1 Corinthians 11:3--To Whom Does ὁ ἀνήρ Refer?

Greek (WH): Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός.

ESV: "But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God."

NET: "But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ."

NABRE: "But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ."

NWT 2013: "But I want you to know that the head of every man is the Christ; in turn, the head of a woman is the man; in turn, the head of the Christ is God."

David Bentley Hart:  "But I want you to know that every man’s head is the Anointed, and a wife’s head the husband, and the Anointed’s head God."

NIV:  "Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God."

Both the ESV and NET point out that γυναικὸς ὁ ἀνήρ possibly refers to a wife and husband rather than just any man and woman: they inform us that context must be taken into consideration. The NABRE obviously thinks Paul is discussing the husband and wife relationship in this context and that Bible comments on the hierarchical structure potentially mentioned in 1 Cor. 11:3. NWT sticks with "woman" and man here but is likely aware of the contextual nuances for "man" and "woman" in the GNT.

Mark Taylor (NA Commentary on 1 Corinthians):  "The Greek terms are ἀνήρ and γυνή, which the NRSV translates 'husband' and 'wife' in 11:3 but as 'man'/'woman' in the rest of the passage. Blomberg (1 Corinthians, 209) notes that in every other place in Paul where the terms are paired the reference is to husband and wife with the possible exception of 1 Tim 2:8–15. Winter submits that the very notion of a veil 'would automatically indicate to the Corinthians that the females under discussion in this passage were married.' B. W. Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand Rapids: Eerdmans, 2001), 127. D. E. Garland argues for the generic 'man' and 'woman,' since women other than wives could pray and prophesy (1 Corinthians, BECNT [Grand Rapids: Baker, 2003], 514).

Brian S. Rosner and Roy E. Ciampa (First Corinthians, PNTC): "It is not clear whether Paul has men and women in general in mind in these verses, or husbands and wives in particular. When the words for men/husbands and women/wives are found together and discuss the relationships between one and the other, usually husband-and wife relationships are being discussed, and that is probably Paul’s primary concern here, even though the dynamics of the marriage relationship in his context reflected (and influenced) the broader issue of how men and women were expected to relate within society."