1 Corinthians 11:6

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An Exegetical Analysis of 1 Corinthians 11:6: The Semantic Range of Hair Trimming and Shaving

This exegetical study of 1 Corinthians 11:6 is based on a b-greek discussion concerning the nuances of specific verbal forms. The original query sought clarification on the precise meaning of κείρασθαι and ξυρᾶσθαι within this verse, particularly whether they represent distinct degrees of hair removal.

The central exegetical issue revolves around whether these two verbs denote distinct degrees of hair removal—specifically, if κείρασθαι implies a cutting or shearing (like a sheep) distinct from the more severe act of shaving to the skin, represented by ξυρᾶσθαι. Understanding this distinction is crucial for interpreting Paul’s rhetorical argument regarding appropriate head coverings and hair practices for women in the Corinthian church. The inquiry aims to discern if Koine Greek vocabulary allowed for such nuanced differentiation in the context of hair styling or removal.

εἰ γὰρ οὐ κατακαλύπτεται γυνὴ, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κειράσθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω.

Key differences with SBLGNT (2010):

• Nestle 1904 reads `κειράσθω· εἰ δὲ`. SBLGNT (2010) reads `κειράσθω. εἰ γὰρ αἰσχρὸν`, adding `γὰρ` after `εἰ` and using different punctuation.

Textual Criticism (NA28) and Lexical Notes:

The Nestle-Aland 28th edition (NA28) for 1 Corinthians 11:6 largely aligns with the textual tradition, incorporating the reading `εἰ γὰρ αἰσχρὸν` which reflects a slightly stronger inferential connection in the second clause, similar to SBLGNT. No major textual variants significantly impact the verbal forms κειράσθαι or ξυρᾶσθαι, thus confirming their presence across critical editions.

Lexical analysis provides important distinctions between the two verbs:

• κείρω (keirō): According to BDAG, this verb means “to cut hair, shear.” It is often used in the context of shearing sheep (e.g., Acts 18:18; 21:24, where it refers to a Nazirite vow, which involved cutting hair, not necessarily shaving it completely). The middle/passive form κείρασθαι means “to have one’s hair cut, to get a haircut.” While it implies a shortening or trimming, it does not typically denote complete removal to the scalp. KITTEL (TDNT III, 748) corroborates this, emphasizing “shearing” as of sheep, and for human hair, “to cut short,” implying a significant reduction but not baldness.
• ξυράω (xyraō): BDAG defines this verb as “to shave, shave off.” This term unequivocally implies the complete removal of hair, leaving the skin smooth, often with a razor (e.g., Numbers 6:18, Acts 21:24, also in the context of Nazirite vows after their completion, where a full shave was required). KITTEL (TDNT VII, 950) distinguishes ξυράω as explicitly meaning “to shave,” emphasizing the action of complete hair removal, typically with a sharp instrument.

The lexical evidence strongly supports the notion that Koine Greek possessed distinct terms for different degrees of hair removal, with κείρω indicating a significant cut or trim, and ξυράω signifying a complete shave to the skin.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of 1 Corinthians 11:6 presents a conditional argument (εἰ γὰρ… καὶ κειράσθω; εἰ δὲ… κατακαλυπτέσθω). The verbs κειράσθω (passive imperative of κείρω) and κατακαλυπτέσθω (passive imperative of κατακαλύπτω) convey commanded actions. The middle infinitive forms τὸ κειράσθαι and ἢ ξυρᾶσθαι (also middle infinitive) function as the subject of αἰσχρὸν (disgraceful/shameful).

Rhetorically, Paul employs a *reductio ad absurdum* or a logical consequence argument. He establishes a progressive scale of indignity for a woman regarding her head covering and hair. If a woman does not cover her head (οὐ κατακαλύπτεται), then she might as well “have her hair cut short/shorn” (καὶ κειράσθω), implying a culturally undesirable state. The second clause, introduced by εἰ δὲ (or εἰ γὰρ in some editions), then posits that if this act of having hair cut short, or even worse, having it shaved completely (τὸ κειράσθαι ἢ ξυρᾶσθαι), is considered disgraceful (αἰσχρὸν) for a woman, then the logical and appropriate action is to cover her head (κατακαλυπτέσθω). The use of the disjunctive particle ἢ (“or”) between κειράσθαι and ξυρᾶσθαι highlights a distinction, presenting two progressively more severe forms of hair removal, both deemed shameful. This rhetorical progression underscores the importance Paul places on the visual representation of a woman’s status and adherence to societal norms within the Corinthian context, contrasting an uncovered head with the shame associated with significant hair loss, whether partial or complete.

Conclusions and Translation Suggestions

Based on the lexical and grammatical analysis, it is clear that κείρω and ξυράω denote distinct actions concerning hair removal. Κείρω refers to cutting or shearing, resulting in significantly shorter hair but not necessarily baldness. Ξυράω, in contrast, signifies shaving completely to the skin. Paul’s use of both terms in an escalating sequence of perceived disgrace (cutting/shearing *or* shaving) reinforces this distinction. The passage argues that if even the lesser act of cutting hair short is shameful, let alone shaving it completely, then covering one’s head is the appropriate practice.

1. “For if a woman is not covered, let her also have her hair cut short; but if it is disgraceful for a woman to have her hair cut short or to be shaven completely, let her cover herself.” This translation clearly distinguishes between the two degrees of hair removal, using “cut short” for κειράσθαι and “shaven completely” for ξυρᾶσθαι.
2. “For if a woman is not veiled, she should also be shorn; but if it is shameful for a woman to be shorn or to be shaven bald, let her veil herself.” This option employs “shorn” to evoke the imagery of sheep shearing, maintaining a more literal translation for κειράσθαι, and specifies “shaven bald” for clarity regarding ξυρᾶσθαι.
3. “For if a woman does not wear a veil, let her hair also be cropped. But if it is disgraceful for a woman to have her hair cropped or to have it shaved off entirely, then she should wear a veil.” This translation uses contemporary synonyms like “cropped” and “shaved off entirely” to make the distinction accessible to modern readers while preserving the exegetical findings.

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