1 Corinthians 11:2-16 has been considered one of the most difficult passages to interpret in all of Paul’s letters. From head coverings, to hair length, to angels (or messengers?) watching on, the exegetical challenges are too many to count. One thing seems fairly clear, however: Paul’s leading theological statement about man being the “head” (kephalē) of woman, Christ being the “head” of man, and God being the “head” of Christ (11:3) sets up the ensuing discussion about the literal and figurative heads of women and men (vv. 4-16). Put simply, the meaning of kephalē in 11:3 governs Paul’s argument about the kephalē of man and woman (or husband and wife) throughout 11:4-16. Most scholars rightly agree that kephalē can convey some sense of authority, source, or prominence. I will consider all three of these interpretive options as I explore how kephalē in 11:3 contributes to the meaning of kephalē in 11:4-16.
Epistemological clarity, however, can go in two directions. Either the meaning of 11:3 can unlock the meaning of 11:4-16, or the meaning and significance of kephalē in 11:4-16 can shed light on the meaning of “head” in 11:3. In this paper, I will argue from the latter perspective, that the meaning and significance of kephalē in 11:4-16 provides us with better exegetical grounds to understand the meaning of kephalē in 11:3.
I will begin my paper by arguing for the view that Paul has in mind head-coverings and not hair style or length in 11:4-10. I will then explore whether Paul has in mind head coverings or face veils, and the significance of the difference. I will then discuss which view of kephalē in 11:3 (authority, source, prominence) makes the most sense of Paul’s ensuing argument in 11:4-16. Finally, I will tease out the implications that my tentative interpretive conclusions have for the complementarian vs. egalitarian debate.