For this cause ought the woman to have power on her head because of the angels. There is no good authority for reading "veil" instead of "power," as some do. We should observe: (1.) Power denotes here the authority, right, or rule of the man over the woman, not of the woman herself. The reference is to Gen. iii16. (2.) Power, by metonymy, signifies here the symbol of the man"s power, the veil which the woman wears on her head to signify her subjection to her husband"s power, and to denote that the Prayer of Manasseh , as it were, is enthroned upon and holds dominion over her head. Power here, then, is used with an active meaning with regard to the Prayer of Manasseh , with a passive in regard to the woman; for a veil is worn by one who reverences the power of another. As a bare and unconstrained head is a sign of power and dominion, so when veiled it is a sign that this power of his is as it were veiled, fettered, and subdued to another. Hence Tertullian (de Cor. Mil, c. xiv.) calls th...
A power: That is, a veil or covering, as a sign that she is under the power of her husband: and this, the apostle adds, because of the angels, who are present in the assemblies of the faithful. (Challoner)
Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels."
Being covered is a mark of subjection and authority. It induces the woman to be humble and preserve her virtue, for the virtue and honor of the governed is to dwell in obedience.
For this cause: what cause, tell me? For all these which have been mentioned, says he; or rather not for these only, but also because of the angels. For although thou despise your husband, says he, yet reverence the angels.
It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience.
Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression when being honored with so high a prerogative, you put yourself to shame, seizing the woman's dress. And you do the same as if having received a diadem, you should cast the diadem from your head, and instead of it take a slave's garment.
It is on account of the angels, he says, that the woman’s head is to be covered, because the angels revolted from God on account of the daughters of men.
She has the burden of her own humility to bear. If she ought not to appear with her head uncovered on account of the angels.
And adds: "Doth God take care of oxen? "Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes.".
), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? ".
and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: "Because of the angels.".
Let "man "and "youth "be different, if "woman "and "virgin "are different. For indeed it is "on account of the angels".
Ought to have power upon the head"
