1 Corinthians 11:10

 1 Corinthians 11:10

For this cause ought the woman to have power on her head because of the angels.

a. ASV: For this cause ought the woman to have a sign of authority on her head, because of the angels.  [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: Because of this the woman ought to have a token of authority upon the head, because of the messengers;  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: Therefore she should [be subject to his authority and should] have a covering on her head [as a token, a symbol, of her submission to authority, that she may show reverence as do] the angels [and not displease them].  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: For this reason the woman ought to be modest and cover her head, as a mark of respect to the angels. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: That is why a wife ought to have a symbol of authority on her head, because of the angels. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.]

1. “For this cause ought the woman to have power on her head because of the angels.”

a. For this [Strong: 5124 toûto, too'-to; neuter singular nominative or accusative case of G3778; that thing:—here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

b. cause [Strong: 1223 diá, dee-ah'; a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional):—after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, × though, through(-out), to, wherefore, with (-in).

c. ought [Strong: 3784 opheílō, of-i'-lo; probably from the base of G3786 (through the idea of accruing); to owe (pecuniarily); figuratively, to be under obligation (ought, must, should); morally, to fail in duty:—behove, be bound, (be) debt(-or), (be) due(-ty), be guilty (indebted), (must) need(-s), ought, owe, should.]

d. the [Strong: 3588. [hē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

e. woman [Strong: 1135 gynḗ, goo-nay'; probably from the base of G1096; a woman; specially, a wife:—wife, woman.]

f. [to] have [Strong: 2192 échō, ekh'-o; a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):—be (able, × hold, possessed with), accompany, + begin to amend, can(+ -not), × conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, × sick, take for, + tremble, + uncircumcised, use.]

g. power [Strong: 1849 exousía, ex-oo-see'-ah; from G1832 (in the sense of ability); privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence:—authority, jurisdiction, liberty, power, right, strength.]

h. on [Strong: 1909 epí, ep-ee'; a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:—about (the times), above, after, against, among, as long as (touching), at, beside, × have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with.]

i. [Strong: 3588. [tēs] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tēs] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

j. [her] head [Strong: 2776 kephalḗ, kef-al-ay'; from the primary κάπτω káptō (in the sense of seizing); the head (as the part most readily taken hold of), literally or figuratively:—head.]

k. because [Strong: 1223 diá, dee-ah'; a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional):—after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, × though, through(-out), to, wherefore, with (-in).]

l. [of] the [Strong: 3588. [tous] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tous] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

m. angels [Strong: ággelos, ang'-el-os; from ἀγγέλλω aggéllō (probably derived from G71; compare G34) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor:—angel, messenger.]

1). Don Costello: One of my views in this passage is because of my studies on angels being lower in authority than man. This verse is included in a passage detailing the authority that was given to believers, the church, the body of Christ, when Christ Jesus rose from the dead. Remember what he told the disciples in Matthew 28:18, 19 He said “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” That same power was given to the church, to believers, for them to preach the gospel to every person on earth. That same authority is what is being spoken about in the passage as being part of our inheritance that God wants us to see and use. In this passage Paul is praying for God to give us spiritual eyes to see the extent of our inheritance.

 

a). Ephesians 1:15-21 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

1:16 Cease not to give thanks for you, making mention of you in my prayers;

1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

1:19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

 

2). What must be noted here is there is no distinction between good or bad principalities, powers, might, or dominions. It declares “all”. There are clear examples in Scripture of commanding demonic spirits, but none commanding good angels, but here the Scripture does say “all”. This is one passage that without doubt gives New Testament believers authority to command angels. The verse continues to say not only in this world but also in the next. There could be a reference to Genesis 6 here but I do not know.

3). Ellicott's Commentary for English Readers: If we bear in mind the Apostle’s constant use of words with a double significance, or rather with both an obvious and a subtly implied meaning, and if we also recall the reference made to a woman’s abundance of hair in 1Corinthians 11:5-6, and the further reference to a woman’s long hair in 1Corinthians 11:14-15, where the hair of the woman, given her by nature, and the wearing of a veil are used as almost identical thoughts, we may, I think, conclude that the “power” here spoken of is that long hair which is called in 1Corinthians 11:15 her “glory.” It is remarkable that Callistratus twice uses this word exousia in connection with hair to express its abundance. To the Jews the recollection of Samson’s history would have given the word “power,” when applied to hair, a remarkable significance. To thus turn aside abruptly in the middle of a long passage in which woman’s subordination is enforced, and speak suddenly and vividly of her “power,” would be eminently Pauline. In the Apostle’s writings the thought of inferiority and superiority, of ruler and server, are frequently and almost paradoxically regarded and enforced as identical. To serve because you rule; to be weak because you are in another sense strong, are thoughts strikingly combined again and again in the Epistles of St. Paul. Thus I would imagine him here to suddenly turn aside and say, I have been speaking of your bondage and subordination, you are, because of this, to have a covering (a veil or long hair) on your head as a sign, and yet that very thing which is the symbol of your subjection to man is the sign of your beauty and “power” as a woman.