1 Corinthians 11
1 Be my imitators, even as I also [am] of Christ.
Imitatores mei estote, sicut et ego Christi.
2 Now I praise you, that in all things ye are mindful of me; and that as I have directed you, ye keep the directions.
Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.
3 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 head God.
Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.
4 Every man praying or prophesying, having [anything] on his head, puts his head to shame.
Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
5 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].
Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
6 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.
Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
7 For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.
Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
8 For man is not of woman, but woman of man.
Non enim vir ex muliere est, sed mulier ex viro.
9 For also man was not created for the sake of the woman, but woman for the sake of the man.
Etenim non est creatus vir propter mulierem, sed mulier propter virum.
10 Therefore ought the woman to have authority on her head, on account of the angels.
Ideo debet mulier potestatem habere supra caput propter angelos.
11 However, neither [is] woman without man, nor man without woman, in [the] Lord.
Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
12 For as the woman [is] of the man, so also [is] the man by the woman, but all things of God.
Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
13 Judge in yourselves: is it comely that a woman should pray to God uncovered?
Vos ipsi judicate: decet mulierem non velatam orare Deum?
14 Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?
Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
15 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.
mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
16 But if any one think to be contentious, we have no such custom, nor the assemblies of God.
Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque ecclesia Dei.
17 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.
Hoc autem præcipio: non laudans quod non in melius, sed in deterius convenitis.
18 For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit [to it].
Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, et ex parte credo.
19 For there must also be sects among you, that the approved may become manifest among you.
Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.
20 When ye come therefore together into one place, it is not to eat [the] Lord's supper.
Convenientibus ergo vobis in unum, jam non est Dominicam cœnam manducare.
21 For each one in eating takes his own supper before [others], and one is hungry and another drinks to excess.
Unusquisque enim suam cœnam præsumit ad manducandum, et alius quidem esurit, alius autem ebrius est.
22 Have ye not then houses for eating and drinking? or do ye despise the assembly of God, 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.
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.
23 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,
Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus in qua nocte tradebatur, accepit panem,
24 and having given thanks broke [it], and said, This is my body, which [is] for you: this do in remembrance of me.
et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.
25 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.
Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine: hoc facite quotiescumque bibetis, in meam commemorationem.
26 For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come.
Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis donec veniat.
27 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.
Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.
28 But let a man prove himself, and thus eat of the bread, and drink of the cup.
Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
29 For [the] eater and drinker eats and drinks judgment to himself, not distinguishing the body.
Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini.
30 On this account many among you [are] weak and infirm, and a good many are fallen asleep.
Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
31 But if we judged ourselves, so were we not judged.
Quod si nosmetipsos dijudicaremus, non utique judicaremur.
32 But being judged, we are disciplined of [the] Lord, that we may not be condemned with the world.
Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
33 So that, my brethren, when ye come together to eat, wait for one another.
Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate.
34 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.
Si quis esurit, domi manducet, ut non in judicium conveniatis. Cetera autem, cum venero, disponam.
