1 Corinthians 11
GOD’S WORD Translation
11 Imitate me as I imitate Christ.
Advice about Worship
2 I praise you for always thinking about me and for carefully following the traditions that I handed down to you.
3 However, I want you to realize that Christ has authority over every man, a husband has authority over his wife, and God has authority over Christ. 4 Every man who covers his head when he prays or speaks what God has revealed dishonors the one who has authority over him. 5 Every woman who prays or speaks what God has revealed and has her head uncovered while she speaks dishonors the one who has authority over her. She is like the woman who has her head shaved. 6 So if a woman doesn’t cover her head, she should cut off her hair. If it’s a disgrace for a woman to cut off her hair or shave her head, she should cover her head. 7 A man should not cover his head. He is God’s image and glory. The woman, however, is man’s glory. 8 Clearly, man wasn’t made from woman but woman from man. 9 Man wasn’t created for woman but woman for man. 10 Therefore, a woman should wear something on her head to show she is under ⌞someone’s⌟ authority, out of respect for the angels.
11 Yet, as believers in the Lord, women couldn’t exist without men and men couldn’t exist without women. 12 As a woman came into existence from a man, so men come into existence by women, but everything comes from God.
13 Judge your own situation. Is it proper for a woman to pray to God with her head uncovered? 14 Doesn’t nature itself teach you that it is disgraceful for a man to have long hair? 15 Doesn’t it teach you that it is a woman’s pride to wear her hair long? Her hair is given to her in place of a covering. 16 If anyone wants to argue about this ⌞they can’t, because⌟ we don’t have any custom like this—nor do any of the churches of God.
17 I have no praise for you as I instruct you in the following matter: When you gather, it results in more harm than good. 18 In the first place, I hear that when you gather as a church you split up into opposing groups. I believe some of what I hear. 19 Factions have to exist in order to make it clear who the genuine believers among you are.
20 When you gather in the same place, you can’t possibly be eating the Lord’s Supper. 21 Each of you eats his own supper ⌞without waiting for each other⌟. So one person goes hungry and another gets drunk. 22 Don’t you have homes in which to eat and drink? Do you despise God’s church and embarrass people who don’t have anything to eat? What can I say to you? Should I praise you? I won’t praise you for this. 23 After all, I passed on to you what I had received from the Lord.
On the night he was betrayed, the Lord Jesus took bread 24 and spoke a prayer of thanksgiving. He broke the bread and said, “This is my body, which is given for you. Do this to remember me.” 25 When supper was over, he did the same with the cup. He said, “This cup is the new promise [a] made with my blood. Every time you drink from it, do it to remember me.” 26 Every time you eat this bread and drink from this cup, you tell about the Lord’s death until he comes.
27 Therefore, whoever eats the bread or drinks from the Lord’s cup in an improper way will be held responsible for the Lord’s body and blood. 28 With this in mind, individuals must determine whether what they are doing is proper when they eat the bread and drink from the cup. 29 Anyone who eats and drinks is eating and drinking a judgment against himself when he doesn’t recognize the Lord’s body.
30 This is the reason why many of you are weak and sick and quite a number ⌞of you⌟ have died. 31 If we were judging ourselves correctly, we would not be judged. 32 But when the Lord judges us, he disciplines us so that we won’t be condemned along with the rest of the world.
33 Therefore, brothers and sisters, when you gather to eat, wait for each other. 34 Whoever is hungry should eat at home so that you don’t have a gathering that brings judgment on you.
I will give directions concerning the other matters when I come.
Footnotes
- 11:25 Or “testament,” or “covenant.”
1 Corintios 11
La Palabra (Hispanoamérica)
11 Sigan mi ejemplo como yo sigo el de Cristo.
IV.— PROBLEMAS EN LAS REUNIONES LITÚRGICAS (11,2—14,40)
El velo de las mujeres
2 Los felicito, porque no hay cosa en la que no me tengan presente y porque conservan las tradiciones tal como se las transmití. 3 Pero quiero que sepan que Cristo es cabeza de todo varón, como el varón lo es de la mujer y Dios lo es de Cristo. 4 Todo varón que ora o comunica mensajes divinos con la cabeza cubierta, deshonra a Cristo, que es su cabeza. 5 Igualmente, toda mujer que ora o comunica mensajes divinos con la cabeza descubierta, deshonra al marido, que es su cabeza; es como si se la hubiera rapado. 6 Si, pues, no quiere llevar velo, que se corte el pelo a rape. Y si considera vergonzoso para una mujer cortarse el pelo o llevar rapada la cabeza, que use velo.
7 El varón no debe cubrirse la cabeza, por cuanto es imagen y reflejo de la gloria de Dios; pero la mujer refleja la gloria del varón. 8 Pues no procede el varón de la mujer, sino la mujer del varón; 9 ni fue creado el varón por causa de la mujer, sino la mujer por causa del varón. 10 Por eso, y por respeto a los ángeles, es conveniente que la mujer lleve sobre su cabeza una señal de autoridad; 11 aunque entre cristianos tanto el varón como la mujer deben reconocer su mutua dependencia. 12 Porque si bien es cierto que la mujer procede del varón, también lo es que el varón viene al mundo por medio de la mujer; y, en última instancia, todo procede de Dios.
13 Al propio criterio de ustedes apelo: ¿es decoroso que la mujer ore a Dios sin cubrirse la cabeza? 14 ¿No enseña la misma naturaleza que el cabello largo es para el varón una deshonra, 15 mientras que para la mujer es motivo de honra? En efecto, la cabellera le ha sido dada a la mujer para que le sirva de velo. 16 En cualquier caso, si alguno quiere seguir discutiendo sobre esto, sepa que no tenemos tal costumbre, ni la tienen las demás iglesias cristianas.
La celebración de la Cena del Señor
17 A propósito de estas recomendaciones, tampoco es como para felicitarlos el hecho de que las asambleas que ustedes celebran les ocasionen más perjuicio que provecho. 18 Para empezar, ha llegado a mis oídos que, cuando se reunen en asamblea, los bandos están a la orden del día. Cosa, por cierto, nada increíble, 19 si se piensa que hasta es conveniente que existan divisiones entre ustedes, para que se manifieste quiénes son entre ustedes los verdaderos creyentes.
20 El caso es que en sus propias asambleas ya no es posible comer la Cena del Señor, 21 pues cada uno empieza comiendo la comida que ha llevado, y así resulta que mientras uno pasa hambre, otro está borracho. 22 ¿Pero es que no tienen sus casas para comer y beber? ¡Ya se ve que aprecian bien poco la asamblea cristiana y que no les importa poner en evidencia a los más pobres! ¿Qué esperan que les diga? ¿Acaso que los felicite? ¡Pues no es precisamente como para felicitarlos!
23 Por lo que a mí toca, les he transmitido una tradición que yo recibí del Señor; a saber: que Jesús, el Señor, la noche misma en que iba a ser entregado, tomó pan, 24 dio gracias, lo partió y dijo: “Esto es mi cuerpo que entrego por ustedes; hagan esto en memoria de mí”. 25 Después de cenar, tomó igualmente la copa y dijo: “Esta copa es la nueva alianza sellada con mi sangre; cada vez que beban de ella, háganlo en memoria de mí”. 26 Y, de hecho, siempre que comen de este pan y beben de esta copa, están proclamando la muerte del Señor, en espera de que él venga. 27 Por lo mismo, quien come del pan o bebe de la copa del Señor de manera indigna, se hace culpable de haber profanado el cuerpo y la sangre del Señor. 28 Examine, pues, cada uno su conciencia antes de comer del pan y beber de la copa, 29 porque quien come y bebe sin advertir de qué cuerpo se trata, come y bebe su propio castigo. 30 Ahí tienen la causa de no pocos de sus achaques y enfermedades, e incluso de bastantes muertes. 31 ¡Ah, si nos hiciésemos la debida autocrítica! Entonces escaparíamos del castigo. 32 De cualquier modo, si el Señor nos castiga, es para corregirnos y para que no seamos condenados junto con el mundo.
33 Por tanto, hermanos míos, al reunirse para comer la cena del Señor, espérense unos a otros. 34 Si alguien tiene hambre, que coma en su casa, para que las reuniones no sean objeto de censura. Los demás problemas los solucionaré cuando vaya.
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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