1 Corinthians 11 5

1 Corinthians 11:5 kjv

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.

1 Corinthians 11:5 nkjv

But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved.

1 Corinthians 11:5 niv

But every woman who prays or prophesies with her head uncovered dishonors her head?it is the same as having her head shaved.

1 Corinthians 11:5 esv

but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven.

1 Corinthians 11:5 nlt

But a woman dishonors her head if she prays or prophesies without a covering on her head, for this is the same as shaving her head.

1 Corinthians 11 verses

1 Corinthians 11 5 meaning

1 Corinthians 11:5 addresses the conduct of women when they engage in prayer or prophecy within the church assembly. It states that any woman performing these spiritual acts with her head "uncovered" brings dishonor to her "head." The verse then likens this state of dishonor to that of having a shaved head, which was a mark of public shame or disgrace in the ancient Corinthian culture. This directive underscores the importance of order, modesty, and the visual communication of societal roles within public worship, reflecting a concern for what such actions would communicate culturally regarding a woman's honor and the church's witness.

1 Corinthians 11 5 Context

First Corinthians chapter 11 addresses various aspects of order and conduct within the Christian assembly in Corinth. Following Paul's emphasis on unity and wisdom in previous chapters, he now transitions to practical issues regarding corporate worship. The immediate context of 1 Cor 11:5 begins in verse 2 with Paul commending the Corinthians for remembering his teachings. He then introduces the concept of "headship" in verse 3, stating that "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." This hierarchy provides the foundational principle for the subsequent instructions concerning appropriate attire, specifically head coverings for women, during public prayer and prophecy.

Corinth was a diverse Greco-Roman city where societal norms regarding honor, shame, and public appearance were significant. While some pagan priestesses might have functioned with uncovered heads, respectable women, both Roman and Jewish, generally covered their heads in public as a sign of modesty, honor, or marital status. A woman with an uncovered head in a public or religious setting could be misidentified with women of low moral standing (like prostitutes or courtesans) or those expressing public grief or disgrace. Paul's instruction is deeply rooted in the cultural implications of head covering as a visible symbol communicating honor, and thus indirectly, the order of creation and God's design. This passage does not prohibit women from praying or prophesying, but rather dictates how they should do so in a manner consistent with their cultural understanding of honor and respect in public worship.

1 Corinthians 11 5 Word analysis

• But (Δὲ - De): This conjunction indicates a transition or slight contrast, moving from the general commendation of verse 2 and the principle of headship in verse 3, to a specific application concerning women's conduct in worship. It shifts focus from men's behavior (v.4) to women's.

• every woman (πᾶσα γυνὴ - pasa gynē): "Every" emphasizes the universal applicability to all women present in the assembly who are engaging in these activities. "Woman" (gynē) can mean either "woman" or "wife" depending on the context. In this broader ecclesiastical context alongside "man," it generally refers to any adult female participating in public worship.

• that prays (προσευχομένη - proseuchomenē): From proseuchomai, meaning "to pray to God." This is a spiritual act of communion or petition directly to the Lord. Paul explicitly affirms that women engage in this activity within the gathered assembly.

• or prophesies (ἢ προφητεύουσα - ē prophēteuousa): From prophēteuō, meaning "to prophesy," "to speak by divine inspiration," "to proclaim a divine message." This signifies a spiritual gift and public ministry (recognized in Joel 2, Acts 2, Acts 21:9), confirming women's active, public role in communicating God's word under inspiration in the Corinthian church.

• with her head uncovered (ἀκατακαλύπτῳ τῇ κεφαλῇ - akatakalyptō tē kephalē):

  • Uncovered (akatakalyptō): This adjective literally means "uncovered," "unveiled," or "having nothing let down over it." It refers to the physical state of the woman's head being without a veil or covering in a public setting, specifically during prayer or prophecy.
  • her head (tē kephalē): Refers directly to the physical head of the woman.

• dishonors (καταισχύνει - kataischynei): From kataischynō, meaning "to put to shame," "to disgrace," "to humiliate." It denotes a strong act of shaming or bringing disgrace upon someone or something. In a shame-honor culture, this was a severe indictment, impacting one's social standing and reputation.

• her head (τὴν κεφαλὴν αὐτῆς - tēn kephalēn autēs): This is a crucial phrase as kephalē (head) is used earlier in the chapter (v.3) in a metaphorical sense for "authority" or "source." Here, while primarily referring to her physical head (as the shaving analogy suggests), it simultaneously carries the nuanced implication of dishonoring her symbolic "head"—either the man (her husband) or Christ (the head of humanity)—by acting in a way culturally perceived as dishonorable, thereby disrupting the order outlined in v.3.

• for that is even all one (ἓν γάρ ἐστιν - hen gar estin): "For it is one (thing)" or "for it is the same." This phrase establishes an equivalence. Paul states that the action of praying/prophesying with an uncovered head is morally and culturally equivalent in its impact of shame to the comparison he makes.

• as if she were shaven (ὡς ἡ ἐξυρημένη - hōs hē exyrēmenē):

  • shaven (exyrēmenē): The perfect passive participle of xyreō, "to shave clean." A shaven head for a woman in that era was a sign of extreme public disgrace, associated with prostitutes, slaves, women accused of adultery (Num 5:18), or public mourning as a sign of extreme sorrow/shame (Isa 3:24). This comparison underscores the gravity of the dishonor being described.

• Words-group by words-group analysis:

  • "But every woman that prays or prophesies": This clearly affirms the spiritual participation of women in the assembly in active, audible, and public ways through prayer and prophecy. This is a foundational acknowledgement of women's gifting in the early church.
  • "with her head uncovered dishonors her head": The core tension and instruction. The act of being "uncovered" leads to "dishonor." The ambiguity of "her head" (physical vs. symbolic) highlights the interlinked nature of physical presentation and spiritual order/reputation.
  • "for that is even all one as if she were shaven": This comparison grounds the concept of "dishonor" in a stark, culturally understood visual. It means the societal perception of an uncovered head in worship was as deeply shameful as being publicly shaven.

1 Corinthians 11 5 Bonus section

The specific meaning of "head" (kephalē) in 1 Corinthians 11:5, both when describing the woman's head (physical) and what is dishonored (her own, or symbolic authority), has been a subject of extensive theological discussion. While it clearly refers to her physical head due to the direct comparison with shaving, many scholars understand that dishonoring her physical head by an action seen as immodest or defiant also implicitly dishonors her representative "head" as per verse 3 (i.e., man/husband or ultimately Christ), as all actions reflect on one's identity and relationships. This dual interpretation highlights how the visible cultural practice was tied to deeper theological and hierarchical principles for Paul.

Furthermore, this passage is often understood as a directive concerning public worship and expression of spiritual gifts, rather than private devotion. The term "prophesies" clearly indicates a public activity within the gathered community. The command is not against women using their gifts but about doing so in a way that respects prevailing cultural norms for modesty and order, so as not to bring dishonor upon themselves or the church, thereby avoiding any negative cultural perception that would hinder the gospel. The enduring principle is about reflecting reverence, appropriate conduct, and the divine order in corporate worship.

1 Corinthians 11 5 Commentary

1 Corinthians 11:5 provides crucial insight into Paul's teaching on order, honor, and roles within the Corinthian church assembly, especially concerning women's participation. Fundamentally, the verse confirms that women were indeed praying and prophesying publicly, thereby possessing and exercising spiritual gifts alongside men (Joel 2:28-29, Acts 2:17-18, Acts 21:9). The issue is not whether they should participate, but how they should do so, in a manner that upholds decorum and cultural understanding of honor and submission within the prevailing social context.

The instruction to cover the head during public prayer or prophecy stems from the preceding verse establishing the concept of "headship" (1 Cor 11:3), where the man is the "head" of the woman, and Christ is the "head" of the man. The physical act of covering or uncovering the head was a visible cultural signal in Corinth, conveying specific messages about status, modesty, and submission or independence. For a woman to pray or prophesy with her head uncovered would have been perceived as a disregard for cultural norms of female decorum and honor, equating her perhaps with women of questionable reputation or a defiant posture towards established social (and God-ordained, as Paul frames it) order.

The comparison to a shaven head is particularly striking. A shaven head for a woman was a mark of severe public shame, inflicted upon accused adulteresses, slaves, or those in extreme mourning. By drawing this parallel, Paul emphasizes the profound negative impression and disgrace an uncovered head would project in the Corinthian context, not just for the woman herself, but for the witness of the Christian community. The covering served as a "sign of authority" (1 Cor 11:10), a visible affirmation of a woman's acceptance of her role within God's ordered creation, promoting reverence and respect in the corporate worship setting. This verse encapsulates the balance Paul sought to maintain between spiritual freedom in Christ and the practical need for respectful order and effective witness within a given cultural context.