1 Corinthians 11:8
For the man is not of the woman; but the woman of the man.
Original Language Analysis
γάρ
For
G1063
γάρ
For
Strong's:
G1063
Word #:
2 of 10
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
ἐξ
of
G1537
ἐξ
of
Strong's:
G1537
Word #:
5 of 10
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
7 of 10
properly, other things, i.e., (adverbially) contrariwise (in many relations)
Cross References
Historical Context
Genesis 2's creation account was central to Jewish and Christian anthropology. Unlike Ancient Near Eastern myths where gods create humans from blood, clay, or divine substance without differentiation, Genesis presents a two-stage creation: man from dust, woman from man. This narrative uniqueness grounds biblical complementarianism. Paul reads Genesis christologically and ecclesiologically throughout 1 Corinthians (15:21-22, 45-49), seeing Adam and Eve as typological for Christ and the church (Ephesians 5:31-32).
Questions for Reflection
- How does the two-stage creation account in Genesis 2 inform Paul's theology of gender roles?
- Can derivative origin (woman from man) coexist with equal dignity? How does the Trinity model this?
- In what ways does modern feminism's rejection of creational order reflect deeper rebellion against God's design?
Related Resources
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Analysis & Commentary
For the man is not of the woman; but the woman of the man—Paul continues his Genesis 2 argument. Οὐκ ἔστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός—the preposition ek (from, out of) signals source and derivation. This refers to Eve's creation from Adam's rib/side (Genesis 2:21-22), not biological reproduction (which Paul will address in v. 12). Woman's derivative origin establishes a creational priority of man, though not superiority of value.
This verse is unpopular in egalitarian contexts, but Paul isn't making sociological commentary on modern gender roles—he's establishing theological foundations for worship practice. The head covering symbolizes this creational pattern: woman came from man (source) and was made for man (purpose, v. 9). This doesn't diminish women's worth any more than Christ's submission to the Father diminishes His deity (v. 3, 15:28). Order and equality coexist in biblical theology.