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 Be imitators of me, as I also am of Christ.
2 Now I praise you, brothers, because you are mindful of me in everything, in such a way as to hold to my precepts as I have handed them down to you.
3 So I want you to know that the head of every man is Christ. But the head of woman is man. Yet truly, the head of Christ is God.
4 Every man praying or prophesying with his head covered disgraces his head.
5 But every woman praying or prophesying with her head not covered disgraces her head. For it is the same as if her head were shaven.
6 So if a woman is not veiled, let her hair be cut off. Truly then, if it is a disgrace for a woman to have her hair cut off, or to have her head shaven, then she should cover her head.
7 Certainly, a man ought not to cover his head, for he is the image and glory of God. But woman is the glory of man.
8 For man is not of woman, but woman is of man.
9 And indeed, man was not created for woman, but woman was created for man.
10 Therefore, a woman ought to have a sign of authority on her head, because of the Angels.
11 Yet truly, man would not exist without woman, nor would woman exist without man, in the Lord.
12 For just as woman came into existence from man, so also does man exist through woman. But all things are from God.
13 Judge for yourselves. Is it proper for a woman to pray to God unveiled?
14 Does not even nature herself teach you that, indeed, if a man grows his hair long, it is a disgrace for him?
15 Yet truly, if a woman grows her hair long, it is a glory for her, because her hair has been given to her as a covering.
16 But if anyone has a mind to be contentious, we have no such custom, nor does the Church of God.
17 Now I caution you, without praising, about this: that you assemble together, and not for better, but for worse.
18 First of all, indeed, I hear that when you assemble together in the church, there are schisms among you. And I believe this, in part.
19 For there must also be heresies, so that those who have been tested may be made manifest among you.
20 And so, when you assemble together as one, it is no longer in order to eat the Lord's supper.
21 For each one first takes his own supper to eat. And as a result, one person is hungry, while another is inebriated.
22 Do you not have houses, in which to eat and drink? Or do you have such contempt for the Church of God that you would confound those who do not have such contempt? What should I say to you? Should I praise you? I am not praising you in this.
23 For I have received from the Lord what I have also delivered to you: that the Lord Jesus, on the same night that he was handed over, took bread,
24 and giving thanks, he broke it, and said: "Take and eat. This is my body, which shall be given up for you. Do this in remembrance of me."
25 Similarly also, the cup, after he had eaten supper, saying: "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me."
26 For whenever you eat this bread and drink this cup, you proclaim the death of the Lord, until he returns.
27 And so, whoever eats this bread, or drinks from the cup of the Lord, unworthily, shall be liable of the body and blood of the Lord.
28 But let a man examine himself, and, in this way, let him eat from that bread, and drink from that cup.
29 For whoever eats and drinks unworthily, eats and drinks a sentence against himself, not discerning it to be the body of the Lord.
30 As a result, many are weak and sick among you, and many have fallen asleep.
31 But if we ourselves were discerning, then certainly we would not be judged.
32 Yet when we are judged, we are being corrected by the Lord, so that we might not be condemned along with this world.
33 And so, my brothers, when you assemble together to eat, be attentive to one another.
34 If anyone is hungry, let him eat at home, so that you may not assemble together unto judgment. As for the rest, I will set it in order when I arrive.
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