In this article, I provide an overview of how Paul uses the word kephalē (“head”) in his letters, and I give a brief note on each verse that contains the word.
Here are some first-century Greek texts that use the word kephalē (“head”). They show how the word was used in Paul’s day.
In this article, I give a brief overview of how I read 1 Corinthians 11:2-16. This passage includes the phrase, “the head of woman is man.”
The Greek word for “head” rarely, if ever, meant “leader” in works originally written in Greek in Paul’s time. Here are four facts that support this claim.
Is male headship and female submission the best way for husbands and wives who are in Christ to live by New Testament and New Creation principles?
Is the concept of “male headship” present in Genesis chapters 1-3 as some complementarians argue? How is the Hebrew word for “head” (rosh) used in these three chapters?
The (late) esteemed New Testament scholar Leon Morris cautions us to not make hasty assumptions about the metaphorical meaning of “head” (kephalē) in the New Testament.
In this post, I show how the word kephalē (head) is used in 1 Clement, in the context of mutual submission, and I show how the author regarded women.
1 Corinthians 11:2-16 is a difficult passage to understand, but it makes more sense when read as a chiasm. What are Paul’s concerns and instructions here?
This is a critique of Mary Kassian’s article “Sex in the Shadowlands” in which she applies the word “head” to more than God, Jesus, and husbands.
Ephesians 5:22-33 is written as a chiasm with a highlighted point at the centre of the passage. We misinterpret this passage if we miss this main point.
Kephalē (“head”) has different senses in ancient Greek. In Colossians, Paul may have used the word about Jesus Christ with a pre-gnostic sense.
Does Paul’s statement in Ephesians 5:23, “the husband is the head of the wife,” mean that the husband has leadership or authority over his wife? And what about 1 Corinthians 11:3?
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© 2022 Marg Mowczko