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11 Nevertheless plēn, in en the Lord kyrios woman gynē is not oute independent chōris of man anēr nor oute is man anēr independent chōris of woman gynē; 12 for gar just as hōsper the ho woman gynē came from ek · ho man anēr, so houtōs also kai the ho man anēr now comes through dia · ho woman gynē. · ho And de all pas things come from ek · ho God theos. 13 Judge krinō for en yourselves hymeis autos: is it eimi proper prepō for a wife gynē to pray proseuchomai to ho God theos with her head uncovered akatakalyptos? 14 Does not oude · ho nature physis itself autos teach didaskō you hymeis that hoti if ean a man anēr has long hair komaō, it is eimi a disgrace atimia for him autos, 15 but de if ean a woman gynē has long hair komaō, it is eimi her autos glory doxa? For hoti her ho long hair komē is given didōmi to her autos for anti a covering peribolaion. 16 If ei · de anyone tis is inclined dokeō to be eimi quarrelsome philoneikos, we hēmeis have echō no ou such toioutos practice synētheia, nor oude do the ho churches ekklēsia of ho God theos.

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11 Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. 12 For as the woman is of the man, so is the man also by the woman; but all things are of God. 13 Judge ye [a]in yourselves: is it seemly that a woman pray unto God unveiled? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seemeth to be contentious, we have no such custom, neither the churches of God.

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Footnotes

  1. 1 Corinthians 11:13 Or, among