1 Corinthians 11
Lexham English Bible
Concerning Head Coverings in Worship
11 Become imitators of me, just as I also am of Christ.
2 Now I praise you that you remember me in all things, and just as I handed over to you the traditions, you hold fast to them. 3 But I want you to know that Christ is the head of every man, and the man is the head of the woman, and the head of Christ is God. 4 Every man who prays or prophesies while[a] having something[b] on his head dishonors his head, 5 but every woman who prays or prophesies with uncovered head dishonors her head, for she is one and the same with the one whose head is shaved. 6 For if a woman does not cover herself, let her hair be shorn off. But if it is shameful for a woman to have her head[c] shorn or shaved, let her cover her head.[d] 7 For indeed a man ought not to cover his head, because he[e] is the image and glory of God, but the woman is the glory of the man. 8 For man is not from woman, but woman from man. 9 For indeed man was not created for the sake of the woman, but woman for the sake of the man. 10 Because of this, the woman ought to have a symbol of authority on her head, on account of the angels. 11 Nevertheless, neither is woman anything apart from man, nor is man anything apart from woman in the Lord. 12 For just as the woman is from the man, thus also the man is through the woman. But all things are from God. 13 You judge for yourselves[f]: is it fitting for a woman to pray to God with her head[g] uncovered? 14 And does not nature itself teach you that a man, if he wears long hair, it is a dishonor to him? 15 But a woman, if she wears long hair, it is her glory, because her hair is given[h] for a covering. 16 But if anyone is disposed to be contentious, we have no such custom, nor do the churches of God.
Improper Conduct at the Lord’s Supper
17 But in giving this 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[i] come together as a church, I hear there are divisions among you, and in part I believe it. 19 For indeed it is necessary that there be factions among you, in order that those who are approved may become evident among you. 20 Therefore, when[j] you come together in the same place, it is not to eat the Lord’s supper. 21 For when you[k] eat it, each one of you goes ahead to take his own supper, and one is hungry and another is drunk. 22 For do you not have houses for eating and drinking? Or do you despise the church of God and humiliate those who do not have anything? What shall I say to you? Shall I praise you? In this I will not praise you!
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[l] had given thanks, he broke it and said, “This is my body which is for you. Do this in remembrance of me.” 25 Likewise also the cup, after they had eaten, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. 27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and the blood of the Lord. 28 But let a person examine himself, and in this way let him eat from the bread and let him drink from the cup. 29 For the one who eats and drinks, if he[m] does not recognize the body, eats and drinks judgment against himself. 30 Because of this, many are weak and sick among you, and quite a few have died[n]. 31 But if we were evaluating ourselves, we would not be judged. 32 But if we[o] are judged by the Lord, we are being disciplined, in order that we will not be condemned with the world.
33 So then, my brothers, when you[p] come together in order to eat the Lord’s supper,[q] wait for one another. 34 If anyone is hungry, let him eat at home, lest you come together for judgment. And I will give directions about the remaining matters whenever I come.
Footnotes
- 1 Corinthians 11:4 Here “while” is supplied as a component of the participle (“having”) which is understood as temporal
- 1 Corinthians 11:4 Here the direct object must be supplied from context, but the exact nature of the object is not clear from the context, so “something” is used in the English translation
- 1 Corinthians 11:6 Literally “to be”
- 1 Corinthians 11:6 Literally “herself”
- 1 Corinthians 11:7 Here “because” is supplied as a component of the participle (“is”) which is understood as causal
- 1 Corinthians 11:13 Literally “in you yourselves”
- 1 Corinthians 11:13 Here the words “with her head” have been supplied as a necessary clarification
- 1 Corinthians 11:15 Some manuscripts have “is given to her”
- 1 Corinthians 11:18 Here “when” is supplied as a component of the temporal genitive absolute participle (“come together”)
- 1 Corinthians 11:20 Here “when” is supplied as a component of the temporal genitive absolute participle (“come together”)
- 1 Corinthians 11:21 Here “when” is supplied as a component of the temporal infinitive (“eat”)
- 1 Corinthians 11:24 Here “after” is supplied as a component of the participle (“had given thanks”) which is understood as temporal
- 1 Corinthians 11:29 Here “if” is supplied as a component of the participle (“recognize”) which is understood as conditional
- 1 Corinthians 11:30 Literally “have fallen asleep”
- 1 Corinthians 11:32 Here “if” is supplied as a component of the participle (“are judged”) which is understood as conditional
- 1 Corinthians 11:33 Here “when” is supplied as a component of the participle (“come together”) which is understood as temporal
- 1 Corinthians 11:33 *Here the direct object (“the Lord’s supper”) is supplied from context in the English translation
1 Corinthians 11
Mounce Reverse Interlinear New Testament
11 Be ginomai imitators mimētēs of me egō, as kathōs I also kagō am of Christ Christos.
2 I commend epaineō · de you hymeis because hoti you remember mimnēskomai me egō in everything pas and kai hold firmly to katechō the ho traditions paradosis just as kathōs I passed them on paradidōmi to you hymeis. 3 But de I want thelō you hymeis to understand oida that hoti the ho head kephalē of every pas man anēr is eimi · ho Christ Christos, and de the head kephalē of a wife gynē is her ho husband anēr, and de the head kephalē of ho Christ Christos is · ho God theos. 4 Any pas man anēr who prays proseuchomai or ē prophesies prophēteuō with echō his head kephalē covered kata disgraces kataischunō · ho his autos head kephalē, 5 but de any pas wife gynē who prays proseuchomai or ē prophesies prophēteuō with her ho head kephalē uncovered akatakalyptos disgraces kataischunō · ho her autos head kephalē, for gar it is eimi one heis and kai the ho same autos as a woman ho who has her head shaved xyraō. 6 For gar if ei a woman gynē will not ou cover katakalyptō her head, · kai she should cut her hair short keirō. But de if ei it is disgraceful aischros for a woman gynē · ho to have her hair cut short keirō or ē have her head shaved xyraō, she should cover her head katakalyptō. 7 For gar a man anēr should opheilō not ou have his ho head kephalē covered katakalyptō, since he is hyparchō the image eikōn and kai glory doxa of God theos, but de · ho woman gynē is eimi the glory doxa of man anēr. 8 For gar man anēr did not ou come eimi from ek woman gynē, but alla woman gynē from ek man anēr. 9 · kai Neither ou was man anēr created ktizō for dia · ho woman gynē, but alla woman gynē for dia · ho man anēr. 10 For dia this houtos reason a woman gynē ought opheilō · ho to have echō a sign of authority exousia on epi her ho head kephalē, because dia of the ho angels angelos. 11 Nevertheless plēn, in en the Lord kyrios woman gynē is not oute independent chōris of man anēr nor oute is man anēr independent chōris of woman gynē; 12 for gar just as hōsper the ho woman gynē came from ek · ho man anēr, so houtōs also kai the ho man anēr now comes through dia · ho woman gynē. · ho And de all pas things come from ek · ho God theos. 13 Judge krinō for en yourselves hymeis autos: is it eimi proper prepō for a wife gynē to pray proseuchomai to ho God theos with her head uncovered akatakalyptos? 14 Does not oude · ho nature physis itself autos teach didaskō you hymeis that hoti if ean a man anēr has long hair komaō, it is eimi a disgrace atimia for him autos, 15 but de if ean a woman gynē has long hair komaō, it is eimi her autos glory doxa? For hoti her ho long hair komē is given didōmi to her autos for anti a covering peribolaion. 16 If ei · de anyone tis is inclined dokeō to be eimi quarrelsome philoneikos, we hēmeis have echō no ou such toioutos practice synētheia, nor oude do the ho churches ekklēsia of ho God theos.
17 But de in giving parangellō the following houtos instructions parangellō I do not ou commend epaineō you, because hoti when you come together synerchomai it is not ou for eis the ho better kreittōn but alla for eis the ho worse hēssōn. 18 For gar in the first prōton place , I hear akouō that when you hymeis gather synerchomai as en a church ekklēsia there are hyparchō divisions schisma among en you hymeis, and kai in part meros I believe pisteuō it tis, 19 for gar there must dei be eimi · kai factions hairesis among en you hymeis so that hina · kai it may become ginomai clear phaneros who ho among en you hymeis are genuine dokimos. 20 Therefore oun when you hymeis gather synerchomai in epi the ho assembly autos, it is eimi not ou to eat esthiō a supper deipnon in honor of the Lord kyriakos. 21 For gar when en it comes time to eat esthiō, each hekastos one goes ahead with prolambanō · ho his idios own supper deipnon; and kai one hos remains hungry peinaō while de another hos becomes drunk methyō. 22 Can it be that you do echō not ou have echō houses oikia in eis which ho to eat esthiō and kai drink pinō? Or ē are you trying to show contempt for kataphroneō the ho church ekklēsia of ho God theos by kai humiliating kataischunō those ho who have echō nothing mē? What tis should I say legō to you hymeis? Should I commend epaineō you hymeis? For en this houtos I will not ou commend epaineō you.
23 For gar I egō received paralambanō from apo the ho Lord kyrios that which hos I also kai passed paradidōmi on to you hymeis: that hoti the ho Lord kyrios Jesus Iēsous on en the ho night nyx when hos he was betrayed paradidōmi took lambanō bread artos, 24 and kai after giving thanks eucharisteō, he broke klaō it, and kai said legō, “ This houtos is eimi my egō · ho body sōma which ho is for hyper you hymeis. Do poieō this houtos in eis · ho remembrance of anamnēsis me emos.” 25 In the same way hōsautōs, he took the ho cup potērion also kai, after meta · ho supper deipneō, saying legō, “ This houtos · ho cup potērion is eimi the ho new kainos covenant diathēkē in en · ho my emos blood haima. Do poieō this houtos, as often as hosakis you drink pinō it, in eis · ho remembrance of anamnēsis me emos.” 26 For gar as often as hosakis you eat esthiō · ho this houtos bread artos and kai drink pinō this ho cup potērion, you proclaim katangellō the ho Lord’ s kyrios death thanatos · ho until achri hos he comes erchomai.
27 Whoever hos, therefore hōste, eats esthiō this ho bread artos or ē drinks pinō this ho cup potērion of the ho Lord kyrios in an unworthy manner anaxiōs will be eimi guilty enochos of the ho body sōma and kai · ho blood haima of the ho Lord kyrios. 28 A person anthrōpos should examine dokimazō · de himself heautou, then kai, and so houtōs eat esthiō of ek the ho bread artos and kai drink pinō of ek the ho cup potērion. 29 For gar the ho one who eats esthiō and kai drinks pinō without mē discerning diakrinō the ho body sōma eats esthiō and kai drinks pinō judgment krima on himself heautou. 30 That is why dia many polys of en you hymeis are weak asthenēs and kai sick arrōstos, and kai quite a few hikanos are dead koimaō. 31 But de if ei we had been examining diakrinō ourselves heautou, we would an not ou come under judgment krinō. 32 But de when we are judged krinō by hypo the ho Lord kyrios, we are being corrected by discipline paideuō, so that hina we will katakrinō not mē be condemned katakrinō along with syn the ho world kosmos.
33 So then hōste, my egō brothers adelphos, when you come together synerchomai to eis eat esthiō, wait for ekdechomai one another allēlōn. 34 If ei anyone tis is hungry peinaō, he should eat esthiō at en home oikos, so that hina when you come together synerchomai it does not mē lead to eis judgment krima. I will give directions diatassō about · ho · de other loipos matters when hōs I come erchomai.
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