3 But I want you to understand that dthe head of every man is Christ, ethe head of a wife1 is her husband,* and fthe head of Christ is God. 4 Every man who prays or prophesies with his head covered dishonors his head, 5 but every wife2 who prays or gprophesies hwith her head uncovered dishonors her head, since it is the same ias if her head were shaven. 6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. 7 For a man ought not to cover his head, since jhe is the image and glory of God, but kwoman is the glory of man. 8 For lman was not made from woman, but woman from man. 9 Neither was man created for woman, but mwoman for man. 10 That is why a wife ought to have a symbol of authority on her head, because of the angels.3 11 Nevertheless, nin the Lord woman is not independent of man nor man of woman; 12 for as woman was made from man, so man is now born of woman. And oall things are from God. 13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.
Greek gunē. This term may refer to a woman or a wife, depending on the context
Greek anēr. This term may refer to a man or a husband, depending on the context
In verses 5–13, the Greek word gunē is translated wife in verses that deal with wearing a veil, a sign of being married in first-century culture
Or messengers, that is, people sent to observe and report