Attributed commentary excerpt
John Gill's Exposition on 1 Corinthians 11:10
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
For this cause ought the woman to have power on her head, etc.] The generality of interpreters, by power, understand the veil, or covering on the woman’s head, as a sign of the man’s power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word dydr, which signifies a woman’s veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from hdr, to rule, govern, or exercise power and authority, but from ddr, to expand, stretch out, or draw over, as a woman’s veil is drawn over her head and face. The Greek word exousia more properly signifies the power she had of putting on and off her covering as she pleased, according as times, places, and persons; made it necessary: because of the angels; various are the senses given of these words, some taking them in a proper, others in a figurative sense: some in a proper sense of angels, and these either good or bad. Tertullian f220 understands them of evil angels, and that a woman should cover her head in time of worship, lest they should lust after her; though much rather the reason should be, lest they should irritate and provoke lust in others: but it is better to understand them of good angels, who attend the assemblies of the saints, and observe the air and behaviour of the worshippers; wherefore women should cover their heads with respect to them, and not give offence to those pure spirits, by an indecent appearance: it is agreeable to the notions of the Jews, that angels attend public prayers, and at the expounding of the word; they often speak f221 of an angel, twlpth l[ hnwmmh “that is appointed over prayers”; hence f222 Tertullian seems to have took his notion of an angel of prayer: and of angels being present at expounding of the Scriptures, take the following story f223; “it happened to Rabban Jochanan ben Zaccai, that he was riding upon an ass, and as he was journeying, R. Eleazar ben Arach was leading an ass after him; he said to him, Rabbi, teach me one chapter in the work of Mercavah (Ezekiel’s vision); he replied to him, not so have I taught you, nor in the Mercavah a single man, unless he was a wise man by his own industry; he answered him, Rabbi, give me leave to say one thing before thee, which thou hast taught me; immediately Rabban Jochanan ben Zaccai alighted from his ass and “veiled himself”, and sat upon a stone under an olive tree; he said to him, Rabbi, why dost thou alight off from the ass? he replied, is it possible that thou shouldst expound in the work of Mercavah, and the Shekinah be with us, wntwa ˆywlm trçh ykalmw, “and the ministering angels join us”, and I ride upon an ass?” And a little after, “R. Joshua and R. Jose the priest were walking on the road, they said, yea, let us expound in the work of Mercavah; R. Joshua opened and expounded, and that day was the solstice of Tammuz, and the heavens were thickened with clouds, and there appeared the form of a bow in the cloud, “and the ministering angels gathered together”, [wmçl ˆyabw, “and came to hear”: as the children of men gather together, and come to see the rejoicings of the bridegroom and bride.” Moreover, this veiling of the woman in public worship because of angels, may be an imitation of the good angels, who when they sung the praises of God, and adored and glorified his perfections, covered their faces and their feet with their wings, (<230601>Isaiah 6:1-3). Many understanding thes…
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