For this cause ought the woman to have power on her head,
&c.] 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
``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 Nywlm trvh 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", (ewmvl Nyabw) , "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, ( Isaiah 6:1-3 ) . Many understanding these words in a figurative sense, and in this also they are not agreed; some by angels think young men are meant, who, for their gracefulness and comeliness, are compared to angels; others good men in general, that attend religious worship; others ministers of the word, called angels often in the book of the Revelations; which last seems to be most agreeable of any of these senses; and the women were to cover their heads, that they might not offend either of these, or stir up any impure desires in them; see ( Ecclesiastes 5:6 ) but as these words follow the account given of the creation of the woman from the man, and for his sake; this may have no reference to her conduct in public worship, but to the power she had of using her covering, or taking it off, or putting it on, at the time of her espousals to a man; which was sometimes done by proxy, or messengers, whom the Jews call (Myxwlv) , "angels" F9; their canon is,
``a man may espouse (a wife) by himself, (wxwlvbw) , "or by his angel", or messenger; and a woman may be espoused by herself, or by her angel, or messenger:''wherefore because of these angels, or messengers, that came to espouse her to such, she had power over her head to take off her veil, and show herself, if she thought fit; or to keep it on, as expressing her modesty; or just as she pleased, when she by them was espoused to a man, for whose sake she was made; which sense, after Dr. Lightfoot, many learned men have given into, and seems probable.
F5 De Veland. Virg. c. 7.
F6 Shemot Rabba, sect. 21. fol. 106. 2. Zohar. in Gen. fol. 97. 2.
F7 De Oratione, c. 15.
F8 T. Bab. Chagiga, fol. 14. 2.
F9 Misn. Kiddushin, c. 2. sect. 1.