I Corinthians Chapter 11
Other Translations
darby (darby) - eBible.org Darby 1890 plaintext
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Be my imitators, even as I also [am] of Christ.
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Now I praise you, that in all things ye are mindful of me; and that as I have directed you, ye keep the directions.
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But I wish you to know that the Christ is the head of every man, but woman's head [is] the man, and the Christ's headGod.
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Every man praying or prophesying, having [anything] on his head, puts his head to shame.
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But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved [woman].
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For if a woman be not covered, let her hair also be cut off. But if [it be] shameful to a woman to have her hair cut off or to be shaved, let her be covered.
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For man indeed ought not to have his head covered, beingGod's image and glory; but woman is man's glory.
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For man is not of woman, but woman of man.
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For also man was not created for the sake of the woman, but woman for the sake of the man.
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Therefore ought the woman to have authority on her head, on account of the angels.
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However, neither [is] woman without man, nor man without woman, in [the] Lord.
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For as the woman [is] of the man, so also [is] the man by the woman, but all things ofGod.
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Judge in yourselves: is it comely that a woman should pray toGod uncovered?
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Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?
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But woman, if she have long hair, [it is] glory to her; for the long hair is given [to her] in lieu of a veil.
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But if any one think to be contentious, we have no such custom, nor the assemblies ofGod.
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But [in] prescribing [to you on] this [which I now enter on], I do not praise, [namely,] that ye come together, not for the better, but for the worse.
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For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit [to it].
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For there must also be sects among you, that the approved may become manifest among you.
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When ye come therefore together into one place, it is not to eat [the] Lord's supper.
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For each one in eating takes his own supper before [others], and one is hungry and another drinks to excess.
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Have ye not then houses for eating and drinking? or do ye despise the assembly ofGod, and put to shame them who have not? What shall I say to you? shall I praise you? In this [point] I do not praise.
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For I received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread,
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and having given thanks broke [it], and said, This is my body, which [is] for you: this do in remembrance of me.
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In like manner also the cup, after having supped, saying, This cup is the new covenant in my blood: this do, as often as ye shall drink [it], in remembrance of me.
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For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come.
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So that whosoever shall eat the bread, or drink the cup of the Lord, unworthily, shall be guilty in respect of the body and of the blood of the Lord.
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But let a man prove himself, and thus eat of the bread, and drink of the cup.
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For [the] eater and drinker eats and drinks judgment to himself, not distinguishing the body.
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On this account many among you [are] weak and infirm, and a good many are fallen asleep.
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But if we judged ourselves, so were we not judged.
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But being judged, we are disciplined of [the] Lord, that we may not be condemned with the world.
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So that, my brethren, when ye come together to eat, wait for one another.
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If any one be hungry, let him eat at home, that ye may not come together for judgment. But the other things, whenever I come, I will set in order.
vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)
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Imitatores mei estote, sicut et ego Christi.
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Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.
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Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.
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Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
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Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
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Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
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Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
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Non enim vir ex muliere est, sed mulier ex viro.
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Etenim non est creatus vir propter mulierem, sed mulier propter virum.
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Ideo debet mulier potestatem habere supra caput propter Angelos.
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Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
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Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
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Vos ipsi iudicate: decet mulierem non velatam orare Deum?
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Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
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mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
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Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesia Dei.
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Hoc autem præcipio: non laudans quod non in melius, sed in deterius convenitis.
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Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse inter vos, et ex parte credo.
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Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.
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Convenientibus ergo vobis in unum, iam non est Dominicam cœnam manducare.
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Unusquisque enim suam cœnam præsumit ad manducandum. Et alius quidem esurit: alius autem ebrius est.
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Numquid domos non habetis ad manducandum, et bibendum? aut Ecclesiam Dei contemnitis, et confunditis eos, qui non habent? Quid dicam vobis? Laudo vos? in hoc non laudo.
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Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Iesus in qua nocte tradebatur, accepit panem,
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et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.
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Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine. hoc facite quotiescumque bibetis, in meam commemorationem.
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Quotiescumque enim manducabitis panem hunc, et calicem bibetis: mortem Domini annunciabitis donec veniat.
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Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne: reus erit corporis, et sanguinis Domini.
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Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
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Qui enim manducat, et bibit indigne, iudicium sibi manducat, et bibit: non diiudicans corpus Domini.
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Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
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Quod si nosmetipsos diiudicaremus, non utique iudicaremur.
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Dum iudicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
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Itaque fratres mei, cum convenitis ad manducandum, invicem expectate.
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Si quis esurit, domi manducet: ut non in iudicium conveniatis. Cetera autem, cum venero, disponam.
ylt (ylt) - Bible.com YLT98 plain UTF-8
1
Followers of me become ye, as I also <FI>am<Fi> of Christ.
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And I praise you, brethren, that in all things ye remember me, and according as I did deliver to you, the deliverances ye keep,
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and I wish you to know that of every man the head is the Christ, and the head of a woman is the husband, and the head of Christ is God.
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Every man praying or prophesying, having the head covered, doth dishonour his head,
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and every woman praying or prophesying with the head uncovered, doth dishonour her own head, for it is one and the same thing with her being shaven,
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for if a woman is not covered--then let her be shorn, and if <FI>it is<Fi> a shame for a woman to be shorn or shaven--let her be covered;
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for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man,
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for a man is not of a woman, but a woman <FI>is<Fi> of a man,
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for a man also was not created because of the woman, but a woman because of the man;
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because of this the woman ought to have <FI>a token of<Fi> authority upon the head, because of the messengers;
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but neither <FI>is<Fi> a man apart from a woman, nor a woman apart from a man, in the Lord,
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for as the woman <FI>is<Fi> of the man, so also the man <FI>is<Fi> through the woman, and the all things <FI>are<Fi> of God.
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In your own selves judge ye; is it seemly for a woman uncovered to pray to God?
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doth not even nature itself teach you, that if a man indeed have long hair, a dishonour it is to him?
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and a woman, if she have long hair, a glory it is to her, because the hair instead of a covering hath been given to her;
16
and if any one doth think to be contentious, we have no such custom, neither the assemblies of God.
17
And this declaring, I give no praise, because not for the better, but for the worse ye come together;
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for first, indeed, ye coming together in an assembly, I hear of divisions being among you, and partly I believe <FI>it<Fi> ,
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for it behoveth sects also to be among you, that those approved may become manifest among you;
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ye, then, coming together at the same place--it is not to eat the Lord's supper;
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for each his own supper doth take before in the eating, and one is hungry, and another is drunk;
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why, have ye not houses to eat and to drink in? or the assembly of God do ye despise, and shame those not having? what may I say to you? shall I praise you in this? I do not praise!
23
For I--I received from the Lord that which also I did deliver to you, that the Lord Jesus in the night in which he was delivered up, took bread,
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and having given thanks, he brake, and said, `Take ye, eat ye, this is my body, that for you is being broken; this do ye--to the remembrance of me.'
25
In like manner also the cup after the supping, saying, `This cup is the new covenant in my blood; this do ye, as often as ye may drink <FI>it<Fi> --to the remembrance of me;'
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for as often as ye may eat this bread, and this cup may drink, the death of the Lord ye do shew forth--till he may come;
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so that whoever may eat this bread or may drink the cup of the Lord unworthily, guilty he shall be of the body and blood of the Lord:
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and let a man be proving himself, and so of the bread let him eat, and of the cup let him drink;
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for he who is eating and drinking unworthily, judgment to himself he doth eat and drink--not discerning the body of the Lord.
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Because of this, among you many <FI>are<Fi> weak and sickly, and sleep do many;
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for if ourselves we were discerning, we would not be being judged,
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and being judged by the Lord, we are chastened, that with the world we may not be condemned;
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so then, my brethren, coming together to eat, for one another wait ye;
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and if any one is hungry, at home let him eat, that to judgment ye may not come together; and the rest, whenever I may come, I shall arrange.
Explanations by Age Level
Explain Like I'm 5
A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!
Explain Like I'm 10
Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.
Explain Like I'm 15
Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).