1 Corinthians 11:6

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1 Corinthians 11:6 in Multiple Translations

Berean Standard Bible BSB

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.

King James Version KJV

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.

American Standard Version ASV

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.

Bible in Basic English BBE

For if a woman is not veiled, let her hair be cut off; but if it is a shame to a woman to have her hair cut off, let her be veiled.

Free Bible Version FBV

If a woman's head is not covered, then she should have her head shaved. If it's scandalous for a woman to be shorn or shaven, then she should have her head covered.

Geneva Bible 1599 GNV

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 YLT

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;

World English Bible WEB

For if a woman is not covered, let her hair also be cut off. But if it is shameful for a woman to have her hair cut off or be shaved, let her be covered.

Noah Webster Bible WBS

For if the woman is not covered, let her also be shorn: but if it is a shame for a woman to be shorn or shaved, let her be covered.

Douay-Rheims 1899 DRV

For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.

Translation for Translators T4T

So, if women do not wear coverings over their heads when they pray or speak messages that God gave them, they should let someone shave their heads so that they will be ashamed. But since women are ashamed if someone cuts their hair short or shaves off their hair, they should wear coverings over their heads when they pray or speak messages that God gave them.

Plain English Version PEV

If she will not cover her head, maybe she has to cut off all her hair, right? No. If she does that, then she will shame herself. She can’t do that. And she can’t shame her husband either. So she has to cover her head in your meetings.

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Berean Amplified Bible — 1 Corinthians 11:6

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Corinthians 11:6 Interlinear (Deep Study)

BIB

GRK ει γαρ ου κατακαλυπτεται γυνη και κειρασθω ει δε αισχρον γυναικι το κειρασθαι η ξυρασθαι κατακαλυπτεσθω

ει ei G1487 if COND

γαρ gar G1063 for Conj

ου ou G3756 no Particle-N

κατακαλυπτεται katakaluptō G2619 to cover Verb-PMI-3S

γυνη gunē G1135 woman Noun-NSF

και kai G2532 and Conj

κειρασθω keirō G2751 to shear Verb-AMM-3S

ει ei G1487 if COND

δε de G1161 then Conj

αισχρον aischros G150 shameful Adj-NSN

γυναικι gunē G1135 woman Noun-DSF

το ho G3588 the/this/who Art-NSN

κειρασθαι keirō G2751 to shear Verb-AMN

η ē G2228 or Particle

ξυρασθαι xuraō G3587 to shave Verb-PPN

κατακαλυπτεσθω katakaluptō G2619 to cover Verb-PMM-3S

Greek Word Study

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Greek Word Reference — 1 Corinthians 11:6

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

κατακαλυπτεται katakaluptō G2619 "to cover" Verb-PMI-3S

This verb means to cover something completely, like a veil. In 1 Corinthians 11, it refers to covering one's head. Paul uses it to describe how men and women should dress during worship.

Definition: κατα-καλύπτω [in LXX chiefly for כָּסָה pi. ;] to cover up; mid., to cover or veil oneself: 1Co.11:6; τ. κεφαλήν, 1Co.11:7.† (AS)

Usage: Occurs in 2 NT verses. KJV: cover, hide See also: 1 Corinthians 11:6; 1 Corinthians 11:7.

γυνη gunē G1135 "woman" Noun-NSF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κειρασθω keirō G2751 "to shear" Verb-AMM-3S

To shear means to cut something short, like hair or sheep's wool, as described in Acts 8:32 and 1 Corinthians 11:6.

Definition: κείρω [in LXX chiefly for גָּזַז, Isa.53:7, al. ;] to cut short the hair, shear: a sheep, Act.8:32 (Isa, l.with). Mid., to have one's hair cut off, be shorn: absol., 1Co.11:6; τ-. κεφαλήν, Act.18:18.† (AS)

Usage: Occurs in 3 NT verses. KJV: shear(-er) See also: 1 Corinthians 11:6; Acts 8:32; Acts 18:18.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αισχρον aischros G150 "shameful" Adj-NSN

This word means shameful or base, like in 1 Corinthians 11:6 and Ephesians 5:12. It describes something that is morally wrong or disgraceful, often translated as 'filthy' in the KJV.

Definition: αἰσχρός, -ά, όν (αἶσχος, shame, disgrace), [in LXX: Gen.41:3 ff. (רַע, רֹעַ), Jdth.12:12, al. ;] base, shameful: 1Co.11:6 14:35, Eph.5:12, Tit.1:11 (MM, VGT, see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: filthy See also: 1 Corinthians 11:6; Ephesians 5:12; Titus 1:11.

γυναικι gunē G1135 "woman" Noun-DSF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κειρασθαι keirō G2751 "to shear" Verb-AMN

To shear means to cut something short, like hair or sheep's wool, as described in Acts 8:32 and 1 Corinthians 11:6.

Usage: Occurs in 3 NT verses. KJV: shear(-er) See also: 1 Corinthians 11:6; Acts 8:32; Acts 18:18.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ξυρασθαι xuraō G3587 "to shave" Verb-PPN

This word means to shave or cut hair, like a barber. It appears in 1 Corinthians 11:6 to describe a woman shaving her head.

Definition: ξυράω, -ῶ late form of ξυρέω (which see) : 1Co.11:6 (ξυρᾶσθαι, Rec. and Edd., but see: ξύρω).† ξύρω, rare form of ξυρέω (Veitch, see word), aor. mid., ξύρασθαιι (Bl., § 24, see word; Zorell, see word, etc.) for -ᾶσθαι (Rec., Edd.) : 1Co.11:6.† (AS)

Usage: Occurs in 3 NT verses. KJV: shave See also: 1 Corinthians 11:5; 1 Corinthians 11:6; Acts 21:24.

κατακαλυπτεσθω katakaluptō G2619 "to cover" Verb-PMM-3S

This verb means to cover something completely, like a veil. In 1 Corinthians 11, it refers to covering one's head. Paul uses it to describe how men and women should dress during worship.

Definition: κατα-καλύπτω [in LXX chiefly for כָּסָה pi. ;] to cover up; mid., to cover or veil oneself: 1Co.11:6; τ. κεφαλήν, 1Co.11:7.† (AS)

Usage: Occurs in 2 NT verses. KJV: cover, hide See also: 1 Corinthians 11:6; 1 Corinthians 11:7.

Study Notes — 1 Corinthians 11:6

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 11:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 11:6
Jamieson-Fausset-Brown on 1 Corinthians 11:6
Matthew Poole's Commentary on 1 Corinthians 11:6
Trapp's Commentary on 1 Corinthians 11:6
Ellicott's Commentary on 1 Corinthians 11:6
Adam Clarke's Commentary on 1 Corinthians 11:6
Cambridge Bible on 1 Corinthians 11:6
Barnes' Notes on 1 Corinthians 11:6
Whedon's Commentary on 1 Corinthians 11:6
Sermons on 1 Corinthians 11:6

Context — Roles in Worship

4Every man who prays or prophesies with his head covered dishonors his head. 5And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved.

6If 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.

7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man.

Cross References

	Reference	Text (BSB)
1	Deuteronomy 22:5	A woman must not wear men’s clothing, and a man must not wear women’s clothing, for whoever does these things is detestable to the LORD your God.
2	Numbers 5:18	After the priest has the woman stand before the LORD, he is to let down her hair and place in her hands the grain offering of memorial, which is the grain offering for jealousy. The priest is to hold the bitter water that brings a curse.

1 Corinthians 11:6 Summary

In 1 Corinthians 11:6, the Bible is teaching that women should be mindful of their appearance and behavior in a way that honors their husbands and shows respect for authority. This doesn't necessarily mean that all women should wear headcoverings, but rather that they should be humble and submissive in their relationships, as seen in Ephesians 5:22-24. Just as a man is instructed to love and care for his wife, as seen in Ephesians 5:25-33, a woman is instructed to respect and honor her husband, and this verse is one way that she can do that. By covering her head, a woman is showing that she values and respects her husband's authority, and is willing to submit to him in a way that is pleasing to God.

Frequently Asked Questions

What does it mean for a woman to cover her head in 1 Corinthians 11:6?

In this context, covering one's head is a sign of humility and submission to authority, as seen in the cultural norms of the time, and is not necessarily a command for all women in all cultures, as noted in 1 Corinthians 11:16, where it says that not all churches have this custom.

Is it really shameful for a woman to have her hair cut off?

In the cultural context of the time, having one's hair cut off was a sign of shame or disgrace, as seen in Deuteronomy 21:12, where a woman who is taken captive in war must shave her head and trim her nails, and in 1 Corinthians 11:5, where it says that if a woman prays or prophesies with her head uncovered, it is just as if her head were shaved.

Does this verse mean that women should always wear headcoverings?

While 1 Corinthians 11:6 does instruct women to cover their heads while praying or prophesying, it is not a universal command for all women in all situations, as noted in 1 Corinthians 11:13-15, where it says that nature itself teaches that long hair is a glory to a woman, and that this is not just a cultural custom.

What is the main point of 1 Corinthians 11:6?

The main point is that a woman should be mindful of her appearance and behavior in a way that honors her head, which is her husband, as seen in Ephesians 5:22-24, where wives are instructed to submit to their husbands as to the Lord.

Reflection Questions

What does it mean for me to 'cover my head' in a spiritual sense, and how can I apply this principle in my daily life?
How can I balance the need to honor my authority with the need to express my own personality and individuality?
In what ways can I show respect and humility in my relationships, especially in my interactions with those in authority over me?
What are some cultural or societal norms that may be influencing my understanding of this verse, and how can I discern what is truly biblical?

Gill's Exposition on 1 Corinthians 11:6

For if the woman be not covered,.... That is, if her head is not covered with some sort of covering, as is the custom of the place where she lives, let her also be shorn; let her hair be cut short;

Jamieson-Fausset-Brown on 1 Corinthians 11:6

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.

Matthew Poole's Commentary on 1 Corinthians 11:6

For if the woman be not covered, let her also be shorn: nature itself teacheth, that it is a shameful sight to see a woman revealing the mind and will of God, by an extraordinary pretended revelation, in so indecent a manner, as with her hair all hanging down; let her hair be either shaven off, or at least cut after the manner of men’ s hair, if she will neither tie it up artificially, so as to make it a covering for her head, nor put on a veil to cover her: for though a woman prophesying from an extraordinary impulse, be not under the common law of women not speaking in the public assembly, but keeping silence; yet she is under the law of nature to do no such grave and solemn actions in such a rude manner, that from the light of nature, or the common account of all that live in that place, she should be judged to be irreverent and brutish in her religious action. From this text a question hath been started: Whether Christian women may lawfully go without any other covering upon their heads than their hair? I must confess, I see not how such a question can have any bottom in this text, where the apostle is not speaking of women’ s ordinary habiting themselves, but only when they prayed and prophesied, and (if I mistake not) when they ministered in prayer and prophecy (as was said before). We now have no such prophetesses; so as I think that question about the lawfulness of women’ s going without any other covering upon their heads than their hair, must be determined from other texts, not this, and is best determined from circumstances; for God having given to the woman her hair for a covering and an ornament, I cannot see how it should be simply unlawful; accidentally it may, from the circumstances of pride in her heart that so dresseth herself, or lust and wantonness in others’ hearts; or other circumstances of ill designs and intentions in the woman so dressing herself. But if it be a shame for a woman to be shorn or shaven, let her be covered; if nature teacheth us that it is a shame for a woman to be shorn or shaven, it also teacheth us that it is a shame for her to be uncovered, either with her hair, or some artificial covering; which latter seemeth rather to be meant in this place, because divines think, that the face is that part of the head which the apostle here intendeth should be covered in their religious actions, which is not covered with the hair, but with a veil, &c.

Trapp's Commentary on 1 Corinthians 11:6

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. Ver. 6. For a woman to be shorn] Our Hic muliers hold it now no shame. If Henry VI had seen such creatures, he would have cried out, as once he did at the sight of naked breasts, Fie, fie, ladies, in sooth you are to blame. (Daniel’ s Hist.)

Ellicott's Commentary on 1 Corinthians 11:6

(6) Let her also be shorn.—The force of this argument depends on the fact that a woman’s head being uncovered would be regarded by others as implying the same shame as was indicated by a woman’s hair being cut short (i.e., shorn), or altogether removed (i.e., shaven). It is as if the Apostle said—If a woman insists on her right to pray and speak in an assembly with uncovered head, let her carry out this principle to its logical result; let her insist on her right to have her hair cut short, so as to show her equality with man—and what would be thought of her then! No woman with a spark of shame in her would think of doing that. Accordingly you admit that this principle of sexual equality does not apply in all such matters; and it is illogical to argue in favour of any general principle as if it were of universal obligation, when you yourselves admit that it is not applicable in some cases.

Adam Clarke's Commentary on 1 Corinthians 11:6

Verse 6. For if the woman be not covered] If she will not wear a veil in the public assemblies, let her be shorn-let her carry a public badge of infamy: but if it be a shame-if to be shorn or shaven would appear, as it must, a badge of infamy, then let her be covered-let her by all means wear a veil. Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only. Euripides, in Orest., ver. 128, speaking of Helen, who should have shaved her head on account of the death of her sister Clytemnestra, says: ειδετεπαρ' ακραςὡςαπεθρισεντριχας, σωζουσακαλλος, εστιδεἡπαλαιγυνη: "see how she cuts off only the very points of her hair, that she may preserve her beauty, and is just the same woman as before." See the note on the preceding verse 1 Corinthians 11:5. In Hindostan a woman cuts off her hair at the death of her husband, as a token of widowhood; but this is never performed by a married woman, whose hair is considered an essential ornament. The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets.-Ward's Customs.

Cambridge Bible on 1 Corinthians 11:6

6. but if it be a shame for a woman to be shorn or shaven] i.e. with her hair either cropped close or shaven. This was considered a disgrace. It was the sign of a slave (see Aristophanes, Birds, 911), or of one in mourning and humiliation (Deuteronomy 21:12).

Barnes' Notes on 1 Corinthians 11:6

For if the woman be not covered - If her head be not covered with a veil. Let her also be shorn - Let her long hair be cut off. Let her lay aside all the usual and proper indications of her sex and rank in life.

Whedon's Commentary on 1 Corinthians 11:6

6. Let her be—Let her carry out the principle, and see where it will land her. This is, of course, not a real command; the imperative being simply a form of the argument. Shorn—As with shears. Shaven—As with a razor.

Sermons on 1 Corinthians 11:6

	Sermon	Description
	God Our Fortress - Part 2 by Erlo Stegen	In this sermon, the preacher discusses the importance of family as a protection and shelter provided by God. He emphasizes the need to honor and respect parents and live in obedien
	A Marriage Changed by God by Zac Poonen	This sermon emphasizes the importance of understanding the distinctions and roles within marriage, highlighting the need to recognize and respect the differences between husband an
	Bobbed Hair by John R. Rice	John R. Rice preaches on the importance of men and women embracing their God-given differences, as outlined in 1 Corinthians 11:3-15. He emphasizes that men and women have distinct