Posts Tagged ‘Chiasmi’



A while back, Lindsay Kennedy, who authors the blog My Digital Seminary did a series of interviews with Joel Wingo, who teaches at Calvary Chapel Bible College, on the book of Job.  Lindsay and Joel think that the book of Job may have been written as a chiasmus.  Following is Linday’s series of posts and the outline of Joel’s chiasmus.  I haven’t had a chance to check it out yet (the longer a chiasmus, the more time and effort it takes to check out), but I thought the series intriquing enough to post anyway.  I’ve mentioned Lindsay and his blog before, in regard to a chiasmus for Job 1 :


–  Is Job a chiasm?

–  Joel Wingo interview on Job: part 1

–  Joel Wingo interview on Job: part 2

–  Joel Wingo interview on Job: part 3

–  Joel Wingo on the book of Job: summary


A. Prologue: Job blessed and righteous

B. Prologue: Job accused by Satan and destroyed

C. Dialogue: Job Laments (de-creation, order to chaos)

D. Dialogue: Preventative chastening (Eliphaz’s first speech)

E. Dialogue: Sin & retribution (three friends)

F. CENTRE: Wisdom is with God, not men (Job ch. 28)

E’. Dialogue: Sin & retribution (Job)

D’. Dialogue: Preventative chastening (Elihu)

C’. Dialogue: The LORD speaks (creation, chaos to order)

B’. Epilogue: Job vindicated by the LORD and restored

A’. Epilogue: Job blessed and righteous


A couple additional diagrams of the chiasmus can be found in part 2 of Lindsay’s interview with Joel


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VLUU L200  / Samsung L200


I found this chiasmus somewhere on the net a while ago, but for some reason I’ve lost the link.  Oh well, eventually I’ll find it and add an update.  🙂

Below is the outline from the ‘mysterious lost link’:

A (5:1-2)    They swear falsely (5:2)

B (5:3-9)    Shall I not punish them for these things? (5:9)

C (5:10-13)    Destroy them not wholly (5:10)

D (5:14-17)    I will bring against you a nation from afar (5:15)

C’ (5:18-19)    I will not wholly destroy you (5:18)

B’ (5:20-29)    Shall I not punish these things? (5:29)

A’ (5:30-31)    The prophets prophesy falsely (5:31)


I’ve changed the chiasmus a little bit.  I’ve expanded D to D E D’:

D    They will be consumed  [Me: Hebrew = “akal”]

E    I will bring against you a nation from afar (5:15)

D’   Everything will be devoured  [Me: Hebrew = “akal”]  / demolished


I think the center is quite strong.  It’s a scary thing to think that ‘a nation might be coming from afar’ to “consume”, “devour”, and “demolish” you.

There are some smaller matches within the chiasmus to perhaps take note of:  e.g., both B and B’ mention wildlife:  In B it’s a lion, wolf and leopard.  In B’ it’s birds;  both C and C’ question the actions of God.

D’ is made up of a couple smaller chiasmi.  In the first chiasmus, a/a’ = ‘plant life’, while b/b’ = ‘animal/human life’ (i.e., breathing life).

So, on to the chiasmus …


A    5:1  “Roam to and fro through the streets of Jerusalem, and look now, and take note. And seek in her open squares, if you can find a man, if there is one who does justice, who seeks truth, then I will pardon her.  2  “And although they say, ‘As the LORD lives,’ Surely they swear falsely.”

B    3  O LORD, do not Thine eyes look for truth? Thou hast smitten them, but they did not weaken; Thou hast consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.  4  Then I said, “They are only the poor, they are foolish; For they do not know the way of the LORD or the ordinance of their God.  5  “I will go to the great and will speak to them, for they know the way of the LORD, and the ordinance of their God.” But they too, with one accord, have broken the yoke and burst the bonds.  6  Therefore a lion from the forest shall slay them, a wolf of the deserts shall destroy them, a leopard is watching their cities. Everyone who goes out of them shall be torn in pieces, because their transgressions are many, their apostasies are numerous.  7  “Why should I pardon you? Your sons have forsaken Me And sworn by those who are not gods. When I had fed them to the full, they committed adultery and trooped to the harlot’s house.  8  “They were well-fed lusty horses, each one neighing after his neighbor’s wife.  9  “Shall I not punish these people,” declares the LORD, “And on a nation such as this shall I not avenge Myself?

   10  “Go up through her vine rows and destroy, but do not execute a complete destruction; strip away her branches, for they are not the LORD’S.  11  “For the house of Israel and the house of Judah have dealt very treacherously with Me,” declares the LORD.  12  They have lied about the LORD and said, “Not He; misfortune will not come on us; and we will not see sword or famine.  13  “And the prophets are as wind, and the word is not in them. Thus it will be done to them!”

D    14  Therefore, thus says the LORD, the God of hosts, “Because you have spoken this word, behold, I am making My words in your mouth fire and this people wood, and it will consume  / them.

E    15  “Behold, I am bringing a nation against you from afar, O house of Israel,” declares the LORD. “It is an enduring nation, it is an ancient nation, a nation whose language you do not know, nor can you understand what they say.  16  “Their quiver is like an open grave, all of them are mighty men.


a    17  “And they will devour your harvest and your food;

b    They will devour your sons and your daughters;

b’   They will devour your flocks and your herds;

a’   They will devour your vines and your fig trees;

a    They will demolish

b    your fortified cities,

b’   in which you trust,

a’   with the sword.

C’   18  “Yet even in those days,” declares the LORD, “I will not make you a complete destruction.  19  “And it shall come about when they say, ‘Why has the LORD our God done all these things to us?’ then you shall say to them, ‘As you have forsaken Me and served foreign gods in your land, so you shall serve strangers in a land that is not yours.’

B’   20  “Declare this in the house of Jacob and proclaim it in Judah, saying,  21  ‘Hear this, O foolish and senseless people, who have eyes, but see not; who have ears, but hear not.  22  ‘Do you not fear Me?’ declares the LORD. ‘Do you not tremble in My presence? For I have placed the sand as a boundary for the sea, an eternal decree, so it cannot cross over it. Though the waves toss, yet they cannot prevail; though they roar, yet they cannot cross over it.  23  ‘But this people has a stubborn and rebellious heart; they have turned aside and departed.  24  ‘They do not say in their heart, “Let us now fear the LORD our God, who gives rain in its season, both the autumn rain and the spring rain, who keeps for us the appointed weeks of the harvest.”  25  ‘Your iniquities have turned these away, and your sins have withheld good from you.  26  ‘For wicked men are found among My people, they watch like fowlers lying in wait; they set a trap, they catch men.  27  ‘Like a cage full of birds, so their houses are full of deceit; therefore they have become great and rich.  28  ‘They are fat, they are sleek, they also excel in deeds of wickedness; they do not plead the cause, the cause of the orphan, that they may prosper; and they do not defend the rights of the poor.  29  ‘Shall I not punish these people?’ declares the LORD, ‘On a nation such as this shall I not avenge Myself?’

A’   30     “An appalling and horrible thing Has happened in the land:  31  the prophets prophesy falsely, and the priests rule on their own authority; and My people love it so! But what will you do at the end of it?

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33  The LORD further spoke to Moses and to Aaron, saying,  34  “When you enter the land of Canaan, which I give you for a possession, and I put a mark of leprosy on a house in the land of your possession,  35  then the one who owns the house shall come and tell the priest, saying, ‘Something like a mark of leprosy has become visible to me in the house.’  36  “The priest shall then order that they empty the house before the priest goes in to look at the mark, so that everything in the house need not become unclean; and afterward the priest shall go in to look at the house.  37  “So he shall look at the mark, and if the mark on the walls of the house has greenish or reddish depressions, and appears deeper than the surface;  38  then the priest shall come out of the house, to the doorway, and quarantine the house for seven days.  39  “And the priest shall return on the seventh day and make an inspection. If the mark has indeed spread in the walls of the house,  40  then the priest shall order them to tear out the stones with the mark in them and throw them away at an unclean place outside the city.  41  “And he shall have the house scraped all around inside, and they shall dump the plaster that they scrape off at an unclean place outside the city.  42  “Then they shall take other stones and replace those stones; and he shall take other plaster and replaster the house.  43  “If, however, the mark breaks out again in the house, after he has torn out the stones and scraped the house, and after it has been replastered,  44  then the priest shall come in and make an inspection. If he sees that the mark has indeed spread in the house, it is a malignant mark in the house; it is unclean.  45  “He shall therefore tear down the house, its stones, and its timbers, and all the plaster of the house, and he shall take them outside the city to an unclean place.  46  “Moreover, whoever goes into the house during the time that he has quarantined it, becomes unclean until evening.  47  “Likewise, whoever lies down in the house shall wash his clothes, and whoever eats in the house shall wash his clothes.  48  “If, on the other hand, the priest comes in and makes an inspection, and the mark has not indeed spread in the house after the house has been replastered, then the priest shall pronounce the house clean because the mark has not reappeared.

A    49  “He shall take for the cleansing

B    of the house,

C    [Me: all the supplies needed for atonement:]  two birds and cedar wood and a scarlet string and hyssop,

D    [Me:  one bird slaughtered:]  50  and he shall slaughter the one bird in an earthenware vessel over running water.

E    51  Then he shall take the cedar wood and the hyssop and the scarlet string,

F    with the live bird,

G    and dip them in the blood of the slain bird, as well as in the running water,

H    and sprinkle the house seven times.

H’   52  He shall thus cleanse the house

G’   with the blood of the bird and with the running water,

F’   along with the live bird

E’   and with the cedar wood and with the hyssop and with the scarlet string.

D’   [Me: one bird let go:]  53  And he shall let the live bird go free outside the city into the open field.

C’   So he shall make atonement

B’   for the house,

A’   and it shall be clean.”

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This chiasmus was inspired by the one found here, p. 139. 

I’ve changed the chiasmus a bit.  I’ve combined a couple of sections and expanded the center.  I’ve also developed a number of smaller chiasmi that I think exist within the larger one.

This particular chiasmus comes right at the end of the book of Amos.  The chiasmus ends on a positive note – a return from exile.

A nice summary of the book of Amos can be found here


Here’s a brief outline of the chiasmus:

A/A’:  Both these sections begin with “Behold, days are coming“.  …  In A, ‘food’ is scarce.  In A’, food is plentiful. 

B/B’:  Both these sections begin with “In that day“.  In B, the people “faint” and ‘fall’ and ‘do not rise again’.  In B’, the “fallen” are ‘raised up’.  B’ reverses B.

C/C’:  Both these sections refer to God’s watching “eyes”, a “shaking”, and a coming slaying/killing by “the sword”.  A main point of C is that no one will be able to escape.  The same idea is present in C’: “As grain is shaken in a sieve, not a kernel will fall to the ground”. 

D:  “God” bookends the center section.  In-between these ‘bookends’, God’s power is highlighted. 

There’s a definite building in the first half, from A to D.  In A, God ‘voice’ goes silent.  In B, a ‘fall’ is prophesied, and is tied to the crime of idolatry (b/b’).  In C, the punishment is enacted (eg., a “shaking”; a slaying by the “sword”).  Finally, in D, God’s power is emphasized – God has the authority and power to act.  …  …  In the second half, the author matches C with C’ (a “shaking” and a “sword”), and finally ends his chiasmus with two sections, B’ and A’, foretelling a future ‘lifting up’ and return from exile. 

Interestingly, this chiasmus is full of geographical notes, which is fitting, since the chiasmus is all about the movement of a people (exile and return). 


8:1  Thus the Lord GOD showed me, and behold, there was a basket of summer fruit.  2  And He said, “What do you see, Amos?” And I said, “A basket of summer fruit.” Then the LORD said to me, “The end has come for My people Israel. I will spare them no longer.  3  “The songs of the palace will turn to wailing in that day,” declares the Lord GOD. “Many will be the corpses; in every place they will cast them forth in silence.”  4  Hear this, you who trample the needy, to do away with the humble of the land,  5  saying, “When will the new moon be over, So that we may sell grain, And the sabbath, that we may open the wheat market, To make the bushel smaller and the shekel bigger, And to cheat with dishonest scales,  6  So as to buy the helpless for money And the needy for a pair of sandals, And that we may sell the refuse of the wheat?”  7  The LORD has sworn by the pride of Jacob, “Indeed, I will never forget any of their deeds.  8  “Because of this will not the land quake And everyone who dwells in it mourn? Indeed, all of it will rise up like the Nile, And it will be tossed about, And subside like the Nile of Egypt.  9  “And it will come about in that day,” declares the Lord GOD, “That I shall make the sun go down at noon And make the earth dark in broad daylight.  10  “Then I shall turn your festivals into mourning And all your songs into lamentation; And I will bring sackcloth on everyone’s loins And baldness on every head. And I will make it like a time of mourning for an only son, And the end of it will be like a bitter day.


A    11  “Behold, days are coming,” declares the Lord GOD,

*    “When I will send a famine on the land  [Me: a famine = ‘a lack of food’ – i.e., e.g., food is hard to find] 

a    – not a famine for bread or a thirst for water, but rather for hearing the words of the LORD

b    12  “And people will stagger

c    from sea to sea,

c    And from the north even to the east;

b’   They will go to and fro

a’   to seek the word of the LORD,

*’   But they will not find it.


B    13  “In that day,

a    the beautiful virgins And the young men  /  will faint from thirst.  [Me: Literally:  a  will faint –  b  the virgins beautiful –  b’  and the young men –  a’  with thirst.]

b    14  “As for those  /  who swear by the guilt  //  of Samaria,

b’   Who say,  /  ‘As your god lives,  //  O Dan,’ And, ‘As the way of  //  Beersheba  //  lives,’

a’   They  //  will fall and not rise again.”



a    9:1  I saw the Lord standing beside the altar, and He said, “Smite the capitals so that the thresholds will shake, and break them on the heads of them all! 

b    Then I will slay the rest of them with the sword. 

c    They will not have a fugitive who will flee, Or a refugee who will escape. 

d    [Me:  Hiding low]  2  “Though they dig into Sheol,  /  From there shall My hand take them;

e    [Me:  Hiding high]  And though they ascend to heaven,  / From there will I bring them down

e’   [Me:  Hiding high]  3  “And though they hide on the top of Carmel,  /  I will search them out and take them from there;

d’   [Me:  Hiding low]  And though they conceal themselves from My eye on the floor of the sea,  /  from there I will command the serpent  [Me: sea monster?]  and it will bite them

c’   4  “And though they go into captivity before their enemies,

b’   from there I will command the sword that it slay them.

a’   And I will set My eyes against them for evil and not for good.”



a    5  And the Lord GOD of hosts,


i    He who touches   a   the land   b   so that it melts;   b’   all shall mourn   a’   who dwell in it

ii    And all of it rises up like the Nile And subsides like the Nile of Egypt; 


i’   6   a   He who builds   b   in the heavens His staircase,   b’   And His vaulted dome over the earth   a’   has founded;

ii’   He who calls for the waters of the sea And pours them out on the face of the earth,

a’   The LORD is His name.



a    7  “Are you not as the sons of Ethiopia to Me,

b    O sons of Israel?”

c    declares the LORD.

b’   “Have I not brought up Israel

a’   from the land of Egypt,

(And the Philistines from Caphtor and the Arameans from Kir?) 

a    8  “Behold, the eyes of the Lord GOD are on the sinful kingdom,  /  And I will destroy it from the face of the earth;

b    Nevertheless, I will not totally destroy the house of Jacob,”

c    Declares the LORD

b’   9  “For behold, I am commanding, And I will shake the house of Israel among all nations As grain is shaken in a sieve, but not a kernel will fall to the ground. 

a’   10  “All the sinners of My people  /  will die by the sword, those who say, ‘The calamity will not overtake or confront us.’


B’   11  “In that day,

a    I will raise up the fallen booth of David

b    And wall up

c    it’s breaches;

c’   and it’s ruins

b’   I will raise up,

a’  And rebuild it as in the days of old

12  That they may possess the remnant of Edom And all the nations who are called by My name,” Declares the LORD who does this.


A’   13  “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine, And all the hills will be dissolved.  14  “Also I will restore the captivity of My people Israel, And they will rebuild the ruined cities and live in them, They will also plant vineyards and drink their wine, And make gardens and eat their fruit.  15  “I will also plant them on their land, And they will not again be rooted out from their land Which I have given them,” Says the LORD your God.

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 OXYGEN Volume 09


Here’s a brief outline of this chiasmus:

*  The Lord is praised (blessed)

**  God’s lovingkindness is forever

A  House

B  Filled

C  Cloud

D  Priests could not stand to minister

C’  Cloud

B’  Filled

A’  House

**’  God’s dwelling place is forever

*’  The people are blessed

I like the vividness of this passage.  There’s pageantry and drama.  The arrival of the ark of the covenant.  Instruments, Singing:  People.  A cloud filling the Temple.  The passage builds to the A B C D C’ B’ A’ chiasmus and the overwhelming presence of the Lord.  …  Nice.

I like the way God’s presence is presented in the center.  It’s physical and experiential.  The priests become weak in the presence of God.  Their bodies waver, their knees give way, and they find themselves unable to stand before their Holy God.  …  It’s a nice, short one-line picture.  An intriquing center.

In some ways it’s nice to consider the chiasmus from the inside out.  At the center we have God’s presence, surrounded by the clouds that have filled the space; surrounded by the house.  Then you bring in the idea that this is an everlasting thing.  God’s love is forever.  The situation is forever.  Then finally, you surround the episode with praise for God and with a blessing for the people.  In a center-out read, it all flows from the center’s ‘presence of God’.

This story reminds me a bit of the Christmas story.  Both are about God drawing near to man.  Immanuel:  ‘God with us’.  Perhaps it can be thought of as an Old Testament ‘Christmas story’?  A foretaste of things to come?  An indication of God’s ultimate desire:  to draw near and be present.


7  Then the priests brought the ark of the covenant of the LORD to its place, into the inner sanctuary of the house, to the holy of holies, under the wings of the cherubim.  8  For the cherubim spread their wings over the place of the ark, so that the cherubim made a covering over the ark and its poles.  9  And the poles were so long that the ends of the poles of the ark could be seen in front of the inner sanctuary, but they could not be seen outside; and they are there to this day.  10  There was nothing in the ark except the two tablets which Moses put there at Horeb, where the LORD made a covenant with the sons of Israel, when they came out of Egypt. 

*   11  And when the priests came forth from the holy place (for all the priests who were present had sanctified themselves, without regard to divisions),  12  and all the Levitical    a    singers, Asaph, Heman, Jeduthun, and their sons and kinsmen, clothed in fine linen, with    b    a    cymbals, harps, and lyres, standing east of the altar, and with them one hundred and twenty priests blowing    b    trumpets  13  in unison  /  when    b’    the trumpeters and    a’    the singers were to make themselves heard with one voice to praise and to glorify the LORD,  /  and when    a    they lifted up their voice    b    accompanied by    b’    trumpets    a’    and cymbals and instruments of music, and when they praised the LORD saying,

**   “He indeed is good for His lovingkindness is everlasting  [Hebrew: olam]  ,”

A    a    then the house,

B    b    was filled

C    b’   with a cloud –    a’    the house of God,

D    14  so that the priests could not stand to minister

C’   because of the cloud,

B’   filled – with the glory of the Lord,

A’   the house of God.

**’   6:1  Then Solomon said, “The LORD has said that He would dwell in the thick cloud.  2  “I have built Thee a lofty house, And a place for Thy dwelling forever  [Hebrew: olam]  .” 

*’   3  Then the king faced about and blessed all the assembly of Israel, while all the assembly of Israel was standing.

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This chiasmus was found here.   I’ve changed it a bit. 

The ancient chiastic writer had quite a few options available to her.  One of those options was to create his chiasmus so that it could be read ‘helically’ – a modern term – perhaps attributable to Fr. John Breck, in his book “The Shape of Biblical Language”.  A helical read of a chiasmus ‘reads’ the various matches of a chiasmus in the order of their appearance.  That is, a helical read would move from section A to section A’ (the first match), to B to B’ (the second match), to C to C’ (the third match), etc.  A helical read ends at the center of the chiasmus, where something of significance is typically found. 

Imo, a nice example of a helical read can be found in Psalm 150

Here is Psalm 37:1-7 presented helically: 

Do not fret because of evildoers; do not be envious toward wrongdoers (A).  Do not fret because of him who prospers in his way; because of the man who carries out wicked schemes (A’).  …  For they will wither quickly like the grass, and fade like the green herb (B).  [The Lord] will bring forth your righteousness as the light, and your judgment as the noonday.  Rest in the Lord and wait patiently for Him (B’).  … Trust in the Lord, and do good (C).  Trust [ ] in Him, and He will do it (C’).  … Dwell in the land and cultivate faithfulness (D).  Commit your way to the Lord (D’).  … Delight yourself in the Lord – and He will give you the desires of your Heart (E) !

To my way of thinking, a helical read of Psalm 37:1-7 produces a ‘smoother’ flow.  The chiasm’s ideas moves from a focus on the ‘evildoer’ to a focus on the ‘righteous’.  The concluding instructions for the righteous include … resting, waiting, trusting, cultivating faithfulness, committing, and delighting.  Overall, the chiasmus, in a helical read, moves from “do not fret” (the opening) to “delight yourself in the Lord – and He will give you the desires of your heart!” (the ending).  The emotional movement is from abandoning ‘worry’ (distress, concern) to ’embracing’ the faithfulness and goodness of God.  …  Rather than fret, we should delight ourselves in the Lord!

In a helical read, it’s perhaps possible to see that it’s not simply ‘delighting yourself in the Lord’ that results in the believer receiving ‘the desires of his or her own heart’ (the center, E).  The entire list of positive instructions may be necessary.  That is, when we rest (B’), wait (B’), trust (C/C’), are faithful (D), commit our way (D’), and delight ourselves in the Lord (E)  …  then, He will give us the desires of our heart.  It’s an entire way of faithful and committed living that comes before the ‘gift’ is given.   … …  The helical read helps bring this out.



1  (A Psalm of David.)

A    Do not fret because of evildoers, Be not be envious toward wrongdoers.

B    [Me: a ‘negative’ result for wrongdoers:]    2  For they will wither quickly like the grass, And fade like the green herb.

C    3  Trust in the LORD, and do good; 

D    Dwell in the land  /  and cultivate faithfulness.

E   4  Delight yourself in the LORD  –  And He will give you the desires of your heart!

D’   Commit your way to the LORD, 

C’   Trust also in Him, and He will do it.

B’   [Me: a ‘positive’ result for the righteous:]    6  And He will bring forth your righteousness as the light, And your judgment as the noonday.  7  Rest in the LORD and wait patiently for Him; 

A’    Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes.

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Here’s a list of the various chiasmi I see in this passage:

1)  A B A :  This is the over-arching chiasmus.  A and A’ mention prayer and prophesying; disgrace and glory; and hair (whether present, shaved, or cut off).  B doesn’t mention any of these things.   B focuses on broader statements regarding men and women – and at it’s very center, refers to ‘angels’.

2)  A is a five-part chiasmus:  A B C B’ A’ :  A/A’ = an ‘ordering’ of relationships  …  B/B’ = a focus on men  …  C = a focus on women.

3)  B is also a five-part chiasmus:  A B C B’ A’ :  A/A’ = origination of men and women  …  B/B’ = submission / independence regarding men and women  …  C = women; symbol of authority; and angels.

4)  A’   *may possibly be*  an A B B’ A’ chiasmus.

5-8)  B has 4 smaller chiasmi:  one each in A, B, B’, and A’.  Each involve the terms man and woman:  i.e., man, woman, woman, man – or – woman, man, man, woman.

At some point I’ll add additional comments.




32  Give no offense either to Jews or to Greeks or to the church of God;  33  just as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.  11:1  Be imitators of me, just as I also am of Christ.  2  Now I praise you because you remember me in everything, and hold firmly to the traditions, just as I delivered them to you.

A    [Me:  praying, prophesying, disgraces, disgraceful, hair … ]

A    [Me: An Order in Relationships:]    3  But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ

B    [Me: Men:]    4  Every man  /  who has something on his head while praying or prophesying, disgraces his head

   [Me: Women:]    5  But every woman who has her head uncovered – while praying or prophesying, disgraces her head; for she is one and the same with her whose head is shaved.  6  For if a woman does not cover her head, let her also have her hair cut off;  but if it is disgraceful – for a woman to have her hair cut off or her head shaved, let her cover her head

 B’   [Me: Men:]    7  For a man  /  ought not to have his head covered,

A’   [Me: An Order in Relationships:]    since he is the image and glory of God; but the woman is the glory of man.


B    [Me:  No mention of praying, prophesying, digrace, dishonor, glory, hair … ]


8  For    a    man does not originate from    b    woman,

but    b’    woman from    a’    man;


9  for indeed    a    man was not created for the    b    woman‘s sake,

but    b’    woman for the    a’    man‘s sake.

 C    10  Therefore the woman ought to have a symbol of authority on her head  –  because of the angels.


11  However, in the Lord, neither is    a    woman independent of    b    man,

nor is    b’    man independent of    a’    woman.


12  For as the    a    woman  /  originates from the    b    man,

so also the    b’    man has his birth through the    a’    woman;  —-  and all things originate from God.


A’    [Me:  praying, dishonor, glory, hair … ]

A ?    13  Judge for yourselves:   is it proper for a woman to pray to God with head uncovered

B ?    14  Does not even nature itself teach you that   if a man has long hair, it is a dishonor to him, 

B’ ?   15  but if a woman has long hair, it is a glory to her?

A’ ?   For her hair is given to her for a covering.

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