Tool Beta

Divine Council Index

Passages where the unseen realm is acting, grouped by thread.

1 Corinthians 11:10

A woman ought to have authority on her head, because of the angels.

ContestedThe reversal1 Enoch, the Watchers
1 Corinthians 11:10

1 Corinthians 11:10, in every translation this tool compares.

First, in plain English

The real question: what do angels have to do with head coverings? What is Paul assuming his readers already know? "Obviously, because of the Petersons, knock before entering." If you weren't there for that incident, the reason makes no sense: the writer assumes a shared story never retold. One line in an old letter works the same way: the reason survives, the background everyone in the room already knew does not. This card reads the missing background as the Watchers story Paul's readers already knew.

The problem

The clause because of the angels has no antecedent anywhere in the letter and no obvious relevance to head covering.

King James

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

Power is the plain rendering of exousia, and it is what Paul wrote. Versions that render it a symbol of authority have supplied an interpretation in the text rather than leaving it for the reader.
What this reading resolves

If Paul assumes the Watchers story, the clause has a referent and the instruction has a reason.

What it still does not

It still does not explain why head covering in particular is the response, and the index leaves that open.

What the alternatives leave open

Every competing reading either ignores the clause entirely or turns the angels into human messengers, which has no support in Paul's usage. Ignoring a clause is not solving it.

Second Temple witness

1 Enoch 6-8

The descent narrative is the only background that makes an angelic audience relevant to what a woman has on her head.
Sources
  1. Loren T. Stuckenbruck, “Why Should Women Cover Their Heads Because of Angels?” Stone-Campbell Journal 4 (2001): 205-234: the study the argument rests on
  2. Joseph A. Fitzmyer’s Qumran reading, that an unveiled woman would register as a bodily defect excluding her from the assembly: the leading competing view, and Stuckenbruck’s critique of it
  3. J. B. Lightfoot, Horae Hebraicae et Talmudicae (Oxford, 1859) 4:238
  4. A. Padgett, “Paul on Women in Church: The Contradiction of Coiffure”
  5. Heiser’s own argument from peribolaion in Greco-Roman medical vocabulary
  6. Reversing Hermon ch. 8, notes 203-217

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