For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man.
Parallel Translations
-
For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man.
-
A man ought not to cover his heed for as moche as he is the image and glory of God. The woman is the glory of the man.
-
For a man ought not to couer his head: for as much as he is the image and glory of God: but the woman is the glory of the man.
Cross-references (7)
Passages linked to 1 Corinthians 11:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 11:3 But I would have you know that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
- Genesis 9:6 Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image.
- Genesis 1:26-27 God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.” God created man in his own image. In God’s image he created him; male and female he created them.
- Genesis 5:1 This is the book of the generations of Adam. In the day that God created man, he made him in God’s likeness.
- Psalms 8:6 You make him ruler over the works of your hands. You have put all things under his feet:
- Genesis 3:16 To the woman he said, “I will greatly multiply your pain in childbirth. You will bear children in pain. Your desire will be for your husband, and he will rule over you.”
- James 3:9 With it we bless our God and Father, and with it we curse men who are made in the image of God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 7. The man ought not to cover his head,…
7. The man ought not to cover his head, because he is the image The same question may now be proposed respecting the image, as formerly respecting the head. For both sexes were created in the image of God, and Paul exhorts women no less than men to be formed anew, according to that image. The image, however, of which he is now speaking, relates to the order of marriage, and hence it belongs to the present life, and is not connected with conscience. The simple solution is this — that he does not treat here of innocence and holiness, which are equally becoming in men and women, but of the distinction, which God has conferred upon the man, so as to have superiority over the woman. In this superior order of dignity the glory of God is seen, as it shines forth in every kind of superiority.
The woman is the glory of the man There is no doubt that the woman is a distinguished ornament of the man; for it is a great honor that God has appointed her to the man as the partner of his life, and a helper to him, and has made her subject to him as the body is to the head. For what Solomon affirms as to a careful wife — that she is a crown to her husband, (Proverbs 12:4,) is true of the whole sex, if we look to the appointment of God, which Paul here commends, showing that the woman was created for this purpose — that she might be a distinguished ornament of the man.
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.
Geneva Bible translators 1599 · Public Domain The taking away of an objection: Have not men…
The taking away of an objection: Have not men also hair given to them? I grant, saith the Apostle, but there is another matter in it: For man was made to this end and purpose, that the glory of God should appear in his rule and authority: but the woman was made, that by profession of her obedience, she might more honor her husband.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 7 For a man indeed ought not to cover…
7 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.
Ver. 7. He is the image and glory of God] Even as an image in the glass doth look toward us, from whom it is reflected. So, saith one, doth God’s image in us make the eyes of our minds view him the author of it in us. (Bayn’s Letters.) And as the eye becometh one with that which it seeth, and is after a sort in that light it beholdeth; so are we by the vision of God, which is begun in us, one with him and in him.
Read full note →
The woman is the glory of the man] Either because he may glory in her, if she be good; or because she is to honour him, and give glory to him.
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.
Matthew Poole 1685 · Public Domain For a man indeed ought not to cover his…
For a man indeed ought not to cover his head; covering the head being in those countries a token of subjection, a man ought to uphold the power, pre-eminence, and authority with which God hath invested him, and not to cover his head, further than it is naturally covered with hair.
Forasmuch as he is the image and glory, of God; because he hath a peculiar cause of glorying in God, as he to whom alone he is subject, and therefore ought by no habits or postures to show himself in subjection to others: or because God glorieth in him, as a most excellent piece of his workmanship: God is represented in man. Paul useth to call that one’s glory wherein he glorieth, 2Co 1:12,14; 1Th 2:20. So David ealleth God his glory; and Solomon tells us, Pro 17:6, that the glory of children are their fathers. So as the apostle here useth a double argument for the man’s not covering of his head:
Read full note →
1. Because the man is immediately subject to God, and therefore ought not by any habits, or civil rites, to show his natural subjection to men, that are not by nature his superiors (for we must not think, that the apostle by this argument forbiddeth subjection to natural, economical, or political superiors).
2. Because God glorieth in man.
But the woman is the glory of the man, created for the honour of the man, and for his help and assistance, and originally made out of man, so as man may glory of her, as Adam did of Eve, Gen 2:23,
This is now bone of my bone, and flesh of my flesh. The glory of God ought to be revealed and uncovered, manifested to all: the glory of the man ought to be hidden and concealed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For the man is not of the woman,.... In…
For the man is not of the woman,.... In the present state of things, and according to the ordinary course of generation and propagation of mankind, man is of the woman, though not without the means of man; he is conceived in her, bore by her, and born of her; but the apostle respects the original formation of man, as he was immediately made by God out of the dust of the earth, before the woman was in being, and so not of her:
but the woman of the man; she was made out of his rib, and took both her name and nature from him; God was the author, and man the matter of her being; her original under God, is owing to him; and therefore as he was first in being, he must be superior to her: this serves to prove all that has been as yet said; as that man is the head of the woman, the woman is the glory of man, what he may glory in as being from him; and therefore there should be this difference in their appearance at public worship.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A man indeed ought not to veil his head,…
A man indeed ought not to veil his head, because he is the image of God - In the dominion he bears over the creation, representing the supreme dominion of God, which is his glory. But the woman is only matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear, but with her head veiled, as a tacit acknowledgment of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. A man indeed ought not to cover…
Verse 7. A man indeed ought not to cover his head] He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans.
He is the image and glory of God] He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.
Read full note →
But the woman is the glory of the man.] As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, c. so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 11:7-9. A man indeed ought not to cover,…
1Co 11:7-9. A man indeed ought not to cover, or veil, his head — As a sign of subjection; forasmuch as he is the image and glory of God — Namely, in respect of the dominion over the inferior creatures, with which he is clothed, representing the supreme dominion of God; for in respect of mental qualities, the woman is also the image of God: but the woman is the glory of the man — By being subject to him, and of all creatures coming nearest to him in all the excellences of his nature. For the man is not of the woman — In his first production; but the woman of the man — As we read in the sacred history, Gen 2:21-23. Neither was the man created for the sake of the woman — To accommodate and assist her; but the woman for the man — That he might have a help meet for him, which before he found not in the whole creation, Gen 2:20.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For a man indeed ought not to cover his…
For a man indeed ought not to cover his head - That is, with a veil; or in public worship; when he approaches God, or when in His name he addresses his fellow man. It is not fit and proper that he should be covered. The reason why it is not proper, the apostle immediately states.
Forasmuch as he is the image and glory of God - The phrase “the image of God” refers to the fact that man was made in the likeness of his Maker Gen 1:27; and proves that, though fallen, there is a sense in which he is still the image of God. It is not because man is truly or pure, and thus resembles his Creator; but it evidently is because he was invested by his Maker with authority and dominion; he was superior to all other creatures; Gen 1:28. This is still retained; and this the apostle evidently refers to in the passage before us, and this he says should be recognized and regarded. If he wore a veil or turban, it would be a mark of servitude or inferiority. It was therefore improper that he should appear in this manner; but he should he so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures.
Read full note →
And glory of God - The word “glory” in the classic writers means:
Opinion, sentiment, etc.;
(2)Fame, reputation.
Here it means, as it often does, splendor, brightness, or that which stands forth to “represent” God, or by which the glory of God is known. Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognized in the due subordination of rank, and even in the apparel and attire which shall be worn. The impression of his rank and superiority should be everywhere retained.
But the woman is the glory of the man - The honor, the ornament, etc. She was made for him; she was made after he was; she was taken from him, and was “bone of his bone, and flesh of his flesh.” All her comeliness, loveliness, and purity are therefore an expression of his honor and dignity, since all that comeliness and loveliness were made of him and for him. This, therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. She should appear with the symbol of modesty and subjection, which are implied by the head being covered This sense is distinctly expressed in the following verse.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Argument, also, from man's more immediate relation to God,…
Argument, also, from man's more immediate relation to God, and the woman's to man.
he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Psa 8:4-5; compare Co2 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jam 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare Heb 1:3). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].
Read full note →
woman . . . glory of . . . man--He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man (Gen 1:26-27). But as the moon in relation to the sun (Gen 37:9), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. Image and glory of God—As God is Lord…
7. Image and glory of God—As God is Lord of the universe, so man is authorized lord in the earth. Gen_1:27. Hence, as having no visible superior in the world among the creatures of God, modesty never compels him to cover his head before any.
Woman… glory of… man—As emanating from himself, as he emanates from God, and as a beautiful and wonderful second self, just as he is God’s representative or finite second self on earth.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. For a man indeed ought not to cover…
7. For a man indeed ought not to cover his head] The Apostle now gives reasons for what he has just said. His first argument is that to appear uncovered in the congregation denotes the having no visible superior there. But woman has a visible superior, namely, man. To this fact, when she appears in public, her very dress should testify. See also 1Co_11:10.
forasmuch as he is the image and glory of God] Additional reason for the Apostle’s directions. Man is God’s image (Gen_1:26-27; Gen_5:1; Gen_9:2; Gen_9:6), inasmuch as he is the highest of all living beings in the visible world. His glory, i.e. the manifestation or representation of His glory, on account of the dominion over all things in the world committed to him (Gen_1:16; Gen_1:28; Gen_3:16). As he is thus a visible representation of God, he is not to veil his head, the noblest part of his body, in the public worship of the Church.
Read full note →
the woman is the glory of the man] Woman is not the manifestation or representation of the glory of God on earth, inasmuch as she is subject to man, and therefore cannot properly represent Him Who has no superior. But to all inferior beings she represents and is scarcely distinguishable from man, and therefore manifests and shares his superiority; reflects it, as the moon does the light of the sun, to use (and it may be said, to complete) the simile of Grotius here. See Alford’s note.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) For a man indeed.—In 1Co_11:4-7 the argument against…
(7) For a man indeed.—In 1Co_11:4-7 the argument against the woman’s head being uncovered was based upon (a) the woman’s relation to man, and (b) the man’s relation to Christ in the Church. In the three following verses, 1Co_11:7-9, the ground of the argument is changed, and the same conclusion is arrived at from a review of (a) the woman’s relation to man, and (b) man’s relation to God in the physical Creation. The external form of this argument is the same as that adopted previously. The Apostle first states what the man must not do, and then conversely what the woman must do. The Apostle here takes up the order of creation mentioned in Genesis 1, 2, and the argument runs thus:—Man was made in the image of God, and is the glory of God; but woman is the glory of the man (for woman was made out of man, and also man was not created for woman, but woman for—i.e., as a help-meet for—man). Therefore man, as a created being, according to the accepted order of creation, is the direct representative of God, and woman the direct representative of man (and only indirectly and through him of God). The spiritual equality of man and wife does not upset this relationship, and therefore an attempt to destroy the outward expression of it is to be condemned, as it would soon lead to an obliteration of the fact itself.
It is to be remembered all through this passage (and it gives a further emphasis to the allusion to Adam and Eve) that St. Paul is only speaking of married women—it is most unlikely that any case had occurred of an unmarried woman attempting such an outrage upon social feeling and national custom. The Greek women when in public (except those of avowedly bad character) either wore a veil or drew the peplum, or shawl, over their heads.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He is the image and glory of God. Because…
He is the image and glory of God. Because he reflects and partakes in the glory of Christ, who is the effulgence of God and the impress of his substance (Gen_1:27; Psa_8:6; Heb_1:2) The woman is the glory of the man. As moonlight is to sunlight, or as the earthshine is to the moonshine. Man reflects God; woman, in her general nature in this earthly and temporal dispensation, reflects the glory of man.
Man the image and glory of God.
Read full note →
The Bible is the book of paradoxes; and, if it were not, it would not correspond with the facts of human nature and history. Nowhere do we find such an exposure of human sin and such denunciations of human guilt as in the Scriptures. And, on the other hand, nowhere do we meet with such majestic representations of man"s grandeur and dignity. There is a depth in this simple but inspiring language which we cannot fathom; but we may remark some particulars in which it is verified by facts.
I MAN IS GOD"S IMAGE AND GLORY IN HIS FORM AND FEATURES. This seems to be asserted in this passage. Why must not man"s head be veiled when in the sacred assembly he draws near to the Father of spirits, the Lord of the universe? Because "he is the image and glory of God." This does not imply that the Divine Being possesses a body as man does. No such anthropomorphism is suggested in the text. But so far as matter can be moulded into a form which shadows forth the Divine majesty, it has been so fashioned in the construction of the human frame and features. High thoughts, noble impulses, pure desires, tender sympathy, these the glory of humanity are written upon the countenance of man.
II IN HIS INTELLECTUAL AND MORAL ENDOWMENTS. This is probably what is meant by the declaration in Genesis that God made man in his own image. In his capacity to apprehend truth, in his recognition of moral excellence, in his power of will, man resembles his Maker. And there is no way by which we can arrive at a knowledge of God in his higher attributes other than by the aid of the nature with which he has endowed us, and which he has declared to be akin to his own.
III IN HIS POSITION OF SUBORDINATE RULE OVER THE CREATION. The psalmist asserts that God crowned man with glory and honour, and set him over the works of his hands, putting all things under his control. Thus did the Lord of all delegate to his vicegerent an authority resembling his own.
IV IN THE BROTHERHOOD OF JESUS CHRIST. The assumption of human nature by the eternal Word was only possible because man was originally made in the Divine image. It is wonderful to find language so similar used concerning man and concerning the Son of God, who is described as "the emanation from the Father"s glory, and the very image of his substance." The Incarnation seems a necessity even to explain the nature of man; it casts a halo of glory and radiance around the human form, the human destiny. For the Incarnation was the condition, not only of a Divine manifestation, but of the redemption of humanity; and Christ"s purpose was to bring many sons unto glory.
V IN HIS FUTURE OF ETERNAL BLESSEDNESS. All things which show forth God"s glory are passing and perishing. Man alone of all that is earthly is appointed for immortality. The mirror that reflects so bright a light shall never be broken; the glory which man receives from heaven and returns to heaven shall never fade. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 7. A man ought not to cover his head,…
7. A man ought not to cover his head, etc. In this whole passage we must keep in mind the Eastern ideas of the relations of the sexes. Paul bases these rules of propriety on the account of their creation. The veil is a sign of subordination to others present. But man, the image and glory of God, has no created superior. The woman, the glory of the man, is subordinate to him, of which the veil is the symbol.
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.
J. W. McGarvey 1914 · Public Domain For a man indeed ought not to have his…
For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God [Man has no created superior ( Gen_1:27 ; Psa_8:6 ), and, in addition to the glory which is his by reason of the nature of his creation, his estate has been further dignified and glorified by the incarnation of the Son of God ( Heb_1:2-3 ), so that, because of his fellowship with Christ, he may stand unveiled in the presence of the Father. Therefore, by covering his head while at worship, man symbolically forfeits his right to share in the glory of Christ, and thus dishonors himself. We are no longer slaves, but sons ( Gal_4:7 ). "We Christians," says Tertullian, "pray with outspread hands, as harmless; with uncovered heads, as unashamed; without a prompter, as from the heart"]: but the woman is the glory 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.
Paul E. Kretzmann 1924 · Public Domain The apostle advances a further argument for the woman’s…
The apostle advances a further argument for the woman’s veiling:
v. 7. 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.
Read full note →
v. 8. For the man is not of the woman, but the woman of the man.
v. 9. Neither was the man created for the woman, but the woman for the man.
v. 10. For this cause ought the woman to have power on her head because of the angels.
v. 11. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord.
v. 12. For as the woman is of the man, even so is the man also by the woman; but all things of God.
The relative position of the sexes is here based upon the Scripture-account of the creation: For a man indeed should not veil the head, since the image and glory of God he is. See Gen 1:26. He was created in, and therefore represents, the image of God, and in this likeness he also bears the visible splendor of God; he rules in his own sphere by virtue of the power and freedom given him by God, and this conduct redounds to the glory of God. But the wife is the glory of man; she has the dignity of her position from man; in her office in the home she represents the majesty of the man. Note: From this statement it follows that the respect shown to women is the measure and safeguard of human dignity. That the distinction made at the time of the creation is to be observed also in the Christian Church appears, moreover, from the story of the creation of Eve, Gen 2:18-25. For not is man from woman, but woman from man; and not was man created for the sake of woman, but woman for the sake of man. In the case of all other organic creatures the Lord created them in two sexes at once, but Adam was created alone at the beginning, and it was only afterward that the woman originated, being made out of one of his ribs. And in fashioning woman in this way, the Lord aimed to meet the man’s need; she was to be a helpmeet for him. It is a subversion of the order of creation if a woman regards her husband as the servant of her pleasure, as the instrument of her subsistence.
So important does the apostle consider the maintenance and observance of the relation between the sexes as fixed by God that he wants also the external sign of the woman’s auxiliary position retained: For this reason the woman is obliged to have "power on her head"; she should wear the token, or emblem, of her status, the veil, as denoting the power which she derives from the man, and that on account of the angels. The angels, being present in public worship, are offended by irreverence and misconduct. Even if men might, under circumstances, not find it offensive or scandalous for a woman to discard the dignity of her position, the presence of God’s holy angels ought to deter a true woman from unwomanly behavior.
In discussing their position so frankly, Paul has no intention of belittling the state of women or to ascribe inferiority to them: Nevertheless, and yet, neither woman without man, nor man without woman, in the Lord; for even as the woman is out of, derived from, the man, so also the man is through the woman; but everything is from God, who is the Originator of all. The woman is not in the Lord apart from man, she has no claim in a Lord all for herself: the same Christ is the Lord of both, a fact which applies to the man as well. They stand side by side, with equal rights, in the Kingdom of Grace. The woman was taken from man, he’ was the initial cause of being to the woman; but, on the other hand, woman, by the order of God in nature, is the instrumental cause of being to the man. But these facts give neither party a right to boast, since, after all, God is the Source, the Creator, of all things; to Him both must give reverence. This holds true especially in home life. The man should regard himself as living in the Lord for the sake of his wife, and likewise the woman for the sake of her husband. Married people belong together in the house of God, together at the Table of the Lord, together in home devotions, together in all things in which the life in the Lord is fostered; they are heirs together of the grace of life, 1Pe 3:7.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 should not have his head covered
should not have his head covered
This can be stated in active form. AT: Possible meanings are 1) "must not cover his head" or 2) "does not need to cover his head" (See: Active or Passive)
Read full note →
glory of the man
Just as man reflects God's greatness, the woman reflects the man's character.
For man was not made from woman. Instead, woman was made from man
God made the woman by taking a bone from the man and making the woman from that bone. This can be stated in active form. AT: "God did not make the man from the woman. Instead, he made the woman from the man" (See: Active or Passive)
translationWords
image of God
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:7 man is made in God’s image: See Gen…
11:7 man is made in God’s image: See Gen 1:26-27.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.