1 Corinthians 11:9
Neither was the man created for the woman; but the woman for the man.
Original Language Analysis
καὶ
G2532
καὶ
Strong's:
G2532
Word #:
1 of 13
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
γὰρ
G1063
γὰρ
Strong's:
G1063
Word #:
2 of 13
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
διὰ
for
G1223
διὰ
for
Strong's:
G1223
Word #:
6 of 13
through (in very wide applications, local, causal, or occasional)
τὴν
G3588
τὴν
Strong's:
G3588
Word #:
7 of 13
the (sometimes to be supplied, at others omitted, in english idiom)
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
9 of 13
properly, other things, i.e., (adverbially) contrariwise (in many relations)
διὰ
for
G1223
διὰ
for
Strong's:
G1223
Word #:
11 of 13
through (in very wide applications, local, causal, or occasional)
Historical Context
The Genesis narrative of woman as ezer kenegdo (helper suitable/corresponding to him) was revolutionary in the ancient world. Unlike Ancient Near Eastern views where women were property or mere childbearers, Genesis presents woman as man's necessary complement—his equal opposite. Paul draws on this to argue for gender distinctions in worship without denigrating women's worth. His Jewish training in Genesis interpretation (midrash) shapes his reading of creation as prescriptive, not merely descriptive.
Questions for Reflection
- How does being created 'for' someone define purpose without diminishing worth?
- What does it mean practically for a wife to be her husband's 'helper'—and how does this reflect Christ's relationship with the church?
- How do modern ideals of autonomy and self-actualization conflict with the biblical vision of purpose-driven creation?
Related Resources
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Analysis & Commentary
Neither was the man created for the woman; but the woman for the man—Paul moves from source (v. 8) to purpose. Διὰ τὴν γυναῖκα (for the woman) versus διὰ τὸν ἄνδρα (for the man)—the preposition dia with accusative indicates purpose or goal. This echoes Genesis 2:18: "It is not good that the man should be alone; I will make him an help meet for him." Woman was created to complete man, to be his counterpart and companion.
This is purpose, not value. A violin was made for music—this doesn't demean the violin but defines its telos. Similarly, woman's creation "for the man" defines her complementary role without implying inferiority. The head covering symbolizes this purpose-driven creation: woman embraces her God-designed role as helper and complement. Significantly, Paul will balance this with mutuality (vv. 11-12), showing that creational order doesn't eliminate interdependence. The feminist objection misconstrues purpose as oppression, but biblical purpose liberates when aligned with God's design.