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https://www.bible-researcher.com/headcoverings.html
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14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.
In the appeal to “nature” (φύσις) here Paul makes contact with another philosophy of ancient times, known as Stoicism. The Stoics believed that intelligent men could discern what is best in life by examining the laws of nature, without relying on the changeable customs and divers laws made by human rulers. If we consult Nature, we find that it constantly puts visible differences between the male and the female of every species, and it also gives us certain natural inclinations when judging what is proper to each sex. (16) So Paul uses an analogy, comparing the woman’s headcovering to her long hair, which is thought to be more natural for a woman. Though long hair on men is possible, and in some cultures it has been customary for men to have long hair, it is justly regarded as effeminate. It requires much grooming, it interferes with vigorous physical work, and a man with long hair is likely to be seized by it in a fight. It is therefore unmanly by nature. But a woman’s long hair is her glory. Here again is the word δόξα, used opposite ἀτιμία “disgrace,” in the sense of “something bringing honor.” Long and well-kept hair brings praise to a woman because it contributes to her feminine beauty. The headcovering, which covers the head like a woman’s hair, may be seen in the same way. Our natural sense of propriety regarding the hair may therefore be carried over to the headcovering.
Recently some authors have maintained that when Paul says “her hair is given to her for a covering” he is saying that the hair suffices as a covering, and this interpretation has enjoyed some popular currency, but it cannot be the Apostle’s meaning. There was certainly no need for Paul to convince the Corinthian women that they should not crop their hair. That is not an issue at all here. It is simply taken for granted in verses 5 and 6 that such cropped hair would be disgraceful, and so everyone agrees that a woman’s head should be covered. And if there is something especially suitable about a woman’s head being covered, then she should be glad to wear a headcovering in addition to the long hair. But if she does not like a headcovering, well then, let her shear off her hair also! The argument here involves a rhetorical reductio ad absurdum in which there is an analogy made between headcoverings and hair. These verses make no sense otherwise. If by “uncovered” Paul means only a shorn head in the first place, as some would have it, (17) then his argument in verses 5 and 6 amounts to the nonsensical “if a woman will not refrain from cutting off her hair, then let her cut off her hair also.” For this reason Hurley, who does not want to think that Paul is requiring headcoverings here, has resorted to the idea that Paul is saying that a woman’s head is uncovered when her hair is not properly coiffed. (18) But this is very strange, and unlikely in the historical context, where cloth headcoverings and veils were so commonly used. Who can suppose that Paul is making no reference to these when he speaks of headcoverings?