Corinthios I 11
1 Imitatores mei estote, sicut et ego Christi.
Imitate me, as I myself imitate Christ.
2 Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.
I praise you, indeed, because you never forget me, and are keeping my injunctions in mind, exactly as I laid them on you.
3 Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.
But I am anxious that you should understand that the Christ is the head of every man, that man is the head of woman, and that God is the head of the Christ.
4 Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
Any man who keeps his head covered, when praying or preaching in public, dishonours him who is his head;
5 Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
while any woman, who prays or preaches in public bare-headed, dishonours him who is her head; for that is to make herself like one of the shameless women who shave their heads.
6 Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
Indeed, if a woman does not keep her head covered, she may as well cut her hair short. But, since to cut her hair short, or shave it off, marks her as one of the shameless women, she should keep her head covered.
7 Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
A man ought not to have his head covered, for he has been from the beginning the likeness of God and the reflection of his glory, but woman is the reflection of man’s glory.
8 Non enim vir ex muliere est, sed mulier ex viro.
For it was not man who was taken from woman, but woman who was taken from man.
9 Etenim non est creatus vir propter mulierem, sed mulier propter virum.
Besides, man was not created for the sake of woman, but woman for the sake of man.
10 Ideo debet mulier potestatem habere supra caput propter Angelos.
And, therefore, a woman ought to wear on her head a symbol of her subjection, because of the presence of the angels.
11 Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
Still, when in union with the Lord, woman is not independent of man, or man of woman;
12 Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
for just as woman came from man, so man comes by means of woman; and all things come from God.
13 Vos ipsi iudicate: decet mulierem non velatam orare Deum?
Judge for yourselves. Is it fitting that a woman should pray to God in public with her head uncovered?
14 Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
Does not nature herself teach us that, while for a man to wear his hair long is degrading to him,
15 mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
a woman’s long hair is her glory? Her hair has been given her to serve as a covering.
16 Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesia Dei.
If, however, anyone still thinks it right to contest the point – well, we have no such custom, nor have the churches of God.
17 Hoc autem præcipio, non laudans: quod non in melius, sed in deterius convenitis.
In giving directions on the next subject, I cannot praise you; because your meetings do more harm than good.
18 Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse inter vos, et ex parte credo.
To begin with, I am told that when you meet together as a church there are divisions among you. In part I believe this,
19 Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.
indeed, there must be parties among you, so that the people of real worth become known.
20 Convenientibus ergo vobis in unum, iam non est Dominicam cœnam manducare.
When you meet together, as I understand, it is not possible to eat the Lord’s Supper;
21 Unusquisque enim suam cœnam præsumit ad manducandum. Et alius quidem esurit: alius autem ebrius est.
for, as you eat, each of you tries to secure his own supper first, with the result that one has too little to eat, and another has too much to drink!
22 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.
Have you no houses in which you can eat and drink? Or are you trying to show your contempt for the church of God, and to humiliate the poor? What can I say to you? Should I praise you? In this matter I cannot praise you.
23 Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Iesus in qua nocte tradebatur, accepit panem,
For I myself received from the Lord the account which I have in turn given to you – how the Lord Jesus, on the very night of his betrayal, took some bread,
24 et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.
and, after saying the thanksgiving, broke it and said ‘This is my own body given on your behalf. Do this in memory of me.’
25 Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine. Hoc facite quotiescumque bibetis, in meam commemorationem.
And in the same way with the cup, after supper, saying ‘This cup is the new covenant made by my blood. Do this, whenever you drink it, in memory of me.’
26 Quotiescumque enim manducabitis panem hunc, et calicem bibetis: mortem Domini annunciabitis donec veniat.
For whenever you eat this bread and drink the cup, you proclaim the Lord’s death – until he comes.
27 Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne: reus erit corporis, et sanguinis Domini.
Therefore, whoever eats the bread, or drinks the Lord’s cup, in an irreverent spirit, will have to answer for an offence against the Lord’s body and blood.
28 Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
Let everyone look into their own heart, and only then eat of the bread and drink from the cup.
29 Qui enim manducat, et bibit indigne, iudicium sibi manducat, et bibit: non diiudicans corpus Domini.
For the person who eats and drinks brings a judgment on themselves by their eating and drinking, when they do not discern the body.
30 Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
That is why so many among you are weak and ill, and why some are sleeping.
31 Quod si nosmetipsos diiudicaremus, non utique iudicaremur.
But, if we judged ourselves rightly, we should not be judged.
32 Dum iudicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
Yet, in being judged by the Lord, we are undergoing discipline, so that we may not have judgment passed on us with the rest of the world.
33 Itaque fratres mei, cum convenitis ad manducandum, invicem expectate.
Therefore, my friends, when you meet together to eat the Supper, wait for one another.
34 Si quis esurit, domi manducet: ut non in iudicium conveniatis. Cetera autem, cum venero, disponam.
If anyone is hungry, they should eat at home, so that your meetings may not bring a judgment on you. The other details I will settle when I come.
