FOOTNOTES:

^a Verse 1 of chapter 11 is actually the last sentence in the final paragraph of chapter 10. The next paragraph starts with verse 2.

^b Verses 2-16 form a literary structure known as a chiasm, where mirrored sections (e.g., the beginning pairs with the ending, the second with the second to last, etc.) converge at the center. The central section serves as the pivotal point, emphasizing the passage’s main message. The outline of this chiasm is as follows:
A: Verse 2 – The Corinthians’ willingness to hold onto prescribed teachings
     B: Verse 3 – Foundational relationships: Christ, man, woman, God
          C: Verses 4–6 – Prayer and head coverings: Practices and shame
               D: Verses 8–9 – Creation chronology: Woman "from" and "for" the man
                    E: Verse 10 – Women’s authority: Exercising agency while considering others
               D': Verses 11–12 – Creation interdependence: Men "through" women, all from God
          C': Verse 13 – Prayer and head coverings: Practices and propriety
     B': Verses 14–15 – Foundational conventions: Cultural norms of honor
A': Verse 16 – No prescribed custom or reason for contention
For a deeper understanding of each section, see the footnotes throughout the passage.

^c The Greek word translated as "head" (kephalē) fundamentally refers to "what comes first," such as the source or origin of something. It was never used to refer to authority or power over others until the 4th century CE. In the Septuagint (the ancient Greek translation of the Hebrew Scriptures), kephalē is used to translate the Hebrew word rosh, which, in contrast to Greek, can mean "head" or "leader." Notably, when rosh signifies "leader," the translators typically avoided kephalē and instead chose Greek terms like archōn ("ruler") to convey leadership. The distinction between rosh in Hebrew and kephalē in Greek is essential in noting that kephalē primarily denotes "firstness" rather than "authority," often highlighting status or prestige among equals—such as the first-place runner in a race. Paul’s use of kephalē aligns with this meaning, emphasizing relational origins consistent with the creation narrative in Genesis 2:21–23, where the woman comes from the man but is not described as subordinate to him. The quotation marks around "head" highlight its metaphorical nuance and its wordplay with the literal head and hair mentioned in the passage.

^d The instinct of many to equate this last statement with power over others is somewhat baffling. The most true things about the Father’s relationship with the Son are that they are one (John 10:30), that the Father loves (Matthew 3:17; John 3:35; 5:20) and knows the Son well (Matthew 11:27), and that the Father sent (John 5:19-22; 36) and gave life to the Son (John 5:26), not that the Father is the unilateral wielder of power over the Son. Just like the relationship between Christ and God, the relationships between a woman and a man, and a man and Christ are about love, giving life, and sharing in the divine work in creation.

^e This is referring to the literal body part here, as indicated by the absence of quotation marks.

^f The Greek word prophēteía, traditionally translated as "prophecy," does not mean predicting the future, as many Westerners think of it. The biblical sense emphasizes speaking a message inspired by God for the encouragement, strengthening, and instruction of the community. It connects with the biblical portrayal of prophets as God’s spokespersons, rather than mere predictors of future events.

^g What exactly this is referring to is unclear. Marg Mowczko suggests that "covered" and "uncovered" in 1 Corinthians 11:2–16 likely refer to hairstyles rather than veils. In Corinthian culture, a "covered" head could indicate bound or styled hair, while an "uncovered" head may have referred to loose or unbound hair, which could be seen as improper or dishonorable in worship. Respectable Roman women often wore their hair bound or covered to signify modesty and honor, reflecting cultural norms of propriety. Paul’s reference to long hair as a "natural covering" (vv. 14–15) further supports the idea that appropriate hairstyles, rather than veils, were his primary concern in this passage. For further reading, see a series of four articles about this section of 1 Corinthians 11, beginning with https://margmowczko.com/1-corinthians-112-16-part-1-head.

^h This is referring to the literal body part here, as indicated by the absence of quotation marks.

ⁱ Referring to a woman’s man (husband, father, or guardian) in reference to verse 3.

^j What exactly this is referring to is unclear. Marg Mowczko suggests that "covered" and "uncovered" in 1 Corinthians 11:2–16 likely refer to hairstyles rather than veils. In Corinthian culture, a "covered" head could indicate bound or styled hair, while an "uncovered" head may have referred to loose or unbound hair, which could be seen as improper or dishonorable in worship. Respectable Roman women often wore their hair bound or covered to signify modesty and honor, reflecting cultural norms of propriety. Paul’s reference to long hair as a "natural covering" (vv. 14–15) further supports the idea that appropriate hairstyles, rather than veils, were his primary concern in this passage. For further reading, see a series of four articles about this section of 1 Corinthians 11, beginning with https://margmowczko.com/1-corinthians-112-16-part-1-head.

^k The Greek word aischros, translated here as "scandalous," pertains to what is socially disgraceful or shameful rather than inherently immoral or universally wrong. In this context, it reflects how behaviors were perceived within the cultural and social norms of Corinth. The emphasis is on the external, communal judgment tied to honor and shame in the cultural context, rather than an intrinsic moral failing. Paul’s concern here appears to be the potential for a woman’s actions to disrupt social expectations, bringing dishonor to her community or family, rather than a divine moral standard.

^l The Greek verb katakaluptō, translated here as "cover it," literally means "to cover" or "to veil." However, Marg Mowczko argues that in the Corinthian context, Paul may not be referring to wearing a physical veil but rather to adopting a hairstyle that reflects social propriety and honor. Bound or styled hair served as a “covering” that symbolized a woman’s humility and respectability. Paul’s reasoning connects these hairstyles to broader Greco-Roman cultural norms, where women’s appearances were closely tied to familial and communal honor. By advising women to “cover it,” Paul underscores the importance of aligning with societal conventions that maintain dignity and respect—much as he did in the discussion of eating food sacrificed to idols (1 Corinthians 8:1–13).

^m The phrase "is not supposed to" translates the Greek word opheilei, which conveys a sense of obligation or duty. However, in this context, it reflects cultural expectations rather than a universal moral or theological command. Paul is describing the Corinthian assumption that men should worship with uncovered heads, aligning with Greco-Roman customs where uncovered heads symbolized honor and direct connection to the divine. The translation "is not supposed to" emphasizes the idea that this practice was a social issue (as are the other uses of opheilei also addressing similar dynamics in 1 Corinthians 7:36 & 9:10) rather than an inherent moral requirement, leaving room for the Corinthians to evaluate its relevance in their context.

ⁿ The Greek word translated as "existing" (huparchō) differs from the more common eimi ("is") used elsewhere in this passage. Huparchō carries the sense of something that inherently or fundamentally exists, often emphasizing an essential truth or a state of being that precedes other conditions. In verse 7, Paul uses huparchō to describe man as "existing" as the image and shaper of God’s reputation, highlighting this as a foundational aspect of man’s creation. By contrast, the honor a woman bears on behalf of a man is described in relational terms, using eimi elsewhere in the passage (e.g., "the woman is from the man" in verse 8). This contrast suggests that while man’s role as the image of God is inherent, the social dynamic of a woman bearing a man’s honor is a humanly constructed reality rather than an inherent aspect of her being. Paul’s word choice clarifies this distinction between divine design and cultural constructs.

^o The Greek word eikōn, translated as "image," directly connects to the creation narrative in Genesis 1:26–27 and Genesis 5:1–3, where humanity is described as created in the image (tselem) of God. In this context, eikōn signifies humanity's role as a representational reflection of God on earth. The same Greek word is used elsewhere in the New Testament to describe idols or engraved images (e.g., Matthew 22:20; Revelation 13:14), which represent deities in pagan worship. Just as idols function as visible representations of gods, humans serve a similar representational function for God, embodying and reflecting divine characteristics in the created order. Paul’s use of eikōn in verse 7 highlights this representational purpose, particularly in how a man’s uncovered head reflects his unique role as a direct image of God’s glory and reputation in worship.

^p The phrase "shaper of God’s reputation" translates the Greek doxa theou, traditionally rendered as "glory of God." While doxa is often translated as "glory," its primary meaning in Greek relates to reputation, honor, or how someone is perceived. The choice to translate it as "shaper of God’s reputation" highlights the active, relational role humanity plays in reflecting and shaping how God is perceived in the world. This phrasing makes explicit the representational function implied in the text: as the eikōn (image) of God, a man’s actions and presence influence how others perceive God’s character and reputation. The traditional rendering "glory of God" carries significant theological baggage, which obscures the relational and cultural dynamic central to Paul’s context of honor and shame—something his audience would have readily understood.

^q The phrase "shapes the man’s reputation" translates the Greek doxa andros, traditionally rendered as "glory of man." As with "shaper of God’s reputation," doxa primarily refers to reputation, honor, or how someone is perceived. This phrasing highlights the woman’s relational role in reflecting and shaping how the man is regarded in their cultural context. Just as humanity reflects God’s reputation, the woman, within her societal setting, contributes to the honor and reputation of the man.

^r This phrase references Genesis 2:21–23, which describes the first human and the woman formed from one side (not ‘rib’ which is nowhere attested as a possible translation for the Hebrew word tsela). Notably, the Genesis account contains no hint of hierarchy or power dynamics. Instead, it explicitly emphasizes the need for partnership, communicating the relational and mutual connection between man and woman.

^s This phrase alludes to Genesis 2:18–23, where the woman is created as a "partner," "appropriate support," or "mutual helper" (ezer kenegdo) for the man. The Hebrew term ezer does not imply subordination; rather, it refers to a vital companion or ally, and it is often used in the Hebrew Bible to describe God as a helper to Israel (e.g., Psalm 33:20). The woman’s creation "for the sake of the man" reflects her role in addressing the man’s need for partnership, as explicitly stated in Genesis 2:18: "It is not good for the human to be alone."

^t Verse 10 serves as the pivotal point in the chiastic structure of 1 Corinthians 11:2–16, emphasizing the woman’s authority (exousia) over her head. In chiastic structures, the central element often conveys the key message or focus of the passage. Here, Paul places the woman’s agency and responsibility at the heart of his argument, balancing earlier references to cultural practices (vv. 3–9) with later appeals to mutual interdependence (vv. 11–12) and relational accountability (vv. 13–16). By making verse 10 the centerpiece, Paul affirms that women are not passive participants in worship but hold the power to make decisions about their presentation. This authority is exercised "for the sake of messengers," suggesting a relational dynamic where personal agency is balanced with sensitivity to its impact on others.

^u The phrase "is supposed to" translates the Greek verb opheílō, which conveys a sense of obligation, responsibility, or what is fitting. In this context, Paul appears to be clarifying something the audience may have struggled to understand: that a woman is intended to exercise her own authority (exousia) over her head. The use of opheílō reflects the expectation that women take responsibility for their own actions, acting from their own agency rather than under compulsion. Importantly, Paul does not prescribe a specific action but emphasizes that whatever choice the woman makes should take into account its impact "for the sake of messengers." This suggests a balance between personal agency and relational accountability, encouraging women to act with autonomy while considering how their decisions influence others within and beyond the community.

^v The Greek word exousia, translated here as "authority," consistently refers to the agency, freedom, rights, or power of the individual being discussed, rather than their relationship to someone else’s authority. In this passage, exousia explicitly highlights the woman’s own authority over her head. Marg Mowczko observes that exousia in the New Testament always denotes personal power or freedom to act, never submission to another’s authority or control. Here, Paul affirms the woman’s autonomy, countering assumptions of subordination and emphasizing that she is the one who holds and exercises authority over her head.

^w The Greek preposition epi, translated here as "over," can carry a range of meanings depending on context, including "on," "over," or "upon." In this passage, epi tēs kephalēs could be rendered as "on her head," but "over her head" is seems more appropriate in the context of this verse and its emphasis on the relational and authoritative nuance of exousia. Marg Mowczko notes that epi often denotes a position of oversight or control in contexts involving authority or responsibility. Translating it as "over" highlights the woman’s own exercise of authority, consistent with Paul’s affirmation of her agency (exousia). This choice avoids confusion with literal interpretations of "on her head," which might suggest a physical object like a veil. Instead, "over" reflects the relational dimensions of the passage, focusing on the woman’s autonomy in making decisions about her appearance in worship.

^x The Greek word aggeloi, translated here as "messengers," can mean either "angels" or "human messengers." The context is ambiguous, leading to multiple interpretations. Marg Mowczko suggests that aggeloi in this passage most likely refers to human messengers—either external observers assessing the conduct of Christian gatherings or visitors from other churches. These individuals might report on the community’s practices, influencing how the members of the Corinthian church were perceived within the wider society or among other churches. Paul’s instruction for women to exercise authority over their own heads "because of the messengers" could reflect the need to protect the reputation of Christ from being dismissed due to behavior perceived as shameful, while also modeling personal autonomy and relational accountability for visitors from other churches.

^y The Greek word chōris is translated here as "without connection to" to emphasize the relational dynamic in the passage. While chōris can mean "apart from" or "without," this phrasing reflects the context of mutual interdependence between men and women "in connection with the Lord."

^z This is referring to the creation of Eve in Genesis 2:21–23, describing the first human and the woman formed from one side (not ‘rib’ which is nowhere attested as a possible translation for the Hebrew word tsela). Notably, the Genesis account contains no hint of hierarchy or power dynamics. Instead, it explicitly emphasizes the need for partnership, communicating the relational and mutual connection between man and woman.

^aa The phrase "the man exists by means of the woman" translates the Greek ho anēr dia tēs gynaikos. The preposition dia (meaning "through" or "by means of") emphasizes the channel or intermediary through which something occurs—in this case, the man’s existence coming "through" the woman. This wording reflects the biological reality that, after the creation of the first man and woman, all men are born "through" women, highlighting interdependence rather than independence. It is a reference to Genesis 2:21–23, where the first human is divided into two beings, male and female, forming the foundation for the relational partnership between men and women and Genesis 3:20 where Eve is identified as "the mother of all the living." Paul’s use of dia here complements his earlier emphasis on origins ("the woman is from the man" in v. 8) by balancing it with this reciprocal truth.

^bb The Greek word phusis, traditionally translated as "nature," is rendered here as "cultural convention" to reflect its contextual meaning. While phusis can sometimes refer to inherent qualities or natural law, it is also used in Greek literature to describe behaviors or practices widely accepted as customary or instinctive—assumed as a given—within a particular culture. In this passage, Paul appeals to phusis to highlight what the Corinthians would have considered natural or appropriate based on their societal norms, not to an inherent and universal standard to which everyone must conform.

^cc The Greek word atimia, traditionally translated as "dishonor" or "disgrace," is rendered here as "low regard" to better reflect its relational and cultural nuance. Atimia carries the sense of being held in less esteem or being treated with diminished respect by others, often in a societal or communal context. In this context, it is discussing the cultural response to disrespect men with long hair. This perception arises from societal expectations rather than inherent morality or divine mandate in a culture with significant honor-shame dynamics at play.

^dd The Greek word doxa, traditionally translated as "glory," is rendered here as "honored reputation" to better capture its primary meaning in this context. The word doxa more typically refers to how someone is perceived by others—their reputation, honor, or renown—rather than an abstract concept of divine radiance or majesty. Paul refers to a woman’s long hair as her doxa, linking it to her social standing and the respect it brings her within her cultural setting. The translation "honored reputation" avoids theological overtones that the term "glory" might carry and instead emphasizes the relational and societal dimensions of doxa as it would have been understood by Paul’s Corinthian audience.

^ee Paul’s reference to long hair as a “natural covering” reinforces the idea that hairstyles, not veils, were likely his primary concern in this passage. In Corinthian culture, long hair was considered an inherent marker of a woman’s dignity and honor, while short or shaved hair could signify shame or impropriety. Within this framework, the act of “covering” is not about imposing restrictions but encouraging choices that reflect relational accountability and cultural sensitivity. Paul’s appeal to natural and cultural conventions supports his broader concern for maintaining respect and unity within the worship setting.

^ff The phrase dokei philoneikos einai is translated here as "is considering being contentious." The verb dokei ("considers" or "thinks") suggests a deliberative or internal evaluation rather than an outright assertion. The adjective philoneikos, meaning "contentious" or "quarrelsome," denotes a tendency toward engaging in disputes or arguments. Together, the phrase conveys the sense of someone weighing or leaning toward a contentious stance, rather than already being openly combative. It captures Paul’s effort to address potential disputes and attempts to control others, reinforcing his broader appeal for unity and avoiding unnecessary division over cultural practices.

^gg The Greek verb echō, often translated as "have," is rendered here as "hold to" to reflect its contextual nuance. While echō can mean "possess" in a general sense, it also carries the idea of adhering to or maintaining something, particularly in relational or communal contexts. Translating it as "hold to" emphasizes an active, ongoing commitment or adherence to something.

^hh The Greek word sunētheian, translated here as "custom," refers to a shared habit or tradition that is established and recognized within a community. While sunētheian can sometimes overlap with "practice," its emphasis is on a collective, customary behavior rather than an individual or isolated action. The term conveys a sense of socially ingrained norms or conventions rather than routine or repeated activity, which is more often associated with the Greek word praxis.

ⁱⁱ The Greek word toiautēn is an adjective referring to sunētheian ("custom"). It means "such as this" or "of this kind" and is demonstrative, referring to something specific previously mentioned or implied in context. While a more literal rendering like "such a custom as this" is more word-for-word literal, the phrase "any custom around this" maintains faithfulness to the text while clarifying the meaning in context. The use of toiautēn in this construction emphasizes a kind or type of custom rather than any universal or abstract idea. The idea being conveyed is that Paul and his colleagues do not hold a particular position that must be followed or ‘remembered and held onto’ (as discussed in verse 2).

^jj This translation emphasizes that Paul and his colleagues do not impose a specific position or "custom" regarding head coverings or hairstyles. By stating "we don’t hold to any custom around this," Paul redirects focus away from divisive debates and encourages freedom for the community to discern their approach while maintaining mutual respect. In contrast, translations like the NRSV ("But if anyone is disposed to be contentious—we have no such custom") suggest that toiautēn sunētheian refers to contentiousness itself. This interpretation frames Paul as silencing disagreement, which risks portraying him as dismissive of differing perspectives. However, the broader context of the passage shows Paul’s consistent effort to avoid imposing domination while urging the community to act with relational accountability and respect. This approach mirrors Paul’s reasoning in 1 Corinthians 8–10 regarding eating food sacrificed to idols. In both cases, Paul avoids rigid prescriptions, focusing instead on freedom tempered by a concern for others. Just as believers are free to eat or abstain based on how their actions affect others’ consciences, the Corinthians are encouraged to discern their approach to head coverings without enforcing unnecessary divisions. This translation aligns with Paul’s overarching goal of fostering unity and mutual respect, avoiding contention over nonessential practices while emphasizing relational responsibility.

^kk Traditionally, ‘churches’ or ‘assemblies,’ the word ekklesia is about a community of people called from within a larger society to respond to the needs of that society, such as a neighborhood association.

^ll Reference to Matthew 26:47-56, Mark 14:43-52, Luke 22:47-53, and John 18:1-11

^mm The word ‘broken’ is added for clarity.

ⁿⁿ Reference to Jeremiah 31:31-34

^oo Reference to Matthew 26:26-28, Mark 14:22-24, and Luke 22:19-20

^pp Or ‘in an inappropriate way’

^qq Traditionally, ‘judged.’ The word can be used in a courtroom setting and means any kind of decision by a judge. It can also mean decisions or judgment calls in other settings or a sense of assessing or evaluating something.

^rr The word ‘body’ here is most likely referring to the Body of Christ, that is, the church or community of God. See clear usages of that type in 1 Corinthians 12:27, Ephesians 1:22-23 (and throughout the whole book of Ephesians), Colossians 1:24 (and throughout the whole book of Colossians), and Romans 12:4-5.

^ss Literally, ‘fallen asleep’ which was a common euphemism for dying.

^tt While traditionally translated as ‘examined’ here, it is not the same word as ‘examine’ in verse 28 (dokimazō) but rather the same word as ‘carefully consider’ in verse 29 (diakrinō).

^uu Or ‘ourselves.’ The word heautous most often means ‘ourselves’ in a reflexive sense. However, it can occasionally be used in the reciprocal sense of ‘each other.’ Since it is connected with ‘carefully considered’ which is also used in verse 29 specifically about the whole community, it makes the most sense that it would be referring to the whole community here as well rather than about each individual considering themself.

^vv This word katakrino is a related but different word from krino, which has been translated in this paragraph as ‘indict.’ The word katakrino is a stronger, more conclusive, and exclusively negative word, essentially meaning ‘decide against.’

^ww The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament letters, it comes to be used of anyone who has joined the Christ community, regardless of gender.

^xx Or ‘I will arrange the rest’