SEV Biblia, Chapter 11:7
Porque el varn no ha de cubrir la cabeza, porque es imagen y gloria de Dios; mas la mujer es gloria del varn.
Clarke's Bible Commentary - 1 Corinthians 11:7
Verse 7. A man indeed ought not to cover his head] He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans. He is the image and glory of God] He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.
But the woman is the glory of the man.] As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, &c.; so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.
John Gill's Bible Commentary
Ver. 7. For a man indeed ought not to cover his head , etc.] The Ethiopic version adds, whilst he prays; which is a proper interpretation of the words, though a wrong version; for the apostles meaning is not, that a man should not have his head covered at any time, but whilst he is in public worship, praying, prophesying, or singing of psalms: the reason is, forasmuch as he is the image and glory of God . The apostle speaks of man here as in his first creation, in his state of innocence before his fall; but now he has sinned and defaced this image, and come short of this glory; which lay partly in his body being made after the exemplar of the body of Christ, the idea of which God had in his eternal mind, and according to which he shaped the body of Adam: and partly in his soul, in that righteousness and holiness, wisdom and knowledge, and all other excellent gifts in which it was formed. So the Jews say, the understanding is h dwbk the glory of God. And it chiefly lay in the power and dominion he had over all the creatures, and even over the woman when made; at least this is principally respected here, in which there is such a shine and representation of the glory and majesty, power and dominion of God; and therefore man ought to worship him with his head uncovered, where this image and glory of God is most illustriously displayed: not but that the woman, is the image and glory of God also, and was made as man, after his image and likeness, with respect to internal qualities, as righteousness, holiness, knowledge, etc. and with regard to her power over the other creatures, though in subjection to man; but yet man was first originally and immediately the image and glory of God, the woman only secondarily and mediately through man. The man is more perfectly and conspicuously the image and glory of God, on account of his more extensive dominion and authority: but the woman is the glory of the man ; being made out of him, and for his help and assistance, and to be a crown of honour and glory to him. The apostle speaks the sense, and in the language of the Jews. The words in ( Isaiah 44:13). After the figure of a man, according to the beauty of a man, are by the Targum rendered, after the likeness of a man, after the glory of a woman; and the note of a famous interpreter of theirs upon the last clause is, this is the woman, hl[b trapt ayh who is the glory of her husband; but why is she to be covered for this reason, when the man is to be uncovered? it is to be observed, that it is in the presence and worship of God that the one is to be uncovered, and the other covered; the one being the glory of God, and therefore to be uncovered before him; and the other the glory of man, and therefore to be covered before God; and especially, since being first in the transgression, she who is mans glory has been the means of his shame and disgrace. The Jews seem to make this the reason of the difference; they ask f219 , why does a man go out with his head uncovered, and a woman with her head covered? it is answered, it is like to one that has committed a sin, and he is ashamed of the children of men, therefore she goes hswkm harw , with her head covered.
Matthew Henry Commentary
Verses 2-16 - Here begin particulars respecting the public assemblies, ch. 1Co 14. I the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honou of God, so the Christian should avow his subjection to Christ, doin his will and seeking his glory. We should, even in our dress and habit avoid every thing that may dishonour Christ. The woman was made subjec to man, because made for his help and comfort. And she should d nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have "power," that is, a veil, on her head, becaus of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woma were made for one another. They were to be mutual comforts an blessings, not one a slave, and the other a tyrant. God has so settle matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help an benefit. It was the common usage of the churches, for women to appea in public assemblies, and join in public worship, veiled; and it wa right that they should do so. The Christian religion sanctions nationa customs wherever these are not against the great principles of trut and holiness; affected singularities receive no countenance from an thing in the Bible.
Greek Textus Receptus
ανηρ 435 N-NSM μεν 3303 PRT γαρ 1063 CONJ ουκ 3756 PRT-N οφειλει 3784 5719 V-PAI-3S κατακαλυπτεσθαι 2619 5745 V-PPN την 3588 T-ASF κεφαλην 2776 N-ASF εικων 1504 N-NSF και 2532 CONJ δοξα 1391 N-NSF θεου 2316 N-GSM υπαρχων 5225 5723 V-PAP-NSM γυνη 1135 N-NSF δε 1161 CONJ δοξα 1391 N-NSF ανδρος 435 N-GSM εστιν 2076 5748 V-PXI-3S
Vincent's NT Word Studies
7. Image and glory (eikwn kai doxa) For image, see on Revelation xiii. 14. Man represents God's authority by his position as the ruler of the woman. In the case of the woman, the word image is omitted, although she, like the man, is the image of God. Paul is expounding the relation of the woman, not to God, but to man.
Robertson's NT Word Studies
11:7 {The image and glory of God} (eikwn kai doxa qeou). Anarthrous substantives, but definite. Reference to #Ge 1:28; 2:26 whereby man is made directly in the image (eikwn) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (doxa) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (doxa andros). Anarthrous also, man's glory. In #Ge 2:26 the LXX has anqrwpos (Greek word for both male and female), not aner (male) as here. But the woman (gune) was formed from the man (aner) and this priority of the male (verse #8) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.
