1 Corinthians 11:10

For this cause As well as for the other reasons above mentioned; the woman ought to have power on her head That is, a veil, as a token of her being under the power and subjection of the man: and so much the rather should she wear it in worshipping assemblies; because of the angels Who are present there, and before whom all should be careful not to do any thing indecent or irregular. “Though there is no example, either in sacred or profane writers, of the word εξουσια, here rendered power, being used to denote a veil; yet all agree that it can have no other meaning in this passage.” Whitby understands the latter clause of evil angels, paraphrasing and commenting on the words thus: “She, being tempted by the prince of evil angels to that which is a perpetual cause of shame to her, and which increased her subjection to the man, (Genesis 3:16,) ought therefore to use this token of shame-facedness and subjection.” She is to have her head covered, say the Jews, “like one that mourneth, as a token of shame. Hence Philo calls the το επικρανον, cover of the woman's head, the symbol of her shame; and this shame, say they, is due to her, because she first brought sin into the world. It is with her as when one transgresseth and is ashamed; and therefore she comes forth with her head covered. She ought, saith Tertullian, by her habit to resemble Eve, a mourner and a penitent; ob ignominiam primi delicti,” for the shame of the first sin. See on 1 Timothy 2:11. The former interpretation, however, which supposes that good angels are meant, who, being ministering spirits to the heirs of salvation, might be present in the religious assemblies of the Christians, seems much more probably to be the true one.