1 Corinthians
Chapter 11
1 Be imitators of me, as I am of Christ.
你们该效法我，如我效法了基督一样。
2 1 I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.
我称赞你们在一切事上记念我，并照我所传授给你们的，持守那些传授。
3 2 3 But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ.
但我愿意你们知道：男人的头是基督，而女人的头是男人，基督的头却是天主。
4 4 Any man who prays or prophesies with his head covered brings shame upon his head.
凡男人祈祷或说先知话，若蒙着头，就是羞辱自己的头；
5 But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.
但凡女人祈祷或说先知话，若不蒙头，就是羞辱自己的头，因为她跟那剃了头发的完全一样。
6 For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.
女人若不蒙头，就让她剪发罢！但若剪发或剃头为女人算是耻辱，她就该蒙头！
7 5 A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.
男人当然不该蒙头，因为他是天主的肖像和光荣，而女人却是男人的光荣：
8 For man did not come from woman, but woman from man;
原来不是男人出于女人，而是女人出于男人；
9 nor was man created for woman, but woman for man;
而且男人不是为女人造的，女人乃是为男人造的。
10 for this reason a woman should have a sign of authority 6 on her head, because of the angels.
为此，女人为了天使的缘故，在头上应该有属于权下的表记，
11 7 Woman is not independent of man or man of woman in the Lord.
然而在主内，女不可无男，男也不可无女，
12 For just as woman came from man, so man is born of woman; but all things are from God.
因为就如女人是出于男人，同样男人也是藉女人而生；但一切都出于天主。
13 8 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled?
你们自己评断罢！女人不蒙头向天主祈祷相宜吗？
14 Does not nature itself teach you that if a man wears his hair long it is a disgrace to him,
不是本性也教训你们：男人若蓄发，为他就是羞辱，
15 whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering?
但是女人若蓄发，为她倒是光荣吗？因为头发是给她当作首帕的。
16 But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God.
若有人想强辩，那么他该知道：我们没有这样的风俗，天主的各教会也没有。
17 9 In giving this instruction, I do not praise the fact that your meetings are doing more harm than good.
我要嘱咐你们，并不称赞你们，因为你们聚会不是为得益，而是为受害。
18 First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it;
首先，我听说你们聚会时，你们中间有分裂的事，我也有几分相信，
19 there have to be factions among you in order that (also) those who are approved among you may become known. 10
因为在你们中间原免不了分党分派的事，好叫那些经得起考验的人，在你们中显出来。
20 When you meet in one place, then, it is not to eat the Lord's supper,
你们聚集在一处，并不是为吃主的晚餐，
21 for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk.
因为你们吃的时候，各人先吃自己的晚餐，甚至有的饥饿，有的却醉饱。
22 Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you.
难道你们没有家可以吃喝吗？或是你们想轻视天主的教会，叫那些没有的人羞惭吗？我可给你们说什么？要我称赞你们吗？在这事上，我决不称赞。
23 11 For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread,
这是我从主所领受的，我也传授给你们了：主耶稣在他被交付的那一夜，拿起饼来；
24 and, after he had given thanks, broke it and said, ＂This is my body that is for you. Do this in remembrance of me.＂
祝谢了，擘开说：＂这是我的身体，为你们而舍的，你们应这样行，为记念我。＂
25 In the same way also the cup, after supper, saying, ＂This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.＂
晚餐后，又同样拿起杯来说：＂这杯是用我的血所立的新约，你们每次喝，应这样行，为记念我。＂
26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.
的确，直到主再来，你们每次吃这饼，喝这杯，你们就是宣告主的死亡。
27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. 12
为此，无论谁，若不相称地吃主的饼，或喝主的杯，就是干犯主体和主血的罪人。
28 A person should examine himself, 13 and so eat the bread and drink the cup.
所以人应省察自己，然后才可以吃这饼，喝这杯。
29 For anyone who eats and drinks without discerning the body, eats and drinks judgment 14 on himself.
因为那吃喝的人，若不分辨主的身体，就是吃喝自己的罪案。
30 That is why many among you are ill and infirm, and a considerable number are dying.
为此，在你们中有许多有病和软弱的人，死的也不少。
31 If we discerned ourselves, we would not be under judgment;
但是，若我们先省察自己，我们就不至于受罚了。
32 but since we are judged by (the) Lord, we are being disciplined so that we may not be condemned along with the world.
我们即使受罚，只是受主的惩诫，免得我们和这世界一同被定罪。
33 Therefore, my brothers, when you come together to eat, wait for one another.
所以，我的弟兄们，当你们聚集吃晚餐时，要彼此等待。
34 If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come.
谁若饿了，在家里先吃，免得你们聚集自遭判决。其余的事，等我来了再安排。
Footnotes(注解)
1 [11:2-14:40] This section of the letter is devoted to regulation of conduct at the liturgy. The problems Paul handles have to do with the dress of women in the assembly (1 Cor 11:3-16), improprieties in the celebration of community meals (1 Cor 11:17-34), and the use of charisms or spiritual gifts (1 Cor 12:1-14:40). The statement in 1 Cor 11:2 introduces all of these discussions, but applies more appropriately to the second (cf the mention of praise in 1 Cor 11:17 and of tradition in 1 Cor 11:23).
2 [3-16] Women have been participating in worship at Corinth without the head-covering normal in Greek society of the period. Paul's stated goal is to bring them back into conformity with contemporary practice and propriety. In his desire to convince, he reaches for arguments from a variety of sources, though he has space to develop them only sketchily and is perhaps aware that they differ greatly in persuasiveness.
3 [3] A husband the head of his wife: the specific problem suggests to Paul the model of the head as a device for clarifying relations within a hierarchical structure. The model is similar to that developed later in greater detail and nuance in Eph 5:21-33. It is a hybrid model, for it grafts onto a strictly theological scale of existence (cf 1 Cor 3:21-23) the hierarchy of sociosexual relations prevalent in the ancient world: men, dominant, reflect the active function of Christ in relation to his church; women, submissive, reflect the passive role of the church with respect to its savior. This gives us the functional scale: God, Christ, man, woman.
4 [4-6] From man's direct relation to Christ, Paul infers that his head should not be covered. But woman, related not directly to Christ on the scale but to her husband, requires a covering as a sign of that relationship. Shameful . . . to have her hair cut off: certain less honored classes in society, such as lesbians and prostitutes, are thought to have worn their hair close-cropped.
5 [7-9] The hierarchy of v 3 is now expressed in other metaphors: the image (eikon) and the reflected glory (doxa). Paul is alluding basically to the text of Genesis 1:27, in which mankind as a whole, the male-female couple, is created in God's image and given the command to multiply and together dominate the lower creation. But Genesis 1:24 is interpreted here in the light of the second creation narrative in Genesis 2 in which each of the sexes is created separately (first the man and then the woman from man and for him, to be his helpmate, Genesis 2:20-23), and under the influence of the story of the fall, as a result of which the husband rules over the woman (Genesis 3:16). This interpretation splits the single image of God into two, at different degrees of closeness.
6 [10] A sign of authority: ＂authority＂ (exousia) may possibly be due to mistranslation of an Aramaic word for ＂veil＂; in any case, the connection with 1 Cor 11:9 indicates that the covering is a sign of woman's subordination. Because of the angels: a surprising additional reason, which the context does not clarify. Presumably the reference is to cosmic powers who might inflict harm on women or whose function is to watch over women or the cult.
7 [11-12] These parenthetical remarks relativize the argument from Genesis 2-3. In the Lord: in the Christian economy the relation between the sexes is characterized by a mutual dependence, which is not further specified. And even in the natural order conditions have changed: the mode of origin described in Genesis 2 has been reversed (1 Cor 11:12a). But the ultimately significant fact is the origin that all things have in common (1 Cor 11:12b).
8 [13-16] The argument for conformity to common church practice is summed up and pressed home. 1 Cor 11:14-15 contain a final appeal to the sense of propriety that contemporary Greek society would consider ＂natural＂ (cf 1 Cor 11:5-6).
9 [17-34] Paul turns to another abuse connected with the liturgy, and a more serious one, for it involves neglect of basic Christian tradition concerning the meaning of the Lord's Supper. Paul recalls that tradition for them and reminds them of its implications.
10 [19] That . . . those who are approved among you may become known: Paul situates their divisions within the context of the eschatological separation of the authentic from the inauthentic and the final revelation of the difference. The notion of authenticity-testing recurs in the injunction to self-examination in view of present and future judgment (1 Cor 11:28-32).
11 [23-25] This is the earliest written account of the institution of the Lord's Supper in the New Testament. The narrative emphasizes Jesus' action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.
12 [27] It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus' intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf 1 Cor 8:12).
13 [28] Examine himself: the Greek word is similar to that for ＂approved＂ in 1 Cor 11:19, which means ＂having been tested and found true.＂ The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus' death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18-25).
14 [29-32] Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krino, 1 Cor 11:31, 32) discernment (diakrino, 1 Cor 11:29, 31), and condemnation (katakrino, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus' death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God's concern; it is a medicinal measure meant to rescue us from condemnation with God's enemies.