Corinthios I 11
1 Imitatores mei estote, sicut et ego Christi.
Be imitators of me, in so far as I in turn am an imitator of Christ.
2 Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.
Now I commend you for remembering me in everything, and because you hold fast truths and practices precisely as I have taught them to you.
3 Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.
I would have you know, however, that of every man, Christ is the Head, that of a woman her husband is the Head, and that God is Christ's Head.
4 Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
A man who wears a veil when praying or prophesying dishonors his Head;
5 Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
but a woman who prays or prophesies with her head uncovered dishonors her Head, for it is exactly the same as if she had her hair cut short.
6 Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her wear a veil.
7 Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
For a man ought not to have a veil on his head, since he is the image and glory of God; while woman is the glory of man.
8 Non enim vir ex muliere est, sed mulier ex viro.
Man does not take his origin from woman, but woman takes hers from man.
9 Etenim non est creatus vir propter mulierem, sed mulier propter virum.
For man was not created for woman's sake, but woman for man's.
10 Ideo debet mulier potestatem habere supra caput propter angelos.
That is why a woman ought to have on her head a symbol of subjection, because of the angels.
11 Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
Yet, in the Lord, woman is not independent of man nor man independent of woman.
12 Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
For just as woman originates from man, so also man comes into existence through woman, but everything springs originally from God.
13 Vos ipsi judicate: decet mulierem non velatam orare Deum?
Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled?
14 Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
Does not Nature itself teach you that if a man has long hair it is a dishonor to him,
15 mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
but that if a woman has long hair it is her glory, because her hair was given her for a covering?
16 Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque ecclesia Dei.
But if any one is inclined to be contentious on the point, 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.
But while giving you these instructions, there is one thing I cannot praise--your meeting together, with bad rather than good results.
18 Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, et ex parte credo.
for, in the first place, when you meet as a Church, there are divisions among you. This is what I am told, and I believe that there is some truth in it.
19 Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.
For there must of necessity be differences of opinion among you, in order that it may be plainly seen who are the men of sterling worth among you.
20 Convenientibus ergo vobis in unum, jam non est Dominicam cœnam manducare.
When, however, you meet in one place, there is no eating the Supper of the Lord;
21 Unusquisque enim suam cœnam præsumit ad manducandum, et alius quidem esurit, alius autem ebrius est.
for it is his own supper of which each of you is in a hurry to partake, and one eats like a hungry man, while another has already drunk to excess.
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.
Why, have you no homes in which to eat and drink? Or do you wish to show your contempt for the Church of God and make those who have no homes feel ashamed? What shall I say to you? Shall I praise you? In this matter I certainly do not praise you.
23 Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus in qua nocte tradebatur, accepit panem,
For it was from the Lord that I received the facts which, in turn, I handed on to you; how that the Lord Jesus, on the night He was to be betrayed, 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 giving thanks He broke it and said, "This is my body which is about to be broken for you. 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.
In the same way, when the meal was over, He also took the cup. "This cup," He said, "is the new Covenant of which my blood is the pledge. Do this, every time that you drink it, in memory of me."
26 Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis donec veniat.
For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death--until He returns.
27 Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.
Whoever, therefore, in an unworthy manner, eats the bread or drinks from the cup of the Lord sins against the body and blood of the Lord.
28 Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.
29 Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini.
For any one who eats and drinks, eats and drinks judgement to himself, if he fails to estimate the body aright.
30 Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
That is why many among you are sickly and out of health, and why not a few die.
31 Quod si nosmetipsos dijudicaremus, non utique judicaremur.
If, however, we estimated ourselves aright, we should not be judged.
32 Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
But when we are judged by the Lord, chastisement follows, to save us from being condemned along with the world.
33 Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate.
Therefore, brethren, when you come together for this meal, wait for one another.
34 Si quis esurit, domi manducet, ut non in judicium conveniatis. Cetera autem, cum venero, disponam.
If any one is hungry, let him eat at home; so that your coming together may not lead to judgement. The other matters I will deal with whenever I come.
