2864. komé
Lexical Summary
komé: Village

Original Word: κώμη
Part of Speech: Noun, Feminine
Transliteration: komé
Pronunciation: ko'-may
Phonetic Spelling: (kom'-ay)
KJV: hair
NASB: hair
Word Origin: [apparently from a primary komeo "to tend, take care of"]

1. the hair of the head (locks)
{as ornamental, and thus differing from G2359; which properly denotes merely the scalp}

Strong's Exhaustive Concordance
hair.

Apparently from the same as komizo; the hair of the head (locks, as ornamental, and thus differing from thrix; which properly denotes merely the scalp) -- hair.

see GREEK komizo

see GREEK thrix

NAS Exhaustive Concordance
Word Origin
a prim. word
Definition
hair
NASB Translation
hair (1).

Thayer's Greek Lexicon
STRONGS NT 2864: κόμη

κόμη, κόμης, (from Homer down), hair, head of hair: 1 Corinthians 11:15. (According to Schmidt (21, 2) it differs from θρίξ (the anatomical or physical term) by designating the hair as an ornament (the notion of length being only secondary and suggested). Cf. B. D. under the word .)

Topical Lexicon
Biblical context

The noun κόμη appears only once in the New Testament, in 1 Corinthians 11:15: “but that if a woman has long hair, it is her glory? For long hair is given to her as a covering”. Paul places the term within his larger discussion of head coverings, authority, and created order (1 Corinthians 11:2-16). While both genders possess hair, κόμη is used here to stress the flowing, ornamental character of a woman’s tresses, distinguishing it from the more general Greek word θρίξ (hair in the aggregate).

Symbolism of hair in Scripture

1. Glory and honor: Paul explicitly calls a woman’s κόμη “her glory,” signaling a visible affirmation of femininity bestowed by God.
2. Covering and modesty: The apostle interprets long hair as a God-given covering, aligning with his call for outward symbols that reflect inward realities of submission to divine order.
3. Strength and consecration (OT parallels): Although κόμη itself is not used in the Septuagint, the conceptual link between hair and covenantal commitments is evident in the Nazarite vow (Numbers 6) and the narrative of Samson (Judges 13-16). In both cases hair is a sign of dedication or distinct identity before God.

Cultural and historical background

In Greco-Roman society elaborate female hairstyles communicated status, wealth, and even moral reputation. Jewish custom likewise viewed a woman’s uncovered or cut hair as shameful outside intimate settings. Paul writes to believers in Corinth—an international port where disparate customs collided—to safeguard the congregation from adopting contemporary fashions that obscured God’s created distinctions between male and female.

Theological implications in ecclesiastical practice

1 Corinthians 11 bases its instruction on three layers: the order of creation (verses 8-9), the angels (verse 10), and nature itself (verses 13-15). κόμη functions as tangible evidence in the “nature” argument. Paul appeals not to transient social trends but to an observable biological reality: women ordinarily possess longer, more ornamented hair than men. This observation reinforces his broader teaching on headship—Christ over man, man over woman, and God over Christ (verse 3). Thus κόμη becomes a theological witness within congregational worship.

Pastoral considerations

Local churches have debated whether the God-given covering of κόμη suffices or whether an additional fabric covering is required. Regardless of differing applications, Paul’s rationale calls believers to honor gender distinctions, uphold modesty, and submit to divine authority. Pastoral guidance should encourage gratitude for God’s design rather than legalistic measurements of hair length.

Intertextual echoes and broader canonical connections

1 Peter 3:3-4 contrasts external braiding with the “hidden person of the heart,” reminding believers that physical symbols must correspond to inner holiness.
Matthew 10:30 speaks of God numbering every hair (θρίξ), underscoring His intimate care; κόμη in 1 Corinthians 11 complements this truth by showing that even the aesthetic dimensions of creation serve His purposes.
Revelation 9:8 portrays demonic locusts with hair like women’s hair (θρίξ), perhaps an inversion of the natural glory Paul commends, demonstrating that disregarding divine order leads to distortion.

Summary

Strong’s Greek 2864, κόμη, though rare, contributes significantly to Paul’s theology of gender and worship. By identifying a woman’s long hair as a God-given glory and covering, Scripture elevates ordinary physiology into a signpost of divine wisdom, inviting the church to reflect that wisdom both in attitude and in appearance.

Forms and Transliterations
κόμαι κόμας κομη κόμη κόμην κόμης kome komē kóme kómē
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
1 Corinthians 11:15 N-NFS
GRK: ὅτι ἡ κόμη ἀντὶ περιβολαίου
NAS: it is a glory to her? For her hair is given
KJV: to her: for [her] hair is given her
INT: for the long hair instead for a covering

Strong's Greek 2864
1 Occurrence


κόμη — 1 Occ.

2863
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