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.
1 Corinthians 11
New Revised Standard Version Updated Edition
11 1
Head Coverings
2 I commend you because you remember me in everything and maintain the traditions just as I handed them on to you.(B) 3 But I want you to understand that Christ is the head of every man, and the man[a] is the head of the woman,[b] and God is the head of Christ.(C) 4 Any man who prays or prophesies with something on his head shames his head,(D) 5 but any woman who prays or prophesies with her head unveiled shames her head—it is one and the same thing as having her head shaved. 6 For if a woman will not veil herself, then she should cut off her hair, but if it is shameful for a woman to have her hair cut off or to be shaved, she should wear a veil. 7 For a man ought not to have his head veiled, since he is the image and reflection[c] of God, but woman is the reflection[d] of man.(E) 8 Indeed, man was not made from woman but woman from man.(F) 9 Neither was man created for the sake of woman but woman for the sake of man.(G) 10 For this reason a woman ought to have authority over her head,[e] because of the angels.(H) 11 Nevertheless, in the Lord woman is not independent of man or 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 unveiled? 14 Does not nature itself teach you that, if a man wears long hair, it is dishonoring to him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 But if anyone is disposed to be contentious—we have no such custom, nor do the churches of God.(I)
Abuses at the Lord’s Supper
17 Now in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, to begin with, when you come together as a church, I hear that there are divisions among you, and to some extent I believe it.(J) 19 Indeed, there have to be factions among you, for only so will it become clear who among you are genuine.(K) 20 When you come together, it is not really to eat the Lord’s supper. 21 For when the time comes to eat, each of you proceeds to eat your own supper, and one goes hungry and another becomes drunk. 22 What! Do you not have households to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing? What should I say to you? Should I commend you? In this matter I do not commend you!
The Institution of the Lord’s Supper
23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread,(L) 24 and when he had given thanks, he broke it and said, “This is my body that is for[f] you. Do this in remembrance of me.” 25 In the same way he took the cup also, after 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 as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.(M)
Partaking of the Supper Unworthily
27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord.(N) 28 Examine yourselves, and only then eat of the bread and drink of the cup.(O) 29 For all who eat and drink[g] without discerning the body[h] eat and drink judgment against themselves. 30 For this reason many of you are weak and ill, and some have died.[i] 31 But if we judged ourselves, we would not be judged.(P) 32 But when we are judged by the Lord, we are disciplined[j] so that we may not be condemned along with the world.(Q)
33 So then, my brothers and sisters, when you come together to eat, wait for one another. 34 If you are hungry, eat at home,[k] so that when you come together, it will not be for your condemnation. About the other things I will give instructions when I come.(R)
Footnotes
- 11.3 Or husband
- 11.3 Or wife
- 11.7 Or glory
- 11.7 Or glory
- 11.10 Or have freedom of choice regarding her head
- 11.24 Other ancient authorities read is broken for
- 11.29 Other ancient authorities add in an unworthy manner,
- 11.29 Other ancient authorities read the Lord’s body
- 11.30 Gk fallen asleep
- 11.32 Or When we are judged, we are being disciplined by the Lord
- 11.34 Gk in a household
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New Revised Standard Version, Updated Edition. Copyright © 2021 National Council of Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.