.
5-9.
7. ᾽Ανὴρ μὲν γὰρ οὐκ ‘ddheither Ἱκατακαλύπτεσθαι τὴν κεφαλήν, αεἰκὼν καὶ " δόξα Θεοῦ " ὑπάρχων, γυνὴ ! δὲ " δόξα ἀνδρός ἐστιν " 8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός; 9. καὶ γὰρ
«οὐκ ” ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα,
-v Cf. 2 Cor. iv.6; ΡΗ. i. 11; Heb. i. 3; ]ο. i. 14, xvii. 22; Ps. xviii. 1.
873
t See vii. 36.
u Gen. i. 26 £, WOFUXV. 49; 2Cor. iv. 4; Rom. i.23, Viii. 29; Col. i. 15, iii. το. x Rom. i.
ἀλλὰ γυνὴ διὰ τὸν ἄνδρα”
w See vii. 26.
25; Col. i. 16, iii. το; 1 Tim. iv. 11; Mt. xix. 4; Mk. xiii. 19.
1η γννη δε
‘oth sexes worshipped with uncovered head, although women covered their heads at other times (see Hermann, Gottesdienstl. Alterthiimer, § 36, 18 f.; Plato, Phedo, 89B, C), while Roman men and women alike covered their heads during religious rites (Servius ad 3π., iii, 407). The usage here prescribed seems to be an adaptation of Gr. custom to Christian conceptions. With us the diff. of sex is,more strongly marked in the general attire than with the ancients ; but the draped head has still its appro- ‘priateness, and the distinction laid down in this passage has been universally -observed.—The woman is recognised by the side of the man as ‘‘ praying” and ‘‘prophesying’’ (see note on xii. 10); there is no ground in the text for limiting the ref. in her case to the exercise of these gifts in domestic and private circles (thus Hf., Bt., and some others); on the con- tradiction with xiv. 34, see note ad loc. Under the Old Covenant women were at times signally endued with supernatural! powers, and the prophetess occasionally eS a leading public part (e.g. Deborah ana Huldah); in the Christian dispensa- tion, from Acts i. 14 onwards, they re- ceive a more equal share in the powers of the Spirit (see Acts il. 17 f., Gal. iii. 28). But in the point of ἐξουσία there lies an ineffaceable distinction.
§ 36. Man ΑΝΡ WoMAN IN THE LorD, xi. 7-16. The Ap. has insisted on the woman’s retaining the veil in token of the Divine order pervading the universe, which Christ exhibits in His subordina- tion to the Father. But he has some further observations to make on the rela- tive position of the sexes. In the first place, he bases what he has said of the headship of man on the story of creation, exhibiting man as the direct reflexion of God, woman as derived and auxiliary (7-9); in this connexion the ref. to ‘the angels” must be understood (το). At the same time,man and woman are neces- sary each to the other and derive alike jvom God (τι f.). Having thus grounded