Judge for yourselves. Is it appropriate that a woman pray to God unveiled?
Parallel Translations
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Judge for yourselves. Is it appropriate that a woman pray to God unveiled?
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Iudge in youre selves whether it be coly that a woman praye vnto god bare heeded.
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Iudge in your selues, Is it comely that a woman pray vnto God vncouered?
Cross-references (3)
Passages linked to 1 Corinthians 11:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 12:57 Why don’t you judge for yourselves what is right?
- John 7:24 Don’t judge according to appearance, but judge righteous judgment.”
- 1 Corinthians 10:15 I speak as to wise men. Judge what I say.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain He urgeth the argument taken from the common sense…
He urgeth the argument taken from the common sense of nature.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 13 Judge in yourselves: is it comely that a…
13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
Ver. 13. Judge in yourselves] All Christ’s sheep are rational, able to discern the things that differ, having their senses thereunto exercised, Heb 5:14. But some sins are condemned by common sense, as here; and religion is founded upon so good reason, that though God had not commanded it, yet it had been our wisest way to have chosen it. But lust doth often so blear the understanding, that a man shall think he hath reason to be mad, and that there is great sense in sinning.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain No man is truly and thoroughly convinced of an…
No man is truly and thoroughly convinced of an error, till he be convicted by his own conscience. It is therefore very usual in holy writ for God, by his sacred penmen, to make appeals unto men’s own consciences, and put them to judge within themselves, to examine a thing by their own reason, and according to the dictates of that to give sentence for or against themselves. The thing as to which he would have them judge within themselves, and accordingly pronounce sentence, was, whether it were a decent thing for women to pray to God with their hair all hanging loose about their shoulders, or without any veil, or covering for their head and face.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. How our apostle closes his discourse,…
Observe here, 1. How our apostle closes his discourse, in which he had reproved the Corinthians, the men for covering, the women for uncovering, their heads, and laying aside their veils in time of religious worship: by an appeal to themselves and their own judgment concerning the matter he is speaking of, and reproving them for; namely, men’s praying with their heads covered, and women with their heads uncovered.
Observe, 2. How the apostle proceeds to blame both sexes for another disorder; namely, that men wore their hair like women, and that women appeared in the guise of men as to their hair.
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Here he lets them know that both these kinds of disorders are repugnant to the institution of God, and the dictates of natural reason; Doth not nature itself teach you?
That is, (1.) The general dictates of natural reason.
(2.) The particular law of nature, concerning the distinction of sexes.
(3.) Usage and common custom, which is a second nature.
All these suggest, that for men to wear their hair at full length like the woman, is uncomely and unnatural in the manly sex, but so to do is comely and natural in the female.
Learn hence, That God disallows,and even nature itself condemns, every thing that tends to the confounding of the sexes, which it is his will and pleasure should be visibly distinguished.
It is a great offence to God, and contrary to one end for which apparel was given, when either the man or the woman wears apparel contrary to their sex; and what is said of apparel, their artificial covering, may be affirmed of the hair, that is their natural covering.
"It is a shame for either sex to wear their hair in an uncomely and indecent manner, disagreeable to the natural modesty of either sex."
Observe, 3. How the apostle appeals to the custom and practice of the churches of God in the cases before us. The custom of all the churches is against women’s being uncovered, as an unseemly thing.
It is a known rule, Ubi nihil certi statuit Scriptura, mos populi Dei, et instituta majorum, pro lege tenenda sunt: We ought not to dissent and differ from the custom and practice of the church of Christ in matters not positively determined: but the custom and practice of the church of Christ in matters not positively determined: but the custom of the church must sway with us, with whose practice it is our duty to be as concordant as we can. If any man will by contentious, we have no such custom, neither the churches of God.
Learn thence, That in things only respecting decency, and in compliance with which there is no violation of the command of Christ, the custom of the church of Christ should determine us, and be as a standing rule unto us.
Learn, 2. That it argues a contentious spirit, and savours very much of pride, in matters of little moment to be singular in our practice, and to create disturbance to the church of God. If any man seem to be contentious, &c.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Doth not even nature itself teach you,.... By nature…
Doth not even nature itself teach you,.... By nature is either meant, the law and light of nature, reason in man, common sense, or rather custom, which is second nature; and which, in this case, must be restrained to the Greeks and Jews; for though among the Grecians the men cut their hair, and did not suffer it to grow long, as also did the Jews, yet there were many nations (k) who did not, even at that time, observe such a rule or custom; but as the Jews and Greeks were the persons chiefly, if not solely, known to the Corinthians, the apostle signifies, that the usages of these people might direct and inform them in this matter:
that if a man have long hair it is a shame unto him; he looks unmanly and womanish, and exposes himself to ridicule and contempt.
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(k) Alex. ab. Alex. Genial. Dier. l. 5. c. 18. Servius in Virgil. Aeneid. l. 10. prope finem.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Judge of yourselves - For what need of more…
Judge of yourselves - For what need of more arguments if so plain a case? Is it decent for a woman to pray to God - The Most High, with that bold and undaunted air which she must have, when, contrary to universal custom, she appears in public with her head uncovered?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Judge in yourselves] Consider the subject in…
Verse 13. Judge in yourselves] Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed or with dishevelled hair, non comptae mansere comae, as in the case of the Cumaean Sibyl, AEn. vi., ver. 48, and otherwise in great disorder: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honour and decency.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 11:13-16. Judge in yourselves — For what need…
1Co 11:13-16. Judge in yourselves — For what need of more arguments in so plain a case? Is it comely — Decent, suitable to female modesty; that a woman pray unto God — The Most High, with that bold and undaunted air which she must have if, contrary to universal custom, she appears in public with her head uncovered? Doth not even nature — The light of nature, or natural reason; teach you — Previous to any arguments on the subject; that if a man have long hair — Carefully adjusted, it is a mark of such effeminacy as is a disgrace to him? But if a woman have long hair, it is a glory — An ornament; to her — Which does not incommode her, being suitable to her domestic state: for her hair was given her — Originally, and before the arts of dress were invented or needed; for — Αντι, instead of; a covering — Or veil. “What a value the eastern ladies put on their hair may be known from this, that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen, Berenice, who loved him tenderly, vowed, as the most precious sacrifice she could offer, to cut off and consecrate her hair, if he returned in safety.” But if any man seem to be contentious — And will dispute this matter, on his own different views of what is naturally decent, I shall not controvert it further, but content myself with saying, that we have here no such custom — For women to appear with their heads uncovered; neither the churches of God — In any other place, whether planted by me or any of my brethren. The several churches that were in the apostles’ time, had different customs in things that were not essential; and that under one and the same apostle, as circumstances in different places made it convenient. And in all things merely indifferent the custom of each place was of sufficient weight to determine prudent and peaceable men. Yet even this cannot overrule a scrupulous conscience, which really doubts whether the thing be indifferent or not. But those who are referred to here by the apostle were contentious, not conscientious persons.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Judge in yourselves - Or, “Judge among yourselves.” I…
Judge in yourselves - Or, “Judge among yourselves.” I appeal to you. I appeal to your natural sense of what is proper and right. Paul had used various arguments to show them the impropriety of their females speaking unveiled in public. He now appeals to their natural sense of what was decent and right, according to established and acknowledged customs and habits.
Is it comely ... - Is it decent, or becoming? The Grecian women, except their priestesses, were accustomed to appear in public with a veil - Doddridge. Paul alludes to that established and proper habit, and asks whether it does not accord with their own views of propriety that women in Christian assemblies should also wear the same symbol of modesty.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Appeal to their own sense of decorum.
Appeal to their own sense of decorum.
a woman . . . unto God--By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [BENGEL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. In yourselves—Look into your own breasts and hearken…
13. In yourselves—Look into your own breasts and hearken to the dictates of your intuitive feelings. Man’s true nature affirms the truths of God.
Comely—Accordant with an inborn sense of propriety.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13–15. Judge in yourselves …] Return to the argument…
13–15. Judge in yourselves …] Return to the argument in 1Co_11:10. An appeal is now made to our natural feeling of what is proper and becoming. Man, as his sphere is the world, and as he is the highest of God’s creatures in it, needs no covering to hide him from the gaze of others. Woman, as being, whether married or unmarried, under the dominion of man, receives of God’s providence the covering of her long hair, whereby she may veil herself from the gaze of those who are not her natural protectors.
is it comely] Decet, Vulgate. Bisemeth it? Wiclif. Our version follows Tyndale here, and is equivalent in our modern language to Is it proper? Is it becoming? “It is impossible,” remarks Robertson, “to decide how much of our public morality and private purity is owing to the spirit which refuses to overstep the smallest bound of ordinary decorum.” And again, “Whatever contradicts feelings which are universally received,” that is “in questions of morality, propriety, and decency,” “is questionable to say the least.”
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uncovered] Not hilid (veiled) on the heed, Wiclif. Bare hedded, Tyndale.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Judge in yourselves.—In this and the two following…
(13) Judge in yourselves.—In this and the two following verses the Apostle reasons with them—appeals to their own common sense, and to the indications of Nature, as to the evident truth of what he has taught them on this question. Surely you would not think it seemly for a woman (setting aside the question of men and angels altogether) to speak face to face with God in prayer?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Is it comely, etc.? An appeal to the decision…
Is it comely, etc.? An appeal to the decision of their instinctive sense of propriety.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 13–16. Is it comely that a woman should pray,…
13–16. Is it comely that a woman should pray, etc.? That is, in the public assembly. Private prayer, or with her own sex or household, is not meant. It was very unbecoming in view of the customs of the East, nor would it generally be esteemed decorous in our times, and with our ideas, that she should appear with no covering on her head at all.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Judge ye in yourselves [he appealed to their own…
Judge ye in yourselves [he appealed to their own sense of propriety, as governed by the light of nature]: is it seemly that a woman pray unto God unveiled?
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The natural sense of propriety supports the apostle:
The natural sense of propriety supports the apostle:
v. 13. Judge in yourselves: is it comely that a woman pray unto God uncovered?
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v. 14. Doth not even nature itself teach you that, if a man have long hair, it is a shame unto him?
v. 15. But if a woman have long hair, it is a glory to her; for her hair is given her for a covering.
v. 16. But if any man seem to be contentious, we have no such custom, neither the churches of God.
Aside from all external authorities, the apostle here appeals to the natural feeling of his readers; they should decide for themselves whether the innate sense of decency and modesty did not seem to require, did not think it befitting or suitable for a woman to join in public prayer properly veiled. Or does not nature itself teach you that, if a man wears his hair long, it is a disgrace to him, but if a woman wears her hair long, it is a glory to her? It is a significant thing that practically all nations in the world agree in having the men wear the hair short while that of the women is worn long; long hair in a man is considered a sign of effeminacy, while long hair in a woman is looked upon as her crowning beauty. And although the sinful vanity of women, abetted by the foolish admiration of men, has placed the hair into the service of sin, 1Pe 3:3; 1Ti 2:9, it remains true nevertheless: It is given her to serve as a covering, in the nature of a hood. Nature itself has insisted upon woman’s veiling her head, and therefore it is proper for her to express this intention in keeping her head covered.
Since some of the Corinthians might feel inclined to take exception to these statements of Paul, he closes the discussion with a sharp word of warning: But if anyone thinks, presumes, is getting ready to be contentious, (he may know that) we have not that custom, neither the churches of God. Paul was acquainted with the quarrelsome disposition of some of the Corinthians; he knew that he might expect to be attacked for his position in this matter. And so he simply declares that he and his fellow-ministers did not have a custom of that kind. Paul neither believed in extending Christian liberty beyond the boundaries of common decency nor in the specific practice of having the women take part in public worship unveiled. He thus cuts off all further disputation about the matter by appealing to universal Christian usage. Note: The principle stated by the apostle holds to this day, and if propriety and decency in a certain matter require a degree of accommodation from Christians, they will be willing to concede the point for the sake of the Gospel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Judge for yourselves
Judge for yourselves
"Judge this issue according to the local customs and church practices you know"
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Is it proper for a woman to pray to God with her head uncovered?
Paul expects the Corinthians to agree with him. This can be stated in active form. "To honor God, a woman should pray to God with a covering on her head." (See: Active or Passive and Rhetorical Question)
Does not even nature itself teach you ... for him?
Paul expects the Corinthians to agree with him. AT: "Nature itself even teaches you ... for him." (See: Rhetorical Question)
Does not even nature itself teach you ... for him?
He is speaking of the way people in society normally act as if it were a person who teaches. AT: "You know just from looking at the way people normally act ... for him." (See: Personification)
For her hair has been given to her
This can be stated in active form. AT: "For God created woman with hair" (See: Active or Passive)
translationWords
judge
pray
church
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:13 Is it right? This rhetorical question expects the…
11:13 Is it right? This rhetorical question expects the answer “no.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.