: PREP
- γαρ: PART
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- το: ART,acc,sg,n
- αυτο: PRON,acc,sg,neut
- τη: ART,dat,sg,f
- εξυρημενη: VERB,perf,pass,part,dat,sg,f
Parallels
- 1 Cor 11:4 (verbal): Direct verbal and conceptual parallel: verse 4 states that a man who prays or prophesies with his head covered dishonors his head, contrasting with v.5's claim about a woman praying/prophesying with head uncovered.
- 1 Cor 11:6 (verbal): Immediate contextual parallel: verse 6 links a woman’s failure to wear a covering with the disgrace of having her hair cut or shaved, echoing v.5’s equation of uncoveredness and being shaved.
- 1 Cor 11:15 (thematic): Develops the same argument about hair as sign and covering—v.15 appeals to ‘nature’ that a woman’s long hair is her glory and serves as a covering, underpinning v.5’s concern about uncovered heads.
- Judges 16:19 (thematic): Narrative parallel: Delilah’s shaving of Samson’s head functions as humiliation and loss of power/status, illustrating the wider ancient Near Eastern association of shaving with dishonor that underlies Paul’s statement.
- Numbers 6:18 (allusion): Cultic/ritual parallel by contrast: the Nazirite’s shaving at vow completion shows that shaving carried distinctive symbolic meanings in Israelite practice, highlighting why Paul’s remark about shaving could connote disgrace rather than a neutral act.
Alternative generated candidates
- And every woman who prays or prophesies with her head uncovered dishonors her head—indeed it is one and the same as if she were shorn.
- But every woman who prays or prophesies with her head uncovered dishonors her head—for it is the same as if she were shorn.
1Cor.11.6 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- γαρ: PART
- ου: PART,neg
- κατακαλυπτεται: VERB,pres,pass,ind,3,sg
- γυνη: NOUN,nom,sg,f
- και: CONJ
- κειρασθω·ει: VERB,pres,pass,imp,3,sg
- δε: CONJ
- αισχρον: ADJ,nom,sg,n
- γυναικι: NOUN,dat,sg,f
- το: ART,acc,sg,n
- κειρασθαι: VERB,aor,pass,inf
- η: ART,nom,sg,f
- ξυρασθαι: VERB,aor,pass,inf
- κατακαλυπτεσθω: VERB,pres,pass,imp,3,sg
Parallels
- 1 Cor 11:5 (verbal): Immediate parallel in the same argument about women praying/prophesying with uncovered heads — same issue of covering and its consequences.
- 1 Cor 11:15 (verbal): Paul links a woman’s long hair to a natural covering — uses 'hair' as a form of covering that parallels the head-covering discussion.
- 1 Cor 11:10 (structural): Gives the theological rationale for head coverings — 'a sign of authority on her head' — directly connected to the instruction in v.6.
- 1 Tim 2:9-10 (thematic): Addresses appropriate appearance and propriety for women in worship (modesty and adornment), echoing concerns about how women present themselves publicly.
- 1 Pet 3:3-6 (thematic): Advises women about outward appearance versus inner disposition and refers to Sarah's example — thematically related to norms for women's behavior and dress in the community.
Alternative generated candidates
- For if a woman will not cover her head, then let her cut her hair; but if it is disgraceful for a woman to have her hair cut or shaved, let her cover.
- For if a woman is not covered, let her also be shorn; but if it is disgraceful for a woman to be shorn or to have her hair cut, let her be covered.
1Cor.11.7 - Details
Original Text
Morphology
- ανηρ: NOUN,nom,sg,m
- μεν: PART
- γαρ: PART
- ουκ: PART,neg
- οφειλει: VERB,pres,act,ind,3,sg
- κατακαλυπτεσθαι: VERB,pres,mp,inf
- την: ART,acc,sg,f
- κεφαλην: NOUN,acc,sg,f
- εικων: NOUN,nom,sg,f
- και: CONJ
- δοξα: NOUN,nom,sg,f
- θεου: NOUN,gen,sg,m
- υπαρχων·η: VERB,pres,act,ptc,nom,sg,m
- γυνη: NOUN,nom,sg,f
- δε: CONJ
- δοξα: NOUN,nom,sg,f
- ανδρος: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Genesis 1:27 (allusion): Man created 'in God's image' — Genesis language underlies Paul’s phrase 'image and glory of God,' grounding the claim about the man's status before God.
- Genesis 2:23 (thematic): Woman’s origin from man (Adam’s reaction to Eve) — provides the OT background for distinctions between man and woman that Paul develops (woman as related to man).
- 1Corinthians 11:3 (structural): Immediate contextual headship schema ('the head of every man is Christ; the head of the woman is man') — frames v.7's claim about man, woman, and head/authority relationships.
- 1Corinthians 11:4-6 (verbal): Close verbal and contextual parallel about head coverings, honor/shame, and the man/woman contrast — these verses form the immediate argument cluster including v.7.
- 1Timothy 2:13-14 (thematic): Appeal to the order of creation (Adam formed first, then Eve; Eve deceived) — a Pauline/Domestic tradition used elsewhere to explain gender distinctions and roles, echoing the rationale in 1 Cor 11:7.
Alternative generated candidates
- For a man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man.
- For a man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man.
1Cor.11.8 - Details
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- εστιν: VERB,pres,act,ind,3,sg
- ανηρ: NOUN,nom,sg,m
- εκ: PREP
- γυναικος: NOUN,gen,sg,f
- αλλα: CONJ
- γυνη: NOUN,nom,sg,f
- εξ: PREP
- ανδρος·: NOUN,gen,sg,m
Parallels
- Genesis 2:21-23 (allusion): Creation narrative where Eve is fashioned from Adam’s rib — the origin of the idea that woman comes from man, which Paul echoes.
- 1 Timothy 2:13 (verbal): Paul (or Pauline tradition) states explicitly that Adam was formed first, then Eve, paralleling the appeal to creation order in 1 Cor 11:8.
- 1 Corinthians 11:9 (verbal): Immediate parallel within the same argument: ’neither was man created for woman, but woman for man,’ repeating and balancing the creation-order claim.
- 1 Corinthians 11:12 (structural): Balances 11:8 by affirming reciprocal dependence — ‘woman came from man, but man through woman’ — qualifying the earlier statement about origins.
Alternative generated candidates
- For man did not come from woman, but woman from man.
- For man did not come from woman, but woman from man.
1Cor.11.9 - Details
Original Text
Morphology
- και: CONJ
- γαρ: PART
- ουκ: PART,neg
- εκτισθη: VERB,aor,pass,ind,3,sg
- ανηρ: NOUN,nom,sg,m
- δια: PREP
- την: ART,acc,sg,f
- γυναικα: NOUN,acc,sg,f
- αλλα: CONJ
- γυνη: NOUN,nom,sg,f
- δια: PREP
- τον: ART,acc,sg,m
- ανδρα: NOUN,acc,sg,m
Parallels
- Genesis 2:18 (quotation): God declares he will make a 'helper suitable' for the man — the foundational creation rationale Paul cites for woman being made for man.
- Genesis 2:21-23 (quotation): Narrative of woman formed from the man's rib — background for appeals to creation order (man first, then woman).
- 1 Timothy 2:13 (verbal): Paul again appeals to the creation sequence ('Adam was formed first, then Eve') to ground distinctions between men and women.
- Ephesians 5:22-24 (thematic): Household/headship language (wives subject to husbands as to the Lord) parallels Paul's use of creation-based rationale for male–female relations.
- Matthew 19:4-6 (quotation): Jesus cites Genesis ('made them male and female'; 'two will become one flesh') — an appeal to creation as the normative basis for marital/relational order.
Alternative generated candidates
- Nor was the man created for the woman's sake, but the woman for the man's sake.
- Nor was man created for the sake of woman, but woman for the sake of man.
1Cor.11.10 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,nom,sg,n
- οφειλει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- εξουσιαν: NOUN,acc,sg,f
- εχειν: VERB,pres,act,inf
- επι: PREP
- της: ART,gen,sg,f
- κεφαλης: NOUN,gen,sg,f
- δια: PREP
- τους: ART,acc,pl,m
- αγγελους: NOUN,acc,pl,m
Parallels
- 1 Cor 11:3 (structural): Provides the headship framework (Christ-head of man, man-head of woman) that grounds Paul’s argument about a woman having authority on her head in v.10.
- 1 Cor 11:4-7 (verbal): Immediate context about men and women praying/prophecying with/without a covering (honor/shame, head), using the same vocabulary and logic that culminates in v.10.
- 1 Tim 2:12-13 (thematic): Paul’s instruction that a woman should not teach/have authority over a man is linked to the same appeal to creation order (Adam before Eve) and concerns about proper authority roles.
- Eph 5:22-24 (thematic): Speaks of the husband as head of the wife and calls for a corresponding order in marital/household relationships—parallels the head/authority language used in 1 Cor 11.
- Gen 3:16 (allusion): The curse’s language that the husband will rule over the woman is often invoked by interpreters as background for New Testament discussions of male headship and a woman’s 'authority' or position 'on her head.'
Alternative generated candidates
- Therefore the woman ought to have a sign of authority on her head because of the angels.
- Therefore a woman ought to have a symbol of authority upon her head because of the angels.
1Cor.11.11 - Details
Original Text
Morphology
- πλην: PREP
- ουτε: CONJ
- γυνη: NOUN,nom,sg,f
- χωρις: PREP,gen
- ανδρος: NOUN,gen,sg,m
- ουτε: CONJ
- ανηρ: NOUN,nom,sg,m
- χωρις: PREP,gen
- γυναικος: NOUN,gen,sg,f
- εν: PREP
- κυριω·: NOUN,dat,sg,m
Parallels
- Genesis 2:18 (allusion): The creation account presenting woman as a helper/companion provides the background for Paul’s discussion of man and woman and is implicitly appealed to in the surrounding argument.
- 1 Corinthians 11:3 (structural): Immediate contextual verse stating headship relations (Christ–man–woman); 11:11 qualifies that structure by insisting on mutual dependence ‘in the Lord.’
- Galatians 3:28 (thematic): Affirms the unity and equal status of persons ‘in Christ’ (no male/female), echoing the egalitarian thrust of 11:11.
- Ephesians 5:21-33 (thematic): Treats husband–wife relations as reciprocal (mutual submission, sacrificial love) balancing hierarchical language with mutual responsibility and care.
- 1 Corinthians 7:3-4 (verbal): Speaks of mutual authority and reciprocity between husband and wife over each other’s bodies, paralleling 11:11’s emphasis that neither spouse stands independently of the other.
Alternative generated candidates
- Nevertheless, in the Lord neither is the woman independent of the man nor is the man independent of the woman.
- Nevertheless, in the Lord, neither is woman independent of man, nor is man independent of woman.
1Cor.11.12 - Details
Original Text
Morphology
- ωσπερ: ADV
- γαρ: PART
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- εκ: PREP
- του: ART,gen,sg,n
- ανδρος: NOUN,gen,sg,m
- ουτως: ADV
- και: CONJ
- ο: ART,nom,sg,m
- ανηρ: NOUN,nom,sg,m
- δια: PREP
- της: ART,gen,sg,f
- γυναικος·τα: NOUN,gen,sg,f
- δε: CONJ
- παντα: ADJ,nom,pl,n
- εκ: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Genesis 2:21-23 (allusion): The narrative of Eve's formation from Adam (rib) is the background for Paul’s phrase 'woman from man.'
- 1 Timothy 2:13 (verbal): Explicitly appeals to the creation order—'Adam was formed first, then Eve'—echoing Paul’s use of origins in arguing about male/female relations.
- 1 Corinthians 11:8-9 (structural): Immediate context: Paul previously states 'man was not made from woman, but woman from man,' with v.11–12 then qualifying that with mutual dependence and God as source.
- Romans 11:36 (thematic): Pauline theology that 'from him and through him and to him are all things' parallels the concluding clause 'but all things are from God.'
- Matthew 19:4 (quotation): Jesus cites Genesis ('he who made them at the beginning made them male and female') using creation order to ground teaching—parallel to Paul’s appeal to origins in 1 Cor 11:12.
Alternative generated candidates
- For as the woman came from the man, so also the man comes through the woman; and all things are from God.
- For as woman came from man, so also man is born through woman; and all things are from God.
1Cor.11.13 - Details
Original Text
Morphology
- εν: PREP
- υμιν: PRON,dat,pl,2
- αυτοις: PRO,dat,pl,3
- κρινατε·πρεπον: VERB,pres,act,imp,2,pl;ADJ,nom,sg,neut
- εστιν: VERB,pres,act,ind,3,sg
- γυναικα: NOUN,acc,sg,f
- ακατακαλυπτον: ADJ,acc,sg,f
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- προσευχεσθαι: VERB,pres,mp,inf
Parallels
- 1 Corinthians 11:5 (verbal): Explicitly parallel: mentions a woman praying (or prophesying) with her head uncovered—the immediate counterpart to the question in 11:13.
- 1 Corinthians 11:2–16 (structural): The larger head-covering discourse that frames 11:13—addresses propriety in worship, headship, and the practice of women covering their heads while praying or prophesying.
- 1 Corinthians 14:34–35 (thematic): Related regulation of women's conduct in the gathered assembly (instruction about silence and orderly worship), reflecting a shared concern for appropriate behavior by women during public worship.
- 1 Timothy 2:8–12 (thematic): Pauline instructions about proper comportment in prayer and teaching (men praying with uplifted hands; women to learn quietly and not to teach or exercise authority), paralleling concerns about gender roles and decorum in worship.
Alternative generated candidates
- Judge among yourselves: is it proper for a woman to pray to God with her head uncovered?
- Judge among yourselves: is it proper for a woman to pray to God uncovered?
1Cor.11.14 - Details
Original Text
Morphology
- ουδε: CONJ,neg
- η: ART,nom,sg,f
- φυσις: NOUN,nom,sg,f
- αυτη: PRON,dat,sg,f
- διδασκει: VERB,pres,act,ind,3,sg
- υμας: PRON,acc,pl,2
- οτι: CONJ
- ανηρ: NOUN,nom,sg,m
- μεν: PART
- εαν: CONJ
- κομα: NOUN,nom,sg,f
- ατιμια: NOUN,nom,sg,f
- αυτω: PRON,dat,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- 1 Corinthians 11:13 (structural): Immediate context: Paul asks readers to 'judge for yourselves' whether it is proper for a woman to pray uncovered—sets up the rhetorical appeal to nature found in 11:14.
- 1 Corinthians 11:15 (verbal): Direct continuation and contrast: Paul says a woman's long hair is her glory, complementing 11:14's claim that long hair on a man is dishonorable.
- 1 Peter 3:3-4 (thematic): Affirms hair as a culturally significant mark of a woman's adornment/glory, echoing the gendered symbolism of hair appealed to in 1 Cor 11:14–15.
- Numbers 6:5 (thematic): Nazirite regulation that a vow may require letting hair grow shows hair carried social and religious meaning in Jewish tradition, relevant background for discussions of hair and honor.
- Judges 16:17 (allusion): Samson's long hair is the source of his strength—an example that long hair could signify male power in Israelite narrative, providing a cultural contrast to Paul's 'dishonor' claim.
Alternative generated candidates
- Does not nature itself teach you that if a man has long hair it is a dishonor to him?
- Does not nature itself teach you that if a man has long hair it is a dishonor to him?
1Cor.11.15 - Details
Original Text
Morphology
- γυνη: NOUN,nom,sg,f
- δε: CONJ
- εαν: CONJ
- κομα: NOUN,nom,sg,f
- δοξα: NOUN,nom,sg,f
- αυτη: PRON,dat,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- οτι: CONJ
- η: ART,nom,sg,f
- κομη: NOUN,nom,sg,f
- αντι: PREP,gen
- περιβολαιου: NOUN,gen,sg,n
- δεδοται: VERB,perf,mp,ind,3,sg
Parallels
- 1 Corinthians 11:6 (verbal): Immediate parallel in the same argument: if a woman has no external covering 'let her also cut her hair,' linking the idea that a woman’s hair functions as a covering (cf. 11:15).
- 1 Corinthians 11:14 (verbal): Close verbal/structural contrast: Paul appeals to 'nature' about hair length—long hair dishonors a man (11:14) versus long hair is 'glory' for a woman (11:15).
- 1 Corinthians 11:5 (structural): Part of the same pericope arguing that a woman who prays or prophesies uncovered dishonors her head; ties public worship practice to the notion of hair as covering/honor developed in 11:15.
- 1 Peter 3:3-4 (thematic): Thematic parallel on women’s appearance and propriety: emphasizes appropriate female adornment and modesty (inner beauty, proper conduct) as the Christian norm underlying discussion of hair and coverings.
- Numbers 6:5 (thematic): Older Israelite precedent treating hair as a visible sign of religious status (the Nazirite vow forbids cutting hair), showing biblical precedent for hair functioning as a socially or religiously significant 'covering' or sign of honor/identity.
Alternative generated candidates
- But if a woman has long hair, it is her glory; for the hair has been given to her as a covering.
- But if a woman has long hair, it is her glory, for the hair has been given her in place of a covering.
1Cor.11.16 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- δε: CONJ
- τις: PRON,nom,sg,?
- δοκει: VERB,pres,act,ind,3,sg
- φιλονεικος: ADJ,nom,sg,m
- ειναι: VERB,pres,act,inf
- ημεις: PRON,nom,pl,1
- τοιαυτην: ADJ,acc,sg,f
- συνηθειαν: NOUN,acc,sg,f
- ουκ: PART,neg
- εχομεν: VERB,pres,act,ind,1,pl
- ουδε: CONJ,neg
- αι: ART,nom,pl,f
- εκκλησιαι: NOUN,nom,pl,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- 1Corinthians 11:2 (structural): Paul earlier affirms the Corinthians 'keeping the traditions' he delivered, providing the immediate literary context for declaring there is 'no such custom' among the churches.
- 1Corinthians 14:33 (thematic): Both verses address disorder and contentiousness in worship; 14:33 emphasizes that God is not a God of confusion, echoing the claim that the churches of God do not maintain divisive practices.
- Titus 3:9 (thematic): Paul warns against 'foolish controversies, genealogies, strife, and quarrels'—a parallel admonition to avoid contentious behavior like that criticized in 1 Cor 11:16.
- Romans 16:17 (thematic): Paul instructs believers to 'watch out for those who cause divisions and create obstacles'—a related concern about contentious persons that mirrors the refusal to accept divisive customs.
- James 4:1 (thematic): James explains that quarrels arise from selfish desires, providing a broader New Testament diagnosis of the roots of contentiousness similar to Paul's rejection of contentious practices in the churches.
Alternative generated candidates
- But if anyone is disposed to be contentious, we have no such custom, nor do the churches of God.
- If anyone is disposed to be contentious, we have no such custom—nor do the churches of God.
I praise you for remembering me in everything and for holding to the traditions just as I delivered them to you. But I want you to understand that the head of every man is Christ, the head of a woman is man, and the head of Christ is God.
Every man who prays or prophesies with his head covered dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head; for it is the same as if she were shaven.
For if a woman does not wear a covering, let her also have her hair cut; but if it is disgraceful for a woman to have her hair cut or to be shorn, let her wear a covering.
A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.
For man was not created from woman, but woman from man.
Neither was man created for the sake of woman, but woman for the sake of man.
Therefore a woman ought to have a sign of authority on her head, because of the angels.
Nevertheless, in the Lord neither is woman independent of man, nor is man independent of woman.
For as woman came from man, so also man is born through woman; and all things are from God.
Judge among yourselves: is it proper for a woman to pray to God with her head uncovered?
Does not nature itself teach you that if a man wears long hair it is a dishonor to him,
but that if a woman has long hair, it is her glory? For her hair has been given to her as a covering. But if anyone is disposed to be contentious, we have no such custom, nor do the churches of God.