A seal is used by sovereigns to authenticate their acts and is required to be used for certain governmental acts. Jesus Christ has imparted His seal on Christians who he has appointed as ambassadors and ministers on Earth.

SIGNET. — Black’s 3^rd

   A seal commonly used for the sign manual of the sovereign. Wharton. In Scotland, a seal by which royal warrants connected with the administration of justice were formerly authenticated.

SEAL. — Black’s 3^rd

   The word signet in the Old Testament is from the Hebrew chowtham <02368> and the Aramaic izqa <05824>, these denoted a signet-ring or a seal. It was the "law and custom" to use seals in giving authority to one’s acts; some examples:

Nehemiah 9:38* And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it.
Nehemiah 10:1* ¶ Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah, * * *
Esther 3:12* Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.
Esther 8:8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
Esther 8:10* And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries:
Daniel 6:17* And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet <05824>, and with the signet <05824> of his lords; that the purpose might not be changed concerning Daniel.
Jeremiah 32:
10* And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.
11* So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:
12* And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.
13 And I charged Baruch before them, saying,
14* Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.

These show that the lawful practice was to validate an act with a seal, according to "the law and custom." Judah, the fourth son of Jacob/Israel, is recorded as having a signet/seal; remember he gave it to his daughter-in-law, Tamar, when he thought her a harlot, in pledge for a sheep he would pay:

Genesis 38:18* And he said, What pledge shall I give thee? And she said, Thy signet <02368>, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.
Genesis 38:25* When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet <02368>, and bracelets, and staff.

This use of a seal for giving authority to acts is followed by God in His instructions for the making of a singet to be worn by Aaron to enable him to bear the sins of Israel; be sure to notice the signet was worn upon the forehead.

Exodus 28:11* With the work of an engraver in stone, like the engravings of a signet <02368>, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.
Exodus 28:21* And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet <02368>; every one with his name shall they be according to the twelve tribes.
Exodus 28:
36* And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet <02368>, HOLINESS TO THE LORD.
37* And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.
38* And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.

The breastplate of judgment had an engraving like a signet also:

Exodus 39:14* And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet <02368>, every one with his name, according to the twelve tribes.
Exodus 39:30* And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet <02368>, HOLINESS TO THE LORD.

A signet is a mark of sovereignty, even used by God.

Jeremiah 22:24* As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet <02368> upon my right hand, yet would I pluck thee thence;
Hagai 2:23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet <02368>: for I have chosen thee, saith the LORD of hosts.

A seal was set on Christ's tomb by Pilate at the request of the the chief priests and Pharisees:

Matthew 27:66* So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

Even Satan will have some sort of seal set upon him when cast into the bottomless pit:

Revelation 20:3* And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

While not explicitly prescribed by God in His law for man's affairs, the use of a signet/seal clearly was required by the law of Israel to give legal effect to certain acts. God sets up the governments of man, so He could be seen as having required their use; or on the other hand, God repects man’s law when He acts among the governments of men, so He can be seen as using a seal to act in accordance with man’s laws. Either way, seals are used in God’s government here on Earth.

The requirement for using and having a seal is echoed in Florida law. Some brief quotes are taken from Florida Jurisprudence (1^st and 2^nd volumes).

"At early common law a seal was an impression on wax or some other tenacious substance affixed to a written instrument. Later an impression made directly on the paper was recognized as sufficient¹, and statutes now provide that a scrawl or scroll, written or printed, is effectual when affixed as a seal to any written instrument.
"The purpose of sealing is to authenticate the instrument under seal³. Consequently, the unauthorized use of the seal of another person or organization has been made a crime punishable by fine or imprisonment."
[29 Fla Jur (1967 ed.), Seals and Sealed Instruments, § 2.]

1. Jacksonville, M. P. R. & Nav. Co. v. Hooper (1895) 160 US 514, 40 L ed 515, 16 S Ct 379.
3. Caruthers v. Peninsular Life Ins. Co. (1942) 150 Fla 467, 7 So 2d 841.
Status of the common-law seal in Florida. 1 Fla L Rev 385, 389.

Private seals are used in some instances for public purposes.

The clerk of the court is the custodian of the County Court seal. "In case of loss or destruction of the official County Court seal, the private seal of the clerk suffices until an official seal is provided."
"A public officer who has no seal of office may use his private seal to authenticate public documents."
[29 Fla Jur (1967 ed.), Seals and Sealed Instruments, § 3.]

A seal is required to accomplish certain things in law - as in convey land.

"At common law and according to former Florida statutes, a deed purporting to transfer an interest in land had to be under seal, as did a power of attorney to make a deed, otherwise it conveyed, at best, an equitable estate only.¹"
[29 Fla Jur (1967 ed.), Seals and Sealed Instruments, § 4.]

1. Scott v. Jenkins (1903) 46 Fla 518, 35 So 101.
A deed without a seal does not convey an estate of inheritance, but where the grantee is put into actual possession of the land and pays the grantor the entire purchase price, the grantee is entitled to some equitable interest in the property. Douglass v. Tax Equities, Inc. (1940) 144 Fla 791, 198 So 5, ref den 144 Fla 801, 198 So 578. [Bolding in original.]

Seals are recognized in diplomatic relations as giving sanction to a document.

"The purpose of a seal of state is to authenticate or prove the genuineness of charters, grants, and other public instruments emanating from the state. It is, by common consent and usage of civilized communities, the highest evidence and the most solemn sanction of authenticity in relation to proceedings, either diplomatic or judicial, known in international relations.⁸ The seal proves itself, as do other state and government seals.⁹ Accordingly, in proper cases, the courts will on mere inspection recognize the official seals of sister states and foreign countries.¹⁰"

[46 Fla Jur 2d, Seals and Sealed Instruments, § 2.]

8. State ex rel. Flemming v Crawford (1891) 28 Fla 441, 10 So 118.
9. 30 Am Jur 2d, Evidence § 963.
10. Groover v Coffee (1882) 19 Fla 61, later app 20 Fla 64, revd 123 US 1, 31 L Ed 51, 8 S Ct 1.
The certificate of acknowledgment by a Georgia deputy clerk of court bearing the seal of office carries the presumption that the clerk had power to appoint a deputy and that the deputy was authorized to make the certificate. Summer v Mitchell (1892) 29 Fla 179, 10 So 562.
A deed acknowledged in a sister state before an official is entitled to recognition, but where the person making the acknowledgment had no official seal the deed is not admissible in evidence. Norris v Billingsley (1904) 48 Fla 102, 37 So 564.

It is an interesting side note that "marriage licenses must be issued by and under the seal of the county judge of the county in which the woman resides."[29 Fla Jur (1967 ed.), Seals and Sealed Instruments, § 4.] (This suggests the State thinks it has parens patrie over the woman.) Also see: Matrimony.

   In God’s acts of mercy toward salvation of His people, He accomplishes many things, and in ways we might have never expected. We are saved through Jesus Christ — Yes. But How! Our lives are not only hidden with Christ's through baptism, and not only are we raised by Holy Spirit, but we are raised sons of God, with authority to act in God’s government (and with responsibilities) as ambassadors, ministers and stewards here on Earth.

Those baptised into Christ are "re-seeded" and now are children of God, of whom Christ is the firstborn:

Matthew 5:9 Blessed are the peacemakers: for they shall be called the children of God.
Luke 20:36* Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
Acts 3:25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
Romans 8:15* For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Romans 8:16* The Spirit itself beareth witness with our spirit, that we are the children of God:
Romans 8:17* And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
Romans 8:21* Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Romans 9:8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Romans 9:26* And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
Galatians 4:6* And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Ephesians 5:1* Be ye therefore followers of God, as dear children;
1 John 5:2 By this we know that we love the children of God, when we love God, and keep his commandments.

Romans 8:29* For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

and are now citizens of heaven ("conversation" = citizenship), possessing the same citizenship as the saints, of the family of God.

Philippians 3:20* For our conversation <4175> is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Ephesians 2:19* Now therefore ye are no more strangers and foreigners, but fellowcitizens <4847> with the saints, and of the household <3609> of God;

Indeed, we are also called strangers, pilgrims, and sojourners here:

1 Peter 1:
1* ¶ Peter, an apostle of Jesus Christ, to the strangers <3927> scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2* Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
1 Peter 1:
16 Because it is written, Be ye holy; for I am holy.
17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning <3940> here in fear:
18* Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
19* But with the precious blood of Christ, as of a lamb without blemish and without spot:
1 Peter 2:
11 Dearly beloved, I beseech you as strangers <3941> and pilgrims <3927>, abstain from fleshly lusts, which war against the soul;
Hebrews 11:
13* These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers <3581> and pilgrims <3927> on the earth.

In that we have been renewed and are now of the heavenly places, it is an interesting, being that we are called to be in the world but not of the world, to read of the etimology of the word world in Adam Clarke's commentary on Hebrews 1:11.

Hebrews 1:
10* And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

CLARKE’S COMMENTARY; THE NEW TESTAMENT, VOLUME 8 - 1 THESS. THROUGH REVELATION, by Adam Clarke, p. 372-373:

Verse 11. They shall perish— Permanently fixed as they seem to be, a time shall come when they shall be dissolved, and afterward new heavens and a new earth be formed, in which righteousness alone shall dwell. See 2 Peter 3:10-13.

Shall wax old as doth a garment— As a garment by long using becomes unfit to be longer used, so shall all visible things; they shall wear old, and wear out; and hence the necessity of their being renewed. It is remarkable that our word world is a contraction of wear old; a term by which our ancestors expressed the sentiment contained in this verse. That the word was thus compounded, and that it had this sense in our language, may be proved from the most competent and indisputable witnesses. It was formerly written (Anglo-Saxon) weorold, and (Anglo-Saxon) wereld. This etymology is finely alluded to by our excellent poet, Spencer, when describing the primitive age of innocence, succeeded by the age of depravity:-

"The lion there did with the lambe consort,
And eke the dove sat by the faulcon’s side;
ehemiah each of other feared fraude or tort
But did in safe security abide,
Withouten perill of the stronger pride:
But when the WORLD woxe old, it woxe warre old,
Whereof it hight, and having shortly tride
The trains of wit, in wickednesse woxe bold,
And dared of all sinnes, the secrets to unfold."

Even the heathen poets are full of such allusions. See Horace, Carm. lib. iii., od. 6; Virgil, AEn. viii., ver. 324.

Thou remainest— Instead of diameneiv, some good MSS. read diameneiv, the first, without the circumflex, being the present tense of the indicative mood; the latter, with the circumflex, being the future-thou shalt remain. The difference between these two readings is of little importance.

Now that we are children of God and brothers to Christ, we are also kings and priests:

1 Peter 2:9* But ye are a chosen generation, a royal <934> priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
Revelation 1:6* And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.
Revelation 20:6* Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
See also Exodus 19:
5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:
6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

But while we are on this Earth in this life, now of Heaven, we are ambassadors here for Christ:

2 Corinthians 5:20* Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Ephesians 6:20* For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

being His ministers <5257> and servants <1249>

Romans 15:8* Now I say that Jesus Christ was a minister <1249> of the circumcision for the truth of God, to confirm the promises made unto the fathers:
2 Corinthians 3:6* Who also hath made us able ministers <1249> of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
2 Corinthians 6:4 But in all things approving ourselves as the ministers <1249> of God, in much patience, in afflictions, in necessities, in distresses,
Ephesians 3:7* Whereof I was made a minister <1249>, according to the gift of the grace of God given unto me by the effectual working of his power.
Ephesians 6:21* But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister <1249> in the Lord, shall make known to you all things:
Colossians 1:7* As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister <1249> of Christ;
Colossians 1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister <1249>;
Colossians 1:25* Whereof I am made a minister <1249>, according to the dispensation of God which is given to me for you, to fulfil the word of God;
1 Thessalonians 3:2* And sent Timotheus, our brother, and minister <1249> of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

Luke 1:2* Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers <5257> of the word;
John 18:36* Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants[ministers] <5257> fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
Acts 26:16* But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister <5257> and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;
1 Corinthians 4:1 Let a man so account of us, as of the ministers <5257> of Christ, and stewards of the mysteries of God.

and appointed as His stewards.

1 Corinthians 4:1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
Titus 1:7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
1 Peter 4:10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

We, children of God, as ambassadors from Christ, carry the seal of Christ, being entrusted with the governmental seal (by the Holy Spirit) to act for the kingdom of God.

John 6:27* Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed <4972>.
2 Corinthians 1:
20* For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.
21* Now he which stablisheth us with you in Christ, and hath anointed us, is God;
22* Who hath also sealed <4972> us, and given the earnest <728> of the Spirit in our hearts.
2 Timothy 2:19* ¶ Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
Ephesians 1:
13* In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed <4972> with that holy Spirit of promise,
14* Which is the earnest <728> of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Ephesians 4:30* And grieve not the holy Spirit of God, whereby ye are sealed <4972> unto the day of redemption.

The seal of the Holy Spirit we carry in our foreheads, after the manner which Aaron wore the signet of God upon his forehead in order to bear the sins of Israel (Exodus 28:36-38), and also after the manner in which Judah gave his signet, braclets and staff to Tamar in pledge (NT: "earnest") (Genesis 38:18). The seal is not merely an 'impression' in our minds and thinking, but upon our foreheads, visible to angels, and evidence of our commission.

Revelation 7:3* Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
Revelation 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
Revelation 22:4 And they shall see his face; and his name shall be in their foreheads. [speaking of those in the Jesus' Kingdom]

AMBASSADOR. — Black’s 3^rd

In international law. A public officer, clothed with high diplomatic powers, commissioned by a sovereign prince or state to transact the international business of his government at the court of the country to which he is sent.
   Ambassador is the commissioner who represents one country in the seat of government of another. He is a public minister, which, usually, a consul is not. Brown.
   Ambassador is a person sent by one sovereign to another, with authority, by letters of credance, to treat on affairs of state. Jacob.
   A distinction was formerly made between Ambassadors Extraordinary, who were sent to conduct business or to remain for an indeterminate period, and Ambassadors Ordinary, who were sent on permanent missions; but this distinction is no longer observed.
   Ambassadors are regarded as the personal representatives of the head of the state which send them, and in consequence they are entitled to special honors, and have special privileges. The duties of an ambassador are varied; he is the mouthpiece of communications from his state to the foreign country; he must keep his government informed upon all questions of interest to it; he must see to the protection of citizens of his country resident in the foreign state. A foreign ambassador may authorize suit in our courts in the name of his government. Russian Government v. Lehigh Valley R. Co. (D. C.) 293 F. 133. See Letter of Credence; Minister.

An ambassador not only is sent with letters of credence, but also carry the signet/seal of the government he represents. Where is the letter of credence for us? Perhaps the certificate of our baptism, or Bible record of same? The seal of the Holy Spirit in our foreheads would be our signet with which we give authority to our words.

This explains the importance of what we say, that we are not merely talking, but acting as the ambassadors of God, empowered to act under the authority of His government here on Earth:

Matthew 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

Therefore, may IAUE Aleim purify our speech!

Isaiah 6:
5* ¶ Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
6* Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
7* And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

A mark is the sign of ownership. A mark upon the forehead was used by God to protect those that were His when He commanded the slaying of the wicked in Jerusalem.

Ezekiel 9:4* And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark <08420> upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
Ezekiel 9:6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark <08420>; and begin at my sanctuary. Then they began at the ancient men which were before the house.

Notice this mark given by God is upon the forehead. A mark on our foreheads is what the false prophet will want to have us accept from it (see "Mark of the Beast" below). Notice the parallel to God's placing a mark on the forehead of His people to identify them to the angels to be spared from God's wrath, as recorded in Ezekiel, to the seal which now identifies God's people for being spared the coming destructions, as recorded in Revelation. Before, God's people were marked as His property; now we carry the seal of His government, as His children and ambassadors.

Revelation 7:3* Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
Revelation 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

Some say that the seal we carry is merely an impression in our minds, our new beliefs and thoughts once we have been saved by Christ; but this seal is visible to angels, showing it to be very tangible. (This is like the instruction in 1 Corinthians 11:10 directed at women: "For this cause ought the woman to have power/exousia on her head because of the angels." The angels are looking for a real sign, not reading one's thoughts. Likewise, perhaps more obviously, men are required to not cover their heads so the angels can see the seal; this shows angels are not reading our thoughts or our spirits, but a real, visible - to them - seal upon our foreheads. See next section.)

The eleventh chapter of the first letter to the Corinthians deals with one's place in God's government. Because the author, Paul, relates the disgrace of acting outside and as if not under God's authority along with his prescribed punishment for woman not showing who her authority is when she prays or prophecies, some have mistaken the chapter to relate to one's hair. What follows is a quick analysis.

1 Corinthians 11:1-3

1 ¶ Be ye followers of me, even as I also am of Christ.
2* Now I praise you, brethren, that ye remember me in all things, and keep <2722> the ordinances <3862>, as I delivered <3860> them to you.
3* But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Paul starts off by instructing that (the Corinthans and) we follow him as he follows Christ, and that we be mindful of him (Paul) in all things; that we hold fast the traditions/ordinances he gave over.

The word for ordinances here (otherwise translated traditions in the New Testament) is paradosis. It is derived from the word translated as delivered, being paradidomi. Paradosis refers to giving over, giving up, and the surrender of cities, while paradidomi refers to delivering up and committing something over.

Colossians 2 explains how Christ is the head of the body of His own, and has defeated the powers of this world (taken the "surrender of cities"), and has defeated the dogma/ordinances of men. Christ has authority over both heaven and earth.

Colossians 2:
8* Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
9* For in him dwelleth all the fulness of the Godhead bodily.
10 And ye are complete in him, which is the head of all principality and power:
11* In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
12* Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
13* ¶ And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
14* Blotting out the handwriting of ordinances <1378> that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
16* ¶ Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
17* Which are a shadow of things to come; but the body is of Christ.
18* Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
19* And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.
20* Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances <1379>,
21 (Touch not; taste not; handle not;
22 Which all are to perish with the using;) after the commandments and doctrines of men?
23* Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Matthew 28:18* And Jesus came and spake unto them, saying, All power <exousia > is given unto me in heaven and in earth.

Though the ordinances of man have lost any pretence of authority, yet, Paul instructs by authority of Christ, as our Head, certain "ordinances" regarding head-coverings. Through Paul, Christ is giving instructions on one aspect of how we are to conduct ourselves here on Earth, and in this world.

I find it interesting to see that the legal definitions of tradition and ordinance follow the meaning of paradosis (which both English words are translated from).

TRADITION. - Black's 3rd

Delivery. A close translation from the Latin "traditio."
The tradition or delivery is the transferring of the thing sold into the power and possession of the buyer.
In the rule respecting the admission of tradition or general reputation to prove boundaries, questions of pedigree, etc., this word means knowledge or belief derived from the statements or declarations of contemporary witnesses and handed down orally through a considerable period of time.

ORDINANCE. - Black's 6th (partial)

A rule established by authority; a permanent rule of action; a law or statute.

RULE, n. - Black's 3rd (partial)

An established standard, guide, or regulation; a principle or regulation set up by authority, prescribing or directing action or forebearance; as, the rules of a legislative body, of a company, court, public office, of the law, of ethics.

[Underlining added.]

Why would the KJV translators use ordinances for paradosis rather than traditions? Perhaps because Paul, in writing about head-coverings, was addressing an issue of "knowledge or belief derived from the statements or declarations of contemporary witnesses and handed down orally through a considerable period of time" (traditions) which regard an "established standard" of conduct and a "principle or regulation set up by authority, prescribing or directing action or forebearance." I believe Christ instructs us to adhere to the customs and traditions of old Israel regarding head-coverings, even though we are citizens of heaven, until such time as we are taken into heaven or the old order passes away. (Even today a traveler to a strange foreign country would be advised to keep its customs, as far as possible.)

Paul, as a Pharisee, should have been knowledgable of the laws, customs, and traditions generally, and specially in this case at least, as Paul says he is following Christ, who would be the authority of the rule on head-covering that Paul sets out to explain, beginning by pointing out the hierarchy of God's government:
God over Christ, Christ over man, and man over woman (over his wife, children and unmarried daughters).

1 Corinthians 11:4-6

4 Every man praying or prophesying, having his head covered <2596>, dishonoureth his head.
5 But every woman that prayeth or prophesieth with her head uncovered <177> dishonoureth her head: for that is even all one as if she were shaven <3587>.
6* For if the woman be not <3756> covered <2619>, let her also be shorn <2751>: but if it be a shame for a woman to be shorn <2751> or shaven <3587>, let her be covered <2619>.

When a man prays or prophecies he must not cover (kata) his head. Kata means "down from" or "according to" (and other). Paul just told us that a man's head is Christ; how could one cover Christ? By covering up the seal of Christ on his forehead showing that man's authority to act for the government of God. This indicates not only is a man not to have something on his head - like a hat - but this implies he is not to have an Earthly intercessor to his prayers; that job belongs to Holy Spirit and to no other; there should be no creature which is between the man and Christ. The man is not to be "down from" or "according to" anyone else; he stands alone before Christ.

But the woman, by tradition, is "down from" or "according to" her husband. When a woman prays or prophecies, she must be covered (katakalupto). Katakalupto <2619> is derived from kata <2596> and kalupto <2572>. Kalupto means "to hide" and "to veil." It is always used to indicate hiding or conceiling something from view or knowledge; see Matt 8:24, Matt 10:26, Luke 8:16, Luke 23:30, 2 Cor 4:3, James 5:20, 1 Pet 4:8. A woman is not to be hidden from view (kalupto), but "hidden" "down from" above. As the man must not kata, not be underneath some creature, the woman, in contrast, must be hidden (kalupto) from above (kata), by her head, her husband.

Did you not know that a woman is "hidden" and "covered" by her husband?

"The doctrine of the Bible and of the common law that the husband and wife are one has been superseded by the introduction of a new principle from the civil law that they are distinct persons, with distinct property, and distinct powers over it."--Wylly v. Collins, 9 Ga. 223 (Ga. 1851). (34 Am. Dig., Husband and Wife, § 2.)

The wife's existence in law is hidden by her husband, whose authority she is under. This is because he is her head, as Christ is the man's head. (That is unless you prefer modern civil law, which is really Roman civil law, to Biblical law.) She is "hidden" by her head, her husband.

This echoes the authority of a man to allow or disallow the vows of his wife, yet his accountability to keep his own as recorded in Nnmbers 30.

In similar fashion, those saved by Christ are hid in Christ. (And isn't the Church called His bride?)

Colossians 3:3* For ye are dead, and your life is hid with Christ in God.

(For the purposes of prayer and prophesy) I believe that as the seal of Christ is on the man and hides him under Christ, so the woman is instructed, because of custom, to hide/"cover" herself under her husband with his (private, Earthly) seal.

So as it would be shameful for the man to cover the seal of the Holy Spirit, under which authority he would pray, likewise a woman must show herself under authority when she prays. The man has the seal of Christ in his forehead, but the woman, to follow custom and to show who her Earthly head is, must place her husband's seal over her forehead. To pray without this would dishonor her husband. Paul then remarks, that if she would dishonor her husband, let her be punished by having her hair shorn (short-haired) or shaved, as her hair is her glory. A bald-headed woman is publicly shamed, as apparently also were shorn or short-haired woman, something she cannot hide, though she might have hidden from general public view her prayers made without her husband's authority.

1 Corinthians 11:7

7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

A man is the image and glory of God; A man is "hidden" in Christ; Christ is his head, Christ's seal is always on the man, which seal should be seen when he prays or prophecies.
A woman is the glory of a man; A woman is "hidden" in her man; he is her head; his seal should be seen on her head when she prays or prophecies.

1 Corinthians 11:8-10

8* For the man is not of the woman; but the woman of the man.
9* Neither was the man created for the woman; but the woman for the man.
10 For this cause ought the woman to have power on her head because of the angels.

Again Paul states that a woman is subject to her man. Then he makes his conclusion, that because of her subjection, she should have <1849> exousia on her head. Exousia deals with governmental authority, though translated many times as "power." A well recognized usage of this word is at Romans 13:1, frequently quoted in the context of obediance to governments.

Romans 13:1* Let every soul be subject unto the higher powers <1849>. For there is no power <1849> but of God: the powers <1849> that be are ordained of God.

So what exactly would a woman do to show under whose authority she prays? I believe it would be a scarf or similar with her husband's private seal embroidered or somehow otherwise distinctly marked on it, which she would place on her head when she prays or prophecies. It is not the scarf itself, but the likeness her husband's seal in it.

Look at definitions 4d and 4d1 of <1849> exousia in Strong's.

   4d) a sign of the husband's authority over his wife
      4d1) the veil with which propriety required a women to cover herself

It is the sign of the husband's authority, not merely something he forces her to wear, but the veil with which propriety required a woman cover herself.

propriety, n.1. The state of being fit and appropriate. 2. Conformity to established custom. Syn. Decorum, dignity. (Webster's Unified Dictionary and Encyclopedia, 1960.)

Custom required her to wear a veil - see verse 16; Paul is saying they had no custom of a woman being uncovered. This custom is probably after the manner of the high priest Aaron wearing the engraving like a signet upon his forehead.

Aaron, the high priest, was required to wear the signet on his forehead while he performed the functions of that office. A man baptised into Christ has the seal of Christ in his forehead, placed by God, so he need not place anything upon his forehead, but must be not covered when he prays. Similar to the requirement on the high priest, a woman is required - by custom - to cover, katakalupto <2619>, herself while she prays, which would not merely involve a piece of cloth, but the seal of her 'head' - her husband.

This shows the subject matter of 1 Corinthians 11:1-10 is of governmental authority, not hair. She is to show authority on her head because of the angels. Angels are the servants of God, going about His commands. When the woman, whose husband is under Christ, prays or prophecies, the angels (evidently) need to see her authority to speak as she does before they carry out her request. (Do you really think the angels are distracted by her beauty?) That angels look for marks or seals in the forehead is seen in scripture previously cited herein:

Ezekiel 9:4* And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
Ezekiel 9:6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
Revelation 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

It follows that angels are not checking for mere adherence to transient customs in manners of dress, but for marks of authority of those in God's government as traditionally kept by God's people when they call upon God's power and authority (e.g. pray or prophecy).

Note: In today's society, people will point out most people don't have private seals. Go look again at "Seals in Modern Law" at conveying land. If you didn't have your land coveyed to you under the seller's seal, you don't really own it, but hold an equitable estate at best. (As is true in my case, until I learn how to remedy that.) We should all have private seals to properly conduct our lives according to law.

1 Corinthians 11:11-12

11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

Then, lest some husbands feel overly important or some women feel overly subjected, Paul softens, as it were, his message by pointing out that men and women need each other and cannot be without the other, as God has set up.

1 Corinthians 11:13-16

13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
14* Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto 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 seem to be contentious, we have no such custom, neither the churches of God.

Paul asks the Corinthians to judge for themselves whether it is becoming for a woman to pray without authority ("uncovered"). Then Paul starts talking about hair. In verse 15, he refers to a woman's hair as her <4018> peribolaion, a "mantle." He says that a man should not have hair like a woman, and that a woman's hair is a glory to her and her covering/mantle. Many people use these verses to say that the passage is all about hair. But to conclude that would be to overthrow Paul's conclusion at verse 10: that a woman should show governmental authority on her head. If Paul had not continued to mention in verse 14 that a man should not have hair like a woman and in verse 15 that a woman's hair is her glorious peribolaion covering, we would have no occasion to think a man's or woman's hair was at issue. He is making further comments in verses 11 through 16, but he is NOT changing his conclusion at verse 10. What I believe Paul did was to "leapfrog" from his statements that a woman needs to have authority on her head, to his observation that a woman's hair is her glory, leaving out his prescribed punishment for women who fail to show authority - a shorn head. I believe it would be accurate to summarize these verses something like: "We have no custom of having uncovered women, and we don't want to have a bunch of short-haired or bald-headed women, so they must show their authorities when they pray or prophecy."

Some assert that a woman's hair, being her glory, must be covered as a sign of her submission. But this does not follow the pattern for men; men are the image and glory of God (verse 7) who are not covered, so why would women cover their glory? (To not distract men and angels in church? Please! And women only pray in church? I hope not!) Paul's admonition for women is not to hide their glory, but to katakalupto or show under whom they are "hidden." The covering of hair does not do that, it's just a meaningless act for show.

Others assert that because a veil or scarf is used to "cover" women, that the peribolaion covering of her hair serves as the katakalupto covering. But Paul never uses peribolaion in discussing the covering required of women in verses 3 through 10. This ignores the exousia she is to have on her head (verse 10). Does not a baptised woman have the seal of God in her forehead also? I believe she does. But custom requires that she katakalupto cover herself, which the peribolaion cover of her hair does not meet. Merely having long hair (what? do we have the ruler-police now?) does (again) not meet the requirement for katakalupto covering, or showing who one's head is. Another way to see how a woman's hair cannot be her katakalupto covering, is to consider those original Christians who read Paul's letter directly (or even a copy): these people read and understood the words katakalupto and peribolaion and would have no occasion to think them connected, as some readers of the English translations do. It's only the "accident" of these two Greek words both being rendered into English words (uncovered, covered, covering) having the same root ("cover") that causes some to mistakenly equate them, thereby confusing some that a woman's covering is her hair.

Does the application of 2 Timothy 3:5 also include a woman placing, or her man's consenting to placing, a mere piece of cloth on her head and saying she's "covered"? Where is the recognition of her head for the power she wishes to invoke?

2 Timothy 3:
1 ¶ This know also, that in the last days perilous times shall come.
2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;
5 Having a form of godliness, but denying the power thereof: from such turn away.

To make this passage merely about hair seems very shallow when seen in the reality of how God has placed His seal on us and in understanding the solemn importance of honoring one's place in God's government.

An objection to a woman covering her head is sometimes raised because there is no direct Old Testament command for covering a woman's head. But there is one direct witness to the practice in the book of Numbers, regarding a husband's jealously and the test of a woman's faithfulness to her husband:

Numbers 5:18* And the priest shall set the woman before the LORD, and uncover <06544> the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

The word 'para' <06544> means to act as head, to set loose. Translated as "uncover," it implies that whatever was on head head was more than superficial, but indicated who her head was, who she was under. And then there are a couple indirect ones:

Isaiah 47:2* Take the millstones, and grind meal: uncover <01540> thy locks <06777>, make bare the leg, uncover the thigh, pass over the rivers.

These "locks" or "woman's veil" (see <06777>) cannot be her hair, as her "locks" <06777> are distiguished from her hair:

Song of Solomon 4:1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks <06777>: thy hair <08181> is as a flock of goats, that appear from mount Gilead.

Another indirect reference to a woman's veil is in Ezekiel.

Ezekiel 13:18* And say, Thus saith the Lord GOD; Woe to the women that sew pillows to all armholes, and make kerchiefs <04555> upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?
Ezeiel 13:21* Your kerchiefs <04555> also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the LORD.

The passage from which the above verses are taken is rather obscure, but even so, one has to acknowledge there were such things as veils; see Strong’s number <04555>. Furthermore, to have the power to hunt souls, the importance of the "kerchief" cannot be ignored. There was something vitally important about them. They had to be more than ornamental, there being something in particular on them which had meaning, over and above the cloth itself, as they were sewn. I believe this warrants the warning that women should each sew her own head covering. (Because of my belief that a woman is required to bear her husband's seal upon her forehead when attending to worshipful functions, I would speculate that evil seamstresses hired to sew a likeness of a woman's husdand's seal into a veil, might subtly hide a thread in the outline of a pagan symbol in it, causing destruction to the woman when she entered the temple. The woman should accordingly sew her own. This, I admit, is my speculation....)

Note: A "veil" must have been something worn over the head, rather than around a woman's head to cover her face, for in that passage about Judah and his daughter-in-law Tamar it shows that covering the face was the practice of harlots (and God's people should not show their women as harlots):

Genesis 38:
13* And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
14* And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.
15* When Judah saw her, he thought her to be an harlot; because she had covered her face.

Does God forbid long hair for men? Well, firstly, at least, not for Nazarites.

Numbers 5:
1* ¶ And the LORD spake unto Moses, saying,
2* Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:
3* He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.
4* All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.
5* All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks <06545> of the hair of his head grow.

Uncut hair was demanded of the men as well as the women.

This hair was a sign of the Nazarites' separation:

Numbers 6:18* And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.

Samson, a Nazarite, had hair woven into seven braids <04253> called "locks" in the KJV; this takes long hair, as a Nazarite would have since they are not permitted to cut their hair.

Judges 16:
13* And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks <04253> of my head with the web.
14* And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.
15* And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.
16* And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death;
17* That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.
18* ¶ And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand.
19* And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks <04253> of his head; and she began to afflict him, and his strength went from him.

But Levites were not allowed to let their hair grow (nor to shave their heads bald), but keep it cut <03697> or to "poll" it.

Ezekiel 44:20 Neither shall they shave their heads, nor suffer their locks <06545> to grow long; they shall only poll <03697> their heads.

This command is only to Levites, not to the men of Israel generally. It could not be a general command else the commands against a Nazarite cutting his (or her) hair would be violated.

In the book of 2nd Samuel, it is recorded that Absalom cut his hair once a year at year's end and that it was "heavy."

2 Samuel 14:26* And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight.

There is an Old Testament prohibition against curling one's hair and against shaving off one's beard:

Leviticus 19:27* Ye shall not round <05362> the corners of your heads, neither shalt thou mar the corners of thy beard.

I know of no Old Testament prohibition against a man having long hair.

While I believe the mark of the beast to be the social security number, which is next to impossible to work without, I believe that additionally there will come a time when this mark upon our names will be "required" to be marked on our bodies (forehead or hand) as part of a vast inventory system. The severe punishments for those who take the mark of the beast in one's hand or forehead seem to be focused on the taking of the mark into our bodies, not just having this mark upon our names per se.

Revelation 14:
9* And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
10* The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
11* And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Revelation 15:2* And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.
Revelation 16:2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.
Revelation 19:20* And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Revelation 20:4* And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

Some like to say that this "mark" is merely in one's thoughts - what one thinks and believes. But in light of the real seal upon our foreheads, I believe this mark to be real, with the intent to deface and nullify the seal of the Holy Spirit, causing us to bear the punishment for ambassadors who allow the seal of their government to be nullified, and to accept a mark as Satan's property over the seal and sign of our sonship through Christ in God Almighty.

01540 galah {gaw-law'}
a primitive root; TWOT - 350; v
AV - uncover 34, discover 29, captive 28, carry away 22, reveal 16, open 12, captivity 11, shew 9, remove 6, appear 3, misc 18; 188
1) to uncover, remove
   1a) (Qal)
      1a1) to uncover
      1a2) to remove, depart
      1a3) to go into exile
   1b) (Niphal)
      1b1) (reflexive)
         1b1a) to uncover oneself
         1b1b) to discover or show oneself
         1b1c) to reveal himself (of God)
      1b2) (passive)
         1b2a) to be uncovered
         1b2b) to be disclosed, be discovered
         1b2c) to be revealed
      1b3) to be removed
   1c) (Piel)
      1c1) to uncover (nakedness)
         1c1a) nakedness
         1c1b) general
      1c2) to disclose, discover, lay bare
      1c3) to make known, show, reveal
   1d) (Pual) to be uncovered
   1e) (Hiphil) to carry away into exile, take into exile
   1f) (Hophal) to be taken into exile
   1g) (Hithpael)
      1g1) to be uncovered
      1g2) to reveal oneself

02368 chowtham {kho-thawm'} or chotham {kho-thawm'}
from 02856; TWOT - 780a; n m
AV - signet 9, seal 5; 14
1) seal, signet, signet-ring

02856 chatham {khaw-tham'}
a primitive root; TWOT - 780; v
AV - seal 18, seal up 6, marked 1, stopped 1, variant 1; 27
1) to seal, seal up, affix a seal
   1a) (Qal)
      1a1) to seal, affix one's seal
      1a2) to seal up, fasten up by sealing
   1b) (Niphal) to seal
   1c) (Piel) to lock up
   1d) (Hiphil) to be stopped

03697 kacam {kaw-sam'}
a primitive root; TWOT - 1013; v
AV - poll 1, only 1; 2
1) (Qal) to cut, clip, trim, shear

04253 machlaphah {makh-law-faw'}
from 02498; TWOT - 666e; n f
AV - lock 2; 2
1) braid, lock, plait
   1a) of hair

05824 `izqa' (Aramaic) {iz-kaw'}
from a root corresponding to 05823; TWOT - 2905; n f
AV - signet 2; 2
1) signet-ring

06148 `arab {aw-rab'}
a primitive root; TWOT - 1686; v
AV - surety 9, meddle 2, mingled 2, pledges 2, becometh 1, engaged 1, intermeddle 1, mortgaged 1, occupiers 1, occupy 1, undertake 1; 22
1) to pledge, exchange, mortgage, engage, occupy, undertake for, give pledges, be or become surety, take on pledge, give in pledge
   1a) (Qal)
      1a1) to take on pledge, go surety for
      1a2) to give in pledge
      1a3) to exchange
      1a4) to pledge
   1b) (Hithpael)
      1b1) to exchange pledges
      1b2) to have fellowship with, share

06162 `arabown {ar-aw-bone'}
from 06148 (in the sense of exchange); TWOT - 1686b; n m
AV - pledge 3; 3
1) pledge, security

06544 para` {paw-rah'}
a primitive root; TWOT - 1822,1823,1824; v
AV - refuse 3, uncover 3, naked 2, avenging 1, avoid 1, go back 1, bare 1, let 1, made naked 1, set at nought 1, perish 1; 16
1) to lead, act as leader
2) to let go, let loose, ignore, let alone
   2a) (Qal)
      2a1) to let go, let loose
      2a2) to let alone, avoid, neglect
      2a3) to loosen
   2b) (Niphal) to be let loose, be loosened of restraint
   2c) (Hiphil)
      2c1) to cause to refrain
      2c2) to show lack of restraint
      2c3) to let loose restraints

06545 pera` {peh'-rah}
from 06544; TWOT - 1823a,1822a; n m
AV - lock 2; 2
1) hair, long hair (of head), locks
2) leader

06777 tsammah {tsam-maw'}
from an unused root meaning to fasten on; TWOT - 1929a; n f
AV - lock 4; 4
1) veil, woman's veil

06809 tsa`iyph {tsaw-eef'}
from an unused root meaning to wrap over; TWOT - 1946a; n m
AV - vail 3; 3
1) wrapper, shawl, veil

08181 se`ar {say-awr'} or sa`ar (Isa 7:20) {sah'-ar}
from 08175 in the sense of dishevelling; TWOT - 2274a; n m
AV - hair 24, hairy 3, rough 1; 28
1) hair
   1a) hair (of animals, man)
   1b) hair (of garment made of hair)

08420 tav {tawv}
from 08427; TWOT - 2496a; n m
AV - mark 2, desire 1; 3
) desire, mark
1a) mark (as a sign of exemption from judgment)

08427 tavah {taw-vaw'}
a primitive root; TWOT - 2496; v
AV - scrabble 1, set 1; 2
1) to scrabble, limit, mark, make or set a mark
   1a) (Piel) to mark
   1b) (Hiphil) to set a mark

728 arrhabon {ar-hrab-ohn'}
of Hebrew origin 06162; TDNT - 1:475,80; n m
AV - earnest 3; 3
1) an earnest
   1a) money which in purchases is given as a pledge or downpayment that the full amount will subsequently be paid

934 basileios {bas-il'-i-os}
from 935; TDNT - 1:591,97; adj
AV - royal 1; 1
1) royal, kingly, regal

1249 diakonos {dee-ak'-on-os}
probably from an obsolete diako (to run on errands, cf 1377); TDNT - 2:88,152; n m/f
AV - minister 20, servant 8, deacon 3; 31
1) one who executes the commands of another, esp. of a master, a servant, attendant, minister
   1a) the servant of a king
   1b) a deacon, one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use
   1c) a waiter, one who serves food and drink
For Synonyms see entry 5834

1378 dogma {dog'-mah}
from the base of 1380; TDNT - 2:230,178; n n
AV - decree 3, ordinance 2; 5
1) doctrine, decree, ordinance
   1a) of public decrees
   1b) of the Roman Senate
   1c) of rulers
2) the rules and requirements of the law of Moses; carrying a suggestion of severity and of threatened judgment
3) of certain decrees of the apostles relative to right living

1379 dogmatizo {dog-mat-id'-zo}
from 1378; TDNT - 2:230,178; v
AV - be subject to ordinances 1; 1
1) to decree, command, enjoin, lay down an ordinance

1849 exousia {ex-oo-see'-ah}
from 1832 (in the sense of ability); TDNT - 2:562,238; n f
AV - power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103
1) power of choice, liberty of doing as one pleases
   1a) leave or permission
2) physical and mental power
   2a) the ability or strength with which one is endued, which he either possesses or exercises
3) the power of authority (influence) and of right (privilege)
4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
   4a) universally
      4a1) authority over mankind
   4b) specifically
      4b1) the power of judicial decisions
      4b2) of authority to manage domestic affairs
   4c) metonymically
      4c1) a thing subject to authority or rule
         4c1a) jurisdiction
         4c2) one who possesses authority
            4c2a) a ruler, a human magistrate
            4c2b) the leading and more powerful among created beings superior to man, spiritual potentates
   4d) a sign of the husband's authority over his wife
      4d1) the veil with which propriety required a women to cover herself
   4e) the sign of regal authority, a crown
For Synonyms see entry 5820

1927 epidemeo {ep-ee-day-meh'-o}
from a compound of 1909 and 1218;; v
AV - be there 1, stranger 1; 2
1) to be present among one's people, in one's city or one's native land
2) to be a sojourner
   2a) of a foreign resident, among any people, in any country

2572 kalupto {kal-oop'-to}
akin to 2813 and 2928; TDNT - 3:536,405; v
AV - cover 5, hide 3; 8
1) to hide, veil
   1a) to hinder the knowledge of a thing

2596 kata {kat-ah'}
a primary particle;; prep
AV - according to 107, after 61, against 58, in 36, by 27, daily + 2250 15, as 11, misc 165; 480
1) down from, through out
2) according to, toward, along

2619 katakalupto {kat-ak-al-oop'-to}
from 2596 and 2572; TDNT - 3:561,405; v
AV - cover 3; 3
1) to cover up
2) to veil or cover one's self

2722 katecho {kat-ekh'-o}
from 2596 and 2192; TDNT - 2:829,286; v
AV - hold 3, hold fast 3, keep 2, possess 2, stay 1, take 1, have 1, make 1, misc 5; 19
1) to hold back, detain, retain
   1a) from going away
   1b) to restrain, hinder (the course or progress of)
      1b1) that which hinders, Antichrist from making his appearance
      1b2) to check a ship's headway i.e. to hold or head the ship
   1c) to hold fast, keep secure, keep firm possession of
2) to get possession of, take
   2b) to possess

2751 keiro {ki'-ro}
a primary verb;; v
AV - shear 3, shearer 1; 4
1) to sheer: a sheep
2) to get or let be shorn
3) of shearing or cutting short the hair of the head

3581 xenos {xen'-os}
apparently a primary word; TDNT - 5:1,661; adj
AV - stranger 10, strange 3, host 1; 14
1) a foreigner, a stranger
   1a) alien (from a person or a thing)
   1b) without the knowledge of, without a share in
   1c) new, unheard of
2) one who receives and entertains another hospitably
   2a) with whom he stays or lodges, a host

3587 xurao {xoo-rah'-o}
from a derivative of the same as 3586 (meaning a razor);; v
AV - shave 3; 3
1) to shear, shave
2) to get one's self shaved

3609 oikeios {oy-ki'-os}
from 3624; TDNT - 5:134,674; adj
AV - of the household 2, of (one's) own house 1; 3
1) belonging to a house or family, domestic, intimate
   1a) belonging to one's household, related by blood, kindred
   1b) belonging to the household of God
   1c) belonging, devoted to, adherents of a thing

3756 ou {oo} also (before a vowel) ouk {ook} and (before an aspirate) ouch {ookh}
a primary word, the absolute negative [cf 3361] adverb;; particle
AV - not 1214, no 136, cannot + 1410 55, misc 48; 1453
1) no, not; in direct questions expecting an affirmative answer
Wigram's frequency count is 1535 not 1453.

3844 para {par-ah'}
a root word; TDNT - 5:727,771; prep
AV - of 51, with 42, from 24, by ... side 15, at 12, than 11, misc 45; 200
1) from, of at, by, besides, near

3860 paradidomi {par-ad-id'-o-mee}
from 3844 and 1325; TDNT - 2:169,166; v
AV - deliver 53, betray 40, deliver up 10, give 4, give up 4, give over 2, commit 2, misc 6; 121
1) to give into the hands (of another)
2) to give over into (one's) power or use
   2a) to deliver to one something to keep, use, take care of, manage
   2b) to deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death
   2c) to deliver up treacherously
      2c1) by betrayal to cause one to be taken
      2c2) to deliver one to be taught, moulded
3) to commit, to commend
4) to deliver verbally
   4a) commands, rites
   4b) to deliver by narrating, to report
5) to permit allow
   5a) when the fruit will allow that is when its ripeness permits
   5b) gives itself up, presents itself

3862 paradosis {par-ad'-os-is}
from 3860; TDNT - 2:172,166; n f
AV - tradition 12, ordinance 1; 13
1) giving up, giving over
   1a) the act of giving up
   1b) the surrender of cities
2) a giving over which is done by word of mouth or in writing, i.e. tradition by instruction, narrative, precept, etc.
   2a) objectively, that which is delivered, the substance of a teaching
   2b) of the body of precepts, esp. ritual, which in the opinion of the later Jews were orally delivered by Moses and orally transmitted in unbroken succession to subsequent generations, which precepts, both illustrating and expanding the written law, as they did were to be obeyed with equal reverence

3927 parepidemos {par-ep-id'-ay-mos}
from 3844 and the base of 1927; TDNT - 2:64,49; adj
AV - pilgrim 2, stranger 1; 3
1) one who comes from a foreign country into a city or land to reside there by the side of the natives
2) a stranger
3) sojourning in a strange place, a foreigner
4) in the NT metaph. in reference to heaven as the native country, one who sojourns on earth

3940 paroikia {par-oy-kee'-ah}
from 3941; TDNT - 5:841,788; n f
AV - dwell as strangers 1, sojourning here 1; 2
1) a dwelling near or with one
2) a sojourning, dwelling in a strange land
3) metaph. the life of a man here on earth is likened to a sojourning

3941 paroikos {par'-oy-kos}
from 3844 and 3624; TDNT - 5:841,788; adj
AV - stranger 2, sojourn 1, foreigner 1; 4
1) dwelling near, neighbouring
2) in the NT, a stranger, a foreigner, one who lives in a place without the right of citizenship
3) metaph.
   3a) without citizenship in God's kingdom
   3b) one who lives on earth as a stranger, a sojourner on the earth
   3c) of Christians whose home is in heaven

4018 peribolaion {per-ib-ol'-ah-yon}
from a presumed derivative of 4016;; n n
AV - covering 1, vesture 1; 2
1) a covering thrown around, a wrapper
   1a) a mantle
   1b) a veil

4175 politeuma {pol-it'-yoo-mah}
from 4176; TDNT - 6:516,906; n n
AV - conversation 1; 1
1) the administration of civil affairs or of a commonwealth
2) the constitution of a commonwealth, form of government and the laws by which it is administered
3) a state, commonwealth
   3a) the commonwealth of citizens

4176 politeuomai {pol-it-yoo'-om-ahee}
middle voice of a derivative of 4177; TDNT - 6:516,906; v
AV - live 1, let (one's) conversation be 1; 2
1) to be a citizen
2) to administer civil affairs, manage the state
3) to make or create a citizen
   3a) to be a citizen
   3b) to behave as a citizen
   3b1) to avail one's self of or recognise the laws
      3b2) to conduct one's self as pledged to some law of life

4847 sumpolites {soom-pol-ee'-tace}
from 4862 and 4177;; n m
AV - fellowcitizens 1; 1
1) possessing the same citizenship with others, a fellow citizen
   1a) of Gentiles as received into communion of the saints
   1b) of the people consecrated to God

4972 sphragizo {sfrag-id'-zo}
from 4973; TDNT - 7:939,1127; v
AV - seal 22, set to (one's) seal 1, stop 1, seal up 1, set a seal 1, vr seal 1; 27
1) to set a seal upon, mark with a seal, to seal
   1a) for security: from Satan
   1b) since things sealed up are concealed (as the contents of a letter), to hide, keep in silence, keep secret
   1c) in order to mark a person or a thing
      1c1) to set a mark upon by the impress of a seal or a stamp
      1c2) angels are said to be sealed by God
   1d) in order to prove, confirm, or attest a thing
      1d1) to confirm authenticate, place beyond doubt
         1d1a) of a written document
         1d1b) to prove one's testimony to a person that he is what he professes to be

4973 sphragis {sfrag-ece'}
probably strengthened from 5420; TDNT - 7:939,1127; n f
AV - seal 16; 16
1) a seal
   1a) the seal placed upon books
   1b) a signet ring
   1c) the inscription or impression made by a seal
      1c1) of the name of God and Christ stamped upon their foreheads
   1d) that by which anything is confirmed, proved, authenticated, as by a seal (a token or proof)

5257 huperetes {hoop-ay-ret'-ace}
from 5259 and a derivative of eresso (to row); TDNT - 8:530,1231; n m
AV - officer 11, minister 5, servant 4; 20
1) servant
   1a) an underrower, subordinate rower
   1b) any one who serves with hands: a servant
      1b1) in the NT of the officers and attendants of magistrates as -- of the officer who executes penalties
      1b2) of the attendants of a king, servants, retinue, the soldiers of a king, of the attendant of a synagogue
      1b3) of any one ministering or rendering service
   1c) any one who aids another in any work
      1c1) an assistant
      1c2) of the preacher of the gospel
For Synonyms see entry 5834
 

5420 phrasso {fras'-so}
apparently a strengthening form of the base of 5424;; v
AV - stop 3; 3
1) to fence in, block up, stop up, close up
2) to put to silence

5424 phren {frane}
probably from an obsolete phrao (to rein in or curb, cf 5420); TDNT - 9:220,1277; n f
AV - understanding 2; 2
1) the midriff or diaphragm, the parts of the heart
2) the mind
   2a) the faculty of perceiving and judging

CIVIL LAW. - Black's Law Dictionary, 3^rd edition (1933)

"Civil law," "Roman law" and "Roman civil law" are convertible phrases, meaning the same system of jurisprudence.

The word "civil," as applied to the laws in force in Louisiana, before the adoption of the Civil Code, is not used in contradistinction to the word "criminal," but must be restricted to the Roman law. It is used in contradistinction to the laws of England and those of the respective states. Jennison v. Warmack, 5 La. 493.

The system of jurisprudence held and administered in the Roman empire, particularly as set forth in the compilation of Justinian and his successors, -- comprising the Institutes, Code, Digest, and Novels, and collectively denominated the "Corpus Juris Civilus," -- as distinguished from the common law of England and the canon law.

That rule of action which every particular nation, commonwealth, or city has established peculiarly for itself; more properly called "municipal" law, to distinguish it from the "law of nature," and from international law. See Bowyer, Mod. Civil Law, 19; Sevier v. Riley, 189 Cal. 170, 244 P. 323, 325.

That division of municipal law which is occupied with the exposition and enforcement of civil rights as distinguished from criminal law.

MINISTER. — Black’s 3^rd

In Public Law
   One of the highest functionaries in the organization of civil government, standing next to the sovereign or executive head, acting as his immediate auxillary, and being generally charged with the administration of one of the great bureaus or departments of the executive branch of government. Otherwise called a "cabinet minister," "secretary of state," or "secretary of a department."

In International Law
   An officer appointed by the government of one nation as a mediator or arbitrator between two other nations who are engaged in a controversy, with their consent, with a view to effecting an amicable adjustment of the dispute.
   A general name given to the diplomatic representatives sent by one state to another, including ambassadors, envoys, and residents.

In Ecclesiastical Law
   A person ordained according to the usages of some church or associated body of Christians for the preaching of the gospel and filling the pastoral office.

In Practice
   An officer of justice, charged with the execution of the law, and hence termed a "ministerial officer;" such as a sherrif, bailiff, coroner, sheriff’s officer. Britt. c. 21.
   An agent; one who acts not by any inherent authority, but under another.

In General
--Foreign Minister. An ambassador, minister, or envoy from a foreign government. Cherokee Nation v. Georgia, 5 Pet. 56, 8 L Ed. 25.

--Ministers plenipotentiary. Ministers plenipotentiary, possess full powers, and are of much greater distinction than simple ministers. These are without any particular attribution of rank or character, but by custom are now placed immediately below the ambassador, or on a level with the envoy extraordinary; Vattel, liv. 4, c. 5 § 74; 1 Kent 48; Merlin, Répert.

--Public minister. In international law. A general term comprehending all the higher classes of diplomatic representatives,--as ambassadors, envoys, residents,--but not including the commercial representatives, such as consuls.

LETTER OF CREDENCE. - Black's 3rd

In international law. The document which accredits an ambassador, minister, or envoy to the court of government to which he is sent; i. e., certifies to his appointment and qualifications, and bespeaks credit for his official actions and representations.

LETTER OF RECALL. - Black's 3rd

A document addressed by the executive of one nation to that of another, informing the latter that a minister sent by the former has been recalled.

ORDINANCE. - Black's 6th (partial)

A rule established by authority; a permanent rule of action; a law or statute.

TRADITIO. - Black's 3rd

Lat. In the civil law. Delivery; transfer of possession; a derivative mode of acquiring, by which the owner of a corporeal thing, having the right and the will of aliening it, transfers it for a lawful consideration to the receiver. Heinecc. Elem. lib. 2, tit. 1, § 380.
* * *
Traditio nihil amplus transferre debet vel potest, ad eum qui accipit, quam est apud eum qui tradit. Delivery ought to, and can, transfer nothing more to him who receives than is with him who delivers. Dig. 41, 1, 20, pr.

TRADITION. - Black's 3rd

Delivery. A close translation from the Latin "traditio." 2 Bl. Comm. 307.
The tradition or delivery is the transferring of the thing sold into the power and possession of the buyer. Civ. Code La. art. 2477.
In the rule respecting the admission of tradition or general reputation to prove boundaries, questions of pedigree, etc., this word means knowledge or belief derived from the statements or declarations of contemporary witnesses and handed down orally through a considerable period of time. See Westfelt v. Adams, 131 N. C. 379, 42 S. E. 823; In re Hurlburt's Estate, 68 Vt. 366; 35 A. 77, 35 L. R. A. 794.

RULE, n. - Black's 3rd (partial)

An established standard, guide, or regulation; a principle or regulation set up by authority, prescribing or directing action or forebearance; as, the rules of a legislative body, of a company, court, public office, of the law, of ethics. Atlantic Coast Line R. Co. v. State, 73 Fla. 609, 74 So. 595, 601.
* * *