6 – What should a woman do when she cannot grow out her hair due to health reasons or age?
“Does not nature itself teach you that if a man has long hair, it is a disgrace for him?”
“But if a woman has long hair, it is a glory for her, for her hair has been given to her as a covering” – 1 Corinthians 11:14–15.
Let’s analyze these verses.
6.1 Such a case is not explicitly addressed.
Scripture does not provide a separate rule here for an elderly woman, a woman who is ill, undergoing medical treatment, or has permanent hair loss. This is simply not found in 1 Corinthians 11.
6.2 We should not criticize a person for a condition beyond their control.
Verse 15 says that long hair is a glory and was given to a woman as a natural covering, but it does not say, „A woman who, because of age or illness, cannot have long hair cannot pray” or „is rejected.” The text does not state this.
6.3 A woman with health problems may cover her head.
If a woman did NOT lose her hair out of rebellion—she voluntarily shaved it off—but because of illness, age, or medical treatment, then she cannot be accused as if she were disobedient because of that condition alone. The text rebukes an attitude of disregard for order, not suffering or a health limitation. This is a conclusion drawn from the very nature of the Apostle Paul’s argument about order and decency, not about punishing illness.
We can also put it this way:
In situations where a woman doesn’t have long hair simply because:
• old age has arrived,
• illness has set in,
• the body has grown weak,
• hair is falling out,
• the body’s nature no longer yields what it once did—
in such cases, too, we are dealing with the actual state of human nature—albeit a nature weakened by age, illness, and physical frailty. When nature—due to age or illness—no longer produces long hair, this constitutes not a rebellion against God, but simply a physical condition.
7 – Biblical Examples of Covering the Head and Face
7.1 A woman covers herself with a veil.
Rebekah/Rebecca before meeting Isaac:
“And she asked the servant: ‘Who is that man walking across the field to meet us?’ The servant said: ‘It is my master.’ Then she took her veil and covered herself.” — Genesis 24:65
Tamar covers her face with a veil:
“She took off her widow’s garments, covered herself with a veil, wrapped herself up, and sat at the entrance to Enaim…” – Genesis 38:14.
“Judah saw her and took her for a harlot, because she had covered her face” – Genesis 38:15.
“Then she rose, departed, took off her veil, and put on her widow’s garments again” – Genesis 38:19.
We have two examples of a woman covering herself with a veil.
Rebekah covered herself with a veil the moment she met Isaac. This appears to be a gesture of modesty, respect, and self-veiling before her future husband.
Tamar also covered herself with a veil, but her situation was different. She veiled her face so as not to be recognized—to conceal her identity—because Judah had not given her Shelah as a husband, even though he had instructed her to wait for him.
Both stories demonstrate that the veil was a real, physical covering that a woman could put on, use in a specific situation, and subsequently take off.
7.2 The Woman Depicted “Behind the Veil”—Indirect Images and Descriptions
It is worth noting here: these are no longer descriptions as vivid as those found in the accounts of Rebekah and Tamar. Rather, these are texts demonstrating that the veil was a familiar element of a woman’s appearance.
The Bride “Behind the Veil”:
“Oh, how beautiful you are, my friend, how beautiful you are! Your eyes are like doves behind your veil…” – Song of Songs 4:1.
This verse suggests a woman seen through—or behind—a veil. The description fits a veil that obscures part of the face yet allows the eyes to be seen. It is not a description of the act of putting on a veil, but rather an image of a woman who is already veiled.
A woman behind the curtain again:
“Your temple is like a half of a pomegranate behind your veil.” — Song of Songs 4:3
This further confirms that the veil was a recognized element of women’s face or head covering.
These verses from the Song of Songs do not describe the action of „taking a veil and covering oneself,” but rather demonstrate that a woman could be perceived as beautiful while wearing a veil or behind one.
Now, let us examine the covering of the face or head by men.
7.3 Covering the Face in the Presence of God’s Holiness
Moses covers his face before God:
“And Moses covered his face, for he was afraid to look at God” — Exodus 3:6.
Elijah covers his face with his cloak:
“And when Elijah heard it, he wrapped his face in his cloak, went out, and stood at the entrance to the cave” – 1 Kings 19:13.
The covering of the face stems from reverence and awe in the presence of God’s holiness.
The Seraphim cover their faces:
“The seraphim stood above Him; each had six wings: with two he covered his face, with two he covered his feet, and with two he flew” – Isaiah 6:2.
Here, it is not man, but heavenly beings who cover their faces before the majesty of God.
7.4 Covering the head or face as a sign of mourning, humiliation, or shame.
David and the people cover their heads:
“David went up the Mount of Olives, weeping; his head was covered, and he walked barefoot. And all the people who were with him—each with his head covered—went up, weeping.” — 2 Samuel 15:30
A covered head is, in this context, a sign of pain, humiliation, and defeat.
David covers his face after the death of Absalom:
“The king covered his face and cried out with a loud voice: ‘My son Absalom, Absalom, my son, my son!’” – 2 Samuel 19:4.
Here, the covering of the face is a clear sign of mourning for a father.
Haman returns with his head covered:
„Mordecai returned to the king’s gate, but Haman hurried home, grieved and with his head covered.” — Esther 6:12
Here, a covered head signifies disgrace, humiliation, and defeat.
People cover their heads out of drought and shame:
“They come to the cisterns, find no water, and return with their vessels empty; they are ashamed and humiliated, and cover their heads” – Jeremiah 14:3.
“The farmers are ashamed; they cover their heads” – Jeremiah 14:4.
Here, a covered head is a sign of shame, helplessness, and misery under the judgment of God.
7.5 Covering the Mouth / Upper Lip as a Custom of Mourning or Uncleanness
The leper is to cover his upper lip.
“And the leper in whom is the plague shall have his clothes torn, his hair disheveled, he shall cover his upper lip, and cry out: ‘Unclean! Unclean!’” – Leviticus 13:45.
Here, the covering of part of the face is associated with ritual impurity, separation, and a public warning.
Ezekiel is not to cover his mouth:
“Sigh in silence… bind your turban on your head, put your sandals on your feet, and do not cover your upper lip…” – Ezekiel 24:17.
The people are to do the same:
“…you shall have turbans on your heads, sandals on your feet, and you shall not cover your upper lip…” – Ezekiel 24:22.
Covering the mouth—or the upper lip—was a mourning custom; here, God forbids this gesture so that the prophetic sign might be even more powerful.
The diviners will cover their mouths in shame:
“The seers shall be put to shame, and the diviners covered with disgrace; they shall all cover their lips, for there is no answer from God.” — Micah 3:7
This is not a pious gesture, but rather a sign of shame and disgrace.
Covering the upper lip involved pulling a piece of clothing up over the mouth and the lower part of the face—roughly from the nose downward—as a sign of mourning, dishonor, or impurity. The lower part of the face was also covered with fabric so as to shield the area around the mouth, mustache (or upper lip), and sometimes extending from the nose down to the chin.
Summary
In the Old Covenant (Old Testament), we find few direct descriptions of women covering their heads. Rather, Scripture indicates that the veil, the covering, and the wrap were familiar items—an integral part of women’s lives.
Thus, we have:
• several clear examples, such as Rebekah and Tamar;
• several indirect references indicating that women wore coverings and veils;
• yet, there is no lengthy exposition on this subject in the Scriptures.
This does not imply that the matter was unimportant. Rather, it suggests that this was a well-established element of custom and attire; consequently, the Bible mentions it only when it bears significance within the context of a specific narrative.
Therefore, the matter may be summarized as follows:
• The Old Covenant provides the historical background and isolated examples, whereas 1 Corinthians 11 offers more explicit instruction regarding prayer and prophecy.
• In the Old Covenant, we observe that the practice of head covering was recognized; in the New Covenant, we receive a clearer explanation as to when—and why—this subject becomes a matter of significance.
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