Also you guys need to understand the cultural aspect of the passage for men in Israel did not find long hair on a man a sin but culturally Corinthian did .
The use of the concordance is not guaranteed to give a person the real meaning of a word or verse. At times it only complicates the understanding, depending on how it’s used. One short article I read, by a person named Bo Williams titled ‘Definitions-Peribolaion,’ is based on the assumption that the meaning of peribolahyon is uncertain, due to only being used once in 1 Corinthians 11 and once in Hebrews 1:12. Because of this unsupported assumption, the author translates the word back into the Hebrew leboosh (Strong’s number 3830) because Hebrews 1:12 is part of a quote from Psalm 102:25-27 (which is where leboosh is translated in the Septuagint by peripolahyon). Then, the author translates from the Hebrew leboosh back into Greek and comes up with a different word meaning ‘vesture’ or ‘undergarment’ (himatismos) based on John 19:23. This supposedly clears up the confusion!
I don’t know about you, but it certainly doesn’t clear it up for me. Most translators will tell you that trying to translate back and forth in a limited fashion like this only complicates the translating, and does not generally help. If Williams had only looked for related or root words some confusion might have been avoided. For instance, peribolahyon is Strong’s number 4018, while Strong’s number 4016 (two places before 4018 in the concordance) is periballo meaning ‘clothed’ or ‘arrayed’ (used 24 times) and is probably the root word for peribolahyon. People like Williams should also see that the Greek of verse 15 has “her hair is given to her anti peribolahyon.” ‘Anti’ is the same as the word used for ‘anti-Christ’ meaning ‘instead-of Christ.’ So a woman’s hair is clearly given “instead of a wrap or veil.”
If one just reads the plain text, the meaning is clear. It is only when reading a cloth into the text that all the complications and confusion starts. The above author here demonstrates a common principle in teaching – if the word you are looking at doesn’t mean what you want it to mean, use grammatical gymnastics to find another one. But even though specialized translating is a common technique, that doesn’t mean it is a correct one.
Many authors just seem to be thoroughly confused and get lost in chasing their own logical fallacies. For instance, Renée Ellison writes on page four of her article (mentioned above) that “It is equally clear that the Apostle Paul is describing an actual veil for the woman’s covering, rather than her hair. The two Greek words used for hair and covering are not interchangeable, for katakalupto means to cover wholly, indicating some cloth hanging down that covers. Peribolaion comes from peri – perimeter – indicating the natural hair around the head.” (This includes a footnote referring to the article by Mr. Shank mentioned above.) As we can see, Ms. Ellison reads into katakalupto a cloth, which in no way constitutes a part of the description in Strong’s Concordance, nor can her supposed definition be supported from any other portion of the Word. As for her take on peribolaion, what is really clear is that she desperately wants to see a cloth, because even if peri means ‘perimeter,’ what is more probably referred to is a cloth (there’s that pesky noun again) thrown ‘around the perimeter’ of a person. Nowhere in Scripture is peribolaion taken to mean hair.
It seems that the best understanding, according to the Scriptural evidence and according to the context of Chapter 11 of 1 Corinthians, of katakalupto, is that it refers to hair bound up on the head. So akatakalupto means ‘hair down.’ If this is correct, then verses four through seven are better understood if we use the word the way it seems to be intended. Below is an alternate rendering of the verses using this understanding.