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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1996 - 2007 by Biblical Studies Press, LLC
1 Corinthians 11
11
1And you should imitate me, just as I imitate Christ.
Instructions for Public Worship
2I am so glad that you always keep me in your thoughts, and that you are following the teachings I passed on to you. 3But 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.#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. 4A man dishonors his head#11:4 Or dishonors Christ. if he covers his head while praying or prophesying. 5But a woman dishonors her head#11:5 Or dishonors her husband. if she prays or prophesies without a covering on her head, for this is the same as shaving her head. 6Yes, 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.#11:6 Or should have long hair.
7A 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. 8For the first man didn’t come from woman, but the first woman came from man. 9And man was not made for woman, but woman was made for man. 10For this reason, and because the angels are watching, a woman should wear a covering on her head to show she is under authority.#11:10 Greek should have an authority on her head.
11But among the Lord’s people, women are not independent of men, and men are not independent of women. 12For although the first woman came from man, every other man was born from a woman, and everything comes from God.
13Judge for yourselves. Is it right for a woman to pray to God in public without covering her head? 14Isn’t it obvious that it’s disgraceful for a man to have long hair? 15And isn’t long hair a woman’s pride and joy? For it has been given to her as a covering. 16But 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
17But in the following instructions, I cannot praise you. For it sounds as if more harm than good is done when you meet together. 18First, I hear that there are divisions among you when you meet as a church, and to some extent I believe it. 19But, of course, there must be divisions among you so that you who have God’s approval will be recognized!
20When you meet together, you are not really interested in the Lord’s Supper. 21For some of you hurry to eat your own meal without sharing with others. As a result, some go hungry while others get drunk. 22What? 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!
23For 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 24and gave thanks to God for it. Then he broke it in pieces and said, “This is my body, which is given for you.#11:24 Greek which is for you; other manuscripts read which is broken for you. Do this in remembrance of me.” 25In 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.” 26For every time you eat this bread and drink this cup, you are announcing the Lord’s death until he comes again.
27So anyone who eats this bread or drinks this cup of the Lord unworthily is guilty of sinning against#11:27 Or is responsible for. the body and blood of the Lord. 28That is why you should examine yourself before eating the bread and drinking the cup. 29For if you eat the bread or drink the cup without honoring the body of Christ,#11:29 Greek the body; other manuscripts read the Lord’s body. you are eating and drinking God’s judgment upon yourself. 30That is why many of you are weak and sick and some have even died.
31But if we would examine ourselves, we would not be judged by God in this way. 32Yet when we are judged by the Lord, we are being disciplined so that we will not be condemned along with the world.
33So, my dear brothers and sisters,#11:33 Greek brothers. when you gather for the Lord’s Supper, wait for each other. 34If 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.
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