"It is widely understood by linguists, lexicographers, and philosophers that words do not have one and only one meaning; they have several meanings, some of them quite distinct. Words have a variety of denotations (things they represent) as well as connotations (implied or associated meanings)." This is demonstrably true given the vast ocean of literature surrounding the Greek word κεφαλή, especially as it relates to the evangelical debate about women's ordination. I will argue that Paul's primary emphasis in his use of the term κεφαλή is best understood in terms of "source" or "originating power." In order to illustrate this point, I will survey Paul's "prepositional" Christology in Colossians 1:15-20 as an interpretive lynchpin for the rest of the passage, as it is directly related to Paul's discourse in 2:8-23. Then, once this has all been established, I will build upon this foundation by exploring Paul's use of the noun κεφαλή within Col 2:8-23.
1. Paul's Prepositional Christology: A Brief Analysis of Col 1:13-20
Col 1:15-20 is considered the highlight of Paul's epistle, especially as it relates to any analysis of Paul's prepositional Christology. Chief among my analysis is Paul's use of the preposition ἐν ("in, on, among") throughout Colossians 1:13-20. Paul's use of the preposition often corresponds to a spatial or participatory element: brothers and sisters are ἐν Χριστῷ (1:2), that is, within the sphere or locale of Christ, who represents a positional nexus in a way similar to those who live within a city (c.f. ἐν Κολοσσαῖς 1:2a). Similar to this is Christ being described as the 'object' of faith (ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ: 1:4), where it is the realm of Christ that is emphasized. However, in 1:14 we have a potential shift of usage (ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν), where the preposition does not emphasize the locality of Christ, but the activity of God in Christ. The verb ἔχομεν (1:14) speaks of something achieved or gained in terms of active agency, as God is the one who "liberates" (1:13a) us from bondage and transfers us into Christ's Kingdom.
This does not exclude the locative nature of Christ, but liberation is enacted by the action of God in Christ, so there is potentially a dual meaning at play in Paul's rhetoric here. Redemption, whether from Egypt or Rome is a God-in-Christ act. As Porter has already noted, "temporal location can and often does imply the idea of accompaniment, control, agency, cause and even means (price)."
Crucial to a notion of Christ's self-agency is how one understands the preposition ἐν in 1.16; whatever conclusions one derives from this verse will have an impact on one's exegetical conceptualization of how Paul uses κεφαλή in 2:10 and 2:19. The text reads as follows: First, I will survey Paul's "prepositional" Christology in Colossians 1:15-20 as an interpretive lynchpin for the rest of the passage, as it is directly related to Paul's discourse in 2:8-23. Then, once this has all been established, I will build upon this foundation by exploring Paul's use of the term κεφαλή within Col 2:8-23
ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·
"For by him all things were created in the heavens and on the earth, seen and unseen, whether thrones or dominions or rulers or sovereignties: all things have been created through him and for him" (AT).
Paul uses the preposition ἐν twice in this verse, with one clear case of it being used in a spatial manner, i.e. "in" or "among the heavens" (ἐν τοῖς οὐρανοῖς) and "over" (ἐπὶ) the "earth." That much is clear. However, whether ἐν αὐτῷ is exclusively instrumental or locative is debated. The reticence of the instrumentality argument concerns Paul's concluding use of διά, which could be seen as redundant, and for some the "locative…is preferable." Two points may be said in response to this. First, in the dominant usage of Paul's "in Christ" language, the Son is seen as the direct object of the person's faith/fullness (c.f. 1:2 and elsewhere); however, in 1:16a, there is no such referent. Christ is πρωτότοκος πάσης κτίσεως (1:15b), the "firstborn." God is not the one who is active; rather it is Christ in 1:15b, suggesting a continual agency on the part of Christ, and cannot be limited to locality—without the action of the preexistent Son, creation is not created (δι᾽ αὐτοῦ: 1:16b). Agency is required for creation, a point that is bookended in 1:16b. Robert Wilson, following Peake, concurs: "it is probably safest to say that the act of creation depended causally on the Son."
Thus, it seems best to see Christ as the Son who "creates" whatever is in heaven and on the earth: this would include thrones, dominions, rulers, and sovereignties—human and demonic. Christ—as King, Creator, and Lord—is best seen in 1:16 as a principal actor on the stage of creation, and this includes his role in creating the Powers and his own locative presence as being directly involved in God's plan. Christ, therefore, is the locative agent by which the Powers come into being as "created" beings. The question now turns to the relationship between Christ, the Powers and the Church in 2:8-23 and how we are to interpret Paul's language of "headship."
2a. Lexical Perspectives on Kephalē
Despite the fact that a majority of the evangelical gender debate has centered on what has been called the "battle of the lexicons," one can quickly notice that all of the major English lexicons offer the primary gloss in terms of physiology and not primarily on authority relationships. For instance:
head – a. as anatomical term Mt 5:36; 10:30; 27:39; Mk 6:24f, 27f; Lk 7:38; J 13:9; Ac 21:24; Ro 12:20; 1 Cor 11:4f; 12:21; Rv 1:14 and oft. in Rv. – b. in transf. sense of a, as architectural extremity Mt 21:42 and par. – c. in transf. sense of a, as directing agent within a ranking system 1 Cor 11:3; Eph 1:22; 5:23; Col 1:18. – d. in ref. to political significance Ac 16:12 v.l.
κεφαλή, ῆς, ἡ head; (1) literally, of a human or animal head (MT 6.17); (2) figuratively; (a) metaphorically, of Christ as the head of which the church is the body (EP 1.22); (b) of persons, designating first or superior rank head (1C 11.3); (c) of things uppermost part, extremity, end point; of buildings keystone, capstone (MT 21.42); (d) leading city, capital (AC 16.12)
Liddel-Scott-Jones 24124 Abridged:
the head of man or beast, Hom., etc.; κατὰ κεφαλῆς, Ep. κὰκ κεφαλῆς, over the head, Id.; κὰκκεφαλήν on the head, Il.:- ἐς πόδας ἐκ κεφαλῆς from head to foot, Ib.:- ἐπὶ κεφαλήν head foremost, head downwards, headlong, Hdt., Plat., etc.
2. the head, put for the whole person, Hom.; ἶσον ἐμῇ κεφαλῇ like myself, Il.; φίλη κ., Lat. carum caput, Ib.: in bad sense, ὦ κακαὶ κεφαλαί Hdt.; ὦ μιαρὰ κ. Ar.
3. the head, i.e. the life, παρθέμενοι κεφαλάς setting their heads on the cast, Od.:-in imprecations, ἐς κεφαλὴν τρέποιτ᾽ ἐμοί on my head be it! Ar., etc.
II. generally, κ. σκορόδου a head of garlic, Id.: the top or brim of a vessel, Theocr.: the coping of a wall, Xen.:-in pl. the head or source of a river, Hdt.
III. metaph., like κεφάλαιον, the crown, completion of a thing, Plat.
κεφαλή, ῆς f - 'head.' θέλω ἵνα ἐξαυτῆς δῳσ μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ 'I want you to give me the head of John the Baptist on a plate' Mk 6.25. In some languages it may be necessary to distinguish clearly between the head which is still a part of a body and a severed head. It is this latter meaning which is obviously involved in Mk 6.25 .In rendering 1 Cor 11.4, πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων 'any man who prays or prophesies with his head covered,' it may be important to indicate that the covering is not one which is designed to cover the entire head including the face, but only the top of the head. The same applies, of course, to 1 Cor 11.5 and 7.
In each instance, the lexicon is prone to interpreting the various occurrences of κεφαλή, with little justification as to the various interpretive placements. While one cannot dismiss glosses out of hand, a proper methodology ought to focus on the individual occurrences within a specific corpus before turning to the various lexicons. Lexicons are summaries of data that cannot replace commentaries or monographs on specific subjects. Context decides the meaning of a particular lexeme, and now we turn to that specific and vexatious word: κεφαλή.
2b. Kephalē and the Necessity of Contextual Distinctives in Paul
The Greek word κεφαλή occurs 67 times in the New Testament, with a majority of occurrences coming in the Synoptic Gospels and Acts (37 times) and the Book of Revelation (16 times). Paul uses the noun a mere 13 times in his surviving epistles. Some of these instances clearly fall under the physiological category (c.f. Rom 12:20: τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ) with no specific denotation or connotation of 'authority' or 'source.' It must be said that there are at least two separate categories for "head" in Paul when he uses the term in a metaphorical or mixed (metaphor and literal) manner. One category concerns conduct within the ekklesia (Rom 12:20; 1 Cor 11:2-16, 12:21; Col 2:19; Eph 4:15-16, 5:23), and the other category concerns Christ's relationship with the Powers (Eph 1:22; Col 2:10). While there is some blurring between these categories given the household nature of the ancient church, interpreters ought to exercise caution in assuming and consequently conflating the two categories together. Christ's relationship to the Church is different than his relationship to the various Sovereignties—one is reconciled to God, the other is ultimately destroyed (1 Cor 15:24-28)
2c. Kephalē and the Discourse of Col 2:8-23
The epistolary context of Col 2:8-23 shows a great deal of continued linguistic correspondence with Col 1:15-20. What defines κεφαλὴ in the pericope that follows is determined by authorial application and by the epistolary context of Colossians, and not by a narrow lexical category.
The use of ἐν αὐτῷ occurs significantly in both chapters (1:14, 16, 17, 19; 2:9, 10) in Paul's Christology of creation, where Christ's actions as creator are stressed, and 1:15, 18 and 2:10a have similar syntax:
1:15: ὅς ἐστιν εἰκὼν τοῦ θεοῦ
1:18: αὐτός ἐστιν ἡ κεφαλὴ
2:10b: ὅς ἐστιν ἡ κεφαλὴ
The correspondence language between the Christ-Hymn, Christ's role as Creator, and Paul's language of the Powers in 2:10 strongly suggests a thematic and linguistic relationship.
καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας: ("and you have been filled in/by him, who is the head of all rule and authority"). For Wayne Grudem, this verse "emphasizes that Christ is the authority over not only the church, but over all rulers and authorities, over all powers in the universe." To be the "head" is to be in authority over the powers. Cervin argues
The notion of authority may be present [in Col 2:10], but so are prominence and preeminence. Again, the question is which notion, if any, is primary? It is unlikely that "source" is applicable in this context because that would make Christ the source of "every ruler and authority" and that does not make much sense in this context.
Proponents of κεφαλή as meaning generally "source" like Philip Payne suggest, "the meaning 'top or crown' fits" Col 2:10 better than 'source.'" However, both Grudem, Cervin and Payne miss a crucial element: Paul specifically speaks of Christ being the "creator" (ἐκτίσθη; ἔκτισται) in Col 1:16 and Paul specifically includes the various Sovereignties and Empires as created entities: indeed, 1:16a begins with the aorist ἐκτίσθη and bookends with v.16b with the perfect ἔκτισται, showing that Christ bookends the creation of the totality of the hostile powers (τὰ πάντα …εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι… τὰ πάντα), who are subsequently reconciled to God (vv.19-20). "Source," seen as the preexistent Son's power to create even the hostile Powers that have enslaved humanity (1:13), shows his own preeminence over them as a subsidiary—not primary—meaning.
The primary connotation for this lexeme, therefore, not "authority" or "top/crown," but "source" or "origination" in terms of Christ being the agent of creation. Christ, as Creator, is preeminent over the Sovereignties by nature of being their Creator. However, Joseph Fitzmyer claims, "those who have claimed than "source" is the meaning intended by Paul have offered no other argument than their claim that kephalē would not have meant "ruler, leader, one having authority over" in Paul's day." As one can see, Fitzmyer is simply mistaken: I have offered contextual and theological reasons for seeing Paul's intended use in terms of "originator" or "source" without once appealing to the paucity of evidence that kephalē might mean "authority over"—it certainly might. Given Christ's role as "creator" in 1:16 in relation to the Sovereignties, the best understanding of 2:10 should be seen primarily in terms of "source" or "origination" and not in terms of "rulership."
καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ: "and not holding onto the head, from which the entire body—through the ligaments and sinews being supplied and instructed together—grows in the growth of God." Wayne Grudem asserts: "the idea of allegiance to Christ instead of to angels makes the mention of Christ as “authority over” the church an appropriate one in this context. Especially when we realize that the image of head involves not just authority but leadership, direction, guidance, and control, then the following idea of the whole body being knit together and growing together is appropriate." However, this interpretation is most unlikely for two reasons. First, the preposition ἐξ, which is used in both a locative and instrumental sense, suggests "source" or "movement" from τὴν κεφαλήν to the rest of the body. The life of the body and the production of its faculties are derived exclusively from its head—Christ. Hence, Christ is the cause of the Body in the first place (c.f. 1:17-18), so we have a 'head-body' image here. Second, the somatic imagery used in Col 1:6 and 1:10 forces us to prefer the organic nature of τὴν κεφαλήν instead of the "ruling" component. Given the explicit language of growth and somatic imagery at play, we have the additional language of avoiding the cosmic elements of bodily abuse (2:20-23), where Christ is not present.
Grudem writes, "whether the idea of “nourishing” carries an image of food that is transported through the mouth (a part of the head) to the rest of the body is not made clear here." It is worth noting, however, that Paul does speak about the Colossian church "eating" and "drinking" in 2:16 and 2:21, where the church is not to worry about being judged for their feasting habits. In summation of this point, the intra-participatory nature of Paul's somatic image is fully in line with his thought elsewhere (1 Cor 12:12-27) and suggests a united harmony between Christ and his Body; the focus in Col 2:19 is not on the authority relationship between Christ and the Body in any explicit manner, despite Grudem's claims. Rather, Paul's focus is on Christ as the preeminent creator and sustainer of our lives, the one who takes a hold of our very lives (3:3), so that we in the Son who will be apocalyptically manifested (3:4), the only hope of our future glory (1:27).
Paul's prepositional Christology is both locative and instrumental, revealing a complex and intricate relationship between God and the Powers. In our study, we have seen that—in Colossians—Christ is the agent of creation, the preexistent creator who has been manifested in glory for us. As a consequence, Christ's active and locative relationship with the Sovereignties reveals two facets of the Christian life. First, Christ is preeminent over creation for the benefit of the church, as our protector; in stripping the Sovereignties of their power, God in Christ has triumphed over all evil and death, nailing such tyrants to the cross. Second, Christ's relationship to his Body—the Church—is one of generosity, where God-in-Christ relates to us not as a sovereign, but as a beloved father (Col 1:2). As the source of our existence, and as the sustainer and holder of our lives, where a new humanity can grow, thrive and flourish in the Kingdom of God's beloved Son (Col 3:10-11).
 Richard S. Cervin, "On the Significance of Kephalē ("Head"): A Study of the Abuse of One Greek Word," Priscilla Papers 30.2 (2016): 8-20, 8.
 Since the noun under question does not occur in the Colossian Haustafel, my arguments are independent of the debate concerning the ordination of women—although it must be said that I am in support of the ordination of women. For the various understandings of κεφαλὴ in the literature, perhaps representative is Anthony Thisleton's First Corinthians (Grand Rapids: Eerdmans, 2000), 812-822 ["preeminence"]. Other helpful—and diverse—works include Philip B. Payne, Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters (Grand Rapids: Zondervan, 2009), 117-137 ["source"]; Joseph Fitzmyer, "Kephalē in I Corinthians 11:3," Interpretation 47 (1993): 52-59 [mixed, leans toward "authority" or "ruler"]; Fred D. Layman, "Male Headship in Paul's Thought," Wesleyan Theological Journal 15.1 (1980): 46-76 [broadly "source"]; Wayne Grudem, "Does Κεφαλή ("Head") Mean "Source" or "Authority Over" in Greek Literature? A Survey of 2,336 Examples," Trinity Journal 6.1 (1985): 38-59 ["authority over" or "ruler"] and Andrew Perriman, "The Head of a Woman: The Meaning of κεφαλὴ in 1 Cor. 11:3," Journal of Theological Studies 45.2 (1994): 602-622 ["preeminent"]. For a major survey of the literature until 2008, see Alan F. Johnson, "A Review of the Scholarly Debate on the Meaning of "Head" (κεφαλὴ) in Paul's Writings," Ashland Theological Journal (2009): 35-57, who leans toward "preeminence."
 BDAG 2196 states: "generally functioning as marker of position within, but used to govern numerous other categories, such as means, agency, cause, and associated aspects." Stanley E. Porter notes the following concerning agency and ἐν: "the label 'instrumental' is given to a range of metaphorical extensions of the locative sense of ἐν. Temporal location can and often does imply the idea of accompaniment, control, agency, cause and even means (price)." See Idioms of the Greek New Testament (2nd ed.: Sheffield: Sheffield Academic Press, 1994), 158. If am I understanding Porter correctly, the notion of realm/locality is not to be entirely removed from the actions of a particular agent.
 While there is a textual variant concerning Κολοσσαῖς, the earliest disruptive witness is Codex Claromontanus in the 6th century; Codex Sinaiticus, Codex Alexandrinus and Codex Vaticanus support the standard reading.
 Murray J. Harris, Colossians & Philemon (Grand Rapids: Eerdmans, 1991), 16, believes this phrase refers to the "realm" of the faith exercised by the Colossians.
 The present tense-form ἔχω most likely refers to an achieved and enduring consequence of a previous act: the liberation and transference of a people from one state to another in v.13.
 Liberation is from slavery and bondage (Ex 6:6 LXX: καὶ ῥύσομαι ὑμᾶς ἐκ τῆς δουλείας καὶ λυτρώσομαι ὑμᾶς ἐν βραχίονι ὑψηλῷ καὶ κρίσει μεγάλῃ), a people group leaving an oppressive empire for the Kingdom of God. This is where my final paper for MMT at Fuller is centered.
 The dual activity of God and Christ here (God liberates, and Christ gives us ἀπολύτρωσιν or "redemption") suggests a high view of Christ's work and appears to assume a form of preexistence—a view that is largely evident in the Christ-Hymn to come.
 Idioms of the Greek New Testament, 158.
 A very late scribe interpolated εἴτε δυνάμεις after εἴτε ἐξουσίαι. The sole evidence for this reading comes from 14th c., "a paper ms. of Acts, General Epistles and 1 Peter-Hebrews, located at St. Catherine’s Monastery, classified as an Aland category II text." Per Bibleworks Apparatus. The significance of this variant is that a scribe sought to include a universal element of the various powers and sovereignties in the cosmos, and the lack of δυνάμεις by Paul was intended to expand upon Paul's cosmological statement.
 James D.G. Dunn, The Epistles to the Colossians and to Philemon (Grand Rapids: Eerdmans, 1996), 91 n.20. This seems to downplay the nuances of both prepositions. See Porter, Idioms, 156-159 and 148-151 for a discussion on the differences.
 Harris, Colossians & Philemon, 44.
 C.f. 2 Cor 5:17: ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις: "if anyone is in Christ, new creation." This verse and grammatical sequence suggest a clear locative element to the "in Christ" motif, in a way that is distinct from Paul's own language in Col 1:16a.
 Robert McL. Wilson, Colossians and Philemon (London: T&T Clark, 2005), 137-138.
 Marva J. Dawn, Powers, Weakness, and the Tabernacling of God (Grand Rapids: Eerdmans, 2001), esp. ch1.
 There are numerous terms and images used by Paul to describe the Cosmic Christ. The inference of 1:13 is that Jesus is God's Son and the present King over the kingdom of God (τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ); Christ is "Lord" (κύριος: 1:3, 10; 2:6; 3:13, 17-4:1, 7, 17), and Messiah (Χριστός). Jesus is also described as "the hope of glory" (ἡ ἐλπὶς τῆς δόξης: 1:27b), and as "creator" (v.16; ἐκτίσθη, ἔκτισται) and "beginning" (ἀρχή:v.18), which stresses his creative causal power. Christ is also called the "head" (κεφαλὴ) of his own "body" defined epexegetically as the "church" (τοῦ σώματος τῆς ἐκκλησίας), twice in relation to his own σῶμα (1:18; 2:19). Finally, but not exhaustively, Christ is "revealed" or "made manifest" to us (ἐφανερώθη: 1:26; 3:4; 4:4) as God's final bodily incarnational manifestation.
 The middle ἐκτίσθη probably stresses the actual creation of the universe, which suggests both locality and agency on the part of the preexistent Son.
 A phrase coined by Christianity Today, January 16, 1987. Cited by John Stott, Issues Facing Christians Today (4th ed: Grand Rapids: Zondervan, 2006), 357 n.45.
 Friberg's conflation of "first" and "superior" in relation is unhelpful, as both terms convey distinct meanings. For instance, one could say, "I hit my head first and then I fell down." A notion of "superiority" is absent from the context, and so Friberg's non-descript gloss is unhelpful for those who rely solely on lexicons to determine theology. It is also worth noting that "first" is not the same as "superior." Temporality does not equate to a value judgment, which Friberg seems to infer.
 For instance, Friberg's gloss "as directing agent within a ranking system" is misleading, as arguably several of the occurrences are within a political context (c.f. Eph 1:22 and the "Powers").
 A lexeme also does not necessarily derive a meaning simply from its philology either: rather, context is the decisive factor in determining a preferential gloss over and against others.
 Matt 5:36; 6:17; 8:20; 10:30; 14:8, 11: 21:42; 26:7; 27:29; 27:30, 37, 39. Mark 6:24-28; 12:10; 14:3; 15:19, 29. Luke 7:38, 46; 9:58; 12:7; 20:17; 21:18, 28. John 13:9; 19:2, 30; 20:7, 12. Acts 4:11; 18:6, 18; 21:24; 27:34. See also the language of Jesus in reference to the "cornerstone" (Matt 21:42 par Mark 12:10/ Luke 20:17 and Acts 4:11)
 Rev 1:14; 4:4; 9:7, 17, 19; 10:1; 12:1, 3; 13:1, 3; 14:14; 17:3, 7, 9; 18:19; 19:12. We see a mix of apocalyptic metaphorical imagery here, but no specific instance of a person being directly referred to as "authority" or "ruler."
 As Cervin states rather dryly: "What then does kephalē mean? The answer is easy: the literal head." "On the Significance," 18.
 Paul's direct citation of Prov 25:22 LXX reveals that this lexeme is not concerned with 'head' as a metaphor, but rather in a physiological sense. See also 1 Cor 12:21: ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν: Χρείαν ὑμῶν οὐκ ἔχω, where the function of the lexeme is for the physiological aspect to be given primacy as it relates to the various parts of the "body" are interdependent.
 C.f. Carolyn Osiek and Margaret Y. MacDonald with Janet H. Tulloch, A Woman's Place: House Churches in Earliest Christianity (Minneapolis: Fortress, 2006) and Lynn H. Cohick, Women in the World of the Earliest Christians (Grand Rapids: Baker, 2009).
 This is not to say that Plutarch or Philo is irrelevant to this conversation; rather it is to say Paul is permitted to use an admittedly polysemous word in any way he wants to.
 Specifically 1:15 and 2:10b: relative pronoun + εἰμί + object in the nominative.
 C.f. also the close relationship between "fullness" (πλήρωμα; πληρόω) in 1:19 and 2:9-10.
 Paul does not include a spatial preposition like ὑπέρ here, so the addition of "over" in Grudem's gloss is misleading. Paul's only specific uses of a spatial preposition in reference to κεφαλή is in 1 Cor 11:10 (διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς), which refers to a woman's authority to prophesy and not to her subordination (c.f. Payne, Man and Woman, 181-187; Westfall, Paul and Gender, 35-36), and in Eph 1:22, where Christ is exalted "over" the Powers for the sake of the church (καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ: taking the dative in terms of benefit: τῇ ἐκκλησίᾳ as "to the church"). Harris makes the same mistake as Grudem. Murray J. Harris, Colossians & Philemon (Grand Rapids: Eerdmans, 1991), 100.
 Grudem, "Does Κεφαλή ("Head") Mean "Source" or "Authority Over" in Greek Literature?," 57. It is worth noting that while Grudem emphatically states his thoughts on this verse, he does not provide any specific reason as to why we must favor his gloss within this specific verse—what may be obvious to him is not immediately obvious to other interpreters. In light of Christ's role as creator, it seems unlikely that "ruler" is a lexeme of primacy.
 Cervin, "On the Significance," 18.
 Philip B. Payne, Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters (Grand Rapids: Zondervan, 2009), 128 n.72.
 A point also noted by Marianne Meye Thompson, Colossians & Philemon (Grand Rapids: Eerdmans, 2001), 54.
 Paul's similar use of bookended prepositional phrases confirms that Christ is the active agent of creation: "by him" (ἐν αὐτῷ) and "through him" (δι᾽ αὐτοῦ). Paul's theology of Christ and creation, it seems, is prepositional rather than propositional. See James D.G. Dunn, The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1996), 91.
 This brings up a lingering question that Paul does not answer: if Christ is the creator of the Powers, what does this say about theodicy and instances of severe evil in our world that are beyond our control?
 This is how they original spelled the word.
 Fitzmyer, "Kephalē in I Corinthians 11:3," 59.
 Indeed, I have never asserted anything that would lead a proponent of the "authority" reading to think otherwise, nor have I seen any such scholar do so. Fitzmyer does not offer a footnote to elucidate his claim, so one is left wondering exactly who Fitzmyer has in mind.
 C.f. perhaps Ephesians 5:22-24, but even within the concept of marital hierarchy, one seems mutual submission in v.21 as a guiding light that illuminates the rest of the passage. C.f. Cynthia Long Westfall, "This is a Great Metaphor!" Reciprocity in the Ephesians Household Code," in Christian Origins and Greco-Roman Culture: Social and Literary Context for the New Testament, ed. Stanley E. Porter and Andrew Pitts (Leiden: Brill, 2013), 561-598.
 Even if one wanted to see some sort of preeminence or prominence (per Perriman and Cervin), and I admit this is possible, 'rulership' is a highly limited word to understand Paul's contextual uses of the noun under dispute.
 Grudem, "Does Κεφαλή ("Head") Mean "Source" or "Authority Over" in Greek Literature?" 58.
 Porter, Idioms, 154-156. Specifically, "if something is the origin or source of something, it may often be possible to say that it is the instrument, cause or agent by which something comes about." 155.
 καρποφορούμενον καὶ αὐξανόμενον, 1:6; καρποφοροῦντες καὶ αὐξανόμενοι, 1:10.
 For instance, Col 1:10 speaks of us "walking/living in a manner worthy of God" (περιπατῆσαι ἀξίως τοῦ κυρίου), showing a relationship where God in Christ is the source of our ethical lives, and we grow through the work of God in Christ.
 Grudem, "Does Κεφαλή ("Head") Mean "Source" or "Authority Over" in Greek Literature?" 58.
 Dunn, Colossians and Philemon, 173.
 The language of subordination or hierarchy is not immediately present in the relationship between Christ and the Body, so Grudem has assumed a narrow lexical range without sufficient justification. There is also a forced and selective hermeneutic at play here: Grudem accepts that Paul was not a patriarchalist—as was the standard in the ancient world, so even in Grudem's complementarian schema, Paul has changed the nature of marital hierarchy to where the headship of the husband "must be exercised in love, in gentleness, and with consideration for one's wife above one's self." P.57. This is an arbitrary hermeneutic that gives preference to an area where Paul developed his thought above the ancient world, but refuses to allow Paul to nuance his own lexical framework.