Berichtdoor poemojn » 03 nov 2002 00:07
Dag,
Ik quote wat uit verschillende commentaren op I Corinthe 11:5
1. Barnes' New Testament Notes:
With her head uncovered. That is, with the veil removed which she usually wore. It would seem from this that the women removed their veils, and wore their hair dishevelled, when they pretended to be under the influence of Divine inspiration. This was the case with the heathen priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she was veiled. See this proved by Lightfoot in loco.
2. Adam Clarke's Commentary on the Bible:
Verse 5. But every woman that prayeth, the meaning of praying and prophesying, in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others to edification, and exhortation, and comfort. And this kind of prophesying or teaching was predicted by Joel, Joe 2:28, and referred to by Peter, Ac 2:17. And had there not been such gifts bestowed on women, the prophecy could not have had its fulfilment. The only difference marked by the apostle was, the man had his head uncovered, because he was the representative of Christ; the woman had hers covered, because she was placed by the order of God in a state of subjection to the man, and because it was a custom, both among the reeks and Romans, and among the Jews an express law, that no woman should be seen abroad without a veil. This was, and is, a common custom hrough all the east, and none but public prostitutes go without veils. And if a woman should appear in public without a veil, she would dishonour her head her husband. And she must appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery. Tacitus informs us, Germ. 19, that, considering the greatness of the population, adulteries were very rare among the Germans; and when any woman was found guilty she was punished in the following way: accisis crinibus, nudatam coram propinquis expellit domo maritus; "having cut off her hair, and stripped her before her relatives, her husband turned her out of doors." And we know that the woman suspected of adultery was ordered by the law of Moses to be stripped of her veil, Nu 5:18. Women reduced to a state of servitude, or slavery, had their hair cut off: so we learn from Achilles Tatius. Clitophon says, concerning Leucippe, who was reduced to a state of slavery: . lib. viii. cap. 6, "she was sold for a slave, she dug in the ground, and her hair being shorn off, her head was deprived of its ornament," their hair in time of mourning. See Euripides in Alcest., ver. 426. Admetus, ordering a common mourning for his wife Alcestis, says: . "I order a general mourning for this woman! let the hair be shorn off, and a black garment put on." Propriety and decency of conduct are the points which the apostle seems to have more especially in view. As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
3. Kantteekeningen Statenvertaling:
14) onteert haar
Of, beschaamt haar hoofd, doet haar hoofd schande aan; namelijkomdat zij door dat teken schijnt te willen ontkennen, dat zijonder den man staat; en ook enigszins dat Christus niet zou zijnhet hoofd Zijner gemeente. Zie 1 Cor. 11:4.
4. Jamiesson Fausset Brown Bible Commentary:
dishonoureth . . . head--in that she acts against the divine ordinance and the modest propriety that becomes her: in putting away the veil, she puts away the badge of her subjection to man, which is her true "honor"; for through him it connects her with Christ, the head of the man. Moreover, as the head covering was the emblem of maiden modesty before man (Ge 24:65), and conjugal chastity (Ge 20:16); so, to uncover the head indicated withdrawal from the power of the husband, whence a suspected wife had her head uncovered by the priest (Nu 5:18). ALFORD takes "her head" to be man, her symbolical, not her literal head; but as it is literal in the former clause, it must be so in the latter one.
all one as if . . . shaven--As woman's hair is given her by nature, as her covering (1Co 11:15), to cut it off like a man, all admit, would be indecorous: therefore, to put away the head covering, too, like a man, would be similarly indecorous. It is natural to her to have long hair for her covering: she ought, therefore, to add the other (the wearing of a head covering) to show that she does of her own will that which nature itself teaches she ought to do, in token of her subjection to man.
5. Matthew Henry's Concise Commentary on the Complete Bible:
2 16 Here begin particulars respecting the public assemblies, ch. #1Co 14|. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have "power," that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woman were made for one another. They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common usage of the churches, for women to appear in public assemblies, and join in public worship, veiled; and it was right that they should do so. The Christian religion sanctions national customs wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.
6. Robertson's Word Pictures:
11:5 With her head unveiled ("i t^i kephal^i). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the , so numerous in Corinth, went about unveiled; slave women wore the shaven head also a punishment of the adulteress" (Findlay). Cf. #Nu 5:18|. One and the same thing as if she were shaven (kai to auto t^i exur^men^i). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb ", later form for the old ". It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (#Isa 7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.
Dus: hoedjes.......?
Neuh.
Groetjes,
Marloes
