the man to wear a head covering in these instances would indicate disrespect, not only for Jesus Christ as his head, but also for the Supreme Head, Jehovah God, for man is “God’s image and glory,” originally made as God’s representative on earth. He should not obscure this fact by wearing a head covering. The man was created first, prior to the woman; the woman is “out of man” and was created “for the sake of the man.” Her qualities are an expression of the man’s honor and dignity, just as the man’s qualities are a reflection of the honor and dignity of God. Therefore the Christian woman should be happy to acknowledge her subordinate position by the modesty and subjection she displays, and she should be willing to represent this visibly by wearing a veil or other material as a head covering. She should not try to usurp the man’s place, but should, rather, uphold his headship.—1 Cor. 11:7-10.

Paul calls attention to the naturally long hair of the woman in the congregation to which he wrote as a continuous God-given reminder that the woman is by nature subject to the man. She should, therefore, acknowledge this when performing what are customarily the man’s duties in the Christian congregation, and she should wear some form of head covering besides her hair, which she normally always has. She will thereby show that she recognizes the God-ordained headship principle, and that she makes a distinction between her normal daily activities and the performing of special duties in the congregation when, for example, there is no qualified male member present, or when teaching other individuals in the presence of her husband or a male member of the congregation.—1 Cor. 11:11-15.

As a powerful reason for the congregation of God to follow this procedure, the apostle points to the angels of God, who are “sent forth to minister for those who are going to inherit salvation.” (Heb. 1:13, 14) These mighty spirit persons are interested in and concerned with Christians keeping their places within God’s arrangement, so that theocratic order and pure worship are maintained before God.

The need for this counsel to the congregation at ancient Corinth is better understood when we realize that it was the general custom then for women always to be veiled in public. Only those of loose morals went unveiled. And the pagan priestesses at the temples evidently followed the practice of removing their veils and letting their hair hang disheveled when claiming to be under divine inspiration. Such a practice in the Christian congregation would be disgraceful and a flouting of Jehovah God’s arrangement of headship and subjection. Paul concluded his argument by saying that, if anyone disputed for any custom other than what he set forth, the congregation should nevertheless follow the apostle’s counsel regarding the wearing of a head covering. This makes such instruction applicable at all times and places in the Christian congregation.—1 Cor. 11:16.

The Hebrews in ancient times, aside from wearing a headdress as an article of apparel, would cover their heads to signify a condition of mourning. (2 Sam 15:30; Jer. 14:3) Women also showed modesty in this way. When Rebekah was about to meet Isaac, “she proceeded to take a headcloth and to cover herself,” evidently as a symbol of her subjection to him as her husband.—Gen. 24:65; see HEADDRESS; HEADSHIP.

HEADDRESS

The Hebrews apparently placed little emphasis on a covering for the head as a regularly worn article of clothing. When necessary the common people may at times have used the mantle or the robe for this purpose. Ornamental headdress, however, was often worn by men in official positions and by both men and women on festive or special occasions. The priests of Israel had their prescribed form of headgear.—Ex. 28:4, 39, 40.

TYPES OF HEADDRESS IN THE HEBREW SCRIPTURES

The head covering first mentioned in the Bible is the headcloth that Rebekah put on when she met Isaac. (Gen. 24:65) The Hebrew word used here is tsa·ʽiphʹ, elsewhere translated “shawl.” (Gen. 38:14, 19) The wearing of this “headcloth” evidently signified Rebekah’s subjection to her betrothed Isaac.

The turban (Heb., mits·neʹpheth) of the high priest was of fine linen, wrapped around the head, having a gold plate tied to its front with blue string. (Ex. 28:36-39; Lev. 16:4) The ornamental headgear of the underpriests was also “wrapped” around the head, but a different Hebrew word (migh·ba·ʽahʹ) is used for their headdress, indicating that it was different in form and perhaps not as elaborate as the high priest’s turban. Nor did the underpriests’ headgear have the gold plate.—Lev. 8:13.

Job mentions the turban in a figurative sense, likening his justice to a turban. (Job 29:14; compare Proverbs 1:9; 4:7-9.) Women sometimes wore this form of headdress. (Isa. 3:23) Here the Hebrew word is tsa·niphʹ. It is used in the expression “kingly turban” at Isaiah 62:3, and, at Zechariah 3:5, for the high priest’s headgear.

The p^eʼerʹ, evidently turbanlike, was worn by a bridegroom (Isa. 61:10), and was a symbol of joyfulness. (Isa. 61:3; compare Ezekiel 24:17, 23.) This word is also used for the headdress of women (Isa. 3:20), and for that of the priests. (Ezek. 44:18) The headbands (Heb., sh^evi·simʹ, literally, “little suns”) seem to have been made of network. (Isa. 3:18) The “pendant turbans” (Heb., t^evu·limʹ) described by Ezekiel as being on the heads of Chaldean warriors may have been highly colored and decorated.—Ezek. 23:14, 15.

Daniel’s three young Hebrew companions, fully dressed and even wearing caps, were thrown into Nebuchadnezzar’s furnace. The caps may have been worn to denote their title or rank. Some believe that they were conical in shape.—Dan. 3:21.

ANCIENT AND MODERN NEAR EASTERN HEADGEAR

Most of the representations on monuments and reliefs of Egypt, Babylon and Assyria depict scenes of war and hunting, or of the royal palace or the temples. However, the Egyptians, particularly, have a good many illustrations of workmen plying various arts and trades. In these the kings, chieftains and nobles are shown wearing widely varying forms of headdress, while the common people are often pictured without head covering, or sometimes with a rather close-fitting headgear.

A very similar form of headdress in the Near East today is the kaffiyeh, worn by the Bedouin. It consists of a square cloth folded so that three corners hang down over the back and shoulders. It is bound on with a cord around the head, leaving the face exposed and affording protection from sun and wind for the head and neck. It is possible that such a covering for the head was worn anciently by the Hebrews.

HEAD COVERING AND FEMININE SUBJECTION

The apostle Paul directed that women have on a head covering when praying or prophesying in the