1 Corinthians 11:8

1Co 11:8. Οὐ γὰρ, for not) As his own wife stood in relation to the first man, so is the whole race of women to the men.—ἐξ ἀνδρὸς, from the man) from the rib of the man.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co 11:8-9 add two more to the chain of for’s extending from 1Co 11:6 : a double reason for asserting that woman is man’s glory appears in the revelation of the origin of mankind made by Scripture (Gen 2:18-25 : the second narrative of Creation, J of the critics), where Eve is represented as framed from a rib taken out of Adam’s body to be his “helpmate”. Woman originates from ( ἐστὶν ἐκ ), and was created for ( because of , ἐκτίσθη διά ) man, not vice versa . “ ἐκτίσθη differs from ἐστὶν as purpose from fact,” (Ed [1637] ). καὶ γάρ , “For also ” (1Co 11:9 ) the second statement goes to explain the first: Man was there already; and Woman was fashioned out of him for his need. Whether the story of the extracted rib is read as poetry or prosaic fact, the relationship set forth is the same.

[1637] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_11:8, 1Co_11:9

For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man.

The subordination of the woman to the man is here proved from two facts recorded in the history of their creation. First, the woman was formed out of the man, and derived her origin from him. He, and not she, was created first. Secondly, she was created on his account, and not he on hers. In this way does the New Testament constantly authenticate, not merely the moral and religious truths of the Old Testament, but its historical facts; and makes those facts the grounds or proofs of great moral principles. It is impossible, therefore, for any Christian who believes in the inspiration of the apostles to doubt the divine authority of the Old Testament Scriptures, or to confine the inspiration of the ancient writers to their doctrinal and preceptive statements. The whole Bible is the word of God.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He proveth the inequality of the woman, by that, that the man is the matter whereof woman was first made.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

is of . . . of--takes his being from ("out of") . . . from: referring to woman's original creation, "taken out of man" (compare Gen 2:23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order of creation. The man being made immediately by God as His glory, has no veil between himself and God [FABER STAPULENSIS in BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. For, the man is not of the woman] Bishop Pearce translates ου γαρ εστιν ανηρ εκ γυναικος, αλλα γυνη εξ ανδρος, thus: "For the man doth not BELONG to the woman, but the woman to the man." And vindicates this sense of εκ, by its use in 1Co 12:15. If the foot shall say, ουκ ειμι εκ του σωματος, I am not of the body, i.e. I do not belong to the body. He observes that as the verb εστιν is in the present tense, and will not allow that we should understand this verse of something that is past, γαρ, for, in the following verse, which is unnoticed by our translators, will have its full propriety and meaning, because it introduces a reason why the woman belongs to the man and not the man to the woman. His meaning is, that the man does not belong to the woman, as if she was the principal; but the woman belongs to the man in that view.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. For the man is not from the woman. He establishes by two arguments the pre-eminence, which he had assigned to men above women. The first is, that as the woman derives her origin from the man, she is therefore inferior in rank. The second is, that as the woman was created for the sake of the man, she is therefore subject to him, as the work ultimately produced is to its cause. That the man is the beginning of the woman and the end for which she was made, is evident from the law. (Genesis 2:18.)

It is not good for a man to be alone. Let us make for him, etc.

Farther,

God took one of Adam’s ribs and formed Eve. (Genesis 2:21, 22.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

8. For the man is not of the woman] Second argument, drawn from the creation of mankind. The narrative in the book of Genesis establishes two facts, (1) that woman had her being originally through man, and not, as man, directly from God; and (2) that she was created for man’s advantage, and not man for hers. Not that we are to suppose, with some, that woman is in no sense to be regarded as the image and glory of God, but that man is so immediately, she mediately, through man.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neither was the man created for the woman,.... To be subservient to her; for she was not in being when he was created; and though it is the proper business of man to provide for, take care of, and defend the woman, as the weaker vessel, yet these were not the original ends of his creation; he was made for God, for his service and glory:

but the woman for the man; to be an help meet for him, who was already created; to be a companion and associate of his, both in religious worship and in civil life; and for the procreation and education of children.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 For the man is not of the woman; but the woman of the man.

Ver. 8. But the woman of the man] Of a bone she was made, and but one bone, Ne esset ossea, saith a divine (Vitis Palatina); a bone of the side it was, not of the head (she is not to be his mistress), not of the foot (she is not to be his handmaid), but of the side, to show that she is a companion to her husband. A bone from under the arm, to mind the man of protection and defence to the woman. A bone not far from his heart, to mind him of dilection and love to the woman. A bone from the left side, to put the woman in mind that, by reason of her frailty and infirmity, she stands in need of both the one and the other from her husband.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the man is not of the woman - The man was not formed from the woman.

But the woman of the man - From his side; Gen 2:18, Gen 2:22-23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Here the apostle openeth or proveth what he had before said of the woman’s being the glory of the man; the woman was made of the man; the man was not made of a rib taken out of the woman, but the woman was made of a rib taken out of the man; we have the history, Gen 2:21,22; and from hence the apostle argueth her subjection to the man.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. For—Explaining how woman is man’s glory. Of, or literally, from the man—Woman is, according to the Genesis history, derived from man, as the glory is radiated from the luminary.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the woman of the man. An allusion to Gen_2:21, Gen_2:22.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The man is not - In the first production of nature.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Another argument which the apostle offers, to prove the inferiority of the woman, is this, That originally the man was not made of the woman, or for the woman, but the woman was made of the man, (his rib,) and for the man, that is, for his service and comfort, to be an help meet for him, and to be in subjection to him.

Man had this prerogative, to be immediately from God; but the woman was from man, and to be administering and subservient to man, and consequently to cover her head in token of her submission to him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For the man is not of the woman; but the woman of the man :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. For the man is not of the woman. In the creative act man was first, and woman was made from man.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός. For man is not from woman. Second argument, drawn from the creation of mankind. The narrative in the book of Genesis establishes two facts, (1) that woman had her being originally through man, and not, as man, directly from God; and (2) that she was created for man’s advantage, and not man for hers. Not that we are to suppose, with some, that woman is in no sense to be regarded as the image and glory of God, but that man is so immediately, she mediately, through man.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] γάρ gives the reason of the former assertion γυνὴ δόξα ἀνδρός,—viz. that the man is not (emphasis on ἐστιν, which prevents the ἐκ having a figurative sense, of dependence:—‘takes not his being,’ in the fact of his original creation. The propagation of the species is not here in view) out of the woman, but the woman out of the man (compare Gen 2:23, κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8, 9. Parenthetical, to confirm the statement that the woman is man’s glory by an appeal to both initial (ἐκ) and final (διά c. acc.) causes. Woman was created out of man, and moreover (καὶ γάρ) for man, not vice versa. The articles in v. 9, τὴν γυναῖκα … τὸν ἄνδρα, may mean the woman and the man in Gen 2:18-22, Eve and Adam. For καὶ γάρ see Blass, § 78. 6.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.