1Corinthians:11
Seeker Overlay ON
rwp @
1Corinthians:11:1 @{
Imitators of me } (\
mim
tai mou \).
In the principle of considerate love as so clearly shown in chapters strkjv @
1Corinthians:8-10 |
and in so far as (\
kath
s \)
Paul is himself an imitator of Christ .
The preacher is a leader and is bound to set an example or pattern (\
tupos \)
for others (
Titus:2:7 |).
This verse clearly belongs to the preceding chapter and not to chapter 11 .
rwp @
1Corinthians:11:2 @{
Hold fast the traditions } (\
tas paradoseis katechete \).
Hold down as in strkjv @
15:2 |. \
Paradosis \ (
tradition )
from \
paradid
mi \ (\
pared
ka \,
first aorist active indicative )
is an old word and merely something handed on from one to another .
The thing handed on may be bad as in strkjv @
Matthew:15:2f .| (
which see )
and contrary to the will of God (
Mark:7:8f .|)
or it may be wholly good as here .
There is a constant conflict between the new and the old in science ,
medicine ,
law ,
theology .
The obscurantist rejects all the new and holds to the old both true and untrue .
New truth must rest upon old truth and is in harmony with it .
rwp @
1Corinthians:11:3 @{
But I would have you know } (\
thel
de humas eidenai \).
But I wish you to know ,
censure in contrast to the praise in verse 2 |. {
The head of Christ is God } (\
kephal
tou Christou ho theos \).
Rather ,
God is the head of Christ ,
since \
kephal \
is anarthrous and predicate .
rwp @
1Corinthians:11:4 @{
Having his head covered } (\
kata kephal
s ech
n \).
Literally ,
having a veil (\
kalumma \
understood )
down from the head (\
kephal
s \
ablative after \
kata \
as with \
kata \
in strkjv @
Mark:5:13 ;
strkjv @
Acts:27:14 |).
It is not certain whether the Jews at this time used the _tallith_
, "
a four-corned shawl having fringes consisting of eight threads ,
each knotted five times " (
Vincent )
as they did later .
Virgil (
_Aeneid_
iii .,
545 )
says : "
And our heads are shrouded before the altar with a Phrygian vestment ."
The Greeks (
both men and women )
remained bareheaded in public prayer and this usage Paul commends for the men .
rwp @
1Corinthians:11:5 @{
With her head unveiled } (\
akatakalupt
i t
i kephal
i \).
Associative instrumental case of manner and the predicative adjective (
compound adjective and feminine form same as masculine ), "
with the head unveiled ."
Probably some of the women had violated this custom . "
Amongst Greeks only the \
hetairai \,
so numerous in Corinth ,
went about unveiled ;
slave-women wore the shaven head--also a punishment of the adulteress " (
Findlay ).
Cf .
strkjv @
Numbers:5:18 |. {
One and the same thing as if she were shaven } (\
hen kai to auto t
i exur
men
i \).
Literally , "
One and the same thing with the one shaven " (
associative instrumental case again ,
Robertson ,
_Grammar_
,
p .
530 ).
Perfect passive articular participle of the verb \
xura \,
later form for the old \
xure \.
It is public praying and prophesying that the Apostle here has in mind .
He does not here condemn the act ,
but the breach of custom which would bring reproach .
A woman convicted of adultery had her hair shorn (
Isaiah:7:20 |).
The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years .
Paul does not tell Corinthian Christian women to put themselves on a level with courtesans .
rwp @
1Corinthians:11:6 @{
Let her also be shorn } (\
kai keirasth \).
Aorist middle imperative of \
keir \,
to shear (
as sheep ).
Let her cut her hair close .
A single act by the woman . {
If it is a shame } (\
ei de aischron \).
Condition of first class assumed to be true . \
Aischron \
is old adjective from \
aischos \,
bareness ,
disgrace .
Clearly Paul uses such strong language because of the effect on a woman '
s reputation in Corinth by such conduct that proclaimed her a lewd woman .
Social custom varied in the world then as now ,
but there was no alternative in Corinth . {
To be shorn or shaven } (\
to keirasthai kai xurasthai \).
Articular infinitives subject of copula \
estin \
understood , \
keirasthai \
first aorist middle , \
xurasthai \
present middle .
Note change in tense . {
Let her be veiled } (\
katakaluptesth \).
Present middle imperative of old compound \
kata-kalupt \,
here alone in N .
T .
Let her cover up herself with the veil (
down , \
kata \,
the Greek says ,
the veil hanging down from the head ).
rwp @
1Corinthians:11:7 @{
The image and glory of God } (\
eik
n kai doxa theou \).
Anarthrous substantives ,
but definite .
Reference to strkjv @
Genesis:1:28 ;
strkjv @
2:26 |
whereby man is made directly in the image (\
eik
n \)
of God .
It is the moral likeness of God ,
not any bodily resemblance .
Ellicott notes that man is the glory (\
doxa \)
of God as the crown of creation and as endowed with sovereignty like God himself . {
The glory of the man } (\
doxa andros \).
Anarthrous also ,
man '
s glory .
In strkjv @
Genesis:2:26 |
the LXX has \
anthr
pos \ (
Greek word for both male and female ),
not \
an
r \ (
male )
as here .
But the woman (\
gun \)
was formed from the man (\
an
r \)
and this priority of the male (
verse 8 |)
gives a certain superiority to the male .
On the other hand ,
it is equally logical to argue that woman is the crown and climax of all creation ,
being the last .
rwp @
1Corinthians:11:9 @{
For the woman } (\
dia t
n gunaika \).
Because of (\
dia \
with accusative case )
the woman .
The record in Genesis gives the man (\
an
r \)
as the origin (\
ek \)
of the woman and the reason for (\
dia \)
the creation (\
ektisth \,
first aorist passive of \
ktiz \,
old verb to found ,
to create ,
to form )
of woman .
rwp @
1Corinthians:11:10 @{
Ought } (\
opheilei \).
Moral obligation therefore (\
dia touto \,
rests on woman in the matter of dress that does not (\
ouk opheilei \
in verse 7 |)
rest on the man . {
To have a sign of authority } (\
exousian echein \).
He means \
s
meion exousias \ (
symbol of authority )
by \
exousian \,
but it is the sign of authority of the man over the woman .
The veil on the woman '
s head is the symbol of the authority that the man with the uncovered head has over her .
It is ,
as we see it ,
more a sign of subjection (\
hypotag
s \,
strkjv @
1Timothy:2:10 |)
than of authority (\
exousias \). {
Because of the angels } (\
dia tous aggelous \).
This startling phrase has caused all kinds of conjecture which may be dismissed .
It is not preachers that Paul has in mind ,
nor evil angels who could be tempted (
Genesis:6:1f .|),
but angels present in worship (
cf .
strkjv @
1Corinthians:4:9 ;
strkjv @
Psalms:138:1 |)
who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (
Isaiah:6:2 |).
rwp @
1Corinthians:11:11 @{
Howbeit } (\
pl
n \).
This adversative clause limits the preceding statement .
Each sex is incomplete without (\
ch
ris \,
apart from ,
with the ablative case )
the other . {
In the Lord } (\
en Kuri
i \).
In the sphere of the Lord ,
where Paul finds the solution of all problems .
rwp @
1Corinthians:11:12 @{
Of } (\
ek \) {--
by } (\
dia \).
Ever since the first creation man has come into existence by means of (\
dia \
with genitive )
the woman .
The glory and dignity of motherhood .
Cf .
_The
Fine Art of Motherhood_
by Ella Broadus Robertson .
rwp @
1Corinthians:11:13 @{
Is it seemly ?} (\
prepon estin ;\).
Periphrastic present indicative rather than \
prepei \.
See on ¯
Matthew:3:15 |.
Paul appeals to the sense of propriety among the Corinthians .
rwp @
1Corinthians:11:14 @{
Nature itself } (\
h
phusis aut \).
He reenforces the appeal to custom by the appeal to nature in a question that expects the affirmative answer (\
oude \). \
Phusis \,
from old verb \
phu \,
to produce ,
like our word nature (
Latin _natura_
),
is difficult to define .
Here it means native sense of propriety (
cf .
strkjv @
Romans:2:14 |)
in addition to mere custom ,
but one that rests on the objective difference in the constitution of things .
rwp @
1Corinthians:11:15 @{
Have long hair } (\
kom
i \).
Present active subjunctive of \
koma \ (
from \
kom \,
hair ),
old verb ,
same contraction (\-
a
i =
i \)
as the indicative (\
aei =
i \),
but subjunctive here with \
ean \
in third class condition .
Long hair is a glory to a woman and a disgrace to a man (
as we still feel ).
The long-haired man !
There is a papyrus example of a priest accused of letting his hair grow long and of wearing woollen garments . {
For a covering } (\
anti peribolaiou \).
Old word from \
periball \
to fling around ,
as a mantle (
Hebrews:1:12 |)
or a covering or veil as here .
It is not in the place of a veil ,
but answering to (\
anti \,
in the sense of \
anti \
in strkjv @
John:1:16 |),
as a permanent endowment (\
dedotai \,
perfect passive indicative ).
rwp @
1Corinthians:11:16 @{
Contentious } (\
philoneikos \).
Old adjective (\
philos ,
neikos \),
fond of strife .
Only here in N .
T .
If he only existed in this instance ,
the disputatious brother . {
Custom } (\
sun
theian \).
Old word from \
sun
th
s \ (\
sun ,
thos \),
like Latin _consuetudo_
,
intercourse ,
intimacy .
In N .
T .
only here and strkjv @
8:7 |
which see . "
In the sculptures of the catacombs the women have a close-fitting head-dress ,
while the men have the hair short " (
Vincent ).
rwp @
1Corinthians:11:17 @{
This } (\
touto \).
Probably the preceding one about the head-dress of women ,
and transition to what follows . {
I praise you not } (\
ouk epain \).
In contrast to the praise in strkjv @
11:2 |. {
For the better } (\
eis to kreisson \).
Neuter articular comparative of \
kratus \,
but used as comparative of \
kalos \,
good .
Attic form \
kreitton \. {
For the worse } (\
eis to h
sson \).
Old comparative from \
h
ka \,
softly ,
used as comparative of \
kakos \,
bad .
In N .
T .
only here and strkjv @
2Corinthians:12:15 |.
rwp @
1Corinthians:11:18 @{
First of all } (\
pr
ton men \).
There is no antithesis (\
deuteron de \,
secondly ,
or \
epeita de \,
in the next place )
expressed .
This is the primary reason for Paul '
s condemnation and the only one given . {
When ye come together in the church } (\
sunerchomen
n h
m
n en ekkl
si
i \).
Genitive absolute .
Here \
ekkl
sia \
has the literal meaning of assembly . {
Divisions } (\
schismata \).
Accusative of general reference with the infinitive \
huparchein \
in indirect discourse .
Old word for cleft ,
rent ,
from \
schiz \.
Example in papyri for splinter of wood .
See on strkjv @
1:10 |.
Not yet formal cleavages into two or more organizations ,
but partisan divisions that showed in the love-feasts and at the Lord '
s Supper . {
Partly } (\
meros ti \).
Accusative of extent (
to some part )
like \
panta \
in strkjv @
10:33 |.
He could have said \
ek merous \
as in strkjv @
13:9 |.
The rumours of strife were so constant (
I keep on hearing , \
akou \).
rwp @
1Corinthians:11:19 @{
Must be } (\
dei einai \).
Since moral conditions are so bad among you (
cf .
chapters 1 to 6 ).
Cf .
strkjv @
Matthew:18:7 |. {
Heresies } (\
haireseis \).
The schisms naturally become {
factions }
or {
parties }.
Cf .
strifes (\
erides \)
in strkjv @
1:11 |.
See on ¯
Acts:15:5 |
for \
haireseis \,
a choosing ,
taking sides ,
holding views of one party ,
heresy (
our word ). "
Heresy is theoretical schism ,
schism practical heresy ."
Cf .
strkjv @
Titus:3:10 ;
strkjv @
2Peter:2:1 |.
In Paul only here and strkjv @
Galatians:5:20 |. {
That } (\
hina \).
God '
s purpose in these factions makes {
the proved ones } (\
hoi dokimoi \)
become {
manifest } (\
phaneroi \). "
These \
haireseis \
are a magnet attracting unsound and unsettled minds " (
Findlay ).
It has always been so .
Instance so-called Christian Science ,
Russellism ,
New Thought ,
etc .,
today .
rwp @
1Corinthians:11:20 @{
To eat the Lord '
s Supper } (\
Kuriakon deipnon phagein \). \
Kuriakos \,
adjective from \
Kurios \,
belonging to or pertaining to the Lord ,
is not just a biblical or ecclesiastical word ,
for it is found in the inscriptions and papyri in the sense of imperial (
Deissmann ,
_Light
from the Ancient East_
,
p .
358 ),
as imperial finance ,
imperial treasury .
It is possible that here the term applies both to the \
Agap \
or Love-feast (
a sort of church supper or club supper held in connection with ,
before or after ,
the Lord '
s Supper )
and the Eucharist or Lord '
s Supper . \
Deipnon \,
so common in the Gospels ,
only here in Paul .
The selfish conduct of the Corinthians made it impossible to eat a Lord '
s Supper at all .
rwp @
1Corinthians:11:21 @{
Taketh before } (\
prolambanei \).
Before others .
Old verb to take before others .
It was conduct like this that led to the complete separation between the Love-feast and the Lord '
s Supper .
It was not even a common meal together (\
koinon deipnon \),
not to say a Lord '
s \
deipnon \.
It was a mere {
grab-game }. {
This one is hungry } (\
hos de pein
i \).
Demonstrative \
hos \.
Nothing is left for him at the love-feast . {
Another is drunken } (\
hos de methuei \).
Such disgusting conduct was considered shameful in heathen club suppers . "
Hungry poor meeting intoxicated rich ,
at what was supposed to be a supper of the Lord " (
Robertson and Plummer ).
On \
methu \,
to be drunk ,
see on ¯
Matthew:24:49 ;
strkjv @
Acts:2:15 |.
rwp @
1Corinthians:11:22 @{
What ?
Have ye not houses ?} (\
M
gar oikias ouk echete ;\)
The double negative (\
m --
ouk \)
in the single question is like the idiom in strkjv @
9:4f .|
which see . \
M \
expects a negative answer while \
ouk \
negatives the verb \
echete \. "
For do you fail to have houses ?"
Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (
despising , \
kataphroneite \)
of the church of God . {
That have not } (\
tous m
echontas \).
Not those without houses ,
but those who have nothing , "
the have-nots " (
Findlay )
like strkjv @
2Corinthians:8:12 |,
in contrast with \
hoi echontes \ "
the haves " (
the men of property ). {
What shall I say to you ?} (\
ti eip
humin ;\)
Deliberative subjunctive that well expresses Paul '
s bewilderment .
rwp @
1Corinthians:11:23 @{
For I received of the Lord } (\
ego gar parelabon apo tou Kuriou \).
Direct claim to revelation from the Lord Jesus on the origin of the Lord '
s Supper .
Luke '
s account (
Luke:22:17-20 |)
is almost identical with this one .
He could easily have read I Corinthians before he wrote his Gospel .
See strkjv @
15:3 |
for use of both \
parelabon \
and \
pared
ka \.
Note \
para \
in both verbs .
Paul received the account from (\
para--apo \)
the Lord and passed it on from himself to them ,
a true \
paradosis \ (
tradition )
as in strkjv @
11:2 |. {
He was betrayed } (\
paredideto \).
Imperfect passive indicative (
irregular form for \
paredidoto \,
Robertson ,
_Grammar_
,
p .
340 ).
Same verb as \
pared
ka \ (
first aorist active indicative just used for "
I delivered ").
rwp @
1Corinthians:11:24 @{
When he had given thanks } (\
eucharist
sas \).
First aorist active participle of \
euchariste \
from which word our word Eucharist comes ,
common late verb (
see on ¯
1:14 |). {
Which is for you } (\
to huper hum
n \). \
Kl
menon \ (
broken )
of the Textus Receptus (
King James Version )
is clearly not genuine .
Luke (
Luke:22:19 |)
has \
didomenon \ (
given )
which is the real idea here .
As a matter of fact the body of Jesus was not broken (
John:19:36 |).
The bread was broken ,
but not the body of Jesus . {
In remembrance of me } (\
eis t
n em
n anamn
sin \).
The objective use of the possessive pronoun \
em
n \.
Not my remembrance of you ,
but your remembrance of me . \
Anamn
sis \,
from \
anamimn
sk \,
to remind or to recall ,
is an old word ,
but only here in N .
T .
save strkjv @
Luke:22:19 |
which see .
rwp @
1Corinthians:11:25 @{
After supper } (\
meta to deipn
sai \). \
Meta \
and the articular aorist active infinitive , "
after the dining " (
or the supping )
as in strkjv @
Luke:22:20 |. {
The new covenant } (\
h
kain
diath
k \).
For \
diath
k \
see on ¯
Matthew:26:28 |.
For \
kainos \
see on ¯
Luke:5:38 ;
strkjv @
22:20 |.
The position of \
estin \
before \
en t
i haimati \ (
in my blood )
makes it a secondary or additional predicate and not to be taken just with \
diath
k \ (
covenant or will ). {
As oft as ye drink it } (\
hosakis an pin
te \).
Usual construction for general temporal clause of repetition (\
an \
and the present subjunctive with \
hosakis \).
Songs:in verse 26 |.
rwp @
1Corinthians:11:26 @{
Till he come } (\
achri hou elth
i \).
Common idiom (
with or without \
an \)
with the aorist subjunctive for future time (
Robertson ,
_Grammar_
,
p .
975 ).
In strkjv @
Luke:22:18 |
we have \
he
s hou elth
i \.
The Lord '
s Supper is the great preacher (\
kataggellete \)
of the death of Christ till his second coming (
Matthew:26:29 |).
rwp @
1Corinthians:11:27 @{
Unworthily } (\
anaxi
s \).
Old adverb ,
only here in N .
T .,
not genuine in verse 29 |.
Paul defines his meaning in verse 29f |.
He does not say or imply that we ourselves must be "
worthy " (\
axioi \)
to partake of the Lord '
s Supper .
No one would ever partake on those terms .
Many pious souls have abstained from observing the ordinance through false exegesis here . {
Shall be guilty } (\
enochos estai \).
Shall be held guilty as in strkjv @
Matthew:5:21f .|
which see .
Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (
cf .
strkjv @
Hebrews:6:6 ;
strkjv @
10:29 |).
rwp @
1Corinthians:11:28 @{
Let a man prove himself } (\
dokimazet
anthr
pos heauton \).
Test himself as he would a piece of metal to see if genuine .
Such examination of one '
s motives would have made impossible the disgraceful scenes in verses 20ff |.
rwp @
1Corinthians:11:29 @{
If he discern not the body } (\
m
diakrin
n to s
ma \).
So-called conditional use of the participle , "
not judging the body ."
Thus he eats and drinks judgment (\
krima \)
on himself .
The verb \
dia-krin \
is an old and common word ,
our {
dis-cri-minate },
to distinguish .
Eating the bread and drinking the wine as symbols of the Lord '
s body and blood in death probes one '
s heart to the very depths .
rwp @
1Corinthians:11:30 @{
And not a few sleep } (\
kai koim
ntai hikanoi \).
Sufficient number (\
hikanoi \)
are already asleep in death because of their desecration of the Lord '
s table .
Paul evidently had knowledge of specific instances .
A few would be too many .
rwp @
1Corinthians:11:31 @{
But if we discerned ourselves } (\
ei de heautous diekrinomen \).
This condition of the second class ,
determined as unfulfilled ,
assumes that they had not been judging themselves discriminatingly ,
else they would not be judged (\
ekrinometha \).
Note distinction in the two verbs .
rwp @
1Corinthians:11:32 @{
Ye are chastened of the Lord } (\
hupo tou Kuriou paideuometha \).
On this sense of \
paideu \,
from \
pais \,
child ,
to train a child (
Acts:7:22 |),
to discipline with words (
2Timothy:2:25 |),
to chastise with scourges see on ¯
Luke:23:16 | (
Hebrews:12:7 |),
and so by afflictions as here (
Hebrews:12:6 |). \
Hupo tou Kuriou \
can be construed with \
krinomenoi \
instead of with \
paideuometha \. {
With the world } (\
sun t
i kosm
i \).
Along with the world .
Afflictions are meant to separate us from the doom of the wicked world .
Final use of \
hina m \
here with \
katakrith
men \ (
first aorist passive subjunctive ).
rwp @
1Corinthians:11:33 @{
Wait one for another } (\
all
lous ekdechesthe \).
As in strkjv @
John:5:3 ;
strkjv @
Acts:17:16 |.
That is common courtesy .
Wait in turn .
Vulgate has _invicem
expectate_
.
rwp @
1Corinthians:11:34 @{
At home } (\
en oik
i \).
If so hungry as all that (
verse 22 |). {
The rest } (\
ta loipa \).
He has found much fault with this church ,
but he has not told all . {
I will set in order } (\
diataxomai \).
Not even Timothy and Titus can do it all . {
Whensoever I come } (\
h
s an elth \).
Common idiom for temporal clause of future time (
conjunction like \
h
s \
with \
an \
and aorist subjunctive \
elth \).