KJV: For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
YLT: for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man,
Darby: For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.
ASV: For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Ἀνὴρ | A man |
Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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μὲν | truly |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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ὀφείλει | ought |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὀφείλω Sense: to owe. |
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κατακαλύπτεσθαι | to cover |
Parse: Verb, Present Infinitive Middle or Passive Root: κατακαλύπτω Sense: to cover up. |
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κεφαλήν | head |
Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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εἰκὼν | image |
Parse: Noun, Nominative Feminine Singular Root: εἰκών Sense: an image, figure, likeness. |
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δόξα | glory |
Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ὑπάρχων | being |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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γυνὴ | woman |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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δόξα | [the] glory |
Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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ἀνδρός | of man |
Parse: Noun, Genitive Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
Greek Commentary for 1 Corinthians 11:7
Anarthrous substantives, but definite. Reference to Genesis 1:27 whereby man is made directly in the image (εικων eikōn) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (δοχα doxa) of God as the crown of creation and as endowed with sovereignty like God himself. [source]
Anarthrous also, man‘s glory. In Genesis 2:26 the lxx has αντρωπος anthrōpos (Greek word for both male and female), not ανηρ anēr (male) as here. But the woman (γυνη gunē) was formed from the man (ανηρ anēr) and this priority of the male (1 Corinthians 11:8) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last. [source]
For image, see on Revelation 13:14. Man represents God's authority by his position as the ruler of the woman. In the case of the woman, the word image is omitted, although she, like the man, is the image of God. Paul is expounding the relation of the woman, not to God, but to man. [source]
Reverse Greek Commentary Search for 1 Corinthians 11:7
Moral obligation therefore (δια τουτο dia touto rests on woman in the matter of dress that does not (ουκ οπειλει ouk opheilei in 1 Corinthians 11:7) rest on the man. [source]
Second perfect indicative active, permanent state. See note on 1 Corinthians 11:7. [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]