1 Corinthians 11:14

“`html

body { font-family: ‘Palatino Linotype’, ‘Book Antiqua’, Palatino, serif; line-height: 1.6; margin: 20px; }
h2, h3 { color: #333; }
blockquote { border-left: 4px solid #ccc; margin: 1.5em 10px; padding: 0.5em 10px; font-style: italic; }
b { font-weight: bold; }
i { font-style: italic; }
ul { list-style-type: disc; margin-left: 20px; }

An Exegetical Analysis of 1 Corinthians 11:14-15

This exegetical study of An Exegetical Analysis of 1 Corinthians 11:14-15 is based on a b-greek discussion from Wed Jul 17 2002. The initial query centered on the interpretation of 1 Corinthians 11:14-15, comparing the traditional King James Version (KJV) rendering with a more literal translation of the Greek text. The original post highlighted a potential divergence in meaning, particularly questioning how “nature itself” might teach that long hair is a shame for a man while being a glory for a woman.

The primary exegetical issues raised in the discussion revolve around the precise translation and nuanced understanding of key Greek terms. Central to the debate is the meaning of φυσις (nature) and its implications for Paul’s argument concerning gendered appearance. Further points of contention include the possibility of translating ανηρ and γυνη as “husband” and “wife,” and the interpretive weight of the preposition αντι (for/instead of) in verse 15, which significantly impacts the understanding of a woman’s hair as a “covering.”

Greek Text (Nestle 1904)

οὐδὲ αὐτὴ ἡ φυσις διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν, γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ.

Key differences with SBLGNT (2010):

• Substantively, there are no significant textual variants between the Nestle 1904 edition and the SBL Greek New Testament (2010) for 1 Corinthians 11:14-15. Differences are primarily orthographical (e.g., accentuation, breathing marks) or related to modern critical apparatus conventions, rather than variations in wording.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual critical apparatus of NA28 does not indicate any significant variants for 1 Corinthians 11:14-15, confirming the stability of the text as presented in Nestle 1904 and SBLGNT. The exegetical challenge therefore lies primarily in lexical and semantic interpretation.

The discussion highlights the complexity surrounding Paul’s use of φυσις. While some contributors suggested a connection to the “created order” as seen in Romans 1:26-27, others questioned its applicability in 1 Corinthians 11:14. Lexical resources offer valuable insight:

• BDAG provides multiple senses for φυσις: (1) innate characteristic, nature, essentia (e.g., Gal 2:15, Rom 2:27); (2) creation, order of nature (e.g., Rom 1:26; 11:21, 24); and crucially for this passage, (3) custom, normal practice, standard (e.g., 1 Cor 11:14). This third definition suggests Paul is appealing to a generally accepted social or cultural norm rather than a strictly biological dictate.
• KITTEL (TDNT) elaborates on φυσις as a broad concept that, in certain contexts like 1 Corinthians 11:14, can refer to a general sense of propriety, decorum, or established custom that is culturally reinforced. It suggests that Paul’s argument from “nature itself” likely appeals to a widely understood, culturally informed differentiation in gendered appearance, even if not solely rooted in immutable biological facts. The “unnaturalness” of long hair on a man or short hair on a woman would thus be a matter of social perception and custom rather than inherent biological programming.

Another key lexical point concerns αντι in verse 15. The KJV’s “for” is a common but somewhat loose translation. The discussion notes that “instead of” or “in lieu of” is a more lexically precise rendering:

• BDAG lists the primary meaning of αντι as instead of, in place of. Secondary meanings include for, in return for, in exchange for.
• The choice between “for” and “instead of” significantly impacts the understanding of a woman’s hair as a “covering.” If it means “instead of,” it implies that her long hair inherently serves the function of a covering, potentially rendering an additional veil redundant. If it means “for,” it suggests long hair is given as a reason or purpose for her glory or a covering. The former interpretation provides a stronger basis for the hair *itself* being the covering.

Translation Variants

The analysis of φυσις presents three primary interpretive paths:

• The “Created Order” interpretation, which links to Pauline theology in Romans 1, posits that Paul is appealing to a divinely established cosmic order. However, critics argue this is problematic for 1 Corinthians 11:14-15, as purely biological “nature” would cause men’s hair to grow long, which contradicts the idea of it being shameful. This suggests that “nature” here is not solely biological but includes a moral or aesthetic dimension.
• The “Cultural Custom/Societal Norm” interpretation, supported by BDAG, suggests that Paul is referencing what is generally considered acceptable or “natural” in Corinthian society. This view aligns better with the observation that social conventions dictate appropriate gender appearances, where short hair was customary for men and long hair for women. Paul would thus be appealing to a commonly understood sense of propriety rather than a universal biological law.
• The “Outward Form/Appearance” interpretation, drawing on examples like Pindar, proposes that φυσις refers to the observable, physical appearance. This could imply “Does not the natural appearance/arrangement (of hair) teach you…” which fits within the broader argument about appropriate presentation in public worship.

Regarding ανηρ and γυνη, while they can mean “husband” and “wife” in certain contexts (especially in 1 Corinthians 7 or 11:2-13), in verses 14-15, the appeal to φυσις, whether biological or cultural, typically refers to men and women in a general sense. The broader context of natural appearance generally applies to all individuals of a gender, not exclusively married couples.

The translation of αντι significantly shapes the final understanding of verse 15:

• A translation of “for” or “because” suggests long hair is given as a reason or purpose for the glory or the covering. This is a common interpretation but may dilute the directness of Paul’s point.
• A translation of “instead of” or “in place of” carries a stronger, more literal sense of substitution. This implies that a woman’s long hair *itself* functions as her covering, fulfilling the role that a separate veil might otherwise play. This interpretation strengthens the connection between a woman’s natural appearance and the concept of appropriate covering.

Conclusions and Translation Suggestions

Based on the lexical analysis and the contextual nuances, the most coherent interpretation of 1 Corinthians 11:14-15 understands φυσις primarily as referring to prevailing societal customs and norms regarding gendered appearance, rather than a strict biological imperative. The force of αντι is best captured by its primary meaning of substitution. Paul appeals to a common understanding of decorum in Corinthian society to underscore his points about order and distinction in public worship.

Here are three suggested translations, reflecting different emphases:

1. “Does not even societal custom itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her as a covering.”
   This rendering prioritizes the cultural understanding of φυσις and emphasizes that a woman’s long hair inherently serves the function of a covering in a socially appropriate manner.

2. “Does not even common sense teach you that if a man lets his hair grow long, it is a disgrace to him? But if a woman lets her hair grow long, it is her glory, because her hair has been given to her in place of a veil.”
   This translation adopts a more colloquial sense of φυσις as “common sense” or “intuitive understanding” and highlights the substitutive role of hair as an alternative to an artificial covering.

3. “Does not even nature (as observed in society) teach you that if a man has long hair, it is a shame to him? But if a woman has long hair, it is a glory to her, for her hair is bestowed upon her as her natural covering.”
   This option offers a nuanced interpretation of φυσις that bridges biological observation with societal interpretation and frames the hair as a bestowed, inherent covering.

“`