[Praxeas]

Im not sure which article on that page you are referring to, but the hair one....here are the definitions according to Zodhaites

Shorn
κείρω
keírō; fut. kerṓ. To shear, especially to shave the head. (Act_18:18, "having shorn his head," indicates that possibly Paul had taken a Nazarite vow, which signifies the consecration of the body to God. The fact that his head was shorn would indicate that the period of his special vow was over. It was customary at the end of the vow period to have the head shaved at the door of the tabernacle. Act_21:24 also associates the shorn head with the taking of a vow.) See 1Co_11:6, which indicates that cutting the hair very short was the custom of prostitutes so that they could be easily identified by potential customers (Sept.: 2Sa_14:26; Job_1:20; Jer_7:29). Used trans. in regard to sheep (Act_8:32 from Isa_53:7).

ξυράω
xuráō; contracted xurṓ, fut. xurḗsō, from xurón (n.f.), a razor. To shave or shear the locks or beard; in the mid. xuráomai (Act_21:24, "that they may shave their heads," meaning let them be shorn); in the pass. part. fem. exurēménē (1Co_11:5-6, "shorn" or shaven; Sept.: Gen_41:14; Num_6:9, Num_6:19).
Ant.: komáō (G2863), to let the hair grow long.

Note the last part? Komao...that is the greek word for long hair.

The thing to me here really is what does Paul have in mind by a veil or covering? Fabric or her hair?

For even if these two words can only mean shave close or bald, still Paul is saying if she will not be covered or veiled, she might as well shave it all off. Still the question many Apostolics have is with what is the veil?

The veil is either a fabric covering according to some or it is her long hair.

Some say the veil is a fabric covering but because Paul also teaches the woman should have long (Komao) hair that she should be veiled at all times with her hair but wear a special fabric veil when in church

Not the contrasts? Man is not to be covered but also is NOT to have long hair but short hair.

Woman IS to be covered AND to have long hair..

1Co 11:3 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.
1Co 11:4 Every man who prays or prophesies with his head covered dishonors his head,
1Co 11:5 but every wife who prays or prophesies with her head uncovered dishonors her head--it is the same as if her head were shaven.
1Co 11:6 For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.
1Co 11:7 For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man.
1Co 11:8 For man was not made from woman, but woman from man.
1Co 11:9 Neither was man created for woman, but woman for man.
1Co 11:10 That is why a wife ought to have a symbol of authority on her head, because of the angels.
1Co 11:11 Nevertheless, in the Lord woman is not independent of man nor man of woman;
1Co 11:12 for as woman was made from man, so man is now born of woman. And all things are from God.
1Co 11:13 Judge for yourselves: is it proper for a wife to pray to God with her head uncovered?
1Co 11:14 Does not nature itself teach you that if a man wears long hair it is a disgrace for him,
1Co 11:15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.
1Co 11:16 If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

A man should not have komao hair but if a woman does it is her glory and nature teaches that her hair should be komao...he does not elaborate on that though

This is Zodhaites take
κομάω
komáō; contracted komṓ, fut. komḗsō, from kómē (G2864), hair. To have long hair (1Co_11:14-15). Paul teaches that a woman's hair ought to be different from a man's, and that a woman's hair is equivalent to a peribólaion (G4018), something that is wrapped around, a veil or mantle. From the context, it seems that the woman's hair ought to be distinct from a man's hair, not only in length, but also in ornamentation.

Vines
<B-1,Verb,2863,komao>
signifies "to let the hair grow long, to wear long hair," a glory to a woman, a dishonor to a man (as taught by nature), 1Co_11:14-15.

The NET bible commentary points out some of the arguments against the veil in the first part being the covering spoken of later
6 sn No word for veil or head covering occurs in 1Co_11:3-14 (see the note on authority in 1Co_11:10). That the hair is regarded by Paul as a covering in 1Co_11:15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. 1Co_11:10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. 1Co_11:5; 1Co_11:6; 1Co_11:7; 1Co_11:10; 1Co_11:13). If head covering = long hair, then what does 1Co_11:6 mean ("For if a woman will not cover her head, she should cut off her hair")? This suggests that the covering is not the same as the hair itself.

A.T. Robertson says
Have long hair (komāi). Present active subjunctive of komaō (from komē, hair), old verb, same contraction (̇aēîāi) as the indicative (aei ̂ āi), but subjunctive here with ean in third class condition. Long hair is a glory to a woman and a disgrace to a man (as we still feel). The long-haired man! There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments.
For a covering (anti peribolaiou). Old word from periballō to fling around, as a mantle (Heb_1:12) or a covering or veil as here. It is not in the place of a veil, but answering to (anti, in the sense of anti in Joh_1:16), as a permanent endowment (dedotai, perfect passive indicative).

Some more info from the ISBE
If Hebrew men paid much attention to their hair, it was even more so among Hebrew women. Long black tresses were the pride of the Jewish maiden and matron (Son_7:5; Joh_11:2; 1Co_11:5, 1Co_11:6, 1Co_11:15), but many of the expressions used in connection with the “coiffures” of women do not convey to us more than a vague idea. The “locks” of the King James Version in Son_4:1, Son_4:3; Son_6:7; Isa_47:2 (צמּה, cēmmāh) probably do not refer to the hair, but should be translated (as does the Revised Version (British and American), which follows the Septuagint) by “veil.” דּלּה, dallāh (Son_7:5), signifies the slender threads which represent the unfinished web in the loom (compare Isa_38:12), and thence the flowing hair of women (the Revised Version (British and American) “hair”). רהטים, rehāṭīm (the Revised Version (British and American) “tresses”), in the same verse of the Song of Songs means literally the “gutters” at which the flocks were watered (compare Gen_30:38, Gen_30:41), and thus the long plaits of the maiden with which the lover toys and in which he is held captive. The braiding or dressing of woman's hair is expressed in 2Ki_9:30 and Judith 10:3. In New Testament times Christian women are warned against following the fashionable world in elaborate hairdressing (1Ti_2:9; 1Pe_3:3).

Eastons
4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luk_7:38; Joh_11:2; 1Co_11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.
Baldness disqualified any one for the priest's office (Lev. 21).
Elijah is called a “hairy man” (2Ki_1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.
Long hair is especially noticed in the description of Absalom's person (2Sa_14:26); but the wearing of long hair was unusual, and was only practiced as an act of religious observance by Nazarites (Num_6:5; Jdg_13:5) and others in token of special mercies (Act_18:18).
In times of affliction the hair was cut off (Isa_3:17, Isa_3:24; Isa_15:2; Isa_22:12; Jer_7:29; Amo_8:10). Tearing the hair and letting it go disheveled were also tokens of grief (Ezr_9:3). “Cutting off the hair” is a figure of the entire destruction of a people (Isa_7:20). The Hebrews anointed the hair profusely with fragrant ointments (Rth_3:3; 2Sa_14:2; Psa_23:5; Psa_45:7, etc.), especially in seasons of rejoicing (Mat_6:17; Luk_7:46).