1 Cor.

11:1-16 – Translation and Exegetical Notes

by Laurențiu Moț (Phd Student of AIIAS)

Greek English
1 Be my imitators, just as I am (an imitator) of
µιµηταί µου γίνεσθε καθὼς κἀγὼ Χριστοῦ.
Christ
2
Ἐπαινῶ δὲ1 ὑµᾶς ὅτι πάντα µου µέµνησθε I also praise/commend you for remembering (both
2
καί, καθὼς παρέδωκα ὑµῖν, τὰς παραδόσεις in the past and now) all (teachings (?) that are)
3
of me and because you even hold fast the
κατέχετε. traditions I handed over to you.
3 But I want you to know that Christ is the head of
Θέλω δὲ ὑµᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ
κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς every man, the man of (every) woman, and God
6
the head of Christ.
ὁ ἀνήρ, κεφαλὴ4 δὲ τοῦ Χριστοῦ ὁ5 θεός.
4 Every man who prays or prophecies, having (a
πᾶς ἀνὴρ προσευχόµενος ἢ προφητεύων 8
κατὰ κεφαλῆς ἔχων7 καταισχύνει τὴν covering) down on his head, humiliates his head.
κεφαλὴν αὐτοῦ.
5 But every woman who prays or prophecies with
πᾶσα δὲ γυνὴ προσευχοµένη ἢ
προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ9 the head uncovered dishonors her head. For she
is one and the same as having been shaved.

1
“This use simply connects an additional element to a discussion or adds an additional idea to the
train of thought. It is translated and, though if it is emphatic, it can be translated also, indicating a key
addition. This latter use (also) is sometimes called adjunctive. The major connective conjunctions are
kai, and de,. de, as a connective conjunction may often be left untranslated.” (Daniel B. Wallace, Greek
Grammar Beyond the Basics - Exegetical Syntax of the New Testament (Zondervan Publishing House
and Galaxie Software, 1999; 2002), 671). See that it is not translated in NIV, RSV, NAB, NJB in
English; BFC, LSG, TOB in French; VUL, NOV in Latin; IEP in Italian.
2
µέµνησθε is ind. perf. pass. which expresses an action accomplished in the past but with results
existing in the present (Wallace, 572-573).
3
Many translations prefer to translate πάντα µου µέµνησθε as “remembering me in everything” (NIV,
RSV, NAS, YLT. Etc.) or a variant of this, creating the impression that this remembering really covers
all areas of Paul’s life. But this is not true. The Corinthians did not “remember” Paul’s financial needs
to mention only one aspect. That’s why I propose the translation “remembering everything of [source]
me,” (cf. 1 Cor. 3:22) probably in reference to his teachings (as the second part of the verse
elaborates), when “everything” is not actually “everything,” since it is followed by an adversative δὲ.
4
In which sense is God κεφαλὴ τοῦ Χριστοῦ? When used metaphorically, it points to what is “first or
superior [in] rank” (Friberg, 15975, BW8). Is God superior in rank to Christ? In the framework of
Christ’s mission to the sinners, yes he is. It is a voluntary subjection to the authority o the Father.
5
The article before the word “God” points to “the only and true God” (cf. Matt. 3:9; Mark 13:19; Luke
2:13; Acts 2:11). (Thayer, 2452, BW8).
6
The word κεφαλὴ is unarthrous, however should be translated articular (Wallace, 245).
7
“κατακαλύπτομαι; κατὰ κεφαλῆς ἔχω (an idiom, literally ‘to have down on the head’): to wear a
covering over one’s head—‘to have one’s head covered, to cover one’s head.’
κατακαλύπτομαι: εἰ γὰρ οὐ κατακαλύπτεται γυνή ‘for if a woman does not have her head
covered’ 1 Cor 11.6. κατὰ κεφαλῆς ἔχω: πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ
κεφαλῆς ἔχων ‘any man who prays or prophesies with his head covered’ 1 Cor 11.4.” (Johannes P.
Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic
Domains, electronic ed. of the 2nd edition. (New York: United Bible societies, 1996, c1989), 1:526).
8
Why?
9
ἀκατακαλύπτῳ τῇ κεφαλῇ is a dative of manner. “The dative substantive denotes the manner in
which the action of the verb is accomplished. Like many adverbs, this use of the dative answers the
question “How?” (and typically with a “with” or “in” phrase).” (Wallace, 161).
καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν
καὶ10 τὸ αὐτὸ τῇ ἐξυρηµένῃ.
6
εἰ11 γὰρ οὐ κατακαλύπτεται γυνή, καὶ For if a woman does not cover herself, let her
κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι also shear herself. But if (it is) shameful for a
woman to shear or to shave, let her cover herself.
ἢ ξυρᾶσθαι, κατακαλυπτέσθω.12
7
Ἀνὴρ µὲν γὰρ οὐκ ὀφείλει13 On the one hand man should not cover the (i.e.
κατακαλύπτεσθαι τὴν κεφαλὴν εἰκὼν καὶ his) head, being (or since he is) the image and
glory of God. But the woman is the glory of man.
δόξα θεοῦ ὑπάρχων· ἡ14 γυνὴ δὲ δόξα ἀνδρός
ἐστιν.
8 For (it is )not man from woman, but woman from
οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς ἀλλὰ γυνὴ
ἐξ ἀνδρός· 15 man.
9 And also was not man created for the woman, but
καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα
ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. woman for the man.
10 For this (reason) the woman ought to have
διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν
ἐπὶ16 τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. authority over the head for the sake of angels.
11
πλὴν17 οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ However, in the Lord, niether (is) woman without
χωρὶς γυναικὸς ἐν κυρίῳ· man, nor man without woman.

10
This is a connective conjunction. This use simply connects an additional element to a discussion or
adds an additional idea to the train of thought. “It is translated and, though if it is emphatic, it can be
translated also, indicating a key addition.” (Wallace, 671).
11
Both clauses are first class conditional. “The first class condition indicates the assumption of truth
for the sake of argument. The normal idea, then, is if–and let us assume that this is true for the sake of
argument–then. . . . This class uses the particle εἰ with the indicative (in any tense) in the protasis. In
the apodosis, any mood and any tense can occur. This is a frequent conditional clause, occurring
about 300 times in the NT.” (Wallace, 690).
12
“The basic force of the imperative of command involves somewhat different nuances with each
tense. With the aorist, the force generally is to command the action as a whole, without focusing on
duration, repetition, etc. In keeping with its aspectual force, the aorist puts forth a summary command.
With the present, the force generally is to command the action as an ongoing process.” (Wallace,
485). κατακαλυπτέσθω (imp. pres.) means then “to cover up” uninterruptedly, meaning that the
women used to do this and they should continue, while κειράσθω (imp. aor.) should be understood as
meaning “to begin shearing.”
13
“The indicative is used with verbs of obligation, wish, or desire, followed by an infinitive. The nature
of the verb root, rather than the indicative, is what makes it look like a potential mood in its semantic
force. This usage is fairly common.
Specifically, verbs indicating obligation (such as ὀφείλω, δεῖ), wish (e.g., βούλοµαι), or desire (e.g.,
θέλω) are used with an infinitive. They lexically limit the overall assertion, turning it into a potential
action. It is important to understand that the normal force of the indicative mood is not thereby denied;
rather, the assertion is simply in the desire, not the doing.” (Wallace, 451).
14
While γυνὴ is articular, ἀνδρός is not, however, both of them are generic nouns (Wallace, 253-254).
“The generic article is not always necessary in order for a noun to have a generic idea.”
15
We notice the absence of the article in γυνὴ ἐξ ἀνδρός because they are “words in pair.” “Some of
these usages belong to proverbs, formulæ and enumerations.” (A.T. Robertson, A Grammar of the
Greek New Testament in the Light of Historical Research [Logos, 1919; 2006], 793).
16
ἐξουσίαν ἔχειν ἐπὶ is a periphrasis of Semitic influence, an indirect way of speaking about a
sign over the head, which eventually expresses authority. (James Hope Moulton and Nigel
Turner, A Grammar of New Testament Greek, Volume 4: Style., Vol. 1: 2d Ed., With Corrections and
Additions [Edinburgh: T. & T. Clark, 1976], 93). “ἐξουσία ἐπί [is] a very unusual expression in Greek,
clearly influenced by the construction with memshālâ (Hebrew) or shallît (Aramaic).” (p. 157).
17
It has been said that, including in 1 Cor. 11:1, “Paul’s use [of πλὴν] is peculiar and like that of LXX,
a pleonastic only.” (James Hope Moulton and Nigel Turner, A Grammar of New Testament Greek,
Volume 3: Syntax., Vol. 1: 2d Ed., With Corrections and Additions [Edinburgh: T. & T. Clark, 1963],
338). Apparently, “Paul uses it at the end of an argument to single out the main point. Cf. 1 Cor. 11:11;
12
ὥσπερ18 γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως
καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ
τοῦ θεοῦ.
13
Ἐν ὑµῖν αὐτοῖς κρίνατε· 19 πρέπον ἐστὶν
γυναῖκα ἀκατακάλυπτον τῷ θεῷ
προσεύχεσθαι;
14
οὐδὲ ἡ φύσις αὐτὴ διδάσκει20 ὑµᾶς ὅτι
ἀνὴρ µὲν ἐὰν κοµᾷ ἀτιµία αὐτῷ ἐστιν21,
15
γυνὴ δὲ ἐὰν κοµᾷ22 δόξα αὐτῇ ἐστιν; ὅτι ἡ
κόµη ἀντὶ23 περιβολαίου δέδοται [αὐτῇ].
16
Εἰ δέ τις δοκεῖ24 φιλόνεικος εἶναι, ἡµεῖς
τοιαύτην συνήθειαν οὐκ ἔχοµεν οὐδὲ αἱ
ἐκκλησίαι τοῦ θεοῦ.
For just as the woman (is) from the man, so is the
man through the woman. And all (both of them?)
(are) from God.
Judge in yourselves (i.e. in your minds): is it
proper for an uncovered woman to pray to God?
Does not the nature itself teach you that, on the
one hand if a man has long hair it is a dishonour
to him,
(while) on the other hand if a woman has long
hair it is a glory to her? For the (i.e. her) long hair
it has been given for (better “as”) a covering.
But if someone seems to be contentious, we don’t
have such habit, neither the churches of God.

Eph. 5:33; Ph. 3:16; 4:14.” (A.T. Robertson, A Grammar of the Greek New Testament in the Light of
Historical Research [Logos, 1919; 2006], 1187).
18
“Some authors make the ὥσπερ-clause follow the main clause (Ac 2:2 3:17 11:15 Heb 4:10 7:27
9:25 Rev 10:3); but in Paul it nearly always precedes (Ro 5:12. 19. 21 6:4. 19 11:30 12:4 vl. 1 Co
11:12 15:22 16:1 Ga 4:29.” (James Hope Moulton and Nigel Turner, A Grammar of New Testament
Greek, Volume 3: Syntax., Vol. 1: 2d Ed., With Corrections and Additions [Edinburgh: T. & T. Clark,
1963], 320).
19
There is a semi-forensic sense in this phrase, found also in the Koine which should be translated “in
your judgment.” (James Hope Moulton and Nigel Turner, A Grammar of New Testament Greek,
Volume 3: Syntax., Vol. 1: 2d Ed., With Corrections and Additions [Edinburgh: T. & T. Clark, 1963],
253).
20
“Abstract substantives in Greek often appear with the article, probably performing its
particularizing function.” (Stanley E. Porter, Idioms of the Greek New Testament [Sheffield: JSOT,
1999], 107). Thus, ἡ φύσις αὐτὴ διδάσκει means “nature itself teaches.”
21
“If one of the elements is not in the nominative case, then the subject will be … the element that is in
the nominative case.” (Richard A. Young, Intermediate New Testament Greek: A Linguistic and
Exegetical Approach [Nashville, Tenn.: Broadman & Holman, 1994], 64). Probably then, a more exact
translation of ἀτιµία αὐτῷ ἐστιν would be “dishonor is to him.”
22
This is a third class conditional clause (Wallace, 471). The exegetical implication is that it is unlikely
for a woman not to wear long hair. She is supposed to do this. But how is this hair to be really a “glory”
if covered?
23
“Although the basic sense of ἀντί is ‘facing, against, opposite’ (fig. 5), the most widely applied sense
in the NT, and well-known in classical and other Hellenistic Greek, is substitutionary (‘in place of’).”
The consequence is that this phraseology “seems to indicate that the hair can serve as a substitute”
for a covering. (Stanley E. Porter, Idioms of the Greek New Testament [Sheffield: JSOT, 1999], 144-
145).
24
“By way of courtesy, things certain are sometimes said δοκεῖν.” (Thayer, 1456, BW 8). The idea is
then that in the Corinthian church there were some quarrelsome members, arguing about the woman’s
attitude in worship, but Paul does not confront them being destitute of tact.