1 Corinthians 11
New Living Translation
11 1 And you should imitate me, just as I imitate Christ.
Instructions for Public Worship
2 I am so glad that you always keep me in your thoughts, and that you are following the teachings I passed on to you. 3 But there is one thing I want you to know: The head of every man is Christ, the head of woman is man, and the head of Christ is God.[a] 4 A man dishonors his head[b] if he covers his head while praying or prophesying. 5 But a woman dishonors her head[c] if she prays or prophesies without a covering on her head, for this is the same as shaving her head. 6 Yes, if she refuses to wear a head covering, she should cut off all her hair! But since it is shameful for a woman to have her hair cut or her head shaved, she should wear a covering.[d]
7 A man should not wear anything on his head when worshiping, for man is made in God’s image and reflects God’s glory. And woman reflects man’s glory. 8 For the first man didn’t come from woman, but the first woman came from man. 9 And man was not made for woman, but woman was made for man. 10 For this reason, and because the angels are watching, a woman should wear a covering on her head to show she is under authority.[e]
11 But among the Lord’s people, women are not independent of men, and men are not independent of women. 12 For although the first woman came from man, every other man was born from a woman, and everything comes from God.
13 Judge for yourselves. Is it right for a woman to pray to God in public without covering her head? 14 Isn’t it obvious that it’s disgraceful for a man to have long hair? 15 And isn’t long hair a woman’s pride and joy? For it has been given to her as a covering. 16 But if anyone wants to argue about this, I simply say that we have no other custom than this, and neither do God’s other churches.
Order at the Lord’s Supper
17 But in the following instructions, I cannot praise you. For it sounds as if more harm than good is done when you meet together. 18 First, I hear that there are divisions among you when you meet as a church, and to some extent I believe it. 19 But, of course, there must be divisions among you so that you who have God’s approval will be recognized!
20 When you meet together, you are not really interested in the Lord’s Supper. 21 For some of you hurry to eat your own meal without sharing with others. As a result, some go hungry while others get drunk. 22 What? Don’t you have your own homes for eating and drinking? Or do you really want to disgrace God’s church and shame the poor? What am I supposed to say? Do you want me to praise you? Well, I certainly will not praise you for this!
23 For I pass on to you what I received from the Lord himself. On the night when he was betrayed, the Lord Jesus took some bread 24 and gave thanks to God for it. Then he broke it in pieces and said, “This is my body, which is given for you.[f] Do this in remembrance of me.” 25 In the same way, he took the cup of wine after supper, saying, “This cup is the new covenant between God and his people—an agreement confirmed with my blood. Do this in remembrance of me as often as you drink it.” 26 For every time you eat this bread and drink this cup, you are announcing the Lord’s death until he comes again.
27 So anyone who eats this bread or drinks this cup of the Lord unworthily is guilty of sinning against[g] the body and blood of the Lord. 28 That is why you should examine yourself before eating the bread and drinking the cup. 29 For if you eat the bread or drink the cup without honoring the body of Christ,[h] you are eating and drinking God’s judgment upon yourself. 30 That is why many of you are weak and sick and some have even died.
31 But if we would examine ourselves, we would not be judged by God in this way. 32 Yet when we are judged by the Lord, we are being disciplined so that we will not be condemned along with the world.
33 So, my dear brothers and sisters,[i] when you gather for the Lord’s Supper, wait for each other. 34 If you are really hungry, eat at home so you won’t bring judgment upon yourselves when you meet together. I’ll give you instructions about the other matters after I arrive.
Footnotes
- 11:3 Or to know: The source of every man is Christ, the source of woman is man, and the source of Christ is God. Or to know: Every man is responsible to Christ, a woman is responsible to her husband, and Christ is responsible to God.
- 11:4 Or dishonors Christ.
- 11:5 Or dishonors her husband.
- 11:6 Or should have long hair.
- 11:10 Greek should have an authority on her head.
- 11:24 Greek which is for you; other manuscripts read which is broken for you.
- 11:27 Or is responsible for.
- 11:29 Greek the body; other manuscripts read the Lord’s body.
- 11:33 Greek brothers.
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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