1 Corinthians 11
1 Imitators of me do be even as I myself also [am] I myself also [am] of Christ.
Imitatores mei estote, sicut et ego Christi.
2 I commend now you (brothers *k*) that in all things me you have remembered, and even as I delivered to you the teachings you are keeping.
Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, praecepta mea tenetis.
3 I want however you to know that of every man the head Christ is, [the] head now of [the] woman [is] the man; [the] head now (*no*) of Christ 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 [anything] on [his] head having he dishonors the head of him.
Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
5 Every now woman praying or prophesying uncovered with the head dishonors the head (of her; *N(k)O*) one for it is and the same with which shaven.
Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
6 If for not covers her head a woman, also she should be shorn; If [it is] now disgraceful to a woman to be shorn or to be shaven, she should cover her head.
Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
7 A man indeed for not ought to cover the head image and glory of God being; (the *no*) woman however [the] glory of man is;
Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
8 Not for is man of woman but woman of man;
Non enim vir ex muliere est, sed mulier ex viro.
9 Truly for not was created man on account of the woman but woman on account of the man;
Etenim non est creatus vir propter mulierem, sed mulier propter virum.
10 Because of this ought the woman authority to have on the head on account of the angels.
Ideo debet mulier velamen habere supra caput suum et 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 Just as for the woman of the man [is] so also the man through the woman [is], the however all things of God.
Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
13 In you yourselves do judge: Becoming is it for a woman revealed to God to pray?
Vos ipsi iudicate: decet mulierem non velatam orare Deum?
14 (or *K*) Not even nature itself does teach you that a man indeed if he shall have long hair, a dishonor to him it is,
Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
15 a woman however if she shall have long hair, glory to her it is? For the long hair instead of a covering has been given to her;
mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt?
16 If now anyone is inclined contentious to be, we ourselves such custom no [other] have nor the churches of God.
Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesia Dei.
17 In this now (instructing *NK(o)*) not I do praise because not for the better but for the (worse *N(k)O*) you come together.
Hoc autem praecipio: non laudans quod non in melius, sed in deterius convenitis.
18 First indeed for coming together you in (*k*) an assembly I hear divisions among you there to be, and in part it I believe;
Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse inter vos, et ex parte credo.
19 It behooves for also factions among you there to be, so that (also *no*) the approved evident may become among you.
Nam oportet et haereses esse, ut et qui probati sunt, manifesti fiant in vobis.
20 Coming therefore of you together in one place not it is [the] Lord’s supper to eat;
Convenientibus ergo vobis in unum, iam non est Dominicam coenam manducare.
21 One for [their] own supper takes first in eating, and this [one] indeed is hungry, that [one] however is drunken.
Unusquisque enim suam coenam praesumit ad manducandum. Et alius quidem esurit: alius autem ebrius est.
22 Surely not indeed houses surely you have in which to eat and to drink? Or the church of God do you despise and put to shame those nothing having? What shall I say to you shall I praise you in this? Not I praise [you]!
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 I myself for received from the Lord that which also I delivered to you that the Lord Jesus in the night in which He was betrayed took bread,
Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Iesus in qua nocte tradebatur, accepit panem,
24 and having given thanks He broke [it] and said (do take *KO*) (do eat: *K*) This of Me is the body which [is] for you (being broken; *K*) this do perform in of Me remembrance.
et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.
25 Likewise also the cup after having supped saying; This cup the new covenant is in My blood; this do perform, as often as (when *N(k)O*) you shall drink [it], in of Me remembrance.
Similiter et calicem, postquam coenavit, dicens: Hic calix novum testamentum est in meo sanguine. hoc facite quotiescumque bibetis, in meam commemorationem.
26 As often as for (when *N(k)O*) you shall eat bread this and cup (this *K*) may drink, the death of the Lord you proclaim until that (when *k*) He may come.
Quotiescumque enim manducabitis panem hunc, et calicem bibetis: mortem Domini annunciabitis donec veniat.
27 Therefore who[ever] maybe may eat bread (this *K*) or may drink the cup of the Lord unworthily (of the-Lord *O*) guilty will be 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 should examine however a man himself, and in this manner of the bread he should eat and of the cup he should drink;
Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
29 The [one] for eating and drinking (unworthily *K*) judgment on himself he eats and he drinks not discerning the body (of the *k*) (Lord. *K*)
Qui enim manducat, et bibit indigne, iudicium sibi manducat, et bibit: non diiudicans corpus Domini.
30 Because of this among you many [are] weak and sick, and are fallen asleep many.
Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
31 If (for *N(k)O*) ourselves we were judging, not then would we were come under judgment;
Quod si nosmetipsos diiudicaremus, non utique iudicaremur.
32 Being judged however by (the *no*) Lord we are disciplined, so that not with the world we may be condemned.
Dum iudicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
33 So then, brothers of mine, coming together in order to eat one another do wait for;
Itaque fratres mei, cum convenitis ad manducandum, invicem expectate.
34 If (now *k*) anyone is hungry, at home he should eat, so that not for judgment you may come together. And the other things as soon as when I may come I will set in order.
Si quis esurit, domi manducet: ut non in iudicium conveniatis. Cetera autem, cum venero, disponam.
