1 Corinthians 11
11
1 Be imitators of me, just as I also am of Christ.
Women’s Head Coverings
2 I praise you#tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì46 א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred. because you remember me in everything and maintain the traditions just as I passed them on to you. 3 But I want you to know that Christ is the head of every man, and the man is the head of a woman,#tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations). and God is the head of Christ. 4 Any man who prays or prophesies with his head covered disgraces his head. 5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. 6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. 8 For man did not come from woman, but woman from man. 9 Neither was man created for the sake of woman, but woman for man. 10 For this reason a woman should have a symbol of authority#sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church). on her head, because of the angels.#sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order. 11 In any case, in the Lord woman is not independent of man, nor is man independent of woman. 12 For just as woman came from man, so man comes through woman. But all things come from God. 13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not nature#sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design. itself teach you that if a man has long hair, it is a disgrace for him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering.#sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself. 16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.
The Lord’s Supper
17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. 18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 19 For there must in fact be divisions among you, so that those of you who are approved may be evident.#tn Grk “those approved may be evident among you.” 20 Now when you come together at the same place, you are not really eating the Lord’s Supper. 21 For when it is time to eat, everyone proceeds with his own supper. One is hungry and another becomes drunk. 22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!
23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
27 For this reason, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 A person should examine himself first,#tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity. and in this way#tn Grk “in this manner.” let him eat the bread and drink of the cup. 29 For the one who eats and drinks without careful regard#tn The word more literally means, “judging between, recognizing, distinguishing.” for the body eats and drinks judgment against himself. 30 That is why many of you are weak and sick, and quite a few are dead.#tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer. 31 But if we examined ourselves, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world. 33 So then, my brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10. when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that when you assemble it does not lead to judgment. I will give directions about other matters when I come.
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1 Corinthians 11
11
1#1Co 4:16; Php 3:17Follow me as I follow Christ.
Covering the Head in Worship
2#2Th 2:15; 1Co 4:17; 11:17I praise you, brothers, that you remember me in all things and keep the traditions as I delivered them to you. 3#Ge 3:16; 1Co 3:23; Eph 4:15But I would have you know that the head of the woman is the man, the head of every man is Christ, and the head of Christ is God. 4Every man praying or prophesying having his head covered dishonors his head, 5#Dt 21:12; Ac 21:9but every woman who prays or prophesies with her head uncovered dishonors her head, for that is the same as if she were shaved. 6For if the woman is not covered, let her also cut off her hair. But if it is a shame for a woman to have her hair cut off or shaved, let her be covered.
7#Jas 3:9; Ge 5:1For a man indeed ought not to cover his head, because he is the image and glory of God. But the woman is the glory of the man. 8#1Ti 2:13; Ge 2:21–23The man is not from the woman, but the woman from the man. 9#Ge 2:18The man was not created for the woman, but the woman for the man. 10For this reason the woman ought to have a veil of authority over her head, because of the angels. 11#Gal 3:28Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. 12#Ro 11:36For just as the woman came from the man, so the man comes through the woman, but all things come from God.
13#Lk 12:57Judge for yourselves. Is it proper for a woman to pray to God uncovered? 14Does even nature itself not teach you that if a man has long hair it is a shame to him? 15But if a woman has long hair, it is a glory to her, for her hair is given her for a covering. 16#1Co 7:17; 1Th 2:14But if anyone seems to be contentious, we have no such custom, nor have the churches of God.
Abuses at the Lord’s Supper
17#1Co 11:2; 11:22Now in what I have to say to you, I do not praise you. You have come together not for the better, but for the worse. 18#1Co 3:3; 1:10–12First of all, when you come together as the church, I hear that there are divisions among you, and in part I believe it. 19#1Jn 2:19; Dt 13:3For there must also be factions among you so that those who are genuine may become evident among you. 20Therefore when you come together into one place, it is not to eat the Lord’s Supper. 21#Jude 1:12; 2Pe 2:13For in eating, each one eats his own supper ahead of others. One goes hungry, and another becomes drunk. 22#1Co 10:32; Pr 17:5What? Do you not have houses to eat and to drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.
The Lord’s Supper
Mt 26:26–29; Mk 14:22–25; Lk 22:14–20
23#1Co 15:3; Mt 26:26–28; Mk 14:22–24I have received of the Lord that which I delivered to you: that the Lord Jesus, on the night in which He was betrayed, took bread. 24When He had given thanks, He broke it and said, “Take and eat. This is My body which is broken for you. Do this in remembrance of Me.”#Mt 26:26; Mk 14:22; Lk 22:19. 25#Lk 22:20; 2Co 3:6In the same manner He took the cup after He had supper, saying, “This cup is the new covenant in My blood. Do this, as often as you drink it, in remembrance of Me.”#Mt 26:27–28; Mk 14:24; Lk 22:20. 26#Jn 21:22; 1Co 4:5As often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.
Partaking of the Supper Unworthily
27#Nu 9:10; 9:13Therefore whoever eats this bread and drinks this cup of the Lord unworthily will be guilty of the body and blood of the Lord. 28#2Co 13:5; Gal 6:4Let a man examine himself, and so eat of the bread and drink of the cup. 29For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord’s body. 30For this reason many are weak and unhealthy among you, and many die. 31#1Jn 1:9If we would judge ourselves, we would not be judged. 32But when we are judged, we are disciplined by the Lord, so that we would not be condemned with the world.
33So, my brothers, when you come together to eat, wait for one another. 34#1Co 4:19; 11:21–22If anyone hungers, let him eat at home, so that you may not come together into condemnation.
I will set the rest in order when I come.
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