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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Большинство толкователей полагают, что уже в первой половине 11-й главы Ап. имеет в виду общественное богослужение, которое нарушалось появлением женщин без покрывала на голове. Такое предположение основано на том, что в 4, 5: и 13-м стихах упоминается о пророчествовании, которое будто бы имело место только при общественном богослужении (ср. XIV:3: и сл. ; XIV:29). Но ничто не препятствует также предположить, что дар пророчества проявлялся также и в домашнем богослужении, в тесном семейном кругу, где могли выступать в качестве совершителей молитвы и женщины. Некоторые обстоятельства даже мешают допустить то предположение, что Ап. имеет здесь в виду молитву и пророчествование при общественном богослужении. Так для обоснования своего постановления относительно женщин Ап. не ссылается вовсе на особенный характер общественного богослужения, а затем в 17-м стихе он об обстоятельствах, имевших место при общественном богослужении, говорит как о чем то новом (ср. 18: ст. - во-первых). Наконец, если бы шла речь об общественном богослужении, то Ап. упомянул бы и о девицах, а не об одних женщинах. И так следов. Ап. имеет в виду домашнюю жизнь женщины. Что же здесь обратило на себя его внимание? По-видимому, коринфские христианки стремились к полному уравнению в правах с своими мужьями. Учение Апостола о том, что во Христе Иисусе нет различия между мужским полом и женским (Гал III:28), коринфянки поняли не только в смысле равенства своих прав на спасение и благодать с правами мужчин, а в смысле равенства и в правах житейских. Это свое понимание равенства они обнаруживали в том, что при домашних молитвах, где и они иногда пророчествовали, они снимали с себя покрывало, которое в Коринфе, очевидно, служило символом подчиненности жены мужу.

Против этого стремления коринфских женщин-христианок Ап. и говорит теперь, как ранее он говорил против стремления рабов-христиан к освобождению (VII:21: и сл. ). Он увещевает коринфянок оставаться в прежних пределах, которые указаны им при самом их сотворении. Он требует, чтобы женщины надевали покрывало при молитве и пророчествовании в знак своего подчинения мужу. Затем, чтобы еще более показать нелепость претензии коринфских женщин, Ап. указывает им на обычай общегреческий и на обычай, соблюдаемый в других христианских церквах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle blames, and endeavours to rectify, some great indecencies and manifest disorders in the church of Corinth; as, I. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the common token of subjection to their husbands in that part of the world. This behaviour he reprehends, requires them to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutual help and comfort, ver. 1-16. II. He blames them for their discord and neglect and contempt of the poor, at the Lord's supper, ver. 17-22. III. To rectify these scandalous disorders, he sets before them the nature and intentions of this holy institution, directs them how they should attend on it, and warns them of the danger of a conduct to indecent as theirs, and of all unworthy receiving, ver. 23, to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, Co1 11:1-6. Reasons why they should act differently, Co1 11:7-16. They are also reproved for their divisions and heresies, Co1 11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, Co1 11:20-22. The proper manner of celebrating this holy rite laid down by the apostle, Co1 11:23-26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, Co1 11:27-34.
Albert Barnes: Notes on the Bible - 1834
11:0: The first verse in this chapter properly belongs to the preceding, and is the conclusion of the discussion which the apostle had been carrying on in that and the pRev_ious chapters. It has been improperly separated from that chapter, and in reading should be read in connection with it. The remainder of the chapter is properly divided into two parts:
I. A discussion respecting the impropriety of a woman's praying or prophesying with her head uncovered Co1 11:2-16; and,
II. A reproof of their irregularities in the observance of the Lord's Supper, 1Co. 11:17-34.
I. In regard to the first. it seems probable that some of the women who, on pretence of being inspired, had prayed or prophesied in the Corinthian church, had cast off their veils after the manner of the pagan priestesses. This indecent and improper custom the apostle reproves. He observes, therefore, that the pre-eminence belongs to man over the woman, even as pre-eminence belonged to Christ over the man; that it was a dishonor to Christ when a man prayed or prophesied with his head covered, and in like manner it was regarded everywhere as dishonorable and improper for a woman to lay aside the appropriate symbol of her sex, and the emblem of subordination, and to be uncovered in the presence of the man Co1 11:3-5; that if a woman was not veiled, if she laid aside the appropriate emblem of her sex and of her subordinate condition, she might as well part with her hair, which all knew would be dishonorable and improper Co1 11:6; that the woman had been created for a subordinate station, and should observe it Co1 11:7-9; that she should have power on her head because of the angels (Co1 11:10; and yet, lest this should depress her, and seem to convey the idea of her utter inferiority and unimportance, he adds, that in the plan of salvation they are in many respects on an equality with the man, that the same plan was adapted to both, that the same blessings are appointed for both sexes, and the same high hopes are held out to both Co1 11:11-12; and that nature on this subject was a good instructor, and showed that it was uncomely for a woman to pray with her head uncovered, that her hair had been given her for an ornament and for beauty, and that, as it would be as improper for her to remove her veil as to cut off her hair, nature itself required that this symbol of her subordination should be laid aside in public, Co1 11:13-16.
II. Next, as to the irregularities in the observance of the Lord's supper, the apostle observes Co1 11:17, that he could not commend them for what he was about to say. There had been and there were irregularities among them, which it was his duty to reprove. In Co1 11:18-22, he states what those irregularities were. He then Co1 11:23-26 states the true nature and design of the Lord's Supper, as it was very evident that they had not understood it, but supposed it was a common feast, such as they had been accustomed to observe in honor of idols. In Co1 11:27-29, he states the consequences of observing this ordinance in an improper manner, and the proper way of approaching it; and in Co1 11:30-32 observes that their improper mode of observing it was the cause of the punishment which many of them had experienced. He then concludes by directing them to celebrate the Lord's Supper "together;" to eat at home when they were hungry; and not to abuse the Lord's Supper by making it an occasion of feasting; and assures them that the other matters of irregularity he would set in order when be should come among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 11:1, He reproves them, because in holy assemblies, Co1 11:4, their men prayed with their heads covered, Co1 11:6, and women with their heads uncovered; Co1 11:17, and because generally their meetings were not for the better, but for the worse; Co1 11:21, as, namely, in profaning with their own feast the Lord's supper; Co1 11:25, Lastly, he calls them to the first institution thereof.
John Gill
INTRODUCTION TO 1 CORINTHIANS 11
In this chapter the apostle blames both men and women for their indecent appearance in public worship, and admonishes them how they should behave with the reasons of it; and also corrects some abuses and irregularities among them, at, or before, the Lord's supper; which leads him to give a particular account of that ordinance, of the nature, use, and design of it, and some directions about the performance of it, and attendance on it. He begins with an exhortation suitable to what he had said in the latter part of the preceding chapter, to follow him, as he followed Christ, 1Cor 11:1 and praises them for their remembrance of him, and for the keeping the ordinances as they were delivered to them; that is, as many of them, and as far as they did so, 1Cor 11:2. And in order to make way for what he had on his mind to reprove them for, and admonish them about, he observes, that as God is the head of Christ, and Christ the head of every man, so the man is the head of the woman, 1Cor 11:3 wherefore for him to appear, and join in public worship, with his head covered, is to dishonour his head, 1Cor 11:4 as, on the other hand, for a woman to have her head uncovered in divine service, is to dishonour her head, it being all one as if her head was shaved, 1Cor 11:5 wherefore it is concluded, that if it is a shame for her to be shaved or shorn, she ought to be covered when attending the worship of God, 1Cor 11:6. The reason why a man should be uncovered at such a time is, because he is the image and glory of God; and the reason why the woman should be covered is, because she is the glory of the man, is made for his glory, and to be in subjection to him, of which the covering is a token, 1Cor 11:7 and that she is so, is argued from the order of the creation, man being not of the woman, but the woman of the man, 1Cor 11:8 and from the end of the creation, man being not for the woman, but the woman for the man, 1Cor 11:9. Another reason why the woman should be covered at the time of public worship is, because of the angels then present, 1Cor 11:10 but lest on this account the woman should be treated with contempt by the man, the apostle observes, that they are not, and cannot be without one another; and that they are from each other in different senses, and both from the Lord, 1Cor 11:11, and then proceeds to other arguments, showing that women should not appear uncovered in the house of God: one is taken from the uncomeliness of it, which must be so judged by everyone, 1Cor 11:13 and another is taken from nature and custom, and the contrary in men, which is disagreeable and shameful; for, if, the dictates of nature, it is shameful in men to wear long hair, it must be comely and decent in women, and what is for their glory, to wear such hair, since it is their covering, 1Cor 11:14. But if, after all the apostle had said on this subject, there should be any contentious persons disposed to wrangle about it, he observes, that they were not proper persons to be continued in the church, 1Cor 11:16 and then proceeds to take notice of some ill conduct of many in the Corinthian church, at, or before, the eating of the Lord's supper; partly through schisms and factions, they meeting in parties for that purpose; which he had heard of, and had reason to believe, and could not praise them for; their coming together in such a manner, being for the worse, and not the better, 1Cor 11:18 and the rather he gave credit to this report, since there were heresies among them, which issue in schisms and divisions, and which must be expected, that hereby Christ's faithful ones might be distinguished from others, 1Cor 11:19 when he goes on to show how they abused the ordinance of the supper, not only by meeting together in parties, but by indulging their sensual appetites in eating and drinking, which was the principal end in coming together, and not the Lord's supper, 1Cor 11:20 for they stayed not one for another, but one took his supper before the other, and so the one was full, and the other hungry, 1Cor 11:21 the evil of which the apostle exposes by observing the indecency of such a conduct, when they had houses of their own to feast in; the contempt which they cast upon the church of God, and the shame they exposed the poor and hungry unto, all which was far from being praiseworthy, 1Cor 11:22 upon which he gives a particular account of the Lord's supper, as he had it from Christ himself, the time when, the manner in which it was instituted and celebrated by him, the significance of its several parts, its use, and end, and the continuance of it until the second coming of Christ, 1Cor 11:23 and then he proceeds to show the evil of an unworthy partaking of this ordinance, how that such are guilty of, and vilify and reproach the body and blood of Christ, 1Cor 11:27 wherefore previous to a participation of it a man should examine himself as to his repentance towards God, and faith in Christ, 1Cor 11:28 seeing such that are unworthy communicants bring condemnation on themselves, not having spiritual judgment to discern the Lord's body in the ordinance, 1Cor 11:29 and so become liable to diseases and death itself, which was the case of several in the Corinthian church, 1Cor 11:30 whereas, if persons would but examine and judge of themselves before hand, they would not be exposed to such judgments, 1Cor 11:31 though the people of God, when they are afflicted, should look upon their afflictions, not as punishments, but as chastisements inflicted on them, for this end, that they might not be condemned with the world of the ungodly hereafter, 1Cor 11:32. Wherefore the apostle's advice is, that when they came to the Lord's table they would not form themselves into factions and parties, and one part of them eat before, and separate from the rest, but that they would tarry till they all come together, and then join as one body and one bread, 1Cor 11:33 and that if any man was an hungry, he should eat at home, and not have an ante-supper in the house of God, indulging his appetite there to his condemnation, and those that joined with him, 1Cor 11:34 and the chapter is concluded with an intimation, that besides these irregularities, there were others in this church which the apostle signifies he would correct, when he should be in person with them.
Robert Jamieson, A. R. Fausset and David Brown
CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34)
Rather belonging to the end of the tenth chapter, than to this chapter.
followers--Greek, "imitators."
of Christ--who did not please Himself (Rom 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (Eph 5:2; Phil 2:4-5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.
11:111:1: Նմանօ՛ղք ինձ եղերուք, որպէս եւ ես Քրիստոսի[3814]։[3814] Ոմանք. Նմանո՛ղք եղերուք ինձ։
1 Նմանուեցէ՛ք ինձ, ինչպէս որ ես՝ Քրիստոսին:
11 Ինծի նմանեցէ՛ք, ինչպէս ես ալ՝ Քրիստոսին։
Նմանողք ինձ եղերուք, որպէս եւ ես Քրիստոսի:

11:1: Նմանօ՛ղք ինձ եղերուք, որպէս եւ ես Քրիստոսի[3814]։
[3814] Ոմանք. Նմանո՛ղք եղերուք ինձ։
1 Նմանուեցէ՛ք ինձ, ինչպէս որ ես՝ Քրիստոսին:
11 Ինծի նմանեցէ՛ք, ինչպէս ես ալ՝ Քրիստոսին։
zohrab-1805▾ eastern-1994▾ western am▾
11:11: Будьте подражателями мне, как я Христу.
11:1  μιμηταί μου γίνεσθε, καθὼς κἀγὼ χριστοῦ.
11:1. μιμηταί (Emulators) μου (of-me) γίνεσθε , ( ye-should-become ,"καθὼς (down-as) κἀγὼ (and-I) Χριστοῦ. (of-Anointed)
11:1. imitatores mei estote sicut et ego ChristiBe ye followers of me, as I also am of Christ.
1. Be ye imitators of me, even as I also am of Christ.
Be ye followers of me, even as I also [am] of Christ:

1: Будьте подражателями мне, как я Христу.
11:1  μιμηταί μου γίνεσθε, καθὼς κἀγὼ χριστοῦ.
11:1. imitatores mei estote sicut et ego Christi
Be ye followers of me, as I also am of Christ.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Этот стих составляет заключение к гл. Х-й. Ап. учить христиан подражать ему, как и он подражает Христу. Он постольку может быть примером для других, поскольку сам подражает примеру Христа, Который был образцом полного самоотречения (ср. Рим XV:1-3).

Конечно, Ап. не требует от христиан рабского подражания: обстоятельства его жизни и жизни коринфян были неодинаковы - тем более, конечно, это нужно сказать о современных обстоятельствах. Но дух самоотречения христиане всегда и везде должны иметь такой же, каким был проникнут Ап. Павел.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Directions Concerning Attire; Female Subjection.A. D. 57.
1 Be ye followers of me, even as I also am of Christ. 2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. 5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man. 10 For this cause ought the woman to have power on her head because of the angels. 11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God. 13 Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

Paul, having answered the cases put to him, proceeds in this chapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to the rest of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liberty, by his own example: Be ye followers of me, as I also am of Christ (v. 1), fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is plain from it that Paul not only preached such doctrine as they ought to believe, but led such a life as they ought to imitate. "Be ye followers of me," that is, "Be imitators of me; live as you see me live." Note, Ministers are likely to preach most to the purpose when they can press their hearers to follow their example. Yet would not Paul be followed blindly neither. He encourages neither implicit faith nor obedience. He would be followed himself no further than he followed Christ. Christ's pattern is a copy without a blot; so is no man's else. Note, We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, concerning which observe,

I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (v. 2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is probable, did this in the strictest sense of the expression: and he takes occasion thence to address the body of the church under this good character; and the body might, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated from, and corrupted, them. Note, When we reprove what is amiss in any, it is very prudent and fit to commend what is good in them; it will show that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will therefore procure the more regard to it.

II. How he lays the foundation for his reprehension by asserting the superiority of the man over the woman: I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Christ, in his mediatorial character and glorified humanity, is at the head of mankind. He is not only first of the kind, but Lord and Sovereign. He has a name above every name: though in this high office and authority he has a superior, God being his head. And as God is the head of Christ, and Christ the head of the whole human kind, so the man is the head of the tow sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a superiority and headship he has, and the woman should be in subjection and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Something like this the women of the church of Corinth seem to have been guilty of, who were under inspiration, and prayed and prophesied even in their assemblies, v. 5. It is indeed an apostolical canon, that the women should keep silence in the churches (ch. xiv. 34; 1 Tim. ii. 12), which some understand without limitation, as if a woman under inspiration also must keep silence, which seems very well to agree with the connection of the apostle's discourse, ch. xiv. Others with a limitation: though a woman might not from her own abilities pretend to teach, or so much as question and debate any thing in the church yet when under inspiration the case was altered, she had liberty to speak. Or, though she might not preach even by inspiration (because teaching is the business of a superior), yet she might pray or utter hymns by inspiration, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly disallow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done.

III. The thing he reprehends is the woman's praying or prophesying uncovered, or the man's doing either covered, v. 4, 5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand,

IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (v. 3), by appearing in a habit unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habits, avoid every thing that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, v. 3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to declare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. The woman should keep to the rank God has chosen for her, and not dishonour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothing, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct is that the man is the image and glory of God, the representative of that glorious dominion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on the other hand, is the glory of the man (v. 7): she is his representative. Not but she has dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, v. 8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion; and the woman was made out of the man, and shone with a reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies, that looks like an affectation of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen. xxiv. 65. Thus would the apostle have the women appear In Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first in the transgression, being deceived by the devil (1 Tim. ii. 14), which increased her subjection to man, Gen. iii. 16. Now, believe evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that age and country, was a veil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of God. Note, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and a content and satisfaction with that rank in which he has placed us.

V. He thinks fit to guard his argument with a caution lest the inference be carried too far (v. 11, 12): Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord. They were made for one another. It is not good for him to be alone (Gen. ii. 18), and therefore was a woman made, and made for the man; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfort and blessing, not one a slave and the other a tyrant. Both were to be one flesh (Gen. ii. 24), and this for the propagation of a race of mankind. They are reciprocal instruments of each other's production. As the woman was first formed out of the man, the man is ever since propagated by the woman (v. 12), all by the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near relation and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also that the man abuse not his power.

VI. He enforces his argument from the natural covering provided for the woman (v. 13-15): "Judge in yourselves--consult your own reason, hearken to what nature suggests--is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.

VII. He sums up all by referring those who were contentious to the usages and customs of the churches, v. 16. Custom is in a great measure the rule of decency. And the common practice of the churches is what would have them govern themselves by. He does not silence the contentious by mere authority, but lets them know that they would appear to the world as very odd and singular in their humour if they would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all concurred, and that upon the ground of natural decency. It was the common usage of the churches for women to appear in public assemblies, and join in public worship, veiled; and it was manifestly decent that they should do so. Those must be very contentious indeed who would quarrel with this, or lay it aside.
Adam Clarke: Commentary on the Bible - 1831
11:1: Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection.
Albert Barnes: Notes on the Bible - 1834
11:1: Be ye followers of me - Imitate my example in the matter now under discussion. As I deny myself; as I seek to give no offence to anyone; as I endeavor not to alarm the prejudices of others, but in all things to seek their salvation, so do you. This verse belongs to the pRev_ious chapter, and should not have been separated from it. It is the close of the discussion there.
Even as I also am of Christ - I make Christ my example. He is my model in all things; and if you follow him, and follow me as far as I follow him, you will not err. This is the only safe example; and if we follow this, we can never go astray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Be ye: Co1 4:16, Co1 10:33; Phi 3:17; Th1 1:6; Th2 3:9; Heb 6:12
even: Rom 15:2, Rom 15:3; Eph 5:1, Eph 5:2; Phi 2:4, Phi 2:5
John Gill
Be ye followers of me, even as I also am of Christ. &c. These words more properly close the preceding chapter, than begin a new one, and refer to the rules therein laid down, and which the apostle would have the Corinthians follow him in, as he did Christ: that as he sought, both in private and public, and more especially in his ministerial service, to do all things to the glory of God, and not for his own popular applause, in which he imitated Christ, who sought not his own glory, but the glory of him that sent him; so he would have them do all they did in the name of Christ, and to the glory of God by him: and that as he studied to exercise a conscience void of offence to God and man, in doing which he was a follower of Christ, who was holy in his nature, and harmless and inoffensive in his conversation; so he was desirous that they should likewise be blameless, harmless, and without offence until the day of Christ: and that whereas he endeavoured to please men in all things lawful and indifferent, wherein he copied after Christ, who by his affable and courteous behaviour, and humble deportment, sought to please and gratify all with whom he conversed; so he would have them not to mind high things, but condescend to men of low estates, and become all things to all, that they might gain some as he did: and once more, that as he sought not his own pleasure and advantage, but the salvation of others, in imitation of Christ, who pleased not himself, but took upon him, and bore cheerfully, the reproaches of men, that he might procure good for them; so the apostle suggests, that it would be right in them not to seek to have their own wills in every thing, but rather to please their neighbour for good to edification.
11:211:2: Գովեմ զձեզ՝ զի զամենայն ինչ զիմ յիշէ՛ք. եւ որպէս աւանդեցի՛ ձեզ՝ զաւանդութիւնսն ունիցիք[3815]։ [3815] Օրինակ մի. Գովեմ զձեզ Կորնթացիք. զի։ Ոմանք. Զաւանդութիւնն ունիցիք։
2 Գովում եմ ձեզ, որ յիշում էք ինձ ամէն ինչում եւ պահում էք աւանդած բաները, ինչպէս որ աւանդեցի ձեզ:
2 Արդ ձեզ կը գովեմ ե՛ղբայրներ, որ ամէն բանի մէջ զիս կը յիշէք ու պատուէրներս կը պահէք՝ ինչպէս ես ձեզի աւանդեցի։
Գովեմ [50]զձեզ զի զամենայն ինչ զիմ յիշէք, եւ որպէս աւանդեցի ձեզ, զաւանդութիւնսն ունիցիք:

11:2: Գովեմ զձեզ՝ զի զամենայն ինչ զիմ յիշէ՛ք. եւ որպէս աւանդեցի՛ ձեզ՝ զաւանդութիւնսն ունիցիք[3815]։
[3815] Օրինակ մի. Գովեմ զձեզ Կորնթացիք. զի։ Ոմանք. Զաւանդութիւնն ունիցիք։
2 Գովում եմ ձեզ, որ յիշում էք ինձ ամէն ինչում եւ պահում էք աւանդած բաները, ինչպէս որ աւանդեցի ձեզ:
2 Արդ ձեզ կը գովեմ ե՛ղբայրներ, որ ամէն բանի մէջ զիս կը յիշէք ու պատուէրներս կը պահէք՝ ինչպէս ես ձեզի աւանդեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Хвалю вас, братия, что вы все мое помните и держите предания так, как я передал вам.
11:2  ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε.
11:2. Ἐπαινῶ (I-laud-upon-unto) δὲ (moreover) ὑμᾶς (to-ye) ὅτι (to-which-a-one) πάντα ( to-all ) μου (of-me) μέμνησθε (ye-had-come-to-be-memoried) καὶ (and) καθὼς (down-as) παρέδωκα (I-gave-beside) ὑμῖν (unto-ye) τὰς (to-the-ones) παραδόσεις (to-givings-beside) κατέχετε. (ye-hold-down)
11:2. laudo autem vos fratres quod omnia mei memores estis et sicut tradidi vobis praecepta mea tenetisNow I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you.
2. Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you.
Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you:

2: Хвалю вас, братия, что вы все мое помните и держите предания так, как я передал вам.
11:2  ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε.
11:2. laudo autem vos fratres quod omnia mei memores estis et sicut tradidi vobis praecepta mea tenetis
Now I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Хвалю вас - правильнее: но хвалю вас за то. Частица но указывает на переход к новой теме. - Предания, - т. е. указания, касающиеся церковной жизни, а не учения. О последних Ап. говорит в XV:3. - Ап. хочет сказать здесь, что в общем поведение коринфян заслуживает похвалы - они стараются удержать порядки, заведенные Апостолом.
Adam Clarke: Commentary on the Bible - 1831
11:2: That ye remember me in all things - It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavors to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan.
Albert Barnes: Notes on the Bible - 1834
11:2: Now I praise you, brethren - Paul always chose to commend Christians when it could be done, and never seemed to suppose that such praise would be injurious to them. See the note at Co1 1:4-5. On this occasion he was the more ready to praise them as far as it could be done, because there were some things in regard to them in which he would have occasion to reprove them.
That ye remember me in all things - That you are disposed to regard my authority and seek my direction in all matters pertaining to the good order of the church. There can be little doubt that they had consulted him in their letter (Co1 7:1) about the proper manner in which a woman ought to demean herself if she was called upon, under the influence of divine inspiration, to utter anything in public. The question seems to have been, whether, since she was inspired, it was proper for her to retain the marks ef her inferiority of rank, and remain covered; or whether the fact of her inspiration did not release her from that obligation, and make it proper that she should lay aside her veil, and appear as public speakers did among people. To this the apostle refers, probably, in the phrase "all things," that even in matters of this kind, pertaining to the good order of the church, they were disposed to regard his authority.
And keep the ordinances - Margin, "Traditions" (τὰς παραδώσεις tas paradō seis). The word does not refer to anything that had been delivered down from a former generation, or from former times, as the word "tradition" now usually signifies; but it means that which had been "delivered to them (παραδίδωμι paradidō mi); that is, by the apostles." The apostles had "delivered" to them certain doctrines, or rules, respecting the good order and the government of the church; and they had in general observed them, and were disposed still to do it. For this disposition to regard his authority, and to keep what he had enjoined, he commends them. He proceeds to specify what would be proper in regard to the particular subject on which they had made inquiry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: I praise: Co1 11:17, Co1 11:22; Pro 31:28-31
that: Co1 4:17, Co1 15:2
keep: Co1 7:17; Luk 1:6; Th1 4:1, Th1 4:2; Th2 2:15, Th2 3:6
ordinances: or, traditions
Geneva 1599
(1) Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.
(1) The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he begins nonetheless with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called cannons.
John Gill
Now I praise you, brethren,.... The apostle prefaces what he had to say by way of commendation of them; though some think that this is said in an ironical way, because there are many things both in this chapter, and in the following part of this epistle, delivered in a way of reproof; but whoever considers the change of style in 1Cor 11:17 will easily see, that this must be spoken seriously here, and is designed to raise the attention to what he was about to say, and to prepare their minds to receive, and take in good part, what he should say by way of rebuke; who could not well be angry when he praised them for what was praiseworthy in them, and reproved them for that which was blamable. The things he commends them for are as follow,
that ye remember me in all things; that is, either that they were mindful of him, though at a distance from them, and had such a veneration for him, and paid such respect to him, and to his judgment, as to write to him to have his sense about any point of doctrine, or case of conscience which had any difficulty in them; or that they bore in memory the doctrines of the Gospel which he had delivered among them; see 1Cor 15:2 The Arabic version reads, "that ye remember my sayings and deeds"; the doctrines he preached among them, and the examples he set them:
and keep the ordinances, as I delivered them to you; meaning, among the rest, if not principally, baptism and the Lord's supper, which he received from Christ, and delivered unto them; see 1Cor 11:23 and which they, at least many of them, kept and observed in the faith of Christ, from a principle of love to him, and with a view to his glory, and that as to the form and manner in which they were delivered to them by the apostle, agreeably to the mind of Christ; but was the apostle alive now, would, or could he praise the generality of those that are called Christians on this account? no; neither of these ordinances in common are kept as they were delivered: as to baptism, it is not attended to either as to subject or mode, both are altered, and are different from the original institution; and the Lord's supper is prostituted to the vilest of men; and, what is "monstrum horrendum", is made a test and qualification for employment in civil and military offices under the government.
John Wesley
I praise you - The greater part of you.
Robert Jamieson, A. R. Fausset and David Brown
Here the chapter ought to begin.
ye remember me in all things--in your general practice, though in the particular instances which follow ye fail.
ordinances--Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (1Cor 11:23; 1Cor 15:3; Th2 2:15). The reference here is mainly to ceremonies: for in 1Cor 11:23, as to the LORD'S SUPPER, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition intended for all ages. Any that can be proved to be such ought to be observed; any that cannot, ought to be rejected (Rev_ 22:18). Those preserved in the written word alone can be proved to be such.
11:311:3: Կամիմ զի գիտիցէ՛ք դուք. եթէ ա՛ռն ամենայնի գլուխ Քրիստոս է, եւ գլուխ կնոջ ա՛յր, եւ գլուխ Քրիստոսի Աստուած[3816]։ [3816] Ոմանք. Թէ առն ամենայնի։
3 Ուզում եմ, որ դուք իմանաք, թէ ամէն մարդու գլուխը Քրիստոսն է, կնոջ գլուխը՝ մարդը եւ Քրիստոսի գլուխը՝ Աստուած:
3 Բայց կ’ուզեմ որ գիտնաք թէ ամէն այր մարդու գլուխը Քրիստոսն է ու կնոջ գլուխը՝ այր մարդը եւ Քրիստոսին գլուխը՝ Աստուած։
Կամիմ զի գիտիցէք դուք, եթէ առն ամենայնի գլուխ Քրիստոս է, եւ գլուխ կնոջ` այր, եւ գլուխ Քրիստոսի` Աստուած:

11:3: Կամիմ զի գիտիցէ՛ք դուք. եթէ ա՛ռն ամենայնի գլուխ Քրիստոս է, եւ գլուխ կնոջ ա՛յր, եւ գլուխ Քրիստոսի Աստուած[3816]։
[3816] Ոմանք. Թէ առն ամենայնի։
3 Ուզում եմ, որ դուք իմանաք, թէ ամէն մարդու գլուխը Քրիստոսն է, կնոջ գլուխը՝ մարդը եւ Քրիստոսի գլուխը՝ Աստուած:
3 Բայց կ’ուզեմ որ գիտնաք թէ ամէն այր մարդու գլուխը Քրիստոսն է ու կնոջ գլուխը՝ այր մարդը եւ Քրիստոսին գլուխը՝ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: Хочу также, чтобы вы знали, что всякому мужу глава Христос, жене глава--муж, а Христу глава--Бог.
11:3  θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός.
11:3. Θέλω (I-determine) δὲ (moreover) ὑμᾶς (to-ye) εἰδέναι (to-have-had-come-to-see) ὅτι (to-which-a-one) παντὸς (of-all) ἀνδρὸς (of-a-man) ἡ (the-one) κεφαλὴ (a-head) ὁ (the-one) χριστός (Anointed) ἐστιν, (it-be) κεφαλὴ (a-head) δὲ (moreover) γυναικὸς (of-a-woman) ὁ (the-one) ἀνήρ, (a-man) κεφαλὴ (a-head) δὲ (moreover) τοῦ (of-the-one) χριστοῦ (of-Anointed) ὁ (the-one) θεός. (a-Deity)
11:3. volo autem vos scire quod omnis viri caput Christus est caput autem mulieris vir caput vero Christi DeusBut I would have you know that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God.
3. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.
But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the head of Christ [is] God:

3: Хочу также, чтобы вы знали, что всякому мужу глава Христос, жене глава--муж, а Христу глава--Бог.
11:3  θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός.
11:3. volo autem vos scire quod omnis viri caput Christus est caput autem mulieris vir caput vero Christi Deus
But I would have you know that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Но есть нечто в поведении коринфян, что не заслуживает похвалы. Коринфяне гордились обширностью своего христианского познания и некоторые из них, наиболее либеральные, вероятно, не считали нужным руководиться в своей жизни указаниями Ап. Павла. В виду этого Ап. и говорит, что им нужно узнать как следует еще одно важное обстоятельство, на которое они, очевидно, не обращали внимания: везде и в отношениях человека к человеку, человека к Богу и даже в отношениях между Богом и Христом существует известное подчинение, о чем свободолюбивым коринфянам не приходило и в голову. - Всякому мужу глава Христос. Выражение глава имеет двоякое значение: с одной стороны оно заключает в себе мысль о жизненном общении, (от головы идут нервы по всему телу), с другой указывает, что в этом общении существует некоторое неравенство между двумя сторонами. Таково и общение между мужем и женою в браке: хотя оно есть общение тесное и жизненное, тем не менее, одна сторона - муж - является здесь более сильною, господствующей, а другая - жена - зависимою и более пассивною, чем активною. Таково же отношение между мужчиною (здесь муж значит мужчина) и Христом. Тут также есть сторона активная, владычествующая - это Христос, и сторона слабая, способная более воспринимать, чем действовать - это мужчина. Наконец, это отношение восходит еще выше, достигает до жизни Божества: Отец и Сын - это тоже две стороны, находящиеся в теснейшем общении между собою, но все-таки Сын не делает ничего Сам от Себя, если не увидит Отца творящего (Ин V:19). - Жене глава муж. Ап. обозначает здесь естественное и социальное правовое отношение мужа к жене. Муж - глава семьи, а жена занимает (или занимала) подчиненное положение. Христианство такой порядок не уничтожило, а освятило. Таким образом, в отношении к духовному спасению женщина так же, как и мужчина, имеет главою Христа (изречение: "Я - лоза, а вы ветви" - Ин XV:5: - относится к обоим полам), тем не менее в естественном и социальном отношении женщина должна занимать подчиненное положение в отношении к мужу. - А Христу глава - Бог. Древние церковные толкователи и некоторые из новых видят здесь отношение Бога к воплотшемуся Сыну Божию. За правильность такого взгляда говорит и то обстоятельство, что Ап. употребил здесь термин Христос, а не Сын Божий. Godet же находит возможным видеть здесь и указание на известное соподчинение, существующее между Сыном Божиим до воплощения и Богом Отцом. Мнение это давно уже было признано еретическим (субординационизм), да и то основание, какое Godet приводит в его пользу, не имеет значения. Он говорит именно, что если мы будем видеть здесь отношение только к воплотившемуся Сыну Божию, то при этом понимании мы должны устранить мысль о единстве жизни и существа между Христом и Богом. Но Господь Иисус Христос ясно и определенно свидетельствует, что единство между Ним и Отцом осталось совершенным и по Его воплощении. "Я и Отец - одно" (Ин X:30; ср. ст. 38, 15).
Adam Clarke: Commentary on the Bible - 1831
11:3: The head of every man is Christ - The apostle is speaking particularly of Christianity and its ordinances: Christ is the Head or Author of this religion; and is the creator, preserver, and Lord of every man. The man also is the lord or head of the woman; and the Head or Lord of Christ, as Mediator between God and man, is God the Father. Here is the order - God sends his Son Jesus Christ to redeem man; Christ comes and lays down his life for the world; every man who receives Christianity confesses that Jesus Christ is Lord, to the glory of God the Father; and every believing woman will acknowledge, according to Gen 3:16, that God has placed her in a dependence on and subjection to the man. So far there is no difficulty in this passage.
Albert Barnes: Notes on the Bible - 1834
11:3: But I would have you know - "I invite your attention particularly to the following considerations, in order to form a correct opinion on this subject." Paul does not at once answer the inquiry, and determine what ought to be done; but he invites their attention to a series of remarks on the subject, which led them to draw the conclusion which he wished to establish. The phrase here is designed to call the attention to the subject, like that used so often in the New Testament, "he that hath ears to hear, let him hear."
That the head ... - The word "head," in the Scriptures, is designed often to denote "master, ruler, chief." The word ראשׁ ro'sh is often thus used in the Old Testament; see Num 17:3; Num 25:15; Deu 28:13, Deu 28:44; Jdg 10:18; Jdg 11:8, Jdg 11:11; Sa1 15:17; Sa2 22:44. In the New Testament the word is used in the sense of Lord, ruler, chief, in Eph 1:22; Eph 4:15; Eph 5:23; Col 2:10. Here it means that Christ is the ruler, director, or Lord of the Christian man. This truth was to be regarded in all their feelings and arrangements, and was never to be forgotten. Every Christian should recollect the relation in which he stands to him, as one that is suited to produce the strictest decorum, and a steady sense of subordination.
Of every man - Every Christian. All acknowledge Christ as their Ruler and Master. They are subject to him; and in all proper ways recognize their subordination to him.
And the head of the woman is the man - The sense is, she is subordinate to him, and in all circumstances - in her demeanor, her dress, her conversation, in public and in the family circle - should recognize her subordination to him. The particular thing here referred to is, that if the woman is inspired, and speaks or prays in public, she should by no means lay aside the usual and proper symbols of her subordination. The danger was, that those who were under the influence of inspiration would regard themselves as freed from the necessity of recognising that, and would lay aside the "veil," the usual and appropriate symbol of their occupying a rank inferior to the man. This was often done in the temples of the pagan deities by the priestesses, and it would appear also that it had been done by Christian females in the churches.
And the head of Christ is God - Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence, he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: the head of every: Eph 1:22, Eph 1:23, Eph 4:15, Eph 5:23; Phi 2:10, Phi 2:11; Col 1:18, Col 2:10, Col 2:19
and the head of the: Gen 3:16; Eph 5:22, Eph 5:24; Col 3:18; Ti1 2:11, Ti1 2:12; Pe1 3:1, Pe1 3:5, Pe1 3:6
and the head of Christ: Co1 3:23, Co1 15:27, Co1 15:28; Isa 49:3-6, Isa 52:13, Isa 55:4, Isa 61:1-4; Mat 28:18; Joh 3:34-36, Joh 5:20-30, Joh 14:28, Joh 17:2-5; Eph 1:20-22; Phi 2:7-11
Geneva 1599
(2) But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the (a) head of Christ [is] God.
(2) He sets down God, in Christ our mediator, as the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declares that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex.
(a) In that Christ is our mediator.
John Gill
But I would have you to know,.... Though they were mindful of him, and retained in memory many things he had declared among them, and kept the ordinances as delivered to them; yet there were some things in which they were either ignorant, or at least did not so well advert to, and needed to be put in mind of, and better informed about: and as the apostle was very communicative of his knowledge in every point, he fails not to acquaint them with whatsoever might be instructive to their faith, and a direction to their practice:
that the head of every man is Christ; Christ is the head of every individual human nature, as he is the Creator and Preserver of all men, and the donor of all the gifts of nature to them; of the light of nature, of reason, and of all the rational powers and faculties; he is the head of nature to all men, as he is of grace to his own people: and so he is as the Governor of all the nations of the earth, who whether they will or no are subject to him; and one day every knee shall bow to him, and every tongue confess that he is the Lord of all. Moreover, Christ is the head of every believing man; he is generally said to be the head of the church, and so of every man that is a member of it: he is a common public head, a representative one to all his elect; so he was in election, and in the covenant of grace; so he was in time, in his death, burial, resurrection, and ascension to, and entrance into heaven; and so he is now as an advocate and intercessor there: he is the political head of his people, or an head in such sense, as a king is the head of his nation: he is also an economical head, or in such sense an head as an husband is the head of his wife, and as a parent is the head of his family, and as a master is the head of his servants; for all these relations Christ sustains: yea, he is a natural head, or is that to his church, as an human head is to an human body: he is a true and proper head, is of the same nature with his body, is in union to it, communicates life to it, is superior to it, and more excellent than it. He is a perfect head, nothing is wanting in him; he knows all his people, and is sensible of their wants, and does supply them; his eye of love is always on them; his ears are open to their cries; he has a tongue to speak to them, and for them, which he uses; and he smells a sweet savour in them, in their graces and garments, though they are all his own, and perfumed by himself: there are no vicious humours in this head, flowing from thence to the body to its detriment, as from Adam to his posterity, whose head he was; but in Christ is no sin, nothing but grace, righteousness, and holiness, spring from him. There's no deformity nor deficiency in him; all fulness of grace dwells in him to supply the members of his body; he is an one, and only head, and an ever living and everlasting one.
And the head of the woman is the man, The man is first in order in being, was first formed, and the woman out of him, who was made for him, and not he for the woman, and therefore must be head and chief; as he is also with respect to his superior gifts and excellencies, as strength of body, and endowments of mind, whence the woman is called the weaker vessel; likewise with regard to pre-eminence or government, the man is the head; and as Christ is the head of the church, and the church is subject to him, so the husband is the head of the wife, and she is to be subject to him in everything natural, civil, and religious. Moreover, the man is the head of the woman to provide and care for her, to nourish and cherish her, and to protect and defend her against all insults and injuries.
And the head of Christ is God; that is, the Father, not as to his divine nature, for in respect to that they are one: Christ, as God, is equal to his Father, and is possessed of the same divine perfections with him; nor is his Father the head of him, in that sense; but as to his human nature, which he formed, prepared, anointed, upheld, and glorified; and in which nature Christ exercised grace on him, he hoped in him, he believed and trusted in him, and loved him, and yielded obedience to him; he always did the things that pleased him in life; he prayed to him; he was obedient to him, even unto death, and committed his soul or spirit into his hands: and all this he did as to his superior, considered in the human nature, and also in his office capacity as Mediator, who as such was his servant; and whose service he diligently and faithfully performed, and had the character from him of a righteous one; so that God is the head of Christ, as he is man and Mediator, and as such only.
John Wesley
I would have you know - He does not seem to have given them any order before concerning this. The head of every man - Particularly every believer. Is Christ, and the head of Christ is God - Christ, as he is Mediator, acts in all things subordinately to his Father. But we can no more infer that they are not of the same divine nature, because God is said to be the head of Christ, than that man and woman are not of the same human nature, because the man is said to be the head of the woman.
Robert Jamieson, A. R. Fausset and David Brown
The Corinthian women, on the ground of the abolition of distinction of sexes in Christ, claimed equality with the male sex, and, overstepping the bounds of propriety, came forward to pray and prophesy without the customary head-covering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, while on a level with males as to the offer of, and standing in grace (Gal 3:28), their subjection in point of order, modesty, and seemliness, is to be maintained. Paul reproves here their unseemliness as to dress: in 1Cor 14:34, as to the retiring modesty in public which becomes them. He grounds his reproof here on the subjection of woman to man in the order of creation.
the head--an appropriate expression, when he is about to treat of woman's appropriate headdress in public.
of every man . . . Christ-- (Eph 5:23).
of . . . woman . . . man-- (1Cor 11:8; Gen 3:16; Ti1 2:11-12; 1Pet 3:1, 1Pet 3:5-6).
head of Christ is God-- (1Cor 3:23; 1Cor 15:27-28; Lk 3:22, Lk 3:38; Jn 14:28; Jn 20:17; Eph 3:9). "Jesus, therefore, must be of the same essence as God: for, since the man is the head of the woman, and since the head is of the same essence as the body, and God is the head of the Son, it follows the Son is of the same essence as the Father" [CHRYSOSTOM]. "The woman is of the essence of the man, and not made by the man; so, too, the Son is not made by the Father, but of the essence of the Father" [THEODORET, t. 3, p. 171].
11:411:4: Ամենայն այր յորժամ յաղօ՛թս կայցէ, կամ մարգարէանայցէ, եւ զգլուխն ծածկեա՛լ ունիցի, յամօ՛թ առնէ զգլուխն իւր[3817]։ [3817] Ոմանք. Յաղօթս կացցէ... ծածուկ ունիցի։
4 Ամէն տղամարդ, երբ աղօթքի կանգնի կամ մարգարէանայ եւ գլուխը ծածկած պահի, անպատւում է իր գլուխը:
4 Ամէն այր մարդ, որ գլուխը գոց աղօթքի կը կայնի կամ մարգարէութիւն կ’ընէ, անպատիւ կ’ընէ իր գլուխը։
Ամենայն այր յորժամ յաղօթս կայցէ կամ մարգարէանայցէ եւ զգլուխն ծածկեալ ունիցի, յամօթ առնէ զգլուխն իւր:

11:4: Ամենայն այր յորժամ յաղօ՛թս կայցէ, կամ մարգարէանայցէ, եւ զգլուխն ծածկեա՛լ ունիցի, յամօ՛թ առնէ զգլուխն իւր[3817]։
[3817] Ոմանք. Յաղօթս կացցէ... ծածուկ ունիցի։
4 Ամէն տղամարդ, երբ աղօթքի կանգնի կամ մարգարէանայ եւ գլուխը ծածկած պահի, անպատւում է իր գլուխը:
4 Ամէն այր մարդ, որ գլուխը գոց աղօթքի կը կայնի կամ մարգարէութիւն կ’ընէ, անպատիւ կ’ընէ իր գլուխը։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Всякий муж, молящийся или пророчествующий с покрытою головою, постыжает свою голову.
11:4  πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ·
11:4. πᾶς (All) ἀνὴρ (a-man) προσευχόμενος ( goodly-holding-toward ) ἢ (or) προφητεύων (declaring-before-of) κατὰ (down) κεφαλῆς (of-a-head) ἔχων (holding) καταισχύνει (it-beshameth-down) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτοῦ: (of-it)
11:4. omnis vir orans aut prophetans velato capite deturpat caput suumEvery man praying or prophesying with his head covered disgraceth his head.
4. Every man praying or prophesying, having his head covered, dishonoureth his head.
Every man praying or prophesying, having [his] head covered, dishonoureth his head:

4: Всякий муж, молящийся или пророчествующий с покрытою головою, постыжает свою голову.
11:4  πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ·
11:4. omnis vir orans aut prophetans velato capite deturpat caput suum
Every man praying or prophesying with his head covered disgraceth his head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Между 3-м и 4-м стихом надобно вставить такую мысль: "если жена действительно подчинена мужу, то она должна проявлять эту подчиненность и во внешнем своем виде, и прежде всего в покрытии головы". - Всякий муж... Ап. говорит о муже не потому, чтобы в Коринфе мужчины являлись в богослужебное собрание с покрытыми головами, а потому, что чрез это упоминание еще резче выступает ненормальность появления женщины с открытою головою. - Молящийся или пророчествующий - объяснение его в гл. XIV. - Главу свою, т. е. и самого себя, и Христа, своего Главу, о славе Которого он должен пещись. Покрывая свою голову, мужчина этим давал бы понять, что он зависит от какой то другой Главы, кроме своей, небесной, и этим похищал бы честь, какая подобает Христу. - И всякая жена... Так как, наоборот, женщина имеет над собою и на земле видимую главу - мужа, - то для последнего было бы поношением, если бы женщина надела на себя одеяние, которое было символом независимого положения. - Молящаяся или пророчествующая - очевидно, дома, а не при общественном богослужении, потому что Ап. запрещал женщинам говорить при общественном богослужении (XIV:34). - Свою голову - т. е. своего мужа, у которого она отнимает принадлежащие ему права, молясь с открытою головою. - Ибо что то же... В 15-м стихе сказано, что длинные волосы для жены - честь. След., обритие или острижение волос - позор. Кто из женщин стрижет волосы, та лишает себя чести, которая лежит в природе обычая растить волосы. Женщина, таким образом, ставит себя на ступень тех женщин, которые не хотят соблюдать установленных в природе порядков. - Пусть стрижется, т. е. ей, значит, все равно! Она не стесняется никакими приличиями... (у евреев остриженная голова женщины служила знаком позора ср. Ис III:16: и след... У греков такого значения этот обычай не имел).
Adam Clarke: Commentary on the Bible - 1831
11:4: Praying, or prophesying - Any person who engages in public acts in the worship of God, whether prayer, singing, or exhortation: for we learn, from the apostle himself, that προφητευειν, to prophesy, signifies to speak unto men to edification, exhortation, and comfort, Co1 14:3. And this comprehends all that we understand by exhortation, or even preaching.
Having his head covered - With his cap or turban on, dishonoreth his head; because the head being covered was a sign of subjection; and while he was employed in the public ministration of the word, he was to be considered as a representative of Christ, and on this account his being veiled or covered would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled, for which they gave this reason. "He should veil himself to show that he is ashamed before God, and unworthy with open face to behold him." See much in Lightfoot on this point.
Albert Barnes: Notes on the Bible - 1834
11:4: Every man praying or prophesying - The word "prophesying" here means, evidently, "teaching;" or publicly speaking to the people on the subject of religion; see the note at Act 2:17. See also the subject considered more at length in the notes on 1 Cor. 14. Whether these persons who are here said to prophesy were all inspired, or claimed to be inspired, may admit of a question. The simple idea here is, that they spoke in the public assemblies, and professed to be the expounders of the divine will.
Having his head covered - With a veil, or turban, or cap, or whatever else is worn on the head. To remove the hat, the turban, or the covering of the head, is a mark of respect for a superior when in his presence.
Dishonoreth his head - Does dishonor to Christ as his head Co1 11:2; that is, he does not, in his presence and in his service, observe the usual and proper custom by which a subordinate station is recognized, and which indicates respect for a superior. In the presence of a prince or a nobleman, it would be considered as a mark of disrespect should the head be covered. So in the presence of Christ, in whose name he ministers, it is a mark of disrespect if the head is covered. This illustration is drawn from the customs of all times and countries by which respect for a superior is indicated by removing the covering from the head. This is one reason why a man should not cover his head in public worship. Another is given in Co1 11:7. Other interpretations of the passage may be seen in Bloomfield's Critical Digest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: or: Co1 12:10, Co1 12:28, Co1 14:1-25
having: Co1 11:14; Sa2 15:30, Sa2 19:4
Geneva 1599
(3) Every (b) man praying or prophesying, having [his] head covered, dishonoureth his head.
(3) By this he gathers that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection), they robbed themselves of their dignity, against God's ordinance.
(b) It appears, that this was a political law serving only for the circumstance of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly is a sign of subjection.
John Gill
Every man praying or prophesying,.... This is to be understood of praying and prophesying in public, and not in private; and not to be restrained to the person that is the mouth of the congregation to God in prayer, or who preaches to the people in the name of God; but to be applied to every individual person that attends public worship, that joins in prayer with the minister, and hears the word preached by him, which is meant by prophesying; for not foretelling future events is here meant, but explaining the word of God, the prophecies of the Old Testament, or any part of Scripture, unless singing of psalms should rather be designed, since that is sometimes expressed by prophesying: so in 1Kings 10:5 "thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a tabret, and a pipe, and a harp before them, and they shall prophesy". The Targum renders it thus, , "and they shall sing praise"; upon which Kimchi observes, that it is as if it was said, their prophecy shall be "songs" and praises to God, spoken by the Holy Ghost. So in 1Kings 19:23 it is said of Saul, that he "went on and prophesied". The Targum is, he went on, "and praised". And again, "he stripped off his clothes also, and prophesied". Targum, "and praised", or sung praise. Once more, in 1Chron 25:1 it is said of Asaph, and others, that they "should prophesy with harps, with psalteries, and with cymbals"; which Kimchi explains of Asaph's singing vocally, and of his sons playing upon musical instruments.
Having his head covered; which, it seems, was the custom of some of them so to do in attendance on public worship: this they either did in imitation of the Heathens (r), who worshipped their deities with their heads covered, excepting Saturn and Hercules, whose solemnities were celebrated with heads unveiled, contrary to the prevailing customs and usages in the worship of others; or rather in imitation of the Jews, who used to veil themselves in public worship, through a spirit of bondage unto fear, under which they were, and do to this day; and with whom it is a rule (s), that
"a man might not stand and pray, neither with his girdle on, , nor with his head uncovered; nor with his feet uncovered.''
Accordingly it is said (t) of Nicodemus ben Gorion,
"that he went into the school grieved, and "veiled himself", and stood in prayer;''
and a little after that
"that he went into the sanctuary and "veiled" himself, and stood and prayed;''
though the Targum on Judg 5:2 suggests,
"that the wise men sit in the synagogues, , "with the head uncovered", to teach the people the words of the law;''
and on Judg 5:9 has these words,
"Deborah in prophecy said, I am sent to praise the Scribes of Israel, who when they were in tribulation did not cease from expounding the law; and so it was beautiful for them to sit in the synagogues, "with the head uncovered", and teach the people the words of the law, and bless and confess before the Lord;''
but it seems that a different custom had now prevailed; now from this Gentile or judaizing practice, the apostle would dissuade them by observing, that such an one that uses it, "dishonoureth his head"; meaning either in a figurative, spiritual, and mystical sense, his head Christ, in token of the liberty received from him, and because he is above in heaven, and clear of all sin, the head must be uncovered in public worship; or otherwise the reverse is suggested of him, which is highly to dishonour him, and is the sense many interpreters give into: rather the reason should be, because Christ, the believer's head, appears for him in heaven, opens a way of access for him, gives him audience and acceptance in his person, and through his blood and righteousness; and therefore should appear with open face and head uncovered, as a token of freedom and boldness; otherwise he dishonours his head as if his blood and sacrifice were not effectual, and his intercession not prevalent: but the natural head, taken in a literal sense, is rather meant; and the sense is, that by covering it, it looks as if he was guilty and ashamed, and in subjection; whereas to appear uncovered expresses freedom, boldness, and superiority, like himself, who is the head of the woman; whereas to be covered, as with a woman's veil or hood, is effeminate, unmanly, and dishonourable.
(r) Macrob Saturnal. l. 3. c. 6. Alex. ab. Alex. Genial. Dier. l. 2. c. 14. & 19. & 22. (s) Maimon. Hilch. Tephilla, c. 5. sect. 5. (t) T. Bab. Taanith, fol. 20. 1.
John Wesley
Every man praying or prophesying - Speaking by the immediate power of God. With his head - And face. Covered - Either with a veil or with long hair. Dishonoureth his head - St. Paul seems to mean, As in these eastern nations veiling the head is a badge of subjection, so a man who prays or prophesies with a veil on his head, reflects a dishonour on Christ, whose representative he is.
Robert Jamieson, A. R. Fausset and David Brown
praying--in public (1Cor 11:17).
prophesying--preaching in the Spirit (1Cor 12:10).
having--that is, if he were to have: a supposed case to illustrate the impropriety in the woman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered; whereas the Jews wore the Talith, or veil, to show reverence before God, and their unworthiness to look on Him (Is 6:2); however, MAIMONIDES [Mishna] excepts cases where (as in Greece) the custom of the place was different.
dishonoureth his head--not as ALFORD, "Christ" (1Cor 11:3); but literally, as "his head" is used in the beginning of the verse. He dishonoreth his head (the principal part of the body) by wearing a covering or veil, which is a mark of subjection, and which makes him look downwards instead of upwards to his Spiritual Head, Christ, to whom alone he owes subjection. Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears it in token of her subjection to man? "Because Christ is not seen: the man is seen; so the covering of him who is under Christ is not seen; of her who is under the man, is seen" [BENGEL]. (Compare 1Cor 11:7).
11:511:5: Եւ ամենայն կին յորժամ յաղօթս կայցէ, կամ մարգարէանայցէ բացա՛ւ գլխով, յամօ՛թ առնէ զգլուխն իւր, զի այնպէս համարէ՝ թէ գերծեա՛լ իցէ[3818]։ [3818] Ոմանք. Եւ կամ մարգա՛՛... բացաւ գլխաւ... զգլուխ իւր։ Օրինակ մի. Զի այնպէս համարեալ է։
5 Եւ ամէն կին, երբ աղօթքի կանգնի կամ մարգարէանայ գլխաբաց, անպատւում է իր գլուխը. որովհետեւ այնպէս է համարւում, թէ իբր գլուխն ածիլուած լինի.
5 Եւ ամէն կին, որ գլուխը բաց աղօթքի կը կայնի կամ մարգարէութիւն կ’ընէ, անպատիւ կ’ընէ իր գլուխը. վասն զի այնպէս կը սեպուի որպէս թէ ածիլուած էր։
Եւ ամենայն կին յորժամ յաղօթս կայցէ կամ մարգարէանայցէ բացաւ գլխով, յամօթ առնէ զգլուխն իւր, զի այնպէս համարէ թէ գերծեալ իցէ:

11:5: Եւ ամենայն կին յորժամ յաղօթս կայցէ, կամ մարգարէանայցէ բացա՛ւ գլխով, յամօ՛թ առնէ զգլուխն իւր, զի այնպէս համարէ՝ թէ գերծեա՛լ իցէ[3818]։
[3818] Ոմանք. Եւ կամ մարգա՛՛... բացաւ գլխաւ... զգլուխ իւր։ Օրինակ մի. Զի այնպէս համարեալ է։
5 Եւ ամէն կին, երբ աղօթքի կանգնի կամ մարգարէանայ գլխաբաց, անպատւում է իր գլուխը. որովհետեւ այնպէս է համարւում, թէ իբր գլուխն ածիլուած լինի.
5 Եւ ամէն կին, որ գլուխը բաց աղօթքի կը կայնի կամ մարգարէութիւն կ’ընէ, անպատիւ կ’ընէ իր գլուխը. վասն զի այնպէս կը սեպուի որպէս թէ ածիլուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: И всякая жена, молящаяся или пророчествующая с открытою головою, постыжает свою голову, ибо [это] то же, как если бы она была обритая.
11:5  πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ.
11:5. πᾶσα (all) δὲ (moreover) γυνὴ (a-woman) προσευχομένη ( goodly-holding-toward ) ἢ (or) προφητεύουσα (declaring-before-of) ἀκατακαλύπτῳ (unto-un-shrouded-down) τῇ (unto-the-one) κεφαλῇ (unto-a-head) καταισχύνει (it-beshameth-down) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτῆς, (of-it) ἓν (one) γάρ (therefore) ἐστιν (it-be) καὶ (and) τὸ (the-one) αὐτὸ (it) τῇ (unto-the-one) ἐξυρημένῃ. (unto-having-had-come-to-be-razored-unto)
11:5. omnis autem mulier orans aut prophetans non velato capite deturpat caput suum unum est enim atque si decalveturBut every woman praying or prophesying with her head not covered disgraceth her head: for it is all one as if she were shaven.
5. But every woman praying or prophesying with her head unveiled dishonoureth her head: for it is one and the same thing as if she were shaven.
But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven:

5: И всякая жена, молящаяся или пророчествующая с открытою головою, постыжает свою голову, ибо [это] то же, как если бы она была обритая.
11:5  πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ.
11:5. omnis autem mulier orans aut prophetans non velato capite deturpat caput suum unum est enim atque si decalvetur
But every woman praying or prophesying with her head not covered disgraceth her head: for it is all one as if she were shaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:5: But every woman that prayeth, etc. - Whatever may be the meaning of praying and prophesying, in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others to edification, and exhortation, and comfort. And this kind of prophesying or teaching was predicted by Joel, Joe 2:28, and referred to by Peter, Act 2:17. And had there not been such gifts bestowed on women, the prophecy could not have had its fulfillment. The only difference marked by the apostle was, the man had his head uncovered, because he was the representative of Christ; the woman had hers covered, because she was placed by the order of God in a state of subjection to the man, and because it was a custom, both among the Greeks and Romans, and among the Jews an express law, that no woman should be seen abroad without a veil. This was, and is, a common custom through all the east, and none but public prostitutes go without veils. And if a woman should appear in public without a veil, she would dishonor her head - her husband. And she must appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
Tacitus informs us, Germ. 19, that, considering the greatness of the population, adulteries were very rare among the Germans; and when any woman was found guilty she was punished in the following way: accisis crinibus, nudatam coram propinquis expellit domo maritus; "having cut off her hair, and stripped her before her relatives, her husband turned her out of doors." And we know that the woman suspected of adultery was ordered by the law of Moses to be stripped of her veil, Num 5:18. Women reduced to a state of servitude, or slavery, had their hair cut off: so we learn from Achilles Tatius. Clitophon says, concerning Leucippe, who was reduced to a state of slavery: πεπραται, δεδουλευκεν, γην εσκαψεν, σεσυληται της κεφαλης το καλλος, την κουραν ὁρᾳς· lib. viii. cap. 6, "she was sold for a slave, she dug in the ground, and her hair being shorn off, her head was deprived of its ornament," etc. It was also the custom among the Greeks to cut off their hair in time of mourning. See Euripides in Alcest., ver. 426. Admetus, ordering a common mourning for his wife Alcestis, says: πενθος γυναικος της δε κοινουσθαι λεγω, κουρᾳ ξυρηκει και μελαμπεπλῳ στολῃ· "I order a general mourning for this woman! let the hair be shorn off, and a black garment put on." Propriety and decency of conduct are the points which the apostle seems to have more especially in view. As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
Albert Barnes: Notes on the Bible - 1834
11:5: But every woman that prayeth or prophesieth - In the Old Testament prophetesses are not unfrequently mentioned. Thus, Miriam is mentioned Exo 15:20; Deborah Jdg 4:4; Huldah Kg2 22:14; Noadiah Neh 6:14. So also in the New Testament Anna is mentioned as a prophetess; Luk 2:36. That there were females in the early Christian church who corresponded to those known among the Jews in some measure as endowed with the inspiration of the Holy Spirit, cannot be doubted. What was their precise office, and what was the nature of the public services in which they were engaged, is not however known. That they prayed is clear; and that they publicly expounded the will of God is apparent also; see the note on Act 2:17. As the presumption is, however, that they were inspired, their example is no warrant now for females to take part in the public services of worship, unless they also give evidence that they are under the influence of inspiration, and the more especially as the apostle Paul has expressly forbidden their becoming public teachers; Ti1 2:12.
If it is now pled, from this example, that women should speak and pray in public, yet it should be just so far only as this example goes, and it should be only when they have the qualifications that the early "prophetesses" had in the Christian church. If there are any such; if any are directly inspired by God, there then will be an evident propriety that they should publicly proclaim the will, and not till then. It may be further observed, however, that the fact that Paul here mentions the custom of women praying or speaking publicly in the church, does not prove that it was right or proper. His immediate object now was not to consider whether the practice was itself right, but to condemn the manner of its performance as a violation of all the proper rules of modesty and of subordination. On another occasion, in this very epistle, he fully condemns the practice in any form, and enjoins silence on the female members of the church in public; Co1 14:34.
With her head uncovered - That is, with the veil removed which she usually wore. It would seem from this that the women removed their veils, and wore their hair disheveled, when they pretended to be under the influence of divine inspiration. This was the case with the pagan priestesses; and in so doing, the Christian women imitated them. On this account, if on no other, Paul declares the impropriety of this conduct. It was, besides, a custom among ancient females, and one that was strictly enjoined by the traditional laws of the Jews, that a woman should not appear in public unless she were veiled. See this proved by Lightfoot in loco.
Dishonoureth her head - Shows a lack of proper respect to man, to her husband, to her father, to the sex in general. The veil is a token of modesty and of subordinaion. It is regarded among Jews, and everywhere, as an emblem of her sense of inferiority of rank and station. It is the customary mark of her sex, and that by which she evinces her modesty and sense of subordination. To remove that, is to remove the appropriate mark of such subordination, and is a public act by which she thus shows dishonor to the man. And as it is proper that the grades and ranks of life should be recognized in a suitable manner, so it is improper that, even on pretence of religion, and of being engaged in the service of God, these marks should be laid aside.
For that is even all one as if she were shaven - As if her long hair, which nature teaches her she should wear for a veil (Co1 11:15, margin,) should be cut off. Long hair is, by the custom of the times, and of nearly all countries, a mark of the sex, an ornament of the female, and judged to be beautiful and comely. To remove that is to appear, in this respect, like the other sex, and to lay aside the badge of her own. This, says Paul, all would judge to be improper. You yourselves would not allow it. And yet to lay aside the veil - the appropriate badge of the sex, and of her sense of subordination - would be an act of the same kind. It would indicate the same feeling, the same forgetfulness of the proper sense of subordination; and if that is laid aside, all the usual indications of modesty and subordination might be removed also. Not even under religious pretences, therefore, are the usual marks of sex, and of propriety of place and rank, to be laid aside. Due respect is to be shown, in dress, and speech, and deportment, to those whom God has placed above us; and neither in language, in attire nor in habit are we to depart from what all judge to he proprieties of life, or from what God has judged and ordained to be the proper indications of the regular gradations in society.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: or: Luk 2:36; Act 2:17, Act 21:9
shaven: Deu 21:12
Geneva 1599
(4) But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: (5) for that is even all one as if she were shaven.
(4) And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves. (5) The first argument taken from the common sense of man, for so much as nature teaches women that it is dishonest for them to go abroad bareheaded, seeing that they have given to them thick and long hair which they do so diligently trim and deck, that they can in no way abide to have it shaved.
John Gill
But every woman that prayeth or prophesieth,.... Not that a woman was allowed to pray publicly in the congregation, and much less to preach or explain the word, for these things were not permitted them: see 1Cor 14:34 but it designs any woman that joins in public worship with the minister in prayer, and attends on the hearing of the word preached, or sings the praises of God with the congregation, as we have seen, the word prophesying signifies,
with her head uncovered. It may seem strange from whom the Corinthian women should take up this custom, since the Jewish women were not allowed to go into the streets, or into any open and public place, unveiled (u). It was a Jewish law, that they should go out no where bare headed (w): yea, it was reckoned scandalous and ignominious to do so. Hence it is said, (x) , "that uncovering of the head is a reproach" to the daughters of Israel: and concerning the adulterous woman, it is represented as said by the priest (y),
"thou hast separated from the way of the daughters of Israel; for the way or custom of the daughters of Israel is , "to have their heads covered"; but thou hast gone "in the ways of the Gentiles", who walk with head bare.''
So that their it should seem that these Corinthians followed the examples of the Heathens: but then, though it might be the custom of some nations for women to go abroad bare headed; yet at their solemnities, where and when they were admitted, for they were not everywhere and always, they used to attend with their heads veiled and covered (z). Mr. Mede takes notice indeed of some Heathen priestesses, who used to perform their religious rites and sacrifices with open face, and their hair hanging down, and locks spreading, in imitation of whom these women at Corinth are thought to act. However, whoever behaved in this uncomely manner, whose example soever she followed, the apostle says,
dishonoureth her head; not her husband, who is her head in a figurative sense, and is dishonoured by her not being covered; as if she was not subject to him, or because more beautiful than he, and therefore shows herself; but her natural head, as appears from the reason given:
for that is even all one as if she were shaven; to be without a veil, or some sort of covering on her head, according to the custom of the country, is the same thing as if her head was shaved; and everyone knows how dishonourable and scandalous it is for a woman to have her head shaved; and if this is the same, then it is dishonourable and scandalous to her to be without covering in public worship. And this shows, that the natural head of the man is meant in the preceding verse, since the natural head of the woman is meant in this.
(u) Maimon. Hilch. Ishot, c. 24. sect. 12. (w) T. Bab. Cetubot, fol. 72. 1. (x) R. Sol. Jarchi in Numb. v. 19. (y) Bemidbar Rabba, sect. 9. fol. 193. 2. (z) Alex. ab Alex. Genial. Dier. l. 4. c. 17.
John Wesley
But every woman - Who, under an immediate impulse of the Spirit, (for then only was a woman suffered to speak in the church,) prays or prophesies without a veil on her face, as it were disclaims subjection, and reflects dishonour on man, her head. For it is the same, in effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.
Robert Jamieson, A. R. Fausset and David Brown
woman . . . prayeth . . . prophesieth--This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Acts 2:18). The ordinary rule to them is: silence in public (1Cor 14:34-35; Ti1 2:11-12). Mental receptivity and activity in family life are recognized in Christianity, as most accordant with the destiny of woman. This passage does not necessarily sanction women speaking in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till 1Cor 14:34-35. Even those women endowed with prophecy were designed to exercise their gift, rather in other times and places, than the public congregation.
dishonoureth . . . head--in that she acts against the divine ordinance and the modest propriety that becomes her: in putting away the veil, she puts away the badge of her subjection to man, which is her true "honor"; for through him it connects her with Christ, the head of the man. Moreover, as the head-covering was the emblem of maiden modesty before man (Gen 24:65), and conjugal chastity (Gen 20:16); so, to uncover the head indicated withdrawal from the power of the husband, whence a suspected wife had her head uncovered by the priest (Num 5:18). ALFORD takes "her head" to be man, her symbolical, not her literal head; but as it is literal in the former clause, it must be so in the latter one.
all one as if . . . shaven--As woman's hair is given her by nature, as her covering (1Cor 11:15), to cut it off like a man, all admit, would be indecorous: therefore, to put away the head-covering, too, like a man, would be similarly indecorous. It is natural to her to have long hair for her covering: she ought, therefore, to add the other (the wearing of a head-covering) to show that she does of her own will that which nature itself teaches she ought to do, in token of her subjection to man.
11:611:6: Զի եթէ ո՛չ սքողեսցի կին, փոքրեսցէ զհե՛րս իւր. ապա թէ անպատե՛հ է կնոջ փոքրե՛լ կամ գերծուլ՝ սքողեսցի՛[3819]։ [3819] Ոմանք. Զի թէ ոչ սքաւղեսցի կինն... ապա եթէ անպա՛՛։
6 քանզի, եթէ կինը քօղով չի ծածկւում, թող կտրի իր մազերը: Իսկ եթէ ամօթ է կնոջ համար մազը կտրել կամ ածիլել, թող քօղով ծածկուի:
6 Վասն զի եթէ կինը չի ծածկուիր, թող իր մազերն ալ կտրէ. իսկ եթէ ամօթ է կնոջ մը իր մազերը կտրելը կամ ածիլուիլը, թող ծածկուի։
Զի եթէ ոչ սքողեսցի կին, փոքրեսցէ զհերս իւր. ապա եթէ անպատեհ է կնոջ փոքրել կամ գերծուլ, սքողեսցի:

11:6: Զի եթէ ո՛չ սքողեսցի կին, փոքրեսցէ զհե՛րս իւր. ապա թէ անպատե՛հ է կնոջ փոքրե՛լ կամ գերծուլ՝ սքողեսցի՛[3819]։
[3819] Ոմանք. Զի թէ ոչ սքաւղեսցի կինն... ապա եթէ անպա՛՛։
6 քանզի, եթէ կինը քօղով չի ծածկւում, թող կտրի իր մազերը: Իսկ եթէ ամօթ է կնոջ համար մազը կտրել կամ ածիլել, թող քօղով ծածկուի:
6 Վասն զի եթէ կինը չի ծածկուիր, թող իր մազերն ալ կտրէ. իսկ եթէ ամօթ է կնոջ մը իր մազերը կտրելը կամ ածիլուիլը, թող ծածկուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: Ибо если жена не хочет покрываться, то пусть и стрижется; а если жене стыдно быть остриженной или обритой, пусть покрывается.
11:6  εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω.
11:6. εἰ (If) γὰρ (therefore) οὐ (not) κατακαλύπτεται ( it-shroudeth-down ,"γυνή, (a-woman,"καὶ (and) κειράσθω : ( it-should-have-sheared ) εἰ (if) δὲ (moreover) αἰσχρὸν (en-shamed) γυναικὶ (unto-a-woman) τὸ (the-one) κείρασθαι ( to-have-sheared ) ἢ (or) ξυρᾶσθαι, (to-be-razored-unto," κατακαλυπτέσθω . ( it-should-shroudeth-down )
11:6. nam si non velatur mulier et tondeatur si vero turpe est mulieri tonderi aut decalvari velet caput suumFor if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.
6. For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.
For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered:

6: Ибо если жена не хочет покрываться, то пусть и стрижется; а если жене стыдно быть остриженной или обритой, пусть покрывается.
11:6  εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω.
11:6. nam si non velatur mulier et tondeatur si vero turpe est mulieri tonderi aut decalvari velet caput suum
For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: For if the woman be not covered - If she will not wear a veil in the public assemblies, let her be shorn - let her carry a public badge of infamy: but if it be a shame - if to be shorn or shaven would appear, as it must, a badge of infamy, then let her be covered - let her by all means wear a veil. Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only. Euripides, in Orest., ver. 128, speaking of Helen, who should have shaved her head on account of the death of her sister Clytemnestra, says: ειδετε παρ' ακρας ὡς απεθρισεν τριχας, σωζουσα καλλος, εστι δε ἡ παλαι γυνη: "see how she cuts off only the very points of her hair, that she may preserve her beauty, and is just the same woman as before." See the note on Co1 11:5.
In Hindostan a woman cuts off her hair at the death of her husband, as a token of widowhood; but this is never performed by a married woman, whose hair is considered an essential ornament. The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets. - Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
11:6: For if the woman be not covered - If her head be not covered with a veil.
Let her also be shorn - Let her long hair be cut off. Let her lay aside all the usual and proper indications of her sex and rank in life. If it is done in one respect, it may with the same propriety be done in all.
But if it be a shame ... - If custom, nature, and habit; if the common and usual feelings and views among people would pronounce this to be a shame, the other would be pronounced to be a shame also by the same custom and common sense of people.
Let her be covered - With a veil. Let her wear the customary attire indicative of modesty and a sense of subordination. Let her not lay this aside even on any pretence of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: but: Num 5:18; Deu 22:5
John Gill
For if the woman be not covered,.... That is, if her head is not covered with some sort of covering, as is the custom of the place where she lives,
let her also be shorn; let her hair be cut short; let her wear it as men do theirs; and let her see how she will look, and how she will like that, and how she will be looked upon, and liked by others; everybody will laugh at her, and she will be ashamed of herself:
but if it be a shame for a woman to be shorn or shaven: as it is accounted in all civilized nations: the very Heathens (a) speak of it as a thing abominable, and of which there should not be one single dreadful example: then let her be covered; with a veil, or any sort of covering in common use.
(a) Vid. Apul. Metamorph. l. 2. p. 21.
John Wesley
Therefore if a woman is not covered - If she will throw off the badge of subjection, let her appear with her hair cut like a man's. But if it be shameful far a woman to appear thus in public, especially in a religious assembly, let her, for the same reason, keep on her veil.
Robert Jamieson, A. R. Fausset and David Brown
A woman would not like to be "shorn" or (what is worse) "shaven"; but if she chooses to be uncovered (unveiled) in front, let her be so also behind, that is, "shorn."
a shame--an unbecoming thing (compare 1Cor 11:13-15). Thus the shaving of nuns is "a shame."
11:711:7: Ա՛ռն մարդոյ չէ՛ պարտ ծածկել զգլուխ, զի պատկեր եւ փա՛ռք Աստուծոյ է. իսկ կին՝ փա՛ռք առն իւրոյ[3820]։ [3820] Ոմանք յաւելուն. Ծածկել զգլուխ իւր... առն իւրոյ է։
7 Պէտք չէ, որ տղամարդը իր գլուխը ծածկի, որովհետեւ նա պատկերն ու փառքն է Աստծու. իսկ կինը ի՛ր մարդու փառքն է.
7 Այր մարդուն պէտք չէ գլուխը ծածկել, վասն զի Աստուծոյ պատկերն ու փառքն է. բայց կինը իր էրկանը փառքն է։
Առն մարդոյ չէ պարտ ծածկել զգլուխ իւր, զի պատկեր եւ փառք Աստուծոյ է. իսկ կին փառք առն իւրոյ է:

11:7: Ա՛ռն մարդոյ չէ՛ պարտ ծածկել զգլուխ, զի պատկեր եւ փա՛ռք Աստուծոյ է. իսկ կին՝ փա՛ռք առն իւրոյ[3820]։
[3820] Ոմանք յաւելուն. Ծածկել զգլուխ իւր... առն իւրոյ է։
7 Պէտք չէ, որ տղամարդը իր գլուխը ծածկի, որովհետեւ նա պատկերն ու փառքն է Աստծու. իսկ կինը ի՛ր մարդու փառքն է.
7 Այր մարդուն պէտք չէ գլուխը ծածկել, վասն զի Աստուծոյ պատկերն ու փառքն է. բայց կինը իր էրկանը փառքն է։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Итак муж не должен покрывать голову, потому что он есть образ и слава Божия; а жена есть слава мужа.
11:7  ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν.
11:7. ἀνὴρ (A-man) μὲν (indeed) γὰρ (therefore) οὐκ (not) ὀφείλει (it-debteth) κατακαλύπτεσθαι ( to-shroud-down ) τὴν (to-the-one) κεφαλήν, (to-a-head," εἰκὼν ( a-resemblance ) καὶ (and) δόξα (a-recognition) θεοῦ ( of-a-Deity ) ὑπάρχων: (firsting-under) ἡ (the-one) γυνὴ (a-woman) δὲ (moreover) δόξα (a-recognition) ἀνδρός (of-a-man) ἐστιν. (it-be)
11:7. vir quidem non debet velare caput quoniam imago et gloria est Dei mulier autem gloria viri estThe man indeed ought not to cover his head: because he is the image and glory of God. But the woman is the glory of the man.
7. For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man:

7: Итак муж не должен покрывать голову, потому что он есть образ и слава Божия; а жена есть слава мужа.
11:7  ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν.
11:7. vir quidem non debet velare caput quoniam imago et gloria est Dei mulier autem gloria viri est
The man indeed ought not to cover his head: because he is the image and glory of God. But the woman is the glory of the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Доселе Ап. доказывал необходимость подчинения жены мужу соображениями, заимствованными из сферы, можно сказать, отвлеченной, философско-богословской. Теперь он выводит необходимость эту из истории сотворения жены. - Образ и слава Божия. Первое выражение (eikwn) указывает на то, что муж, в силу своего владычества над женою, отражает на себе власть невидимого Творца мира над всеми вещами (ср. Быт I:26-28; Пс VIII). Второе (doxa) - на то, что муж, поскольку он остается верным своему назначению, как отобраз славы Божией, в свою очередь прославляет и Самого Бога, слагая к Его ногам венец, какой возложил на него Бог. В таком же смысле уполномоченные от Церквей называются славой Христовой во 2-м посл. к Коринф. (VIII:23): они содействуют прославлению Христа в разных церквах. Такой муж - отобраз Божий и слава Божия - не должен сокрывать это - свое достоинство - под покрывалом. Чрез это он затмил бы отблеск божественного величия, какое дано ему Творцом. Но в силу того же закона жена должна поступить иначе. - Жена есть слава мужа. Это выражение находит свое объяснение в двух следующих выражениях: жена взята от мужа и создана для мужа. Всеми лучшими свойствами своего существа, по свободному влечению, жена стремится помогать своему мужу во всех его начинаниях и этим содействует ему в приобретении славы. - Почему однако Ап. жену не назвал образом мужа, а только его славою? Потому, что с понятием образа соединено представление о властительном достоинстве, а жена такого властительного достоинства в доме не имела: отобразом и участником в управлении домом была у отца семейства не жена, а его старший сын. - Жена для мужа - ср. Быт II:18.
Adam Clarke: Commentary on the Bible - 1831
11:7: A man indeed ought not to cover his head - He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans.
He is the image and glory of God - He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.
But the woman is the glory of the man - As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, etc.; so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.
Albert Barnes: Notes on the Bible - 1834
11:7: For a man indeed ought not to cover his head - That is, with a veil; or in public worship; when he approaches God, or when in His name he addresses his fellow man. It is not fit and proper that he should be covered. The reason why it is not proper, the apostle immediately states.
Forasmuch as he is the image and glory of God - The phrase "the image of God" refers to the fact that man was made in the likeness of his Maker Gen 1:27; and proves that, though fallen, there is a sense in which he is still the image of God. It is not because man is truly or pure, and thus resembles his Creator; but it evidently is because he was invested by his Maker with authority and dominion; he was superior to all other creatures; Gen 1:28. This is still retained; and this the apostle evidently refers to in the passage before us, and this he says should be recognized and regarded. If he wore a veil or turban, it would be a mark of servitude or inferiority. It was therefore improper that he should appear in this manner; but he should he so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures.
And glory of God - The word "glory" in the classic writers means:
(1) Opinion, sentiment, etc.;
(2) fame, reputation.
Here it means, as it often does, splendor, brightness, or that which stands forth to "represent" God, or by which the glory of God is known. Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognized in the due subordination of rank, and even in the apparel and attire which shall be worn. The impression of his rank and superiority should be everywhere retained.
But the woman is the glory of the man - The honor, the ornament, etc. She was made for him; she was made after he was; she was taken from him, and was "bone of his bone, and flesh of his flesh." All her comeliness, loveliness, and purity are therefore an expression of his honor and dignity, since all that comeliness and loveliness were made of him and for him. This, therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. She should appear with the symbol of modesty and subjection, which are implied by the head being covered This sense is distinctly expressed in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: he is: Gen 1:26, Gen 1:27, Gen 5:1, Gen 9:6; Psa 8:6; Jam 3:9
but: Co1 11:3; Gen 3:16
Geneva 1599
(6) For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
(6) The taking away of an objection: have not men also hair given to them? "I grant that", says the apostle, "but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband."
John Gill
For a man indeed ought not to cover his head,.... The Ethiopic version adds, "whilst he prays"; which is a proper interpretation of the words, though a wrong version; for the apostle's meaning is not, that a man should not have his head covered at any time, but whilst he is in public worship, praying, prophesying, or singing of psalms: the reason is,
forasmuch as he is the image and glory of God. The apostle speaks of man here as in his first creation, in his state of innocence before his fall; but now he has sinned and defaced this image, and come short of this glory; which lay partly in his body being made after the exemplar of the body of Christ, the idea of which God had in his eternal mind, and according to which he shaped the body of Adam: and partly in his soul, in that righteousness and holiness, wisdom and knowledge, and all other excellent gifts in which it was formed. So the Jews (b) say, the understanding is "the glory of God". And it chiefly lay in the power and dominion he had over all the creatures, and even over the woman when made; at least this is principally respected here, in which there is such a shine and representation of the glory and majesty, power and dominion of God; and therefore man ought to worship him with his head uncovered, where this image and glory of God is most illustriously displayed: not but that the woman, is the image and glory of God also, and was made as man, after his image and likeness, with respect to internal qualities, as righteousness, holiness, knowledge, &c. and with regard to her power over the other creatures, though in subjection to man; but yet man was first originally and immediately the image and glory of God, the woman only secondarily and mediately through man. The man is more perfectly and conspicuously the image and glory of God, on account of his more extensive dominion and authority:
but the woman is the glory of the man; being made out of him, and for his help and assistance, and to be a crown of honour and glory to him. The apostle speaks the sense, and in the language of the Jews. The words in Is 44:13. "After the figure of a man, according to the beauty of a man", are by the Targum rendered, "after the likeness of a man, after the glory of a woman"; and the note of a famous (c) interpreter of theirs upon the last clause is, "this is the woman", "who is the glory of her husband"; but why is she to be covered for this reason, when the man is to be uncovered? it is to be observed, that it is in the presence and worship of God that the one is to be uncovered, and the other covered; the one being the glory of God, and therefore to be uncovered before him; and the other the glory of man, and therefore to be covered before God; and especially, since being first in the transgression, she who is man's glory has been the means of his shame and disgrace. The Jews seem to make this the reason of the difference; they ask (d),
"why does a man go out with his head uncovered, and a woman with her head covered? it is answered, it is like to one that has committed a sin, and he is ashamed of the children of men, therefore she goes , "with her head covered".''
(b) Maimon. in Misn. Chagiga, c. 2. sect 1. 1. (c) R. Sol. Jarchi in Isa. xliv. 13. (d) Bereshit Rabba, sect. 17. fol. 15. 1.
John Wesley
A man indeed ought not to veil his head, because he is the image of God - In the dominion he bears over the creation, representing the supreme dominion of God, which is his glory. But the woman is only matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear, but with her head veiled, as a tacit acknowledgment of it.
Robert Jamieson, A. R. Fausset and David Brown
Argument, also, from man's more immediate relation to God, and the woman's to man.
he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Ps 8:4-5; compare 2Cor 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jas 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare Heb 1:3). "Express image," Greek, "the impress." The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Creed].
woman . . . glory of . . . man--He does not say, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of God, as well as the man (Gen 1:26-27). But as the moon in relation to the sun (Gen 37:9), so woman shines not so much with light direct from God, as with light derived from man, that is, in her order in creation; not that she does not in grace come individually into direct communion with God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent.
11:811:8: Զի ո՛չ եթէ այր ՚ի կնոջէ է, այլ կին յառնէ՛։
8 որովհետեւ ոչ թէ մարդն է կնոջից, այլ կինը՝ մարդուց.
8 Քանզի ո՛չ թէ այր մարդը կնոջմէն է, հապա կինը՝ այր մարդէն։
Զի ոչ եթէ այր ի կնոջէ է, այլ կին` յառնէ:

11:8: Զի ո՛չ եթէ այր ՚ի կնոջէ է, այլ կին յառնէ՛։
8 որովհետեւ ոչ թէ մարդն է կնոջից, այլ կինը՝ մարդուց.
8 Քանզի ո՛չ թէ այր մարդը կնոջմէն է, հապա կինը՝ այր մարդէն։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Ибо не муж от жены, но жена от мужа;
11:8  οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός·
11:8. οὐ (Not) γάρ (therefore) ἐστιν (it-be) ἀνὴρ (a-man) ἐκ (out) γυναικός, (of-a-woman,"ἀλλὰ (other) γυνὴ (a-woman) ἐξ (out) ἀνδρός: (of-a-man)
11:8. non enim vir ex muliere est sed mulier ex viroFor the man is not of the woman: but the woman of the man.
8. For the man is not of the woman; but the woman of the man:
For the man is not of the woman; but the woman of the man:

8: Ибо не муж от жены, но жена от мужа;
11:8  οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός·
11:8. non enim vir ex muliere est sed mulier ex viro
For the man is not of the woman: but the woman of the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: For, the man is not of the woman - Bishop Pearce translates ου γαρ εστιν ανηρ εκ γυναικος, αλλα γυνη εξ ανδρος, thus: "For the man doth not Belong to the woman, but the woman to the man." And vindicates this sense of εκ, by its use in Co1 12:15. If the foot shall say, ουκ ειμι εκ του σωματος, I am not of the body, i.e. I do not belong to the body. He observes that as the verb εστιν is in the present tense, and will not allow that we should understand this verse of something that is past, γαρ, for, in the following verse, which is unnoticed by our translators, will have its full propriety and meaning, because it introduces a reason why the woman belongs to the man and not the man to the woman. His meaning is, that the man does not belong to the woman, as if she was the principal; but the woman belongs to the man in that view.
Albert Barnes: Notes on the Bible - 1834
11:8: For the man is not of the woman - The man was not formed from the woman.
But the woman of the man - From his side; Gen 2:18, Gen 2:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Gen 2:21, Gen 2:22; Ti1 2:13
Geneva 1599
(7) For the man is not of the woman; but the woman of the man.
(7) He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made.
John Gill
For the man is not of the woman,.... In the present state of things, and according to the ordinary course of generation and propagation of mankind, man is of the woman, though not without the means of man; he is conceived in her, bore by her, and born of her; but the apostle respects the original formation of man, as he was immediately made by God out of the dust of the earth, before the woman was in being, and so not of her:
but the woman of the man; she was made out of his rib, and took both her name and nature from him; God was the author, and man the matter of her being; her original under God, is owing to him; and therefore as he was first in being, he must be superior to her: this serves to prove all that has been as yet said; as that man is the head of the woman, the woman is the glory of man, what he may glory in as being from him; and therefore there should be this difference in their appearance at public worship.
John Wesley
The man is not - In the first production of nature.
Robert Jamieson, A. R. Fausset and David Brown
is of . . . of--takes his being from ("out of") . . . from: referring to woman's original creation, "taken out of man" (compare Gen 2:23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgement of this subordination to man in the order of creation. The man being made immediately by God as His glory, has no veil between himself and God [FABER STAPULENSIS in BENGEL].
11:911:9: Քանզի ո՛չ իսկ հաստատեցաւ այր վասն կնոջ, այլ կին վասն ա՛ռն[3821]։ [3821] Ոմանք. Քանզի եւ ոչ հաս՛՛։
9 քանզի մարդը չստեղծուեց կնոջ համար, այլ կինը՝ մարդու համար:
9 Վասն զի այր մարդը չստեղծուեցաւ կնոջը համար, հապա կինը՝ էրկանը համար։
Քանզի ոչ իսկ հաստատեցաւ այր վասն կնոջ, այլ` կին վասն առն:

11:9: Քանզի ո՛չ իսկ հաստատեցաւ այր վասն կնոջ, այլ կին վասն ա՛ռն[3821]։
[3821] Ոմանք. Քանզի եւ ոչ հաս՛՛։
9 քանզի մարդը չստեղծուեց կնոջ համար, այլ կինը՝ մարդու համար:
9 Վասն զի այր մարդը չստեղծուեցաւ կնոջը համար, հապա կինը՝ էրկանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: и не муж создан для жены, но жена для мужа.
11:9  καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα.
11:9. καὶ (and) γὰρ (therefore) οὐκ (not) ἐκτίσθη (it-was-created-to) ἀνὴρ (a-man) διὰ (through) τὴν (to-the-one) γυναῖκα, (to-a-woman,"ἀλλὰ (other) γυνὴ (a-woman) διὰ (through) τὸν (to-the-one) ἄνδρα. (to-a-man)
11:9. etenim non est creatus vir propter mulierem sed mulier propter virumFor the man was not created for the woman: but the woman for the man.
9. for neither was the man created for the woman; but the woman for the man:
Neither was the man created for the woman; but the woman for the man:

9: и не муж создан для жены, но жена для мужа.
11:9  καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα.
11:9. etenim non est creatus vir propter mulierem sed mulier propter virum
For the man was not created for the woman: but the woman for the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: Neither was the man created, etc. - Και γαρ ουκ εκτισθη· for the man was not created upon the woman's account. The reason is plain from what is mentioned above; and from the original creation of woman she was made for the man, to be his proper or suitable helper.
Albert Barnes: Notes on the Bible - 1834
11:9: Neither was the man created for the woman ... - This is a simple statement of what is expressed in Genesis. The woman was made for the comfort and happiness of the man. Not to be a slave, but a help-meet; not to be the minister of his pleasures, but to be his aid and comforter in life; not to be regarded as of inferior nature and rank, but to be his friend, to divide his sorrows, and to multiply and extend his joys; yet still to be in a station subordinate to him. He is to be the head: the ruler; the presider in the family circle; and she was created to aid him in his duties, to comfort him in his afflictions, to partake with him of his pleasures. Her rank is therefore honorable, though it is subordinate. It is, in some respects, the more honorable because it is subordinate and as her happiness is dependent on him, she has the higher claim to his protection and his tender care. The whole of Paul's idea here is, that her situation and rank as subordinate should be recognized by her at all times, and that in his presence it was proper that she should wear the usual symbol of modesty and subordination, the veil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: the man: Gen 2:18, Gen 2:20, Gen 2:23, Gen 2:24
Geneva 1599
(8) Neither was the man created for the woman; but the woman for the man.
(8) Secondly, by the fact that the woman was made for man, and not the man for the woman's sake.
John Gill
Neither was the man created for the woman,.... To be subservient to her; for she was not in being when he was created; and though it is the proper business of man to provide for, take care of, and defend the woman, as the weaker vessel, yet these were not the original ends of his creation; he was made for God, for his service and glory:
but the woman for the man; to be an help meet for him, who was already created; to be a companion and associate of his, both in religious worship and in civil life; and for the procreation and education of children.
Robert Jamieson, A. R. Fausset and David Brown
Neither--rather, "For also"; Another argument: The immediate object of woman's creation. "The man was not created for the sake of the woman; but the woman for the sake of the man" (Gen 2:18, Gen 2:21-22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, while made for the bridegroom, in fulfilling that end, attains her own true "glory," and brings "shame" and "dishonor" on herself by any departure from it (1Cor 11:4, 1Cor 11:6).
11:1011:10: Վասն այնորիկ պարտի կինն շո՛ւք դնել գլխոյն վասն հրեշտակաց։
10 Դրա համար կինը պարտաւոր է քօղ[45], դնել գլխին, հրեշտակների պատճառով:[45] Յունարէնը քօղ բառի փոխարէն ունի իշխանութիւն բառը (քանի որ քօղը խորհըրդանշան է իշխանութեան):
10 Այս պատճառաւ պէտք է որ կինը իր գլխուն շուք* դնէ հրեշտակներուն համար.
Վասն այնորիկ պարտի կինն [51]շուք դնել գլխոյն վասն հրեշտակաց:

11:10: Վասն այնորիկ պարտի կինն շո՛ւք դնել գլխոյն վասն հրեշտակաց։
10 Դրա համար կինը պարտաւոր է քօղ[45], դնել գլխին, հրեշտակների պատճառով:
[45] Յունարէնը քօղ բառի փոխարէն ունի իշխանութիւն բառը (քանի որ քօղը խորհըրդանշան է իշխանութեան):
10 Այս պատճառաւ պէտք է որ կինը իր գլխուն շուք* դնէ հրեշտակներուն համար.
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: Посему жена и должна иметь на голове своей [знак] власти [над] [нею], для Ангелов.
11:10  διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους.
11:10. διὰ (Through) τοῦτο (to-the-one-this) ὀφείλει (it-debteth,"ἡ (the-one) γυνὴ (a-woman,"ἐξουσίαν (to-a-being-out-unto) ἔχειν (to-hold) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) διὰ (through) τοὺς (to-the-ones) αγγέλους. (to-messengers)
11:10. ideo debet mulier potestatem habere supra caput propter angelosTherefore ought the woman to have a power over her head, because of the angels.
10. for this cause ought the woman to have authority on her head, because of the angels.
For this cause ought the woman to have power on [her] head because of the angels:

10: Посему жена и должна иметь на голове своей [знак] власти [над] [нею], для Ангелов.
11:10  διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους.
11:10. ideo debet mulier potestatem habere supra caput propter angelos
Therefore ought the woman to have a power over her head, because of the angels.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Так как жена сотворена из мужа и для мужа, то она и должна на голове иметь знак власти, которой она подчинена. - Для Ангелов. Это прибавление, по-видимому, не имеет значения основания, в силу которого жена должна в церкви покрываться покрывалом: впереди уже достаточно ясно выражена причина и цель этого покрывания и 10-й стих поэтому начинается выражением "посему". Неinriсi говорит, что об Ангелах здесь упомянуто потому, что они были при сотворении мира и людей орудиями в руках Божиих и потому что они чувствуют себя оскорбленными, видя, как нарушаются нормальные, при самом сотворении установленные, отношения межу мужем и женою. Эту мысль можно принять, с тою, впрочем, оговоркою, что Ангелы были только свидетелями творения мира (Иов XXXVIII:7). А что они невидимо присутствуют в богослужебных собраниях верующих - об этом можно заключать из других мест посланий Ап. Павла (напр. Еф III:10; 1Тим. V:21; 1Кор.IV:9). Это мнение уже высказано было древними церковными толкователями (Злат., Августин), но тем не менее наряду с ним существовало другое, приводимое еще Тертуллианом, - что здесь нужно разуметь злых ангелов, которые возбудятся похотию к женщинам, открывшим свою голову. Но злые ангелы нигде просто ангелами не называются. Некоторые еще разумели здесь шпионов языческих, предстоятелей церкви и т. д., но все эти мнения не могут быть признаны сколько-нибудь основательными. Есть еще мнение, что это прибавление есть позднейшая вставка, но это мнение также не может быть принято, потому что слова: для Ангелов находятся во всех древнейших кодексах.
Adam Clarke: Commentary on the Bible - 1831
11:10: For this cause ought the woman to have power on her head because of the angels - There are few portions in the sacred writings that have given rise to such a variety of conjectures and explanations, and are less understood, than this verse, and Co1 15:29. Our translators were puzzled with it; and have inserted here one of the largest marginal readings found any where in their work; but this is only on the words power on her head, which they interpret thus: that is, a covering, in sign that she is under the power of her husband. But, admitting this marginal reading to be a satisfactory solution so far as it goes, it by no means removes all the difficulty. Mr. Locke ingenuously acknowledged that he did not understand the meaning of the words; and almost every critic and learned man has a different explanation. Some have endeavored to force out a meaning by altering the text. The emendation of Mr. Toup, of Cornwall, is the most remarkable: he reads εξιουσα, going out, instead of εξουσιαν, power; wherefore the woman, when she goes out, should have a veil on her head. Whatever ingenuity there may appear in this emendation, the consideration that it is not acknowledged by any MS., or version, or primitive writer, is sufficient proof against it. Dr. Lightfoot, Schoettgen, and Bishop Pearce, have written best on the subject, in which they allow that there are many difficulties. The latter contends,
1. That the original should be read, Wherefore the woman ought to have A power upon her head, that is, the power of the husband over the wife; the word power standing for the sign or token of that power which was a covering or veil. Theophylact explains the word, το του εξουσιαζεσθαι συμβολον, τουτεστι, το καλυμμα, "the symbol of being under power, that is, a veil, or covering." And Photius explains it thus: της υποταγης συμβολον το επι της κεφαλης καλυμμα φερειν; to wear a veil on the head is a symbol of subjection. It is no unusual thing, in the Old and New Testament, for the signs and tokens of things to be called by the names of the things themselves, for thus circumcision is called the covenant, in Gen 17:10, Gen 17:13, though it was only the sign of it.
2. The word angels presents another difficulty. Some suppose that by these the apostle means the fallen angels, or devils; others, the governors of the Church; and others, those who were deputed among the Jews to espouse a virgin in the name of a lover. All these senses the learned bishop rejects, and believes that the apostle uses the word angels, in its most obvious sense, for the heavenly angels; and that he speaks according to the notion which then prevailed among Jews, that the holy angels interested themselves in the affairs of men, and particularly were present in their religious assemblies, as the cherubim, their representation, were present in their temple. Thus we read in Ecc 5:6 : Neither say thou before the Angel, it was an error; and in Ti1 5:21 : I charge thee before God and the Lord Jesus Christ, and the elect Angels, etc. Parallel to these is what Agrippa says in his oration to the Jews, Josephus, War, b. ii. chap. 16: I protest before God, your holy temple, and all the Angels of heaven, etc. All which passages suppose, or were spoken to those who supposed, that the angels know what passes here upon earth. The notion, whether just or not, prevailed among the Jews; and if so, St. Paul might speak according to the common opinion.
3. Another difficulty lies in the phrase δια τουτο, wherefore, which shows that this verse is a conclusion from what the apostle was arguing before; which we may understand thus: that his conclusion, from the foregoing argument, ought to have the more weight, upon account of the presence, real or supposed, of the holy angels, at their religious meetings. See Bishop Pearce, in loc.
The learned bishop is not very willing to allow that the doctrine of the presence of angelic beings in religious assemblies is legitimate; but what difficulty can there be in this, if we take the words of the apostle in another place: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Heb 1:14. And perhaps there is no time in which they can render more essential services to the followers of God than when they are engaged in Divine ordinances. On the whole, the bishop's sense of the passage and paraphrase stands thus: "And because of this superiority in the man, I conclude that the woman should have on her head a veil, the mark of her husband's power over her, especially in the religious assemblies, where the angels are supposed to be invisibly present."
The ancient versions make little alteration in the common reading, and the MSS. leave the verse nearly as it stands in the common printed editions. The Armenian has a word that answers to umbram, a shade or covering. The Ethiopic, her head should be veiled. The common editions of the Vulgate have potestatem, power; but in an ancient edition of the Vulgate, perhaps one of the first, if not the first, ever printed, 2 vols. fol., sine ulla nota anni, etc.: the verse stands thus: Ideo debet mulier velamen habere super caput suum: et propter angelos. My old MS. translation seems to have been taken from a MS. which had the same reading: Wherefore the woman schal haue a veyl on her heuyd; and for aungels. Some copies of the Itala have also velamen, a veil.
In his view of this text, Kypke differs from all others; and nothing that so judicious a critic advances should be lightly regarded.
1. He contends that εξουσιαν occurs nowhere in the sense of veil, and yet he supposes that the word καλυμμα, veil is understood, and must in the translation of the passage be supplied.
2. He directs that a comma be placed after εξουσιαν, and that it be construed with οφειλει, ought; after which he translates the verse thus: Propterea mulier potestati obnoxia est, ita ut velamen in capite habeat propter angelos; On this account the woman is subject to power, so that she should have a veil on her head, because of the angels.
3. He contends that both the Latins and Greeks use debere and οφειλειν elegantly to express that to which one is obnoxious or liable. So Horace: -
- Tu, nisi ventis
Debes ludibrium, cave.
Carm. lib. i. Od. xiv. ver. 15.
Take heed lest thou owe a laughing stock to the winds; i.e. lest thou become the sport of the winds; for to these thou art now exposing thyself.
So Dionys. Hal. Ant. lib. iii., page 205: Και πολλην οφειλοντες αισχυνην απηλθον εκ της αγορας· They departed from the market, exposed to great dishonor. So Euripides, Οφειλω σοι βλαβην· I am exposed to thy injury.
4. He contends that the words taken in this sense agree perfectly with the context, and with δια τουτο, wherefore, in this verse, "Because the man was not created for the woman, but the woman for the man, therefore she is subject to his authority, and should have a veil on her head as a token of that subjection; and particularly before the holy angels, who are present in the congregations of the saints."
For Dr. Lightfoot's opinion, that by angels we are to understand the paranymphs, or messengers who came on the part of others, to look out for proper spouses for their friends, I must refer to his works, vol. ii. fol., p. 772. The reader has now before him every thing that is likely to cast light on this difficult subject, and he must either adopt what he judges to be best, or else think for himself.
After all, the custom of the Nazarite may cast some light upon this place. As Nazarite means one who has separated himself by vow to some religious austerity, wearing his own hair, etc.; so a married woman was considered a Nazarite for life; i.e. separated from all others, and joined to one husband, who is her lord: and hence the apostle, alluding to this circumstance, says, The woman ought to have power on her head, i.e. wear her hair and veil, for her hair is a proof of her being a Nazarite, and of her subjection to her husband, as the Nazarite was under subjection to the Lord, according to the rule or law of his order. See notes on Num 6:5-7 (note).
Albert Barnes: Notes on the Bible - 1834
11:10: For this cause ... - There is scarcely any passage in the Scriptures which has more exercised the ingenuity of commentators than this verse. The various attempts which have been made to explain it may be seen in Pool, Rosenmuller, Bloomfield, etc. After all the explanations which have been given of it, I confess, I do not understand it. It is not difficult to see what the connection requires us to suppose in the explanation. The obvious interpretation would be, that a woman should have a veil on her head because of the angels who were supposed to be present, observing them in their public worship; and it is generally agreed that the word "power" (ἐξουσίαν exousian) denotes a veil, or a covering for the head. But the word power does not occur in this sense in any classic writer. Bretschneider understands it of a veil, as being a defense or guard to the face, lest it should be seen by others. Some have supposed that it was the name of a female ornament that was worn on the head, formed of braids of hair set with jewels. Most commentators agree that it means a "veil," though some think (see Bloomfield) that it is called power to denote the veil which was worn by married women, which indicated the superiority of the married woman to the maiden. But it is sufficient to say in reply to this, that the apostle is not referring to married women in contradistinction from those who are unmarried, but is showing that all women who prophecy or pray in public should be veiled. There can, perhaps, be no doubt that the word "power" has reference to a veil, or to a covering for the head; but why it is called power I confess I do not understand; and most of the comments on the word are, in my view, egregious trifling.
Because of the angels - Some have explained this of good angels, who were supposed to be present in their assemblies (see Doddridge); others refer it to evil angels; and others to messengers or spies who, it has been supposed, were present in their public assemblies, and who would report greatly to the disadvantage of the Christian assemblies if the women were seen to be unveiled. I do not know what it means; and I regard it as one of the very few pass ages in the Bible whose meaning as yet is wholly inexplicable. The most natural interpretation seems to me to be this: "A woman in the public assemblies, and in speaking in the presence of people, should wear a veil - the usual symbol of modesty and subordination - because the angels of God are witnesses of your public worship Heb 1:13, and because they know and appreciate the propriety of subordination and order in public assemblies."
According to this, it would mean that the simple reason would be that the angels were witnesses of their worship; and that they were the friends of propriety, due subordination, and order; and that they ought to observe these in all assemblies convened for the worship of God - I do not know that this sense has been proposed by any commentator; but it is one which strikes me as the most obvious and natural, and consistent with the context. The following remarks respecting the ladies of Persia may throw some light on this subject - "The head-dress of the women is simple; their hair is drawn behind the head, and divided into several tresses; the beauty of this head-dress consists in the thickness and length of these tresses, which should fall even down to the heels, in default of which, they lengthen them with tresses of silk. The ends of these tresses they decorate with pearls and jewels, or ornaments of gold or silver. The head is covered, "under" the veil or kerchief "(course chef)," only by the end of a small "bandeau," shaped into a triangle; this "bandeau," which is of various colors, is thin and light.
The "bandalette" is embroidered by the needle, or covered with jewelry, according to the quality of the wearer. This is, in, my opinion, the ancient "tiara," or "diadem," of the queens of Persia. Only married women wear it; and it is the mark by which it is known that they are under subjection "(oc'est la la marque a laquelle on reconnoit qu' elles sont sous puissance o - power)." The girls have little "caps," instead of this kerchief or tiara; they wear no veil at home, but let two tresses of their hair fall under their cheeks. The caps of girls of superior rank are tied with a row of pearls. Girls are not shut up in Persia till they attain the age of six or seven years; before that age they go out of the seraglio, sometimes with their father, so that they may then be seen. I have seen some wonderfully pretty girls. They show the neck and bosom; and more beautiful cannot be seen" - Chardin. "The wearing of a veil by a married woman was a token of her being under power. The Hebrew name of the veil signifies dependence. Great importance was attached to this part of the dress in the East. All the women of Persia are pleasantly apparelled. When they are abroad in the streets, all, both rich and poor, are covered with a great veil, or sheet of very fine white cloth, of which one half, like a forehead cloth, comes down to the eyes, and, going over the head, reaches down to the heels; and the other half muffles up the face below the eyes, and being fastened with a pin to the left side of the head, falls down to their very shoes, even covering their hands, with which they hold that cloth by the two sides, so that, except the eyes, they are covered all over with it. Within doors they have their faces and breasts uncovered; but the Armenian women in their houses have always one half of their faces covered with a cloth, that goes athwart their noses, and hangs over their chin and breasts, except the maids of that nation, who, within doors, cover only the chin until they are married" - Thevenot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: power: That is, a covering in sign that she is under the power of her husband. Εξουσια [Strong's G1849], appears here to be used for the sign or token of being under power or authority, that is, a veil, as Theophylact (Ecumenius, and Photius) explain; and so one manuscript of the Vulgate, the Sixtine edition, and some copies of the Itala, have velamen. Gen 20:16, Gen 24:64, Gen 24:65
because: Ecc 5:6; Mat 18:10; Heb 1:14
Geneva 1599
(9) For this cause ought the woman to have (c) power on [her] head because of the (10) angels.
(9) The conclusion: women must be covered, to show by this external sign their subjection.
(c) A covering which is a token of subjection.
(10) What this means, I do not yet understand.
John Gill
For this cause ought the woman to have power on her head,.... The generality of interpreters, by power, understand the veil, or covering on the woman's head, as a sign of the man's power over her, and her subjection to him; which Dr. Hammond endeavours to confirm, by observing that the Hebrew word which signifies a woman's veil, or hood, comes from a root which signifies power and dominion; but in that he is mistaken, for the word is derived not from to rule, govern, or exercise power and authority, but from to expand, stretch out, or draw over, as a woman's veil is drawn over her head and face. The Greek word more properly signifies the power she had of putting on and off her covering as she pleased, according as times, places, and persons; made it necessary:
because of the angels; various are the senses given of these words, some taking them in a proper, others in a figurative sense: some in a proper sense of angels, and these either good or bad. Tertullian (e) understands them of evil angels, and that a woman should cover her head in time of worship, lest they should lust after her; though much rather the reason should be, lest they should irritate and provoke lust in others: but it is better to understand them of good angels, who attend the assemblies of the saints, and observe the air and behaviour of the worshippers; wherefore women should cover their heads with respect to them, and not give offence to those pure spirits, by an indecent appearance: it is agreeable to the notions of the Jews, that angels attend public prayers, and at the expounding of the word; they often speak (f) of an angel, "that is appointed over prayers"; hence (g) Tertullian seems to have took his notion of an angel of prayer: and of angels being present at expounding of the Scriptures, take the following story (h);
"it happened to Rabban Jochanan ben Zaccai, that he was riding upon an ass, and as he was journeying, R. Eleazar ben Arach was leading an ass after him; he said to him, Rabbi, teach me one chapter in the work of Mercavah (Ezekiel's vision); he replied to him, not so have I taught you, nor in the Mercavah a single man, unless he was a wise man by his own industry; he answered him, Rabbi, give me leave to say one thing before thee, which thou hast taught me; immediately Rabban Jochanan ben Zaccai alighted from his ass and "veiled himself", and sat upon a stone under an olive tree; he said to him, Rabbi, why dost thou alight off from the ass? he replied, is it possible that thou shouldst expound in the work of Mercavah, and the Shekinah be with us, , "and the ministering angels join us", and I ride upon an ass?''
And a little after,
"R. Joshua and R. Jose the priest were walking on the road, they said, yea, let us expound in the work of Mercavah; R. Joshua opened and expounded, and that day was the solstice of Tammuz, and the heavens were thickened with clouds, and there appeared the form of a bow in the cloud, "and the ministering angels gathered together", , "and came to hear": as the children of men gather together, and come to see the rejoicings of the bridegroom and bride.''
Moreover, this veiling of the woman in public worship because of angels, may be an imitation of the good angels, who when they sung the praises of God, and adored and glorified his perfections, covered their faces and their feet with their wings, Is 6:1. Many understanding these words in a figurative sense, and in this also they are not agreed; some by angels think young men are meant, who, for their gracefulness and comeliness, are compared to angels; others good men in general, that attend religious worship; others ministers of the word, called angels often in the book of the Revelations; which last seems to be most agreeable of any of these senses; and the women were to cover their heads, that they might not offend either of these, or stir up any impure desires in them; see Eccles 5:6 but as these words follow the account given of the creation of the woman from the man, and for his sake; this may have no reference to her conduct in public worship, but to the power she had of using her covering, or taking it off, or putting it on, at the time of her espousals to a man; which was sometimes done by proxy, or messengers, whom the Jews call "angels" (i); their canon is,
"a man may espouse (a wife) by himself, "or by his angel", or messenger; and a woman may be espoused by herself, or by her angel, or messenger:''
wherefore because of these angels, or messengers, that came to espouse her to such, she had power over her head to take off her veil, and show herself, if she thought fit; or to keep it on, as expressing her modesty; or just as she pleased, when she by them was espoused to a man, for whose sake she was made; which sense, after Dr. Lightfoot, many learned men have given into, and seems probable.
(e) De Veland. Virg. c. 7. (f) Shemot Rabba, sect. 21. fol. 106. 2. Zohar. in Gen. fol. 97. 2. (g) De Oratione, c. 15. (h) T. Bab. Chagiga, fol. 14. 2. (i) Misn. Kiddushin, c. 2. sect. 1.
John Wesley
For this cause also a woman ought to be veiled in the public assemblies, because of the angels - Who attend there, and before whom they should be careful not to do anything indecent or irregular.
Robert Jamieson, A. R. Fausset and David Brown
power on her head--the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels--who are present at our Christian assemblies (compare Ps 138:1, "gods," that is, angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (1Cor 4:9; Eph 3:10; Eccles 5:6). HAMMOND quotes CHRYSOSTOM, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" BENGEL explains, "As the angels are in relation to God, so the woman is in relation to man. God's face is uncovered; angels in His presence are veiled (Is 6:2). Man's face is uncovered; woman in His presence is to be veiled. For her not to be so, would, by its indecorousness, offend the angels (Mt 18:10, Mt 18:31). She, by her weakness, especially needs their ministry; she ought, therefore, to be the more careful not to offend them."
11:1111:11: Բայց ո՛չ կին առանց առն, եւ ո՛չ այր առա՛նց կնոջ ՚ի Տէր[3822]։ [3822] Ոմանք. Բայց կին ոչ առանց։
11 Բայց կինն առանց մարդու եւ մարդն առանց կնոջ չկան ի Տէր.
11 Բայց ո՛չ կինը առանց այր մարդու կ’ըլլայ ու ո՛չ այր մարդը՝ առանց կնոջ՝ Տէրոջմով։
Բայց ոչ կին` առանց առն, եւ ոչ այր` առանց կնոջ ի Տէր:

11:11: Բայց ո՛չ կին առանց առն, եւ ո՛չ այր առա՛նց կնոջ ՚ի Տէր[3822]։
[3822] Ոմանք. Բայց կին ոչ առանց։
11 Բայց կինն առանց մարդու եւ մարդն առանց կնոջ չկան ի Տէր.
11 Բայց ո՛չ կինը առանց այր մարդու կ’ըլլայ ու ո՛չ այր մարդը՝ առանց կնոջ՝ Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Впрочем ни муж без жены, ни жена без мужа, в Господе.
11:11  πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ·
11:11. πλὴν (To-beyond,"οὔτε (not-also) γυνὴ (a-woman) χωρὶς (of-spaced) ἀνδρὸς (of-a-man) οὔτε (not-also) ἀνὴρ (a-man) χωρὶς (of-spaced) γυναικὸς (of-a-woman) ἐν (in) κυρίῳ: (unto-Authority-belonged)
11:11. verumtamen neque vir sine muliere neque mulier sine viro in DominoBut yet neither is the man without the woman, nor the woman without the man, in the Lord.
11. Howbeit neither is the woman without the man, nor the man without the woman, in the Lord.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord:

11: Впрочем ни муж без жены, ни жена без мужа, в Господе.
11:11  πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ·
11:11. verumtamen neque vir sine muliere neque mulier sine viro in Domino
But yet neither is the man without the woman, nor the woman without the man, in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Зависимое положение женщины в христианстве смягчается в силу того духовного общения во Христе (в Господе), какое существует между мужем и женою: один супруг всегда мыслится тесно связанным с другим во всех обстоятельствах жизни - и в молитве и во взаимном споспешествовании в деле духовного усовершенствования. - Муж чрез жену. То обстоятельство, что всякий мужчина рождается от женщины, уравнивает до известной степени положение обоих полов. Этим упоминанием Ап. смиряет гордость мужа и с этою же целью Ап. прибавляет дальше: "все же - от Бога". Не сами люди устроили так или иначе свои отношения, а все сделалось так, а не иначе потому, что этого восхотел Бог.
Adam Clarke: Commentary on the Bible - 1831
11:11: Neither is the man without the woman - The apostle seems to say: I do not intimate any disparagement of the female sex, by insisting on the necessity of her being under the power or authority of the man; for they are both equally dependent on each other, in the Lord, εν Κυριῳ: but instead of this reading, Theodoret has εν τῳ κοσμῳ, in the world. Probably the apostle means that the human race is continued by an especial providence of God. Others think that he means that men and women equally make a Christian society, and in it have equal rights and privileges.
Albert Barnes: Notes on the Bible - 1834
11:11: Nevertheless - Lest the man should assume to himself too much superiority, and lest he should regard the woman as made solely for his pleasure, and should treat her as in all respects inferior, and withhold the respect that is due to her. The design of this verse and the following is to show, that the man and woman are united in the most tender interests; that the one cannot live comfortably without the other; that one is necessary to the happiness of the other; and that though the woman was formed from the man, yet it is also to be remembered that the man is descended from the woman. She should therefore be treated with proper respect, tenderness, and regard.
Neither is the man without the woman ... - The man and the woman were formed for union and society. They are not in any respect independent of each other. One is necessary to the comfort of the other; and this fact should be recognized in all their contact.
In the Lord - By the arrangements or direction of the Lord. It is the appointment and command of the Lord that they should be mutual helps, and should each regard and promote the welfare of the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Co1 7:10-14, Co1 12:12-22; Gal 3:28
Geneva 1599
(11) Nevertheless neither is the man without the woman, neither the woman without the man, (d) in the Lord.
(11) A digression which the apostle uses, lest that which he spoke of the superiority of men, and the lower degree of women, in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teaches that men have in such sort the preeminence, that God made them not alone, but women also. And woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex in such sort, that the marriage relationship may be cherished.
(d) By the Lord.
John Gill
Nevertheless, neither is the man without the woman,.... This is said, partly to repress the pride and insolence of man, that he might not be too much elated with himself, and his superiority over the woman, and look with any degree of disdain and contempt upon her, and treat her with indifference and neglect; and partly to comfort the woman, that she might not be dejected with the condition and circumstances in which she was, since the one is not without the other; nor can they be so truly comfortable and happy, as not the man without the woman, who was made for an help meet for him,
so neither the woman without the man in the Lord. The phrase "in the Lord" is added, to show that it is the will of God, and according to his ordination and appointment, that the one should not be without the other; or it may design that lawful conjunction and copulation, of one man and one woman together, according to the will of the Lord, which distinguishes it from all other impure mixtures and copulations. The Arabic version reads it, "in the religion of the Lord"; and the sense is, that the one is not without the other in religious worship, and in the enjoyment of religious privileges; that though the woman may not pray publicly and expound the Scriptures, yet she may join in prayer, and hear the word preached, sing the praises of God, and enjoy all ordinances; for in Christ no distinction of sex is regarded, men and women are all one in him, and equally regenerated, justified, and pardoned, and will be glorified together.
John Wesley
Nevertheless in the Lord Jesus, there is neither male nor female - Neither is excluded; neither is preferred before the other in his kingdom.
Robert Jamieson, A. R. Fausset and David Brown
Yet neither sex is insulated and independent of the other in the Christian life [ALFORD]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.
11:1211:12: Զի որպէս կին յառնէ, նոյնպէս եւ այր ՚ի կնոջէ. բայց ամենայն յԱստուծոյ[3823]։ [3823] Ոմանք. Ամենայնն յԱստուծոյ։
12 որովհետեւ, ինչպէս որ կինը մարդուց է, այնպէս եւ մարդը՝ կնոջ միջոցով, եւ ամէն ինչ՝ Աստծուց:
12 Վասն զի ինչպէս կինը այր մարդէն է նոյնպէս այր մարդը կնոջ միջոցաւ, բայց ամէնքը Աստուծմէ։
Զի որպէս կին յառնէ, նոյնպէս եւ այր` ի կնոջէ, բայց ամենայն` յԱստուծոյ:

11:12: Զի որպէս կին յառնէ, նոյնպէս եւ այր ՚ի կնոջէ. բայց ամենայն յԱստուծոյ[3823]։
[3823] Ոմանք. Ամենայնն յԱստուծոյ։
12 որովհետեւ, ինչպէս որ կինը մարդուց է, այնպէս եւ մարդը՝ կնոջ միջոցով, եւ ամէն ինչ՝ Աստծուց:
12 Վասն զի ինչպէս կինը այր մարդէն է նոյնպէս այր մարդը կնոջ միջոցաւ, բայց ամէնքը Աստուծմէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: Ибо как жена от мужа, так и муж через жену; все же--от Бога.
11:12  ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ.
11:12. ὥσπερ (as-very) γὰρ (therefore) ἡ (the-one) γυνὴ (a-woman) ἐκ (out) τοῦ (of-the-one) ἀνδρός, (of-a-man,"οὕτως (unto-the-this) καὶ (and) ὁ (the-one) ἀνὴρ (a-man) διὰ (through) τῆς (of-the-one) γυναικός: (of-a-woman) τὰ (the-ones) δὲ (moreover) πάντα ( all ) ἐκ (out) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
11:12. nam sicut mulier de viro ita et vir per mulierem omnia autem ex DeoFor as the woman is of the man, so also is the man by the woman: but all things of God.
12. For as the woman is of the man, so is the man also by the woman; but all things are of God.
For as the woman [is] of the man, even so [is] the man also by the woman; but all things of God:

12: Ибо как жена от мужа, так и муж через жену; все же--от Бога.
11:12  ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ.
11:12. nam sicut mulier de viro ita et vir per mulierem omnia autem ex Deo
For as the woman is of the man, so also is the man by the woman: but all things of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: For as the woman is of the man - For as the woman was first formed out of the side of man, man has ever since been formed out of the womb of the woman; but they, as all other created things, are of God.
Albert Barnes: Notes on the Bible - 1834
11:12: As the woman is of the man - In the original creation, she was formed from the man.
So is the man also by the woman - Is born of the woman, or descended from her. The sexes are dependent on each other, and should therefore cultivate an indissoluble union.
But all things of God - All things were created and arranged by him. This expression seems designed to suppress any spirit of complaint or dissatisfaction with this arrangement; to make the woman contented in her subordinate station, and to make the man humble by the consideration that it is all owing to the appointment of God. The woman should therefore be contented, and the man should not assume any improper superiority, since the whole arrangement and appointment is of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: but: Co1 8:6; Pro 16:4; Rom 11:36; Heb 1:2, Heb 1:3
John Gill
For as the woman is of the man,.... Originally; so Eve was of Adam, made out of one of his ribs:
even so is the man also by the woman; now man is born of a woman, he is conceived of one, and brought into the world by one. This is the way in which mankind is propagated, the species preserved, continued, and increased; and therefore there is no reason why the woman should be despised, or the man should be lifted up with himself above her, since they are so dependent upon, and so useful to each other:
but all things of God. The Arabic version reads it, "all creatures are of God"; which is true, but not the truth of these words, which are to be restrained to the subject of the discourse; as that both the man and the woman are of God; they are made by him, and after his image and likeness; that the man is the glory of God, and the woman the glory of the man; the authority of the man over the woman, and the subjection of the woman to the man, are of God, and according to his constitution and appointment; as also that the woman should be of the man, and for his sake, and that the man should be by the woman, and neither should be without the other: these are not things of human constitution, but are settled by the wise counsel of God, and therefore to be cheerfully submitted to, as the best order of things.
John Wesley
And as the woman was at first taken out of the man, so also the man is now, in the ordinary course of nature, by the woman; but all things are of God - The man, the woman, and their dependence on each other.
Robert Jamieson, A. R. Fausset and David Brown
As the woman was formed out of (from) the man, even so is man born by means of woman; but all things (including both man and woman) are from God as their source (Rom 11:36; 2Cor 5:18). They depend mutually each on the other, and both on him.
11:1311:13: Այլ դուք ձեզէ՛ն տո՛ւք զիրաւդ. արժա՞ն է կնոջ մարդոյ հոլանի՛ յաղօթս կալ առաջի Աստուծոյ[3824]։ [3824] Ոմանք. Տո՛ւք զիրաւն։
13 Եւ դուք ինքնե՛րդ դատեցէք. վայե՞լ է կին արարածին գլխաբաց աղօթքի կանգնել Աստծու առաջ:
13 Դուք ձեզմէ դատեցէք. կնոջ կը վայլէ՞ գլուխը բաց աղօթքի կայնիլ Աստուծոյ առջեւ.
Այլ դուք ձեզէն տուք զիրաւդ. արժա՞ն է կնոջ մարդոյ հոլանի յաղօթս կալ առաջի Աստուծոյ:

11:13: Այլ դուք ձեզէ՛ն տո՛ւք զիրաւդ. արժա՞ն է կնոջ մարդոյ հոլանի՛ յաղօթս կալ առաջի Աստուծոյ[3824]։
[3824] Ոմանք. Տո՛ւք զիրաւն։
13 Եւ դուք ինքնե՛րդ դատեցէք. վայե՞լ է կին արարածին գլխաբաց աղօթքի կանգնել Աստծու առաջ:
13 Դուք ձեզմէ դատեցէք. կնոջ կը վայլէ՞ գլուխը բաց աղօթքի կայնիլ Աստուծոյ առջեւ.
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Рассудите сами, прилично ли жене молиться Богу с непокрытою [головою]?
11:13  ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῶ θεῶ προσεύχεσθαι;
11:13. ἐν (In) ὑμῖν (unto-ye) αὐτοῖς (unto-them) κρίνατε: (ye-should-have-separated) πρέπον (befitting) ἐστὶν (it-be) γυναῖκα (to-a-woman) ἀκατακάλυπτον (to-un-shrouded-down) τῷ (unto-the-one) θεῷ (unto-a-Deity) προσεύχεσθαι ; ( to-goodly-hold-toward ?"
11:13. vos ipsi iudicate decet mulierem non velatam orare DeumYou yourselves judge. Doth it become a woman to pray unto God uncovered?
13. Judge ye in yourselves: is it seemly that a woman pray unto God unveiled?
Judge in yourselves: is it comely that a woman pray unto God uncovered:

13: Рассудите сами, прилично ли жене молиться Богу с непокрытою [головою]?
11:13  ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῶ θεῶ προσεύχεσθαι;
11:13. vos ipsi iudicate decet mulierem non velatam orare Deum
You yourselves judge. Doth it become a woman to pray unto God uncovered?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Теперь Ап. обращает внимание на известную особенность в физической организации мужчины и женщины. Сначала обращается он к рассудительности читателей. Сами они должны сообразить, что являться пред Богом (молиться Богу) жене нельзя с головою открытой. Ведь - все - от Бога; Бог установил - это Его воля - чтобы женщина была в подчинении у мужа. Как же она осмеливается явиться молитвенницею пред Богом в таком виде, какой свидетельствует о том, что она не хочет держаться Божеского установления?
Adam Clarke: Commentary on the Bible - 1831
11:13: Judge in yourselves - Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed or with dishevelled hair, non comptae mansere comae, as in the case of the Cumaean Sibyl, Aen. vi., ver. 48, and otherwise in great disorder: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.
Albert Barnes: Notes on the Bible - 1834
11:13: Judge in yourselves - Or, "Judge among yourselves." I appeal to you. I appeal to your natural sense of what is proper and right. Paul had used various arguments to show them the impropriety of their females speaking unveiled in public. He now appeals to their natural sense of what was decent and right, according to established and acknowledged customs and habits.
Is it comely ... - Is it decent, or becoming? The Grecian women, except their priestesses, were accustomed to appear in public with a veil - Doddridge. Paul alludes to that established and proper habit, and asks whether it does not accord with their own views of propriety that women in Christian assemblies should also wear the same symbol of modesty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Co1 10:15; Luk 12:57; Joh 7:24
Geneva 1599
(12) Judge in yourselves: is it comely that a woman pray unto God uncovered?
(12) He urges the argument taken from the common sense of nature.
John Gill
Judge in yourselves,.... The apostle having gone through a variety of reasoning and arguments, showing the superiority of the man to the woman, by which he would prove, that the one should be covered, and the other uncovered, returns to his subject again, and appeals to the common sense and understanding of the Corinthians, and makes them themselves judges of the matter; suggesting that the thing was so clear, and he so certain of what he had advanced being right, that he leaves it with them, not doubting but that they would, upon a little reflection within themselves, join with him in this point:
is it comely that a woman pray unto God uncovered? in you judgment you can never think so, however pleasing and gratifying such a sight may be, to the lust of the flesh, and to the lust of the eye; he does not mention prophesying, only instances in praying; but it is to be understood of one, as of another; and his meaning is, that it is an uncomely thing in a woman to appear in public service with her head uncovered, whether it be in joining in the public prayers, or in singing of psalms, or in hearing the word expounded; and though the apostle does not put the case of the man's praying to God, or prophesying in his name with his head covered, yet his sense is the same of that, as of the woman's.
John Wesley
Judge of yourselves - For what need of more arguments if so plain a case? Is it decent for a woman to pray to God - The Most High, with that bold and undaunted air which she must have, when, contrary to universal custom, she appears in public with her head uncovered?
Robert Jamieson, A. R. Fausset and David Brown
Appeal to their own sense of decorum.
a woman . . . unto God--By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [BENGEL].
11:1411:14: Եւ ո՞չ բնութիւնն իսկ ուսուցանէ զձեզ. զի այր եթէ գիսաւոր է, անարգա՛նք են նմա[3825]. [3825] Ոմանք. Ուսուցանիցէ զձեզ։
14 Եւ բնութիւնն իսկ չի՞ ուսուցանում ձեզ, որ, եթէ մարդը երկար մազերով է, այդ անարգանք է իրեն.
14 Չէ՞ որ բնութիւնն ալ կը սորվեցնէ ձեզի թէ այր մարդ մը եթէ երկար մազերով է, իրեն անարգանք է.
Եւ ո՞չ բնութիւնն իսկ ուսուցանէ զձեզ, զի այր, եթէ գիսաւոր է, անարգանք են նմա:

11:14: Եւ ո՞չ բնութիւնն իսկ ուսուցանէ զձեզ. զի այր եթէ գիսաւոր է, անարգա՛նք են նմա[3825].
[3825] Ոմանք. Ուսուցանիցէ զձեզ։
14 Եւ բնութիւնն իսկ չի՞ ուսուցանում ձեզ, որ, եթէ մարդը երկար մազերով է, այդ անարգանք է իրեն.
14 Չէ՞ որ բնութիւնն ալ կը սորվեցնէ ձեզի թէ այր մարդ մը եթէ երկար մազերով է, իրեն անարգանք է.
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Не сама ли природа учит вас, что если муж растит волосы, то это бесчестье для него,
11:14  οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ ἀτιμία αὐτῶ ἐστιν,
11:14. οὐδὲ (Not-moreover) ἡ (the-one) φύσις (a-spawning) αὐτὴ (it) διδάσκει (it-teacheth) ὑμᾶς (to-ye) ὅτι (to-which-a-one) ἀνὴρ (a-man) μὲν (indeed) ἐὰν (if-ever) κομᾷ, (it-might-plume-unto,"ἀτιμία (an-un-valuating-unto) αὐτῷ (unto-it) ἐστίν, (it-be,"
11:14. nec ipsa natura docet vos quod vir quidem si comam nutriat ignominia est illiDoth not even nature itself teach you that a man indeed, if he nourish his hair, it is a shame unto him?
14. Doth not even nature itself teach you, that, if a man have long hair, it is a dishonour to him?
Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him:

14: Не сама ли природа учит вас, что если муж растит волосы, то это бесчестье для него,
11:14  οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ ἀτιμία αὐτῶ ἐστιν,
11:14. nec ipsa natura docet vos quod vir quidem si comam nutriat ignominia est illi
Doth not even nature itself teach you that a man indeed, if he nourish his hair, it is a shame unto him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Если этого мало, то пусть коринфяне обратят внимание на то, чему их учит сама природа (fusiV), которая так сказать побуждает женщин носить длинные волосы, а мужчин - короткие. Длинные, простирающиеся почти до ног волосы женщины указывают, что она должна закрываться от взоров мужчин. Наоборот, внушая мужчинам носить короткие волосы, природа тем самым говорит, что мужчина должен являться с открытою головою, как царь творения. Волосы для него служат как бы короной, а для женщины - покрывалом. Таким образом, в самом физическом устройстве женщины обнаруживается всеблагая и премудрая воля Бога-Творца.
Adam Clarke: Commentary on the Bible - 1831
11:14: Doth not - nature - teach you, that, if a man have long hair - Nature certainly teaches us, by bestowing it, that it is proper for women to have long hair; and it is not so with men. The hair of the male rarely grows like that of a female, unless art is used, and even then it bears but a scanty proportion to the former. Hence it is truly womanish to have long hair, and it is a shame to the man who affects it. In ancient times the people of Achaia, the province in which Corinth stood, and the Greeks in general, were noted for their long hair; and hence called by Homer, in a great variety of places, καρηκομοωντες Αχαιοι, the long-haired Greeks, or Achaeans. Soldiers, in different countries, have been distinguished for their long hair; but whether this can be said to their praise or blame, or whether Homer uses it always as a term of respect, when he applies it to the Greeks, I shall not wait here to inquire. Long hair was certainly not in repute among the Jews. The Nazarites let their hair grow, but it was as a token of humiliation; and it is possible that St. Paul had this in view. There were consequently two reasons why the apostle should condemn this practice: -
1. Because it was a sign of humiliation;
2. Because it was womanish.
After all it is possible that St. Paul may refer to dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. Hear nature, common sense, and reason, and they will inform you, that if a man have long hair, it is a shame unto him.
Albert Barnes: Notes on the Bible - 1834
11:14: Doth not even nature itself - The word nature (φύσις phusis) denotes evidently that sense of propriety which all men have, and which is expressed in any pRev_ailing or universal custom. That which is universal we say is according to nature. It is such as is demanded by the natural sense of fitness among people. Thus, we may say that nature demands that the sexes should wear different kinds of dress; that nature demands that the female should be modest and retiring; that nature demands that the toils of the chase, of the field, of war - the duties of office, of government and of professional life, should be discharged by people. Such are in general the customs the world over; and if any reason is asked for numerous habits that exist in society, no better answer can be given than that nature, as arranged by God, has demanded it. The word in this place, therefore, does not mean the constitution of the sexes, as Locke, Whitby, and Pierce maintain; nor reason and experience, as Macknight supposes; nor simple use and custom, as Grotius, Rosenmuller, and most recent expositors suppose; but it refers to a deep internal sense of what is proper and right; a sense which is expressed extensively in all nations. showing what that sense is.
No reason can be given, in the nature of things, why the woman should wear long hair and the man not; but the custom pRev_ails extensively everywhere, and nature, in all nations, has prompted to the same course. "Use is second nature;" but the usage in this case is not arbitrary, but is founded in an anterior universal sense of what is proper and right. A few, and only a few, have regarded it as comely for a man to wear his hair long. Aristotle tells us, indeed (Rhet. 1: - see Rosenmuller), that among the Lacedemonians, freemen wore their hair long. In the time of Homer, also, the Greeks were called by him καρηκομόωντες Ἀχαῖοι karē komoō ntes Achaioi, long-haired Greeks; and some of the Asiatic nations adopted the same custom. But the general habit among people has been different. Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Num 6:1-5; Jdg 13:5; Jdg 16:17; Sa1 1:11. Occasionally, for affectation or singularity, the hair was suffered to grow, as was the case with Absalom Sa2 14:26; but the traditional law of the Jews on the subject was strict. The same rule existed among the Greeks; and it was regarded as disgraceful to wear long hair in the time of Aelian; Hist. lib. 9:c. 14. Eustath. on Hom. 2:v.
It is a shame unto him? - It is improper and disgraceful. It is doing that which almost universal custom has said appropriately belongs to the female sex.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: if: Sa2 14:26
it is: Co1 14:35
John Gill
Doth not even nature itself teach you,.... By nature is either meant, the law and light of nature, reason in man, common sense, or rather custom, which is second nature; and which, in this case, must be restrained to the Greeks and Jews; for though among the Grecians the men cut their hair, and did not suffer it to grow long, as also did the Jews, yet there were many nations (k) who did not, even at that time, observe such a rule or custom; but as the Jews and Greeks were the persons chiefly, if not solely, known to the Corinthians, the apostle signifies, that the usages of these people might direct and inform them in this matter:
that if a man have long hair it is a shame unto him; he looks unmanly and womanish, and exposes himself to ridicule and contempt.
(k) Alex. ab. Alex. Genial. Dier. l. 5. c. 18. Servius in Virgil. Aeneid. l. 10. prope finem.
John Wesley
For a man to have long hair, carefully adjusted, is such a mark of effeminacy as is a disgrace to him.
Robert Jamieson, A. R. Fausset and David Brown
The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazarite, however, wore long hair lawfully, as being part of a vow sanctioned by God (Num 6:5). Compare as to Absalom, 2Kings 14:26, and Acts 18:18.
11:1511:15: բայց կին եթէ գիսաւոր է, փա՛ռք են նմա. զի գէ՛սք փոխանակ զգեստու տուեա՛լ են նմա[3826]։ [3826] Ոմանք. Բայց կինն եթէ։
15 բայց կինը, եթէ երկար մազերով է, այդ պատիւ է իրեն. որովհետեւ մազերը քօղի փոխարէն են տրուած նրան:
15 Բայց կինը եթէ երկար մազերով է, իրեն փառք է. վասն զի մազերը ծածկոցի տեղ տրուած են իրեն։
բայց կին, եթէ գիսաւոր է, փառք են նմա. զի գէսք փոխանակ զգեստու տուեալ են նմա:

11:15: բայց կին եթէ գիսաւոր է, փա՛ռք են նմա. զի գէ՛սք փոխանակ զգեստու տուեա՛լ են նմա[3826]։
[3826] Ոմանք. Բայց կինն եթէ։
15 բայց կինը, եթէ երկար մազերով է, այդ պատիւ է իրեն. որովհետեւ մազերը քօղի փոխարէն են տրուած նրան:
15 Բայց կինը եթէ երկար մազերով է, իրեն փառք է. վասն զի մազերը ծածկոցի տեղ տրուած են իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: но если жена растит волосы, для нее это честь, так как волосы даны ей вместо покрывала?
11:15  γυνὴ δὲ ἐὰν κομᾷ δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται [αὐτῇ].
11:15. γυνὴ (a-woman) δὲ (moreover) ἐὰν (if-ever) κομᾷ, (it-might-plume-unto,"δόξα (a-recognition) αὐτῇ (unto-it) ἐστίν; (it-be?"ὅτι (To-which-to-a-one) ἡ (the-one) κόμη (a-pluming) ἀντὶ (ever-a-one) περιβολαίου (of-a-casted-about-belonglet) δέδοται (it-had-come-to-be-given) αὐτῇ. (unto-it?"
11:15. mulier vero si comam nutriat gloria est illi quoniam capilli pro velamine ei dati suntBut if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.
15. But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
But if a woman have long hair, it is a glory to her: for [her] hair is given her for a covering:

15: но если жена растит волосы, для нее это честь, так как волосы даны ей вместо покрывала?
11:15  γυνὴ δὲ ἐὰν κομᾷ δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται [αὐτῇ].
11:15. mulier vero si comam nutriat gloria est illi quoniam capilli pro velamine ei dati sunt
But if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:15: But if a woman have long hair - The Author of their being has given a larger proportion of hair to the head of women than to that of men; and to them it is an especial ornament, and may in various cases serve as a veil.
It is a certain fact that a man's long hair renders him contemptible, and a woman's long hair renders her more amiable. Nature and the apostle speak the same language; we may account for it as we please.
Albert Barnes: Notes on the Bible - 1834
11:15: It is a glory unto her - It is an ornament, and adorning. The same instinctive promptings of nature which make it proper for a man to wear short hair, make it proper that the woman should suffer hers to grow long.
For a covering - Margin, "veil." It is given to her as a sort of natural veil, and to indicate the propriety of her wearing a veil. It answered the purposes of a veil when it was allowed to grow long, and to spread over the shoulders and ever parts of the face, before the arts of dress were invented or needed. There may also be an allusion here to the fact that the hair of women naturally grows longer than that of men. See Rosenmuller. The value which eastern females put on their long hair may be learned from the fact that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen Berenice vowed, as the most precious sacrifice which she could make, to cut off and consecrate her hair if he returned in safety. "The eastern ladies," says Harmer, "are remarkable for the length and the great number of the tresses of their hair. The men there, on the contrary, wear very little hair on their heads." Lady M. W. Montague thus speaks concerning the hair of the women:" Their hair hangs at full length behind, divided into tresses, braided with pearl or riband, which is always in great quantity. I never saw in my life so many fine heads of hair. In one lady's I have counted one hundred and ten of these tresses, all natural; but it must be owned that every kind of beauty is more common here than with us." The men there, on the contrary, shave all the hair off their heads, excepting one lock; and those that wear hair are thought effeminate. Both these particulars are mentioned by Chardin, who says they are agreeable to the custom of the East: "the men are shaved; the women nourish their hair with great fondness, which they lengthen, by tresses and tufts of silk, down to the heels. The young men who wear their hair in the East are looked upon as effeminate and infamous."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: covering: or, veil, Co1 11:15
Geneva 1599
But if a woman have long hair, it is a glory to her: for [her] hair is given her for a (e) covering.
(e) To be a covering for her, and such a covering as should procure another.
John Gill
But if a woman have long hair,.... And wears it, without cutting it, as men do:
Tit is a glory to her; it is comely and beautiful; it is agreeable to her sex, she looks like herself; it becomes and adorns her:
for her hair is given her for a covering; not instead of a covering for her head, or any other part of her body, so that she needs no other: we read indeed of the daughter of Nicodemus ben Gorion, that she was obliged to make use of her hair for a covering in such a sense (l);
"it happened to R. Jochanan ben Zaccai that he rode upon an ass, and went out of Jerusalem, and his disciples went after him; he saw a young woman gathering barley corns out of the dung of the Arabian cattle; when she saw him, , "she covered herself with her hair", and stood before him:''
but this covering was made use of, not of choice, but by force, through her poverty, she having no other; this was not the custom of the nation, nor was the hair given to women for a covering in this sense, nor used by them as such, unless by Eve before the fall; but is rather an indication that they want another covering for their head, it not being so decent that their long hair should be seen. The Jewish women used to esteem it an immodest thing for their hair to be seen, and therefore they took care, as much as possible, to hide it under another covering;
"one woman, whose name was Kimchith, had seven sons, and they all ministered in the high priesthood; the wise men said unto her, what hast thou done, that thou art so worthy? she replied to them, all my days the beams of my house never saw , "the plaits of my hair" (m);''
that is, they were never seen by any person, even within her house.
(l) T. Bab. Cetubot, fol. 66. 2. (m) T. Bab. Yoma, fol. 47. 1.
John Wesley
Given her - Originally, before the arts of dress were in being.
Robert Jamieson, A. R. Fausset and David Brown
her hair . . . for a covering--Not that she does not need additional covering. Nay, her long hair shows she ought to cover her head as much as possible. The will ought to accord with nature [BENGEL].
11:1611:16: Ապա թէ ոք կամի հակառակօղ լինել, մեք չունի՛մք այնպիսի սովորութիւն, եւ ո՛չ եկեղեցիքն Աստուծոյ[3827]։ վջ [3827] Ոմանք. Ապա եթէ կամի ոք։
16 Իսկ եթէ մէկն ուզում է առարկել, մենք չունենք այդպիսի սովորութիւն, ոչ էլ՝ Աստծու եկեղեցիները:
16 Սակայն եթէ մէկը հակառակիլ ուզէ անոր, մենք այնպիսի սովորութիւն չունինք, ո՛չ ալ Աստուծոյ եկեղեցիները։
Ապա թէ ոք կամի հակառակող լինել, մեք չունիմք այնպիսի սովորութիւն, եւ ոչ եկեղեցիքն Աստուծոյ:

11:16: Ապա թէ ոք կամի հակառակօղ լինել, մեք չունի՛մք այնպիսի սովորութիւն, եւ ո՛չ եկեղեցիքն Աստուծոյ[3827]։ վջ
[3827] Ոմանք. Ապա եթէ կամի ոք։
16 Իսկ եթէ մէկն ուզում է առարկել, մենք չունենք այդպիսի սովորութիւն, ոչ էլ՝ Աստծու եկեղեցիները:
16 Սակայն եթէ մէկը հակառակիլ ուզէ անոր, մենք այնպիսի սովորութիւն չունինք, ո՛չ ալ Աստուծոյ եկեղեցիները։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: А если бы кто захотел спорить, то мы не имеем такого обычая, ни церкви Божии.
11:16  εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ.
11:16. Εἰ (If) δέ (moreover) τις (a-one) δοκεῖ (it-thinketh-unto) φιλόνεικος (quarrel-cared) εἶναι, (to-be,"ἡμεῖς (we) τοιαύτην (to-the-one-unto-the-one-this) συνήθειαν (to-a-mannering-together-of) οὐκ (not) ἔχομεν, (we-hold,"οὐδὲ (not-moreover) αἱ (the-ones) ἐκκλησίαι (callings-out-unto) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
11:16. si quis autem videtur contentiosus esse nos talem consuetudinem non habemus neque ecclesiae DeiBut if any man seem to be contentious, we have no such custom, nor the Church of God.
16. But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
But if any man seem to be contentious, we have no such custom, neither the churches of God:

16: А если бы кто захотел спорить, то мы не имеем такого обычая, ни церкви Божии.
11:16  εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ.
11:16. si quis autem videtur contentiosus esse nos talem consuetudinem non habemus neque ecclesiae Dei
But if any man seem to be contentious, we have no such custom, nor the Church of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ап. знал, что греки любят спорить всегда - даже в вещах, не требующих обсуждения. Поэтому он этим спорщикам, которых, может быть, не убеждали никакие разумные доказательства, заявляет, что вообще обычаи христианской церкви не допускают появления женщин с головой открытой: такого обычая - нигде нет! И в самом деле, изображения, имеющиеся в древних римских катакомбах, дают возможность убедиться, что древние христиане-мужчины - коротко стригли себе волосы, а женщины-христианки надевали довольно длинное покрывало на голову, ниспадавшее на плечи, которым закрыто было и их лицо. - Спрашивают: не было ли высказанное Апостолом убеждение обусловлено местными и временными отношениями? Не стал ли бы Ап. рассуждать иначе, если бы жил в наши дни на западе Европы? На этот вопрос мы должны отвечать отрицательно. Основания, какие приводит Апостол, заимствованы не из тогдашних отношений и обычаев, но имеют отношение к фактам непреходящим и неизменным. В самом деле, физическое устройство женщины (ст. 13-15) и сегодня и впоследствии всегда останется тем же, какое имела женщина во дни Ап. Павла. Затем, история сотворения человека, на которую Ап. ссылается (ст. 8-12), и теперь, как во дни Апостола, является в глазах христиан началом, по которому строится общественный порядок. Отношение между Богом и Христом, Христом и мужем, мужем и женою (ст. 3) - не изменилось по существу. Поэтому или нужно признать доводы Апостола неосновательными, или же признать их имеющими значение на все времена. А так как нет основания отрицать последнее, то, след., нужно полагать, что Ап. и в настоящее время сказал бы женщинам-христианкам то же, что говорит он женщинам-христианкам в рассматриваемой главе. - Впрочем, нужно заметить и то, что Ап. не вступается здесь в сферу так называемой женской эмансипации вообще. Он говорит только о женщинах замужних и их правах в церковной жизни. Он совсем не предрешает таких вопросов, как вопрос о праве девиц на получение образования, о праве иметь занятия на государственной и общественной службе и т. под., хотя во всяком случае и тут имеют несомненное значение те доводы, какие приводит Ап. против стремления жен христианок сравняться с своими мужьями в религиозной сфере или собственно в правах своих как члена церковного общества. "Никогда не нужно - говорит Mayer - забывать нам следующего: женская эмансипация, даже и христианская, стремится к полному уравнению женщины с мужчиною; она основывается на непонимании Евангелия; она представляет собою физическую карикатуру".
Adam Clarke: Commentary on the Bible - 1831
11:16: But if any man seem to be contentious - Ει δε τις δοκει φιλονεικος ειναι· If any person sets himself up as a wrangler - puts himself forward as a defender of such points, that a woman may pray or teach with her head uncovered, and that a man may, without reproach, have long hair; let him know that we have no such custom as either, nor are they sanctioned by any of the Churches of God, whether among the Jews or the Gentiles. We have already seen that the verb δοκειν, which we translate to seem, generally strengthens and increases the sense. From the attention that the apostle has paid to the subject of veils and hair, it is evident that it must have occasioned considerable disturbance in the Church of Corinth. They have produced evil effects in much later times.
Albert Barnes: Notes on the Bible - 1834
11:16: But if any man seem to be contentious - The sense of this passage is probably this: "If any man, any teacher, or others, "is disposed" to be strenuous about this, or to make it a matter of difficulty; if he is disposed to call in question my reasoning, and to dispute my premises and the considerations which I have advanced, and to maintain still that it is proper for women to appear unveiled in public, I would add that in Judea we have no such custom, neither does it pRev_ail among any of the churches. This, therefore, would be a sufficient reason why it should not be done in Corinth, even if the abstract reasoning should not convince them of the impropriety. It would be singular; would be contrary to the usual custom; would offend the prejudices of many and should, therefore, be avoided."
We have no such custom - We the apostles in the churches which we have elsewhere founded; or we have no such custom in Judea. The sense is, that it is contrary to custom there for women to appear in public unveiled. This custom, the apostle argues, ought to be allowed to have some influence on the church of Corinth, even though they should not be convinced by his reasoning.
Neither the churches of God - The churches elsewhere. It is customary there for the woman to appear veiled. If at Corinth this custom is not observed, it will be a departure from what has elsewhere been regarded as proper; and will offend these churches. Even, therefore, if the reasoning is not sufficient to silence all cavils and doubts, yet the propriety of uniformity in the habits of the churches, the fear of giving offence should lead you to discountenance and disapprove the custom of your females appearing in public without their veil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: seem: Ti1 6:3, Ti1 6:4
such: Act 21:21, Act 21:24
the churches: Co1 7:17, Co1 14:33, Co1 14:34, Co1 16:1; Th1 2:14
Geneva 1599
(13) But if any man seem to be contentious, we have no such custom, neither the churches of God.
(13) Against those who are stubbornly contentious we have to oppose this, that the churches of God are not contentious.
John Gill
But if any man seem to be contentious,.... That is, if anyone will not be satisfied with reasons given, for men's praying and prophesying with their heads uncovered, and women's praying and prophesying with their heads covered; but will go on to raise objections, and continue carping and cavilling, showing that they contend not for truth, but victory, can they but obtain it any way; for my part, as if the apostle should say, I shall not think it worth my while to continue the dispute any longer; enough has been said to satisfy any wise and good man, anyone that is serious, thoughtful, and modest; and shall only add,
we have no such custom, nor the churches of God; meaning, either that men should appear covered, and women uncovered in public service, and which should have some weight with all those that have any regard to churches and their examples; or that men should be indulged in a captious and contentious spirit; a man that is always contending for contention sake, and is continually cavilling and carping at everything that is said and done in churches, and is always quarrelling with one person or another, or on account of one thing or another, and is constantly giving uneasiness, is not fit to be a church member; nor ought he to be suffered to continue in the communion of the church, to the disturbance of the peace of it. This puts me in mind of a passage in the Talmud (n).
"The Rabbans teach, that after the departure of R. Meir, R. Judah said to his disciples, do not let the disciples of R. Meir enter here, , "because they are contentious".''
(n) T. Bab. Nazir, fol. 49. 2. & Kiddushin, fol. 52. 2.
John Wesley
We have no such custom here, nor any of the other churches of God - The several churches that were in the apostles' time had different customs in things that were not essential; and that under one and the same apostle, as circumstances, in different places, made it convenient. And in all things merely indifferent the custom of each place was of sufficient weight to determine prudent and peaceable men. Yet even this cannot overrule a scrupulous conscience, which really doubts whether the thing be indifferent or no. But those who are referred to here by the apostle were contentious, not conscientious, persons.
Robert Jamieson, A. R. Fausset and David Brown
A summary close to the argument by appeal to the universal custom of the churches.
if any . . . seem--The Greek also means "thinks" (fit) (compare Mt 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (1Cor 1:20).
we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TERTULLIAN [ESTIUS]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we--us" (1Cor 4:9-10).
no such custom--as that of women praying uncovered. Not as CHRYSOSTOM, "that of being contentious." The Greek term implies a usage, rather than a mental habit (Jn 18:39). The usage of true "churches (plural: not, as Rome uses it, 'the Church,' as an abstract entity; but 'the churches,' as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, for example, Such rites were not received among them, therefore, ought not to be admitted among us: but in questions of doctrine, or the essentials of worship, the argument is not valid [SCLATER] (1Cor 7:17; 1Cor 14:33).
neither--nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
11:1711:17: Այլ զայս պատուիրեմ, ո՛չ որպէս թէ գովիցեմ, զի ո՛չ ՚ի լա՛ւ անդր՝ այլ ՚ի վատթա՛րն նկրտիք։
17 Բայց այս բանը պատուիրում եմ, ոչ որպէսզի ձեզ գովեմ. որովհետեւ ոչ թէ դէպի լաւը, այլ դէպի վատթարն են գնում ձեր հաւաքոյթները:
17 Բայց ասիկա պատուիրելով ձեզ չեմ գովեր, վասն զի ձեր հաւաքուիլը ո՛չ թէ աղէկ՝ հապա գէշ արդիւնք կ’ունենայ։
Այլ զայս պատուիրեմ, ոչ որպէս թէ գովիցեմ, զի ոչ ի լաւ անդր` այլ ի վատթարն [52]նկրտիք:

11:17: Այլ զայս պատուիրեմ, ո՛չ որպէս թէ գովիցեմ, զի ո՛չ ՚ի լա՛ւ անդր՝ այլ ՚ի վատթա՛րն նկրտիք։
17 Բայց այս բանը պատուիրում եմ, ոչ որպէսզի ձեզ գովեմ. որովհետեւ ոչ թէ դէպի լաւը, այլ դէպի վատթարն են գնում ձեր հաւաքոյթները:
17 Բայց ասիկա պատուիրելով ձեզ չեմ գովեր, վասն զի ձեր հաւաքուիլը ո՛չ թէ աղէկ՝ հապա գէշ արդիւնք կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Но, предлагая сие, не хвалю [вас], что вы собираетесь не на лучшее, а на худшее.
11:17  τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε.
11:17. Τοῦτο (To-the-one-this) δὲ (moreover) παραγγέλλων (messaging-beside) οὐκ (not) ἐπαινῶ (I-laud-upon-unto) ὅτι (to-which-a-one) οὐκ (not) εἰς (into) τὸ (to-the-one) κρεῖσσον (to-superior,"ἀλλὰ (other) εἰς (into) τὸ (to-the-one) ἧσσον (to-inferior) συνέρχεσθε . ( ye-come-together )
11:17. hoc autem praecipio non laudans quod non in melius sed in deterius convenitisNow this I ordain: not praising you, that you come together, not for the better, but for the worse.
17. But in giving you this charge, I praise you not, that ye come together not for the better but for the worse.
Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse:

17: Но, предлагая сие, не хвалю [вас], что вы собираетесь не на лучшее, а на худшее.
11:17  τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε.
11:17. hoc autem praecipio non laudans quod non in melius sed in deterius convenitis
Now this I ordain: not praising you, that you come together, not for the better, but for the worse.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-34: Апостолу сообщили о еще более важном беспорядке, какой имел место в жизни коринфской христианской общины. Именно, в богослужебных собраниях христиан отразилась та партийность, о которой Апостол говорил в первых четырех главах своего послания (17-19), а затем в этих же собраниях, при совершении таинства Евхаристии, когда еще совершалась предварявшая это таинство вечеря любви, всякий спешил сам съесть принесенную им пищу, чтобы она не доставалась другим, не имущим. Ап. указывает на ненормальность такого образа действий. Велико значение таинства св. Евхаристии! Здесь совершается бескровная жертва в память той великой жертвы, какую принес за людей Христос, и тот, кто недостойно приступает ко вкушению тела и крови Господней, принимает на себя большую ответственность пред Господом. Оттого в коринфской общине участились и случаи внезапной смерти христиан: это наказание Божие за то, что христиане эти не в надлежащем настроении приступали к приобщению. 17: Не хвалю вас. Ап. находил возможным хвалить коринфских христиан (ст. 2-й), хотя и видел нечто ненормальное в их поведении. Но здесь он не находит этого возможным. Почему же? Нет ли в этом противоречия? Нет, противоречия здесь нет, потому что здесь речь идет не о нарушении какого либо установления апостольского, а о недостатке благоговения при совершении важнейшего из богослужебных действий. Похвала за соблюдение преданий апостольских не отнимается от коринфян. - Собираетесь не на лучшее, а на худшее, т. е. ваши богослужебные собрания ведут за собою не улучшение взаимных отношений между вами, а только ухудшают эти отношения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Profanation of the Lord's Supper.A. D. 57.
17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19 For there must be also heresies among you, that they which are approved may be made manifest among you. 20 When ye come together therefore into one place, this is not to eat the Lord's supper. 21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

In this passage the apostle sharply rebukes them for much greater disorders than the former, in their partaking of the Lord's supper, which was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, which gave occasion to the scandalous disorders which the apostle here reprehends, concerning which observe,

I. The manner in which he introduces his charge: "Now in this that I declare to you I praise you not, v. 17. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the chapter, that he was willing and pleased to commend as far as he could. But such scandalous disorders, in so sacred an institution, as they were guilty of, called for a sharp reprehension. They quite turned the institution against itself. It was intended to make them better, to promote their spiritual interests; but it really made them worse. They came together, not for the better, but for the worse. Note, The ordinances of Christ, if they do not make us better, will be very apt to make us worse; if they do not do our souls good, they do us harm; if they do not melt and mend, they will harden. Corruptions will be confirmed in us, if the proper means do not work a cure of them.

II. He enters upon his charge against them in more particulars than one. 1. He tells them that, upon coming together, they fell into divisions, schisms--schismata. Instead of concurring unanimously in celebrating the ordinance, they fell a quarrelling with one another. Note, There may be schism where there is no separation of communion. Persons may come together in the same church, and sit down at the same table of the Lord, and yet be schismatics. Uncharitableness, alienation of affection, especially if it grows up to discord, and feuds, and contentions, constitute schism. Christians may separate from each other's communion, and yet be uncharitable one towards another; they may continue in the same communion, and yet be uncharitable. This latter is schism, rather than the former. The apostle had heard a report of the Corinthians' divisions, and he tells them he had too much reason to believe it. For, adds he, there must be heresies also; not only quarrels, but factions, and perhaps such corrupt opinions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come as shall make shipwreck of faith and a good conscience. Such offences must come. Note that men are necessitated to be guilty of them; but the event is certain, and God permits them, that those who are approved (such honest hearts as will bear the trial) may be set to view, and appear faithful by their constant adherence to the truths and ways of God, notwithstanding the temptations of seducers. Note, The wisdom of God can make the wickedness and errors of others a foil to the piety and integrity of the saints. 2. He charges them not only with discord and division, but with scandalous disorder: For in eating every one taketh before the other his own supper; and one is hungry, and another is drunken, v. 21. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corinthians seem to have taken the same liberty at the Lord's table, or at least at their Agapai, or love-feasts, that were annexed to the supper. They would not stay for one another; the rich despised the poor, and ate and drank up the provisions they themselves brought, before the poor were allowed to partake; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and corrupting a divine ordinance, to the last degree. What was appointed to feed the soul was employed to feed their lusts and passions. What should have been a bond of mutual amity and affection was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity into a debauch. This was scandalous irregularity.

III. The apostle lays the blame of this conduct closely on them, 1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: This is not to eat the Lord's supper, v. 20. It was coming to the Lord's table, and not coming. They might as well have staid away. Thus to eat the outward elements was not to eat Christ's body. Note, There is a careless and irregular eating of the Lord's supper which is as none at all; it will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the purposes of this sacred institution. 2. Their conduct carried in it a contempt of God's house, or of the church, v. 22. If they had a mind to feast, they might do it at home in their own houses; but to come to the Lord's table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as rich, was such an abuse of the ordinance, and such a contempt of the poorer members of the church more especially, as merited a very sharp rebuke. Such a behaviour tended much to the shame and discouragement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may be managed after a common manner, but religious feasts should be attended religiously. Note, also, It is a heinous evil, and severely to be censured, for Christians to treat their fellow-christians with contempt and insolence, but especially at the Lord's table. This is doing what they can to pour contempt on divine ordinances. And we should look carefully to it that nothing in our behaviour at the Lord's table have the appearance of contemning so sacred an institution.
Adam Clarke: Commentary on the Bible - 1831
11:17: Now in this - I praise you not - In the beginning of this epistle the apostle did praise them for their attention in general to the rules he had laid down, see Co1 11:2; but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the celebration of the Lord's Supper. Through some false teaching which they had received, in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their passover. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonies: two of these ceremonies were, eating bread, solemnly broken, and drinking a cup of wine called the cup of blessing. Now, it is certain that our Lord has taken these two things, and made them expressive of the crucifixion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian Church appear to have perverted the whole of this Divine institution; for the celebration of the Lord's Supper appears to have been made among them a part of an ordinary meal. The people came together, and it appears brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken, μεθυει, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irregular meal they appear to have done something in reference to our Lord's institution, but more resembling the Jewish passover. These irregularities, connected with so many indecencies, the apostle reproves; for, instead of being benefited by the Divine ordinance, they were injured; they came together not for the better, but for the worse.
Albert Barnes: Notes on the Bible - 1834
11:17: Now in this that I declare - In this that I am about to state to you; to wit, your conduct in regard to the Lord's Supper. Why this subject is introduced here is not very apparent. The connection may be this. In the subjects immediately preceding he had seen much to commend, and he was desirous of commending them as far as it could be done. In Co1 11:2 of this chapter he commends them in general for their regard to the ordinances which he had appointed when he was with them. But while he thus commended them, he takes occasion to observe that there was one subject on which he could not employ the language of approval or praise. Of their irregularities in regard to the Lord's supper he had probably heard by rumor, and as the subject was of great importance, and their irregularities gross and deplorable, he takes occasion to state to them again more fully the nature of that ordinance, and to reprove them for the manner in which they had celebrated it.
That ye come together - You assemble for public worship.
Not for the better, but for the worse - Your meetings, and your observance of the ordinances of the gospel, do not promote your edification, your piety, spirituality, and harmony; but tend to division, alienation, and disorder. You should assemble to worship God, and promote harmony, love, and piety; the actual effect of your assembling is just the Rev_erse. In what way this was done he states in the following verses. These evil consequences were chiefly two, first, divisions and contentions; and, secondly, the abuse and profanation of the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: I praise: Co1 11:2, Co1 11:22; Lev 19:17; Pro 27:5; Rom 13:3; Pe1 2:14
that ye: Co1 11:20, Co1 11:34, Co1 14:23, Co1 14:26; Isa 1:13, Isa 1:14, Isa 58:1-4; Jer 7:9, Jer 7:10; Heb 10:25
Geneva 1599
(14) Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.
(14) He passes now to the next treatise concerning the right administration of the Lord's supper. And the apostle uses this harsher preface, that the Corinthians might understand that whereas they generally observed the apostle's commandments, yet they badly neglected them in a matter of greatest importance.
John Gill
Now in this that I declare unto you,.... The Syriac version reads, "this is what I command"; which some refer to what he had been discoursing of, adding to his arguments, and the examples of the church, his own orders and command, that men should worship God publicly, uncovered, and women covered; though it seems rather to respect what follows, what the apostle was about to declare unto them; concerning which he says,
I praise you not; as he did in 1Cor 11:2 that they were mindful of him, remembered his doctrines, and kept the ordinances in the manner he had delivered them to them: and it should seem by this, that the greater part of them were not to be blamed, though some few were, for their irregular and indecent appearance in public worship, men with a covering on their heads, and women without one; but in what he was about to say, he could not praise them at all:
that you come together; to the house of God, to pray unto him, to sing his praises, to hear his word, and attend his ordinances, particularly the Lord's supper:
not for the better; for edification and instruction, for the quickening and comforting of your souls; that you may grow in grace and knowledge, become more holy, zealous, fruitful, and useful:
but for the worse; to indulge luxury and intemperance, to encourage heresies, schisms, and divisions, and so grow more carnal, scandalous, and useless.
Robert Jamieson, A. R. Fausset and David Brown
in this--which follows.
I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)."
that--inasmuch as; in that you, &c. Here he qualifies his praise (1Cor 11:2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper (1Cor 11:23; 1Cor 14:37).
not for the better--not so as to progress to what is better.
for the worse--so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" (1Cor 11:34).
11:1811:18: Նախ՝ յորժամ ՚ի մի վայր ժողովիցիք յեկեղեցին, լսեմ եթէ հերձուա՛ծք գոն ՚ի ձեզ. եւ սակա՛ւ ինչ հաւատացի[3828]։ [3828] Ոմանք. Ժողովիք յեկեղեցին։
18 Նախ՝ երբ ի մի վայր էք ժողովւում եկեղեցում, լսում եմ, թէ բաժանումներ կան ձեր մէջ. եւ մասամբ հաւատացի:
18 Նախ՝ երբ մէկտեղ հաւաքուիք եկեղեցիին մէջ կը լսեմ թէ բաժանումներ կան ձեր մէջ եւ մասամբ կը հաւատամ։
Նախ` յորժամ ի մի վայր ժողովիցիք յեկեղեցին, լսեմ եթէ հերձուածք գոն ի ձեզ, եւ սակաւ ինչ հաւատացի:

11:18: Նախ՝ յորժամ ՚ի մի վայր ժողովիցիք յեկեղեցին, լսեմ եթէ հերձուա՛ծք գոն ՚ի ձեզ. եւ սակա՛ւ ինչ հաւատացի[3828]։
[3828] Ոմանք. Ժողովիք յեկեղեցին։
18 Նախ՝ երբ ի մի վայր էք ժողովւում եկեղեցում, լսում եմ, թէ բաժանումներ կան ձեր մէջ. եւ մասամբ հաւատացի:
18 Նախ՝ երբ մէկտեղ հաւաքուիք եկեղեցիին մէջ կը լսեմ թէ բաժանումներ կան ձեր մէջ եւ մասամբ կը հաւատամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Ибо, во-первых, слышу, что, когда вы собираетесь в церковь, между вами бывают разделения, чему отчасти и верю.
11:18  πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω.
11:18. πρῶτον (To-most-before) μὲν (indeed) γὰρ (therefore) συνερχομένων ( of-coming-together ) ὑμῶν (of-ye) ἐν (in) ἐκκλησίᾳ (unto-a-calling-out-unto) ἀκούω (I-hear) σχίσματα (to-severings-to) ἐν (in) ὑμῖν (unto-ye) ὑπάρχειν, (to-first-under,"καὶ (and) μέρος (to-a-portion) τι (to-a-one) πιστεύω. (I-trust-of)
11:18. primum quidem convenientibus vobis in ecclesia audio scissuras esse et ex parte credoFor first of all I hear that when you come together in the church, there are schisms among you. And in part I believe it.
18. For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it.
For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it:

18: Ибо, во-первых, слышу, что, когда вы собираетесь в церковь, между вами бывают разделения, чему отчасти и верю.
11:18  πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω.
11:18. primum quidem convenientibus vobis in ecclesia audio scissuras esse et ex parte credo
For first of all I hear that when you come together in the church, there are schisms among you. And in part I believe it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Во-первых слышу. Соответствующее этому первому упреку второе порицание начинается в ст. 20-м. Это ясно видно из того, что как 18-й, так и 20-й стих начинаются одинаково выражением: когда вы собираетесь (sonercomenwn uuwn). - В церковь - правильнее: как церковь или: церковью(wkklhsia). Этим обозначается род и способ собрания, а не место (ср. XIV:23). - Разделения. Апостол не входит в разъяснение того, какие это были разделения, очевидно, потому, что подробно объяснил это в первых четырех главах своего послания. Это, конечно, были разделения из-за учителей веры. - Чему отчасти и верю. Ап. хочет смягчить ту картину настроений, какую нарисовали ему прибывшие в Ефес из Коринфа христиане. Быть может - хочет сказать он - положение вещей в Коринфе не так уже плохо, как показалось этим ревностным христианам. - Ибо надлежит... Ап. говорит здесь о внутренней причине, по какой такие разделения должны были возникнуть. Означенные разделения появились в силу особого действия Божественного Промышления о Церкви. В Церкви Коринфской, как и в других церквах, было немало людей, которые выступили в качестве учителей веры не по призванию, а увлекаясь примером других или желая оказать сопротивление общепризнанным проповедникам. И вот, в возникших вследствие появления новых учителей спорах должно было выясниться, кто настоящий, призванный, учитель веры, и кто не заслуживает этого названия. Ап. предвидит, даже еще более худшее - что за разделениями (scismata ст. 18-й), причина которых лежала в личных симпатиях и антипатиях разделявшихся между собою из-за учителей веры, последуют разномыслия(aireseiV - ст. 19-й), в которых скажется уже различное понимание самого учения христианского (ср. Деян V:17: и XV:5, где идет речь о ересях фарисейской и саддукейской, и Деян XXIV:5: и XXVIII:22, где дано тоже наименование ереси - в смысле особого учения - самому христианству). Если разделения можно сравнить с маленькими надрывами в покрывале, то разномыслия - будут уже такие разрывы, от которых покрывало разделится на несколько частей. - Дабы открылись между вами искусные. Под искусными (dokimoi) нужно понимать таких христиан, которые обнаружат при таких смятениях Церкви столько мудрости и зрелости в суждении, что каждый признает их действительными христианами (ср. IX:27).
Adam Clarke: Commentary on the Bible - 1831
11:18: There be divisions among you - They had σχισματα, schisms, among them: the old parties were kept up, even in the place where they assembled to eat the Lord's Supper. The Paulians, the Kephites, and the Apollonians, continued to be distinct parties; and ate their meals separately, even in the same house.
Albert Barnes: Notes on the Bible - 1834
11:18: For first of all - That is, I mention as the first thing to be reproved.
When ye come together in the church - When you come together in a religious assembly; when you convene for public worship. The word "church" here does not mean, as it frequently does with us, a "building." No instance of such a use of the word occurs in the New Testament; but it means when they came together as a Christian assembly; when they convened for the worship of God. These divisions took place then; and from some cause which it seems then operated to produce alienations and strifes.
I hear - I have learned through some members of the family of Chloe; Co1 1:11.
That there be divisions among you - Greek, as in the margin, Schisms. The word properly means a rent, such as is made in cloth Mat 9:16; Mar 2:21, and then a division, a split, a faction among people; Joh 7:43; Joh 9:10; Joh 10:19. It does not mean here that they had proceeded so far as to form separate churches, but that there was discord and division in the church itself; see the notes on Co1 1:10-11.
And I partly believe it - I credit a part of the reports; I have reason to think, that, though the evil may have been exaggerated, yet that it is true at least in part. I believe that there are dissensions in the church that should be reproved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: I hear: Co1 1:10-12, Co1 3:3, Co1 5:1, Co1 6:1
divisions: or, schisms, Co1 1:10, Co1 3:3
Geneva 1599
(15) For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
(15) To celebrate the Lord's supper correctly, it is required that there is not only consent of doctrine, but also of affections, so that it is not profaned.
John Gill
For first of all, when ye come together in the church,.... The place where the church met together to perform divine service, called "one place". 1Cor 11:20 and is distinguished from their own "houses", 1Cor 11:22 and the first thing he took notice of as worthy of dispraise and reproof, in their religious assemblies, were their animosities and factions:
I hear that there be divisions among you: schisms and parties, either about their ministers, one being for Paul, another for Apollos, and another for Cephas; or in the celebration of the Lord's supper, and that which went before it, they going into separate bodies, and partook by themselves, and each took his own supper before another, one ate, and another did not. This the apostle had heard from the house of Chloe:
and I partly believe it; meaning, either that this was the practice of a part of the church to do so, though not of them all; or that part of the report that had been made to him was true; though he hoped in that charity which hopeth all things, that it was not quite so bad as was feared or represented, since things are generally heightened and increased by fame; but yet he had it from such good hands, that he could not but believe there was something in it. So the Syriac version renders it, , "and something, something I believe".
John Wesley
In the church - In the public assembly. I hear there are schisms among you; and I partly believe it - That is, I believe it of some of you. It is plain that by schisms is not meant any separation from the church, but uncharitable divisions in it; for the Corinthians continued to be one church; and, notwithstanding all their strife and contention, there was no separation of any one party from the rest, with regard to external communion. And it is in the same sense that the word is used, 1Cor 1:10; 1Cor 12:25; which are the only places in the New Testament, beside this, where church schisms are mentioned. Therefore, the indulging any temper contrary to this tender care of each other is the true scriptural schism. This is, therefore, a quite different thing from that orderly separation from corrupt churches which later ages have stigmatized as schisms; and have made a pretence for the vilest cruelties, oppressions, and murders, that have troubled the Christian world. Both heresies and schisms are here mentioned in very near the same sense; unless by schisms be meant, rather, those inward animosities which occasion heresies; that is, outward divisions or parties: so that whilst one said, "I am of Paul," another, "I am of Apollos," this implied both schism and heresy. So wonderfully have later ages distorted the words heresy and schism from their scriptural meaning. Heresy is not, in all the Bible, taken for "an error in fundamentals," or in anything else; nor schism, for any separation made from the outward communion of others. Therefore, both heresy and schism, in the modern sense of the words, are sins that the scripture knows nothing of; but were invented merely to deprive mankind of the benefit of private judgment, and liberty of conscience.
Robert Jamieson, A. R. Fausset and David Brown
first of all--In the first place. The "divisions" (Greek, "schisms") meant, are not merely those of opinion (1Cor 1:10), but in outward acts at the love-feasts (AgapÃ&brvbr;), (1Cor 11:21). He does not follow up the expression, "in the first place," by "in the second place." But though not expressed, a second abuse was in his mind when he said, "In the first place," namely, THE ABUSE OF SPIRITUAL GIFTS, which also created disorder in their assemblies [ALFORD], (1Cor 12:1; 1Cor 14:23, 1Cor 14:26, 1Cor 14:33, 1Cor 14:40).
in the church--not the place of worship; for ISIDORE OF PELUSIUM denies that there were such places specially set apart for worship in the apostles' times [Epistle, 246.2]. But, "in the assembly" or "congregation"; in convocation for worship, where especially love, order, and harmony should prevail. The very ordinance instituted for uniting together believers in one body, was made an occasion of "divisions" (schisms).
partly--He hereby excepts the innocent. "I am unwilling to believe all I hear, but some I cannot help believing" [ALFORD]: while my love is unaffected by it [BENGEL].
11:1911:19: Բայց եւ հերձուա՛ծք լինելո՛ց են ՚ի ձեզ. զի որ ընտիրքն իցե՛ն ՚ի ձեզ՝ երեւեսցի՛ն[3829]։ [3829] Ոմանք. Զի որ ընտիրքն են ՚ի։ Յայս համար ոմանք ՚ի լուս՛՛. նշանակեն. Ատտիկացի. կամ՝ Ատտիկոսի էր կանոնս։
19 Բայց պէտք է, որ հերձուածներ էլ լինեն ձեր մէջ, որպէսզի ձեր միջից նրանք, որ ընտիր մարդիկ են, երեւան:
19 Վասն զի հարկաւ ձեր մէջ հերձուածներ ալ պիտի ըլլան, որպէս զի ձեր մէջ եղող ընտիրները երեւնան։
Բայց եւ հերձուածք լինելոց են ի ձեզ, զի որ ընտիրքն իցեն ի ձեզ` երեւեսցին:

11:19: Բայց եւ հերձուա՛ծք լինելո՛ց են ՚ի ձեզ. զի որ ընտիրքն իցե՛ն ՚ի ձեզ՝ երեւեսցի՛ն[3829]։
[3829] Ոմանք. Զի որ ընտիրքն են ՚ի։ Յայս համար ոմանք ՚ի լուս՛՛. նշանակեն. Ատտիկացի. կամ՝ Ատտիկոսի էր կանոնս։
19 Բայց պէտք է, որ հերձուածներ էլ լինեն ձեր մէջ, որպէսզի ձեր միջից նրանք, որ ընտիր մարդիկ են, երեւան:
19 Վասն զի հարկաւ ձեր մէջ հերձուածներ ալ պիտի ըլլան, որպէս զի ձեր մէջ եղող ընտիրները երեւնան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Ибо надлежит быть и разномыслиям между вами, дабы открылись между вами искусные.
11:19  δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν.
11:19. δεῖ (It-bindeth) γὰρ (therefore) καὶ (and) αἱρέσεις (liftings) ἐν (in) ὑμῖν (unto-ye) εἶναι: (to-be) ἵνα (so) [καὶ] "[and]"οἱ (the-ones) δόκιμοι ( assessed-of ) φανεροὶ ( en-manifested ) γένωνται ( they-might-have-had-became ) ἐν (in) ὑμῖν. (unto-ye)
11:19. nam oportet et hereses esse ut et qui probati sunt manifesti fiant in vobisFor there must be also heresies: that they also, who are approved may be made manifest among you.
19. For there must be also heresies among you, that they which are approved may be made manifest among you.
For there must be also heresies among you, that they which are approved may be made manifest among you:

19: Ибо надлежит быть и разномыслиям между вами, дабы открылись между вами искусные.
11:19  δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν.
11:19. nam oportet et hereses esse ut et qui probati sunt manifesti fiant in vobis
For there must be also heresies: that they also, who are approved may be made manifest among you.
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Adam Clarke: Commentary on the Bible - 1831
11:19: There must be also heresies - Αἱρεσεις· Not a common consent of the members of the Church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in Act 5:17 (note), to which place I beg leave to refer the reader.
Albert Barnes: Notes on the Bible - 1834
11:19: For there must be - It is necessary (δεῖ dei); it is to he expected; there are reasons why there should be. What these reasons are he states in the close of the verse; compare Mat 18:7; Pe2 2:1; Pe2 2:2. The meaning is, not that divisions are inseparable from the nature of the Christian religion, not that it is the design and wish of the Author of Christianity that they should exist, and not that they are physically impossible, for then they could not be the subject of blame; but that such is human nature, such are the corrupt passions of men, the propensity to ambition and strifes, that they are to be expected, and they serve the purpose of showing who are, and who are not, the true friends of God.
Heresies - Margin, "Sects." Greek Αἱρεσεις Haireseis see the note at Act 24:14. The words "heresy" and "heresies" occur only in these places, and in Gal 5:20; Pe2 2:1. The Greek word occurs also in Act 5:17 (translated "sect"); Act 15:5; Act 24:5; Act 26:5; Act 28:22, in all which places it denotes, and is translated, "sect." We now attach to the word usually the idea of a fundamental error in religion, or some "doctrine" the holding of which will exclude from salvation. But there is no evidence that the word is used in this signification in the New Testament. The only place where it can be supposed to be so used, unless this is one, is in Gal 5:20, where, however, the word "contentions" or "divisions," would be quite as much in accordance with the connection. That the word here does not denote error in doctrine, but schism, division, or "sects," as it is translated in the margin, is evident from two considerations:
(1) It is the proper philological meaning of the word, and its established and common signification in the Bible.
(2) it is the sense which the connection here demands. The apostle had made no reference to error of doctrine, but is discoursing solely of "irregularity" in "conduct;" and the first thing which he mentions, is, that there were schisms, divisions, strifes. The idea that the word here refers to "doctrines" would by no means suit the connection, and would indeed make nonsense. It would then read, "I hear that there are divisions or parties among you, and this I cannot commend you for. For it must he expected that there would be "fundamental errors of doctrine" in the church." But Paul did not reason in this manner. The sense is, "There are divisions among you. It is to be expected: there are causes for it; and it cannot he avoided that there should be, in the present state of human nature, divisions and sects formed in the church; and this is to be expected in order that those who are true Christians should be separated from those who are not." The foundation of this necessity is not in the Christian religion itself, for that is pure, and contemplates and requires union; but the existence of sects, and denominations, and contentious may be traced to the following causes:
(1) The love of power and popularity. Religion may be made the means of power; and they who have the control of the consciences of people, and of their religious feelings and opinions, can control them altogether.
(2) showing more respect to a religious teacher than to Christ; see Notes on Co1 1:12.
(3) the multiplication of tests, and the enlargement of creeds and confessions of faith. The consequence is, that every new doctrine that is incorporated into a creed gives occasion for those to separate who cannot accord with it.
(4) the passions of people - their pride, and ambition, and bigotry, and unenlightened zeal. Christ evidently meant that his church should be one; and that all who were his true followers should be admitted to her communion, and acknowledged everywhere as his own friends. And the time may yet come when this union shall be restored to his long distracted church, and that while there may be an honest difference of opinion maintained and allowed, still the bonds of Christian love shall secure union of "heart" in all who love the Lord Jesus, and union of "effort" in the grand enterprise in which all can unite - that of making war upon sin, and securing the conversion of the whole world to God.
That they which are approved - That they who are approved of God, or who are his true friends, and who are disposed to abide by his laws.
May be made manifest - May be known; recognized; seen. The effect of divisions and separations would be to show who were the friends of order, and peace, and truth. It seems to have been assumed by Paul, that they who made divisions could not be regarded as the friends of order and truth; or that their course could not be approved by God. The effect of these divisions would be to show who they were. So in all divisions, and all splitting into factions, where the great truths of Christianity are held, and where the corruption of the mass does not require separation, such divisions show who are the restless, ambitious, and dissatisfied spirits; who they are that are indisposed to follow the things that make for peace, and the laws of Christ enjoining union; and who they are who are gentle and peaceful, and disposed to pursue the way of truth, and love, and order, without contentions and strifes. This is the effect of schisms in the church; and the whole strain of the argument of Paul is to reprove and condemn such schisms, and to hold up the authors of them to reproof and condemnation; see Rom 16:17, "Mark them which cause divisions, and avoid them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: there: Mat 18:7; Luk 17:1; Act 20:30; Ti1 4:1, Ti1 4:2; Pe2 2:1, Pe2 2:2
heresies: or, sects, Act 5:17, Act 15:5, Act 24:5, Act 24:14, Act 26:5, Act 28:22; Gal 5:20; Tit 3:10 *Gr.
which: Deu 13:3; Luk 2:35; Co2 13:5-7 *Gr: Jo1 2:19
Geneva 1599
(16) For there must be also heresies among you, that they which are (f) approved may be made manifest among you.
(16) Although schisms and heresies proceed from the devil, and are evil, yet they come not by chance, nor without cause, and they turn to the profit of the elect.
(f) Whom experience has taught to be of sound religion and godliness.
John Gill
For there must be also heresies among you.... This is a reason why he was ready to believe there might be something of truth in the report he had received of the divisions among them; for if there were heresies, false doctrines, and bad principles, among them, such as were subversive of the fundamentals of Christianity, as the denial of the resurrection of the dead, &c. it was no wonder that there were schisms and factions among them, since heresies generally issue in them. These, the apostle says, "must be"; because God has decreed they shall, whose counsel is immutable, and his purpose unalterable; and since this always was the case, that there were false prophets under the former dispensation, it must be expected that false teachers will arise in the churches now, bringing in damnable heresies; and since Satan is always busy to sow the tares of false doctrine; and human nature, being both weak and wicked, is so susceptible thereof, and so easily imposed upon and deceived, it cannot be thought that it should be otherwise; which, by the goodness and wisdom of God, are overruled to a very good purpose:
that they which are approved: who sincerely believe in Christ, are sound in the faith, and have a well grounded experience of it; who have themselves tried things that differ, and approve of them that are excellent, and have been tried by others, and found to be sincere, upright, and faithful, and are approved of God and good men:
may be made manifest among you; by their steadfastness in the faith, their zealous attachment to it, earnest contention for it, and warm and honest vindication of it; and by the departure of those from them who oppose it, and go on the side of error and heresy; by which means it is known who are the sincere followers of the Lamb, in doctrine, discipline, and conversation, and who not.
John Wesley
There must be heresies - Divisions. Among you - In the ordinary course of things; and God permits them, that it may appear who among you are, and who are not, upright of heart.
Robert Jamieson, A. R. Fausset and David Brown
heresies--Not merely "schisms" or "divisions" (1Cor 11:18), which are "recent dissensions of the congregation through differences of opinion" [AUGUSTINE, Con. Crescon. Don. 2.7, quoted by TRENCH, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [CAMPBELL, vol. 2, pp. 126, 127]: so Acts 5:17; Acts 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (Mt 18:7; Mt 24:10, Mt 24:12; Lk 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. ST. AUGUSTINE'S rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity."
that . . . approved may be made manifest--through the disapproved (reprobates) becoming manifested (Lk 2:35; 1Jn 2:19).
11:2011:20: Եւ արդ՝ ՚ի ժողովելն ձեզ ՚ի միասին, ո՛չ է տո՛ւն Տեառն ձեզ տեղի հա՛ց ուտելոյ[3830]։ [3830] Ոմանք. Ոչ է տունն Տեառն։
20 Եւ արդ, երբ դուք միասին հաւաքւում էք, Տիրոջ տունը ձեզ համար հաց ուտելու տեղ չէ[46].[46] Յունարէնն ունի՝ այդ տէրունական ընթրիք ուտել չէ:
20 Ուստի դուք որ մէկտեղ կը հաւաքուիք, ատիկա Տէրունական ընթրիքը ուտել չէ.
Եւ արդ ի ժողովելն ձեզ ի միասին` [53]ոչ է տուն Տեառն ձեզ տեղի հաց ուտելոյ:

11:20: Եւ արդ՝ ՚ի ժողովելն ձեզ ՚ի միասին, ո՛չ է տո՛ւն Տեառն ձեզ տեղի հա՛ց ուտելոյ[3830]։
[3830] Ոմանք. Ոչ է տունն Տեառն։
20 Եւ արդ, երբ դուք միասին հաւաքւում էք, Տիրոջ տունը ձեզ համար հաց ուտելու տեղ չէ[46].
[46] Յունարէնն ունի՝ այդ տէրունական ընթրիք ուտել չէ:
20 Ուստի դուք որ մէկտեղ կը հաւաքուիք, ատիկա Տէրունական ընթրիքը ուտել չէ.
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Далее, вы собираетесь, [так, что это] не значит вкушать вечерю Господню;
11:20  συνερχομένων οὗν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν,
11:20. Συνερχομένων ( Of-coming-together ) οὖν (accordingly) ὑμῶν (of-ye) ἐπὶ (upon) τὸ (to-the-one) αὐτὸ (to-it) οὐκ (not) ἔστιν (it-be) κυριακὸν (to-authority-belonged-of) δεῖπνον (to-mealed) φαγεῖν, (to-have-had-devoured,"
11:20. convenientibus ergo vobis in unum iam non est dominicam cenam manducareWhen you come therefore together into one place, it is not now to eat the Lord's supper.
20. When therefore ye assemble yourselves together, it is not possible to eat the Lord’s supper:
When ye come together therefore into one place, [this] is not to eat the Lord' s supper:

20: Далее, вы собираетесь, [так, что это] не значит вкушать вечерю Господню;
11:20  συνερχομένων οὗν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν,
11:20. convenientibus ergo vobis in unum iam non est dominicam cenam manducare
When you come therefore together into one place, it is not now to eat the Lord's supper.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Второе нестроение, обратившее на себя внимание Апостола, - это непорядки при совершении вечерей любви или агап. - Вы собираетесь...- правильнее: "если вы таким образом сходитесь в одном месте (epi to auto - указывает на собрание христиан в одном и том же помещении; ср. XIV:23), то это не значит вкушать вечерю Господню". В апостольской Церкви по вечерам христиане собирались в какое-либо подходящее помещение и здесь совместно ужинали теми кушаньями, какие каждый приносил с собою. Таким способом хотели поддержать воспоминание о тайной вечери, в которой Господь Иисус Христос проявил особенную любовь Свою к Апостолам (Ин XIII:1) и в конце которой Он установил святое таинство Евхаристии. Эти ужины, в заключение которых совершалось таинство Евхаристии, назывались вечерями любви или, кратко, любвями - агапами (Иуд. ст. 12). Обычай этот был, конечно, очень хороший: такими вечерями поддерживалась между христианами взаимная любовь, потому что здесь все - и бедные и богатые - должны были чувствовать себя равноправными участниками ужина, хотя бедные, может быть, и ничего не могли принести сюда для устройства ужина. Однако эгоизм, суетность и просто невоздержность в пище и питье скоро наложили свою печать на это прекрасное учреждение. Агапы в Коринфе превратились в обычные греческие пиршества, за которыми обыкновенно пилось много вина. Но еще хуже было то, что богатые спешили поделить принесенные ими кушанья с своими близкими и друзьями, тогда как бедняки оставались голодными. Такое отношение к беднякам представляло собою яркий контраст вложенной в эти ужины идее и прямо противоречило идее таинства Евхаристии, которое совершалось вслед за вечерею. Поэтому-то довольно скоро было установлено, чтобы самое таинство Евхаристии совершалось пред вечерею любви, чтобы не дать повода невоздержным приступать к приобщению после того, как эти наелись и напились [Об агапах см. исследование г. Соколова. Агапы или вечери любви. М. 1907: г.].
Adam Clarke: Commentary on the Bible - 1831
11:20: This is not to eat the Lord's Supper - They did not come together to eat the Lord's Supper exclusively, which they should have done, and not have made it a part of an ordinary meal.
Albert Barnes: Notes on the Bible - 1834
11:20: When ye come together therefore ... - When you are assembled as a church, compare Heb 10:25, and see the note on Act 2:1. Christians were constantly in the habit of assembling for public worship. It is probable that at this early period all the Christians in Corinth were accustomed to meet in the same place. The apostle here particularly refers to their "assembling" to observe the ordinance of the Lord's Supper. At that early period it is probable that this was done on every Lord's Day.
This is not ... - Margin, "Ye cannot eat." The meaning of this expression seems to be this. "Though you come together professedly to worship God, and to partake of the Lord's Supper, yet this cannot be the real design which you have in view. It cannot be that such practices as are allowed among you can be a part of the celebration of that supper, or consistent with it. Your greediness Co1 11:21; your intemperance Co1 11:21; your partaking of the food separately and not in common, cannot be a celebration of the Lord's Supper. Whatever, therefore, you may profess to be engaged in, yet really and truly you are not celebrating the Lord's Supper."
The Lord's supper - That which the Lord Jesus instituted to commemorate his death. It is called "the Lord's," because it is his appointment, and is in honor of him; it is called "supper" (δεῖπνον deipnon), because the word denotes the evening repast; it was instituted in the evening; and it is evidently most proper that it should be observed in the after part of the day. With most churches the time is improperly changed to the morning - a custom which has no sanction in the New Testament; and which is a departure from the very idea of a supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: this is not to eat: or, ye cannot eat, Co1 11:20
Geneva 1599
When ye come together therefore into one place, [this] is (g) not to eat the Lord's supper.
(g) This is a usual metaphor by which the apostle flatly denies that which many did not do well.
John Gill
When ye come together therefore into one place,.... Though does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in Deut 25:11, yet it supposes a place where the church were wont to assemble for divine worship;
this is not to eat the Lord's supper: their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them "judaizing" observed before the Lord's supper, in imitation of Christ, as they pretended, who first ate the passover, and then instituted the supper. Now there being a great deal of good eating and drinking in this ante-supper, many of them came together for no other end but to partake of that, at least this was their chief view, and not the Lord's supper; or when they did meet together on this account, it was in such an irregular and disorderly manner, and they confounded these suppers together, and behaved so ill at them, and ate the Lord's supper so unworthily, that it could not be rightly called eating of it; or when they had eaten their ante-supper in such an indecent way, neither staying for one another, nor keeping within the bounds of temperance and sobriety; at least having indulged their carnal appetites to such a degree, and raised themselves to such a pitch of gaiety and cheerfulness; it was not fit for them to eat the Lord's supper, to go from such a full meal to the table of the Lord. This was called the Lord's supper, because he was the author of it; and he is the subject of it; and for him, the remembrance of him, it is appointed, kept up, and continued. The Syriac version understands it of the Lord's day, and reads it thus, "when therefore ye meet together, not as is fit for", or becomes, , "the day of our Lord, do ye eat and drink".
John Wesley
Therefore - That is, in consequence of those schisms. It is not eating the Lord's supper - That solemn memorial of his death; but quite another thing.
Robert Jamieson, A. R. Fausset and David Brown
When . . . therefore--Resuming the thread of discourse from 1Cor 11:18.
this is not to--rather, "there is no such thing as eating the LORD'S Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for (1Cor 11:33), where some are "drunken," while others are "hungry" (1Cor 11:21). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after it, with true discernment of its solemnity, out of the question.
11:2111:21: Զի իւրաքանչի՛ւրոք զի՛ւր ընթրիս յառաջանայ ուտել. եւ ոմն քաղցեալ, եւ ոմն արբեալ։
21 որովհետեւ իւրաքանչիւր ոք առաջ է ընկնում իր ընթրիքն ուտելու. մէկը՝ քաղցած է, իսկ միւսը՝ արդէն հարբած:
21 Վասն զի ուտելու ատեն ամէն ոք աճապարանքով ընթրիքը կ’առնէ։ Մէկը անօթի կը մնայ ու միւսը կը գինովնայ։
Զի իւրաքանչիւր ոք զիւր ընթրիս յառաջանայ ուտել. եւ ոմն քաղցեալ` եւ ոմն արբեալ:

11:21: Զի իւրաքանչի՛ւրոք զի՛ւր ընթրիս յառաջանայ ուտել. եւ ոմն քաղցեալ, եւ ոմն արբեալ։
21 որովհետեւ իւրաքանչիւր ոք առաջ է ընկնում իր ընթրիքն ուտելու. մէկը՝ քաղցած է, իսկ միւսը՝ արդէն հարբած:
21 Վասն զի ուտելու ատեն ամէն ոք աճապարանքով ընթրիքը կ’առնէ։ Մէկը անօթի կը մնայ ու միւսը կը գինովնայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: ибо всякий поспешает прежде [других] есть свою пищу, [так] [что] иной бывает голоден, а иной упивается.
11:21  ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῶ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει.
11:21. ἕκαστος (each) γὰρ (therefore) τὸ (to-the-one) ἴδιον (to-private-belonged) δεῖπνον (to-mealed) προλαμβάνει (it-taketh-before) ἐν (in) τῷ (unto-the-one) φαγεῖν, (to-have-devoured,"καὶ (and) ὃς (which) μὲν (indeed) πεινᾷ, (it-hungereth-unto,"ὃς (which) δὲ (moreover) μεθύει. (it-intoxicateth)
11:21. unusquisque enim suam cenam praesumit ad manducandum et alius quidem esurit alius autem ebrius estFor every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.
21. for in your eating each one taketh before his own supper; and one is hungry, and another is drunken.
For in eating every one taketh before [other] his own supper: and one is hungry, and another is drunken:

21: ибо всякий поспешает прежде [других] есть свою пищу, [так] [что] иной бывает голоден, а иной упивается.
11:21  ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῶ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει.
11:21. unusquisque enim suam cenam praesumit ad manducandum et alius quidem esurit alius autem ebrius est
For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:21: Every one taketh before - his own supper - They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide, (each bringing his own provisions with him), before they took what was called the Lord's Supper. See on Co1 11:17 (note).
Albert Barnes: Notes on the Bible - 1834
11:21: For in eating - When you eat, having professedly come together to observe this ordinance. In order to understand this, it seems necessary to suppose that they had in some way made the Lord's supper either connected with a common feast, or that they regarded it as a mere common festival to be observed in a way similar to the festivals among the Greeks. Many have supposed that this was done by making the observance of the supper follow a festival, or what were afterward called "love feasts" ἀγάπαι agapai - "Agapae"). Many have supposed that that custom was derived from the fact that the Saviour instituted the supper after a festival, a feast in which he had been engaged with his disciples, and that thence the early Christians derived the custom of observing such a festival, or common meal, before they celebrated the Lord's Supper. But it may be observed, that the passover was not a mere preliminary festival, or feast.
It had no resemblance to the so called love feasts. It was itself a religious ordinance; a direct appointment of God; and was never regarded as designed to be preliminary to the observance of the Lord's Supper, but was always understood as designed to be superseded by that. Besides, I know not that there is the slightest evidence, as has been often supposed, that the observance of the Lord's Supper was preceded, in the times of the apostles, by such a festival as a love feast. There is no evidence in the passage before us; nor is any adduced from any other part of the New Testament. To my mind it seems altogether improbable that the disorders in Corinth would assume this form - that they would first observe a common feast, and then the Lord's Supper in the regular manner. The statement before us leads to the belief that all was irregular and improper; that they had entirely mistaken the nature of the ordinance, and had converted it into an occasion of ordinary festivity, and even intemperance; that they had come to regard it as a feast in honor of the Saviour on some such principles as they observed feasts in honor of idols, and that they observed it in some such manner; and that all that was supposed to make it unlike those festivals was, that it was in honor of Jesus rather than an idol, and was to be observed with some reference to his authority and name.
Everyone taketh before other his own supper - That is, each one is regardless of the needs of the others; instead of making even a meal in common, and when all could partake together, each one ate by himself, and ate that which he had himself brought. They had not only erred, therefore, by misunderstanding altogether the nature of the Lord's supper, and by supposing that it was a common festival like those which they had been accustomed to celebrate; but they had also entirely departed from the idea that it was a festival to be partaken of in common, and at a common table. It had become a scene where every man ate by himself; and where the very idea that there was anything like a "common" celebration, or a celebration "together," was abandoned. There is allusion here, doubtless, to what was a custom among the Greeks, that when a festival was celebrated, or a feast made, it was common for each person to provide, and carry a part of the things necessary for the entertainment. These were usually placed in common, and were partaken of alike by all the company. Thus, Xenophon (Mem. lib. 3:cap. xiv.) says of Socrates, that he was much offended with the Athenians for their conduct at their common suppers, where some prepared for themselves in a delicate and sumptuous manner, while others were poorly provided for. Socrates endeavored, he adds, to shame them out of this indecent custom by offering his provisions to all the company.
And one is hungry - Is deprived of food. It is all monopolized by others.
And another is drunken - The word used here (μεθύω methuō) means properly to become inebriated, or intoxicated; and there is no reason for understanding it here in any other sense. There can be no doubt that the apostle meant to say, that they ate and drank to excess; and that their professed celebration of the Lord's Supper became a mere Rev_el. It may seem remarkable that such scenes should ever have occurred in a Christian church, or that there could have been such an entire perversion of the nature and design of the Lord's Supper. But we are to remember the following things:
(1) These persons had recently been pagans, and were grossly ignorant of the nature of true religion when the gospel was first preached among them.
(2) they had been accustomed to such Rev_els in honor of idols under their former modes of worship, and it is the less surprising that they transferred their views to Christianity.
(3) when they had once so far misunderstood the nature of Christianity as to suppose the Lord's Supper to be like the feasts which they had formerly celebrated, all the rest followed as a matter of course. The festival would be observed in the same manner as the festivals in honor of idolaters; and similar scenes of gluttony and intemperance would naturally follow.
(4) we are to bear in mind, also, that they do not seem to have been favored with pious, wise, and prudent teachers.
There were false teachers; and there were those who prided themselves on their wisdom, and who were self-confident, and who doubtless endeavored to model the Christian institutions according to their own views; and they thus brought them, as far as they could, to a conformity with pagan customs and idolatrous rites, We may remark here:
(1) We are not to expect perfection at once among a people recently converted from paganism.
(2) we see how prone people are to abuse even the most holy rites of religion, and hence, how corrupt is human nature.
(3) we see that even Christians, recently converted, need constant guidance and superintendence; and that if left to themselves they soon, like others, fall into gross and scandalous offences.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: in: Co1 11:23-25, Co1 10:16-18
and one: Pe2 2:13; Jde 1:12
Geneva 1599
For in eating every one taketh (h) before [other] his own supper: and one is hungry, and another is drunken.
(h) Eats his food and does not wait until others come.
John Gill
For in eating,.... Not at the Lord's table, but at tables spread for them in the place of divine worship, where everyone brought his own food, under a pretence that others, particularly the poor, should eat with him; but instead of that, he sat down and ate it himself, and would not stay till the rest came, to eat together:
but everyone taketh before other his own supper; that is, without tarrying till all came together, in order to eat a friendly meal with each other, to encourage and increase brotherly love, one would sit down and fill himself before another came; so that some went without, whilst others had too much; and thus the designed end was not answered, and the whole was a piece of confusion and disorder:
and one is hungry, and another drunken; he that came late had nothing to eat, and so was hungry; when he that was first either eat and drank to excess, or at least very plentifully, so that he was very cheerful, and more disposed to carnal mirth, than in a serious and solemn manner to partake of the Lord's supper; and who is thought to be the rich man, who brought his own provisions, and ate them himself when he had done; as the poor may be meant by the hungry, who having no food to bring with them, and none being communicated to them by the rich, were in want, and starving; so that here were many abuses justly chargeable on them. Dr. Lightfoot is of opinion, that by him that was "drunken" meant the Jew that ate the paschal supper, of which he ate and drank freely; and by him that was "hungry", the Gentile, who was so not out of poverty and necessity, but because he refused and avoided eating of the ante-supper, as savouring of Judaism; and so here was a schism and division among them.
John Wesley
For in eating what ye call the Lord's supper, instead of all partaking of one bread, each person brings his own supper, and eats it without staying for the rest. And hereby the poor, who cannot provide for themselves, have nothing; while the rich eat and drink to the full just as the heathens use to do at the feasts on their sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
one taketh before other--the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" (1Cor 11:33); hence the precept (1Cor 12:21, 1Cor 12:25).
his own supper--"His own" belly is his God (Phil 3:19); "the Lord's Supper," the spiritual feast, never enters his thoughts.
drunken--The one has more than is good for him, the other less [BENGEL].
11:2211:22: Միթէ տո՞ւնս ոչ ունիցիք ուտելոյ եւ ըմպելոյ. եթէ զեկեղեցեաւն Աստուծոյ արհամարհէք, եւ յամօթ առնէք զչքաւորսն. զի՞նչ ասացից, գովեցի՞ց զձեզ. յա՛յդմ ո՛չ գովեմ[3831]։ [3831] Բազումք. Ուտելոյ կամ ըմպելոյ։ Ոմանք. Զեկեղեցեաւն Աստուծոյ արհամարհիցէք... զինչ ասացից ձեզ։
22 Միթէ տներ չունէ՞ք ուտելու եւ խմելու համար: Կամ՝ Աստծու եկեղեցի՞ն էք արհամարհում եւ ամաչեցնում չքաւորներին: Ի՞նչ ասեմ, գովե՞մ ձեզ դրա համար: Չեմ գովում.
22 Միթէ ուտելու եւ խմելու համար տուն չունի՞ք, կամ թէ Աստուծոյ եկեղեցի՞ն կ’անարգէք եւ կ’ամչցնէք չքաւորները։ Ձեզի ի՞նչ ըսեմ, ձեզ գովե՞մ։ Այդ բանին համար չեմ գովեր։
Միթէ տունս ո՞չ ունիցիք ուտելոյ եւ ըմպելոյ. եթէ զեկեղեցեա՞ւն Աստուծոյ արհամարհիցէք, եւ յամօթ առնէք զչքաւորսն. զի՞նչ [54]ասացից, գովեցի՞ց [55]զձեզ յայդմ. ոչ`` գովեմ:

11:22: Միթէ տո՞ւնս ոչ ունիցիք ուտելոյ եւ ըմպելոյ. եթէ զեկեղեցեաւն Աստուծոյ արհամարհէք, եւ յամօթ առնէք զչքաւորսն. զի՞նչ ասացից, գովեցի՞ց զձեզ. յա՛յդմ ո՛չ գովեմ[3831]։
[3831] Բազումք. Ուտելոյ կամ ըմպելոյ։ Ոմանք. Զեկեղեցեաւն Աստուծոյ արհամարհիցէք... զինչ ասացից ձեզ։
22 Միթէ տներ չունէ՞ք ուտելու եւ խմելու համար: Կամ՝ Աստծու եկեղեցի՞ն էք արհամարհում եւ ամաչեցնում չքաւորներին: Ի՞նչ ասեմ, գովե՞մ ձեզ դրա համար: Չեմ գովում.
22 Միթէ ուտելու եւ խմելու համար տուն չունի՞ք, կամ թէ Աստուծոյ եկեղեցի՞ն կ’անարգէք եւ կ’ամչցնէք չքաւորները։ Ձեզի ի՞նչ ըսեմ, ձեզ գովե՞մ։ Այդ բանին համար չեմ գովեր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Разве у вас нет домов на то, чтобы есть и пить? Или пренебрегаете церковь Божию и унижаете неимущих? Что сказать вам? похвалить ли вас за это? Не похвалю.
11:22  μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ.
11:22. μὴ (Lest) γὰρ (therefore) οἰκίας (to-housings-unto) οὐκ (not) ἔχετε (ye-hold) εἰς (into) τὸ (to-the-one) ἐσθίειν (to-eat-belong) καὶ (and) πίνειν; (to-drink?"ἢ (Or) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) καταφρονεῖτε, (ye-center-down-unto,"καὶ (and) καταισχύνετε (ye-beshame-down) τοὺς (to-the-ones) μὴ (lest) ἔχοντας ; ( to-holding ?"τί (To-what-one) εἴπω (I-might-have-said) ὑμῖν; (unto-ye?"ἐπαινέσω (I-might-have-lauded-upon-unto) ὑμᾶς; (to-ye?"ἐν (In) τούτῳ (unto-the-one-this) οὐκ (not) ἐπαινῶ. (I-laud-upon-unto)
11:22. 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 laudoWhat, have you no houses to eat and to drink in? Or despise ye the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.
22. What? have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you in this? I praise you not.
What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not:

22: Разве у вас нет домов на то, чтобы есть и пить? Или пренебрегаете церковь Божию и унижаете неимущих? Что сказать вам? похвалить ли вас за это? Не похвалю.
11:22  μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ.
11:22. 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
What, have you no houses to eat and to drink in? Or despise ye the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Ап. видит в таком отношении коринфян к вечерям любви три пункта, которые должны служить предметом порицания. Во-первых, коринфяне искажают самую идею вечери. Вечеря - это религиозный обычай и преследует цель религиозно-нравственную, а коринфяне делают из нее простой ужин, который можно бы им устроить и у себя дома. Это - первое. Во-вторых, они этим - именно упиваясь и объедаясь на виду у всех - показывают недостаток уважения ко всей Церкви и, в-третьих, унижают бедняков, которые с вечери должны уйти голодными.
Adam Clarke: Commentary on the Bible - 1831
11:22: Have ye not houses to eat and to drink in? - They should have taken their ordinary meal at home, and have come together in the church to celebrate the Lord's Supper.
Despise ye the church of God - Ye render the sacred assembly and the place contemptible by your conduct, and ye show yourselves destitute of that respect which ye owe to the place set apart for Divine worship.
And shame them that have not? - Τους μη εχοντας, Them that are poor; not them who had not victuals at that time, but those who are so poor as to be incapable of furnishing themselves as others had done. See the note on Mat 13:12.
Albert Barnes: Notes on the Bible - 1834
11:22: What! - This whole verse is designed to convey the language of severe rebuke for their having so grossly perverted the design of the Lord's Supper.
Have ye not houses ... - Do you not know that the church of God is not designed to be a place of feasting and Rev_elry; nor even a place where to partake of your ordinary meals? Can it be, that you will come to the places of public worship, and make them the scenes of feasting and riot? Even on the supposition that there had been no disorder; no Rev_elry; no intemperance; yet on every account it was grossly irregular and disorderly to make the place of public worship a place for a festival entertainment.
Or despise ye the church of God - The phrase "church of God" Grotius understands of the place. But the word church (ἐκκλησία ekklē sia) is believed not to be used in that sense in the New Testament; and it is not necessary to suppose it here. The sense is, that their conduct was such as if they had held in contempt the whole church of God, in all places, with all their views of the sacredness and purity of the Lord's supper.
And shame them that have not - Margin, "Are poor." Something must here be understood in order to make out the sense. Probably it meant something like "possessions, property, conveniences, accomodations." The connection would make it most natural to understand "houses to eat and drink in;" and the sense then would be, "Do you thus expose to public shame those who have no accommodations at home; who are destitute and poor? You thus reflect publicly upon their poverty and want, while you bring your own provisions and fare sumptuously, and while those who are thus unable to provide for themselves are thus seen to be poor and needy." It is hard enough, the idea is, to be poor, and to be destitute of a home. But it greatly aggravates the matter to be "publicly treated" in that manner; to be exposed publicly to the contempt which such a situation implies. Their treatment of the poor in this manner would be a public exposing them to shame; and the apostle regarded this as particularly dishonorable, and especially in a Christian church, where all were professedly on an equality.
What shall I say to you? ... - How shall I sufficiently express my surprise at this, and my disapprobation at this course? It cannot be possible that this is right. It is not possible to conceal surprise and amazement that this custom exists, and is tolerated in a Christian church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: have: Co1 11:34
or: Co1 10:32, Co1 15:9; Act 20:28; Ti1 3:5, Ti1 3:15
that have not: or, that are poor, Pro 17:5; Jam 2:5, Jam 2:6
Geneva 1599
(17) What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.
(17) The apostle thinks it good to take away the love feasts because of their abuse, although they had been practised a long time, and with commendation used in churches, and were appointed and instituted by the apostles.
John Gill
What? have ye not houses to eat and drink in?.... This shows that one taking his supper before another, was not in their own houses, before they came to the place of divine worship, but in the house of God; and the apostle suggests, that if they must have their ante-suppers, and were disposed to eat and drink freely, before they partook of the Lord's supper, it was more decent and orderly, and less reflected upon the honour of religion and the ordinances of Christ, to eat and drink in their own houses; in which they were not only more private and retired, but which they had for such purposes; whereas the house of God was not for any such use, nor should they meet together there on such an account; at least, such disorderly, unequal, and intemperate feasts there, were very scandalous and reproachful: and it was contrary to a Jewish canon to eat and drink in the synagogues, which runs thus (o),
"in the synagogues they do not use a light behaviour, nor do they eat and drink in them;''
though they sometimes speak of travellers eating and drinking and lodging in the synagogues (p), yet they interpret these of places adjoining to them:
or despise ye the church of God; that is, expose it to contempt and scorn; meaning either the community, the people of God gathered together in a Gospel church state; or the place where they met for public worship, which the Ethiopic version calls, "the house of God"; which was rendered very contemptible by such disorderly practices;
and shame them that have not; no houses to eat in, or supper to eat, or any of this world's goods, or money to purchase food for themselves; who must be confounded and put to shame, when, coming in expectation of being fed, the provisions were eaten up by the rich before they came, or, however, were not allowed to partake when they did come; this was such a respecting of persons, as was justly culpable in them by the apostle.
(o) T. Hieros. Megilia, fol. 74. 1. & T. Bab. Megilla, fol. 28. 1. (p) Gloss. in T. Bab. Bava Bathra, & Pesachim, fol. 101. 1. & Gloss. in ib. Maimon. Hilch. Sabbat, c. 29. sect. 8. & Maggid Misna in ib.
John Wesley
Have ye not houses to eat and drink your common meals in? or do ye despise the church of God - Of which the poor are both the larger and the better part. Do ye act thus in designed contempt of them?
Robert Jamieson, A. R. Fausset and David Brown
What!--Greek, "For."
houses--(compare 1Cor 11:34) --"at home." That is the place to satiate the appetite, not the assembly of the brethren [ALFORD].
despise ye the church of God--the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (Jas 2:5); compare "of God" here, marking the true honor of the Church.
shame them that have not--namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.
I praise you not--resuming the words (1Cor 11:17).
11:2311:23: Զի ես ընկալայ ՚ի Տեառնէ՛, զոր եւ ձեզն աւանդեցի, եթէ Տէր Յիսուս ՚ի գիշերին յորում մատնէր, ա՛ռ հաց.
23 որովհետեւ ես ընդունեցի Տիրոջից, ինչ որ աւանդեցի ձեզ. այն՝ որ Տէր Յիսուս, այն գիշերը, երբ մատնուեց, հաց վերցրեց,
23 Վասն զի ես Տէրոջմէն ընդունեցի զայն, որ ձեզի ալ աւանդեցի՝ թէ՝ Տէր Յիսուս իր մատնուած գիշերը հաց առաւ
Զի ես ընկալայ ի Տեառնէ, զոր եւ ձեզն աւանդեցի, եթէ Տէր Յիսուս ի գիշերին յորում մատնէր, առ հաց:

11:23: Զի ես ընկալայ ՚ի Տեառնէ՛, զոր եւ ձեզն աւանդեցի, եթէ Տէր Յիսուս ՚ի գիշերին յորում մատնէր, ա՛ռ հաց.
23 որովհետեւ ես ընդունեցի Տիրոջից, ինչ որ աւանդեցի ձեզ. այն՝ որ Տէր Յիսուս, այն գիշերը, երբ մատնուեց, հաց վերցրեց,
23 Վասն զի ես Տէրոջմէն ընդունեցի զայն, որ ձեզի ալ աւանդեցի՝ թէ՝ Տէր Յիսուս իր մատնուած գիշերը հաց առաւ
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Ибо я от [Самого] Господа принял то, что и вам передал, что Господь Иисус в ту ночь, в которую предан был, взял хлеб
11:23  ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον
11:23. ἐγὼ (I) γὰρ (therefore) παρέλαβον (I-had-taken-beside) ἀπὸ (off) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"ὃ (to-which) καὶ (and) παρέδωκα (I-gave-beside) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) ὁ (the-one) κύριος (Authority-belonged) Ἰησοῦς (an-Iesous) ἐν (in) τῇ (unto-the-one) νυκτὶ (unto-a-night) ᾗ (unto-which) παρεδίδετο (it-was-being-given-beside) ἔλαβεν (it-had-taken) ἄρτον (to-a-loaf,"
11:23. ego enim accepi a Domino quod et tradidi vobis quoniam Dominus Iesus in qua nocte tradebatur accepit panemFor I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,
23. For I received of the Lord that which also I delivered unto you, how that the Lord Jesus in the night in which he was betrayed took bread;
For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:

23: Ибо я от [Самого] Господа принял то, что и вам передал, что Господь Иисус в ту ночь, в которую предан был, взял хлеб
11:23  ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον
11:23. ego enim accepi a Domino quod et tradidi vobis quoniam Dominus Iesus in qua nocte tradebatur accepit panem
For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Чтобы пробудить в коринфянах чувство стыда за такое поведение на вечерях любви Ап. напоминает им об установлении таинства Евхаристии. Пусть коринфяне поймут различие между этим евхаристическим священным торжеством и между обыкновенными торжествами и ужинами. Евхаристия есть святое таинство, известное богослужебное действие, так как она основана на определенном предписании Самого Христа. Чтобы придать большую авторитетность своим словам, Ап. говорит, что он получил сведение об учреждении таинства Евхаристии сам, непосредственно от Христа. Что так нужно понимать выражение: я от самого Господа принял..., это ясно из того, что Ап. говорит с ударением, что он именно принял (egw). Если бы он говорил здесь о том, что ему сообщили Апостолы, бывшие на тайной вечери, то к чему бы ему было выставлять на вид свое я? Ведь от Апостолов узнали об учреждении таинства Евхаристии и тысячи других верующих, которые, след., также могли сказать о себе, как и Ап. Павел: "я принял от Господа...", если бы мы поняли слова Апостола просто как указание на дошедшее до него предание. Ясно отсюда, что Ап. мог так говорить только о непосредственно бывшем ему откровении. Возражают: "откровение имеет своим предметом какие-либо учения, а не исторические события". Но в книге Деяний Апостольских есть одно откровение исторического содержания (IX:12). Кроме того, нужно помнить, что Ап. Павел был основателем церквей в языческом мире и непосредственное знание о таких важных фактах как учреждение таинства Евхаристии вполне соответствовало его высокому апостольскому достоинству. Чрез это он становился в зависимость только от Самого Христа. - В ночь. Ап. хочет этим напомнить читателям, что Евхаристия была учреждена в те же часы, в которые обыкновенно совершала ее апостольская Церковь. Пусть христиане переживают все, что совершилось тою страшною и священною ночью! - Взял хлеб(arton). По преданию Православной Церкви, этот хлеб был не пресный, а квасной, отличный от тех, какие употреблялись за еврейской пасхой. - И возблагодарив. Отец семейства у евреев благодарил Бога при благословении пасхального хлеба за сотворение мира и за освобождение евреев из Египта. Христос же, конечно, воздал благодарение Своему Отцу Небесному за искупление человечества и за основание Нового Завета. - Приимите, ядите. Этих слов в древнейших рукописях послания не имеется. - Сие есть тело Мое. Сие (touto) - тот хлеб, какой был в руке у Спасителя. - О том, как понимать выражение: есть тело Мое - см. X:16, 17. Godet утверждает, что глагол есть здесь имеет смысл: значит, представляет собою, и потому видит в хлебе не тело Христово, а только символ тела. Но если толковать слова Христовы только в символическом смысле, то Евхаристия перестает быть таинством, пред которым христиане должны благоговеть. Притом, нет никакого основания придавать глаголу есть значение: "означает, представляет". - За вас ломимое. Это выражение указывает на непрестанность жертвы Христовой: тело Христово есть ломимое, а не будет ломимо (Феофан). [Впрочем в лучших кодексах слова: ломимое - не имеется] - Сие творите в Мое воспоминание. Эти слова, находящиеся только у Павла и Луки, очень важны в том отношении, что показывают желание Господа, чтобы таинство Евхаристии совершалось постоянно, во все времена. Господь обращается с этими словами к Апостолам как к основателям церквей, в которых они должны ввести священный обычай совершения Евхаристии. Но как в выражении: за вас ломимое имеются в виду не одни Апостолы, а и все верующие, так и здесь наряду с обращением к Апостолам нужно видеть и повеление для всех верующих. Во время совершения Евхаристии верующие должны вспоминать с благоговением не о ветхозаветном агнце пасхальном, кровью которого спасены были евреи от смерти в Египте, а о Христе и Его жертве. - Также и чашу после вечери. Оба действия - благословение хлеба и благословение вина - были разделены некоторым промежутком друг от друга. Хлеб был разделен во время вкушения, как говорят ев. Матфей и Марк, а чаша предложена уже после вечери или по окончании вкушения агнца пасхального (ср. X:16). - Сия чаша, - т. е. - вино, содержащееся в ней. - Новый завет. - Здесь намек на завет, заключенный между Иеговою и евреями при Синае: и там была пролита кровь жертв, которою Моисей и окропил народ еврейский (Исх XXIV:8) - В Моей крови. Эти слова представляют собою определение к слову завет. Христос Спаситель здесь говорит, что новый завет основывается чрез пролитие Его крови. (Кровь Христова то же что смерть Христова ср. Рим III:25). Так же, как завет ветхий, Новый Завет дает с одной стороны прощение грехов, а с другой требует от человека послушания воле Божией. Но завет ветхий собственно только еще обещал помощь Божию или прощение грехов, а Новый Завет дает это прощение на самом деле. - Сие творите - т. е. совершайте благословение чаши, предлагая ее другим. - Как только будете пить. Как видно из следующего, 26-го стиха, здесь идет речь не о питье вина вообще, а о питье из означенной благословенной чаши. В 22-м ст. таинство Евхаристии ясно различается от обыкновенного ужина. Смысл этого выражения, в связи с следующими словами: в Мое воспоминание, несомненно такой: "всякий раз когда вы, как члены Нового Завета, совершаете религиозное пиршество, соответствующее ветхозаветной пасхальной вечери, вы должны предлагать всем благословенную чашу и пить из нее в воспоминание обо Мне". Выражение: когда только(osakiV) указывает на то, что таинство Евхаристии, эту пасхальную новозаветную вечерю, верующие могли совершать не один раз в году, а несколько [Слова Христа, сказанные при установлении таинства Евхаристии, у Ап. Павла переданы в несколько измененной против евангельского текста форме. Всего ближе к тексту Ап. Павла текст евангелия Луки, который был спутником Ап. Павла и потому должен был изложит историю установления Евхаристии согласно с посланием к Коринфянам. У Матфея и Марка нет выражений: "за вас ломимое" и "сие творите в Мое воспоминание", а вместо выражения: "Новый Завет в Моей Крови" стоит выражение "Кровь Моя Нового Завета". Но эти различия не важны: существо дела остается одинаковым как у Ап. Павла, так и у всех евангелистов. Св. Евхаристия является действительно таинством, в котором хлеб и вино прелагаются в Тело и Кровь Христа Спасителя и которое самым своим существованием всегда должно напоминать христианам о великой жертве, принесенной Христом Спасителем за грехи людей и побуждать христиан к такому же самопожертвованию на пользу братий своих. Коринфяне, очевидно, недостаточно ясно представляли себе это великое значение таинства Евхаристии, смотря на нее как на обыкновенное общее вечернее собрание, и Апостолу нужно были внушить им, что они здесь входят, принимая св. дары, в действительное общение со Христом, как прежде, чрез участие в языческих трапезах, они входили в действительное общение с бесами].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Design of the Lord's Supper.A. D. 57.
23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.

I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, v. 23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.

II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,

1. Of the author--our Lord Jesus Christ. The king of the church only has power to institute sacraments.

2. The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated.

3. The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Matt. xxvi. 26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, v. 24, 25. Here observe,

(1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (ch. xxvi. 27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Matt. xxvi. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.

(2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col. iii. 4.

(3.) We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.

(4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, &c. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.

III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (v. 27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb. x. 29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, v. 29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body--not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, v. 32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb. xii. 6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.

IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (v. 28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast--grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, v. 31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Matt. vii. 1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.

V. He closes all with a caution against the irregularities of which they were guilty (v. 33, 34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
Adam Clarke: Commentary on the Bible - 1831
11:23: I have received of the Lord - It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type - the body broken for them, the blood shed for them.
The Lord Jesus - took bread - See the whole of this account, collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matthew 26.
Albert Barnes: Notes on the Bible - 1834
11:23: For ... - In order most effectually to check the evils which existed, and to bring them to a proper mode of observing the Lord's Supper, the apostle proceeds to state distinctly and particularly its design. They had mistaken its nature. They supposed it might be a common festival. They had made it the occasion of great disorder. He therefore adverts to the solemn circumstances in which it was instituted; the particular object which it had in view - the commemoration of the death of the Redeemer, and the purpose which it was designed to subserve, which was not that of a festival, but to keep before the church and the world a constant remembrance of the Lord Jesus until he should again return, Co1 11:26. By this means the apostle evidently hoped to recall them from their irregularities, and to bring them to a just mode of celebrating this holy ordinance. He did not, therefore, denounce them even for their irregularity and gross disorder; he did not use harsh, violent, vituperative language, but he expected to reform the evil by a mild and tender statement of the truth, and by an appeal to their consciences as the followers of the Lord Jesus.
I have received of the Lord - This cannot refer to tradition, or mean that it had been communicated to him through the medium of the other apostles; but the whole spirit and scope of the passage seems to mean that he had derived the knowledge of the institution of the Lord's supper "directly" from the Lord himself. This might have been when on the road to Damascus, though that does not seem probable, or it may have been among the numerous Revelations which at various times had been made to him; compare Co2 12:7. The reason why he here says that he had received it directly from the Lord is, doubtless, that he might show them that it was of divine authority. "The institution to which I refer is what I myself received an account of "from personal and direct communication with the Lord Jesus himself, who appointed it." It is not, therefore, of human authority. It is not of my devising, but is of divine warrant, and is holy in its nature, and is to be observed in the exact manner prescribed by the Lord himself."
That which also I delivered ... - Paul founded the church at Corinth; and of course he first instituted the observance of the Lord's Supper there.
The same night in which he was betrayed - By Judas; see Mat 26:23-25, Mat 26:48-50. Paul seems to have mentioned the fact that it was on the very night on which he was betrayed, in order to throw around it the idea of greater solemnity. He wished evidently to bring before their minds the deeply affecting circumstances of his death; and thus to show them the utter impropriety of their celebrating the ordinance with riot and disorder, The idea is, that in order to celebrate it in a proper manner, it was needful "to throw themselves as much as possible into the very circumstances in which it was instituted;" and one of these circumstances most suited to affect the mind deeply was the fact that he was betrayed by a professed friend and follower. It is also a circumstance the memory of which is eminently suited to prepare the mind for a proper celebration of the ordinance now.
Took bread - Evidently the bread which was used at the celebration of the paschal supper. He took the bread which happened to be before him - such as was commonly used. It was not a "wafer" such as the papists now use; but was the ordinary bread which was eaten on such occasions; see the note on Mat 26:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: I have: Co1 15:3; Deu 4:5; Mat 28:20; Gal 1:1, Gal 1:11, Gal 1:12; Th1 4:2
the same: Mat 26:2, Mat 26:17, Mat 26:34
took: Mat 26:26-28; Mar 14:22-24; Luk 22:19, Luk 22:20; Act 20:7
Geneva 1599
(18) For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:
(18) We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show forth the Lord's death by preaching his word, to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution of it, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith, and repentance: to show forth the Lord's death, that is, in true faith to yield to his word and institution: and last of all, to take the bread from the minister's hand, and to eat it and to drink the wine, and give God thanks. This was Paul's and the apostles' manner of ministering.
John Gill
For I have received of the Lord,.... The apostle observes unto them the rule, use, and end of the Lord's supper; his view in it is, to correct the disorders among them, and to bring them to a strict regard to the rule which had such a divine authority stamped upon it; and to observe to them, that in that supper all equally ate and drank; and that the end of it was not a paschal commemoration, but a remembrance of Christ, and a declaration of his sufferings and death. The divine authority of the Lord's supper is here expressed; it was not only instituted by him as Lord, having all power and authority in and over his churches, to appoint what ordinances he pleases; but the plan and form of administration of it were received from him by the apostle. This was not a device of his, nor an invention of any man's, nor did he receive the account from men, no not from the apostles; but he had it by revelation from Christ, either when he appeared to him at his first conversion, and made him a minister of the Gospel; or when he was caught up into the third heaven, and heard things unspeakable and unutterable:
that which also I delivered unto you; for whatever he received from Christ, whether a doctrine or an ordinance, he faithfully delivered to the churches, from whom he kept back nothing that was profitable, but declared the whole counsel of God unto them: now this he refers the Corinthians to, as a sure rule to go by, and from which they should never swerve; and whatever stands on divine record as received from Christ, and delivered by his apostles, should be the rule of our faith and practice, and such only;
that the Lord Jesus, the same night in which he was betrayed; or delivered; as he was by the determinate counsel and foreknowledge of God the Father, and as he was by himself, who voluntarily gave himself up into the hands of men, justice and death, for our offences; and so the Arabic version reads it here, "in the night in which he delivered up himself"; as he did in the garden to Judas and his company: it was in the night when he came in search of him with officers, and a band of soldiers, and when he betrayed him and delivered him into their hands; and that same night, a little before, our Lord instituted and celebrated the ordinance of the supper with his disciples. The time is mentioned partly with regard to the passover it followed, which was killed in the evening and ate the same night in commemoration of God's sparing the firstborn of Israel, when at midnight he destroyed all the firstborn of Egypt, and so was a night to be observed in all generations; and because this feast was to be a supper, and therefore it is best to observe it in the evening, or decline of the day. The circumstance of Judas's betraying him is mentioned, not only because it was in the night, and a work of darkness; but being in the same night he instituted the supper, shows the knowledge he had of his death by the means of the betrayer, and his great love to his disciples, his church and people, in appointing such an ordinance in remembrance of him, and his death, when he was just about to leave them:
took bread; from off the table, out of the dish, or from the hands of the master of the house; an emblem of his body, and of his assumption of human nature; of his taking upon him the nature of the seed of Abraham, of that body which his Father prepared for him, in order to its being broken; or that he might in it endure sufferings and death for his people.
John Wesley
I received - By an immediate revelation.
Robert Jamieson, A. R. Fausset and David Brown
His object is to show the unworthiness of such conduct from the dignity of the holy supper.
I--Emphatic in the Greek. It is not my own invention, but the Lord's institution.
received of the Lord--by immediate revelation (Gal 1:12; compare Acts 22:17-18; 2Cor 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.
night--the time fixed for the Passover (Ex 12:6): though the time for the Lord's Supper is not fixed.
betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
11:2411:24: գոհացա՛ւ. եբե՛կ եւ ասէ. Ա՛յս է իմ մարմին որ վասն ձեր. զա՛յս արարէք առ իմոյ յիշատակի[3832]։ [3832] Ոսկան յաւելու. Եւ ասէ. Առէ՛ք եւ կերայք, այս է... որ վասն ձեր բաշխի. զայս ա՛՛։ Ոմանք. Այս է մարմին իմ։
24 գոհութիւն մատուցեց, կտրեց եւ ասաց. «Այս է իմ մարմինը, որ ձեզ համար է. արէ՛ք այս իմ յիշատակի համար»:
24 Եւ գոհանալով՝ կտրեց ու ըսաւ. «Առէ՛ք ու կերէ՛ք, այս է իմ մարմինս որ ձեզի համար պիտի կտրուի. ասիկա ըրէք զիս յիշելու համար»։
գոհացաւ, եբեկ եւ [56]ասէ. Այս` է իմ մարմին, որ վասն [57]ձեր. զայս արարէք առ իմոյ յիշատակի:

11:24: գոհացա՛ւ. եբե՛կ եւ ասէ. Ա՛յս է իմ մարմին որ վասն ձեր. զա՛յս արարէք առ իմոյ յիշատակի[3832]։
[3832] Ոսկան յաւելու. Եւ ասէ. Առէ՛ք եւ կերայք, այս է... որ վասն ձեր բաշխի. զայս ա՛՛։ Ոմանք. Այս է մարմին իմ։
24 գոհութիւն մատուցեց, կտրեց եւ ասաց. «Այս է իմ մարմինը, որ ձեզ համար է. արէ՛ք այս իմ յիշատակի համար»:
24 Եւ գոհանալով՝ կտրեց ու ըսաւ. «Առէ՛ք ու կերէ՛ք, այս է իմ մարմինս որ ձեզի համար պիտի կտրուի. ասիկա ըրէք զիս յիշելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: и, возблагодарив, преломил и сказал: приимите, ядите, сие есть Тело Мое, за вас ломимое; сие творите в Мое воспоминание.
11:24  καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
11:24. καὶ (and) εὐχαριστήσας (having-goodly-granted-unto) ἔκλασεν (it-broke) καὶ (and) εἶπεν (it-had-said,"Τοῦτό (The-one-this) μού (of-me) ἐστιν (it-be) τὸ (the-one) σῶμα (a-body) τὸ (the-one) ὑπὲρ (over) ὑμῶν: (of-ye) τοῦτο (to-the-one-this) ποιεῖτε (ye-should-do-unto) εἰς (into) τὴν (to-the-one) ἐμὴν (to-mine) ἀνάμνησιν. (to-a-memorying-up)
11:24. et gratias agens fregit et dixit hoc est corpus meum pro vobis hoc facite in meam commemorationemAnd giving thanks, broke and said: Take ye and eat: This is my body, which shall be delivered for you. This do for the commemoration of me.
24. and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me.
And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me:

24: и, возблагодарив, преломил и сказал: приимите, ядите, сие есть Тело Мое, за вас ломимое; сие творите в Мое воспоминание.
11:24  καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
11:24. et gratias agens fregit et dixit hoc est corpus meum pro vobis hoc facite in meam commemorationem
And giving thanks, broke and said: Take ye and eat: This is my body, which shall be delivered for you. This do for the commemoration of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:24: This do in remembrance of me - The papists believe the apostles were not ordained priests before these words. Si quis dixerit, illis verbis, hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, anathema sit: "If any one shall say that in these words, 'This do in remembrance of me,' Christ did not ordain his apostles priests, let him be accursed." Conc. Trid. Sess. 22. Conc. 2. And he that does believe such an absurdity, on such a ground, is contemptible.
Albert Barnes: Notes on the Bible - 1834
11:24: And when he had given thanks - See the note on Mat 26:26. Matthew reads it, "and blessed it." The words used here are, however, substantially the same as there; and this fact shows that since this was communicated to Paul "directly" by the Saviour, and in a manner distinct from that by which Matthew learned the mode of the institution, the Saviour designed that the exact form of the words should be used in its observance, and should thus be constantly borne in mind by his people.
Take eat ... - See the note on Mat 26:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: eat: Co1 5:7, Co1 5:8; Psa 22:26, Psa 22:29; Pro 9:5; Sol 5:1; Isa 25:6, Isa 55:1-3; Joh 6:53-58
this: Co1 11:27, Co1 11:28, Co1 10:3, Co1 10:4, Co1 10:16, Co1 10:17
in remembrance: or, for a remembrance, Exo 12:14; Jos 4:7; Psa 111:4; Sol 1:4; Isa 26:8; Mat 26:13
Geneva 1599
And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is (i) broken for you: this do in remembrance of me.
(i) This word "broken" denotes to us the manner of Christ's death, for although his legs were not broken, as the thieves legs were, yet his body was very severely tormented, and torn, and bruised.
John Gill
And when he had given thanks,.... So Lk 22:19, but Mt 26:26 and Mk 14:22 say "he blessed"; not the bread, but his Father; for to bless and give thanks is one and the same thing with the Jews; so we often read of their blessing for the fruits of the earth, for wine and bread; concerning which they have these rules (r),
"he that blesseth for the wine, before food, frees the wine that is after food; he that blesseth for the dessert before food, frees the dessert after food; , "he that blesseth for the bread", frees the dessert, for the dessert does not free the bread;''
or excuse from a blessing for that again;
"if they sit at eating, everyone blesses for himself; if they lie (upon couches) , "one blesses for them all"; when wine is brought to them whilst they are eating, everyone blesses for himself: if after food, "one blesses for them all";''
our Lord conformed to these rules, he blessed and gave thanks for the bread separately, and he afterwards blessed, or gave thanks for the wine; and as he and his disciples lay at table, he blessed and gave thanks for them all; for this is not to be understood of any consecration of the bread by a certain form of words, changing its nature and property, and converting it into the body of Christ; but either of asking a blessing of his Father upon it, that whilst his disciples were caring of it, their faith might be led to him, the bread of life, and to his broken body, and spiritually feed and live on him, and receive spiritual nourishment from him; or else of giving thanks to his Father for what was signified by it, for the true bread he gave unto his people, meaning himself; and for that great love he showed in the gift and mission of him; and for the great work of redemption, and all the benefits of it he had sent him to procure, and which were just on finishing; and for all the might, strength, and assistance, he gave to him as man and Mediator, in completing the business of salvation for his people; which was the joy set before him, and which filled his heart with pleasure and thankfulness; both these senses may be joined together, and may direct us as to the matter of blessing and giving thanks at the supper; for no form of words is pointed out to us; what were the express words our Lord used we know not:
he brake it; as a symbol of his body being wounded, bruised, and broken, through buffetings, scourgings, platting of a crown of thorns, which was put upon his head, and piercing his hands and feet with nails, and his side with a spear; for which reason the right of breaking the bread in this ordinance ought literally and strictly to be observed: Christ himself took the bread and brake it, denoting his willingness to lay down his life, to suffer and die in the room of his people; and this action of breaking the bread was used in order to be distributed, and that everyone might partake, as all the Israelites did at the passover, and not as these Corinthians at their ante-suppers, when one was full and another hungry; but Christ broke the bread, that everyone might have a part, as every believer may and ought, who may eat of this bread, and drink of the wine, and feed by faith on Christ, and take every blessing procured by him to themselves:
and said, take, eat; that is, to his disciples, to whom he gave the bread, when he had took and given thanks and brake it, bidding them take it; receive it into their hands, as an emblem of their receiving him, and the blessings of his grace in a spiritual sense, by the hand of faith; and eat the bread put into their hands, as a symbol of their eating and living by faith on Christ as crucified, as having loved them, and given himself for them;
this is my body; in opposition to, and distinction from, , "the body of the passover", as the lamb was called (s); meaning not his mystical body the church, of which he is head, though this is one bread, and one body, 1Cor 10:17 but his natural body, and that not properly, as if the bread was really changed into it; for the bread in the supper, after the blessing over it, and thanks given for it, retains its same nature, properties, form, and figure, only is set apart for the use of commemorating the broken body of Christ; and therefore this phrase is to be understood in a figurative sense, that it was a sign and seal of his body; it being broken into pieces represented his wounds, bruises, sufferings, and death; just in such sense as the rock is said to be Christ, in 1Cor 10:4 not that that was really Christ, but was a type and sign of him: which is
broken for you; for though a bone of him was not broken, but inasmuch as his skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spear; and body and soul were torn asunder, or divided from each other by death; and death in Scripture is expressed by "breaking"; see Jer 19:11 his body might be truly said to be broken, and that for his people; not merely to confirm his doctrine, or set an example of patience, or only for their good; but in their room and stead, as their surety and substitute:
this do in remembrance of me; signifying that it was not a passover commemoration, or a remembrance of the Israelites going out of Egypt; which because done in the night, as that was, and following upon the passover, the judaizing Christians among the Corinthians took it to be in remembrance of that; having imbibed that notion which the Jews then had, and still retain, that their deliverance from Egypt will be remembered in the days of the Messiah (t);
"Nyrykzm, "they commemorate" the going out of Egypt in the nights; says R. Eleazer ben Azariah, lo, I am about seventy years of age, and I never was worthy to say, that the going out of Egypt was recited in nights, till Ben Zoma expounded what is said, Deut 16:3 "that thou mayest remember the day when thou camest forth out of the land of Egypt; all the days of thy life; days of thy life", mean days; "all the days of thy life", nights; but the wise men say, "the days of thy life"; mean this world, and "all the days of thy life" include the days of the Messiah:''
now the apostle mentions these words of our Lord, to show that the design of the institution of this ordinance of the supper was not in commemoration of the deliverance of the Jews out of Egypt; but it was in remembrance of himself, of what he did and suffered on the behalf of his people: particularly the eating of the bread was intended to bring to remembrance how the body of Christ was wounded, bruised, and broken for them; how he bore their sins in his own body on the tree, and suffered, and made satisfaction for them; and which was spiritual food for their faith when they reflected on it, and could not fail of bringing to their remembrance the love of Christ in all, when this was the case.
(r) Misn. Beracot, c. 6. sect. 5, 6. (s) Misn. Pesachim, c. 10. sect. 3. (t) Misn. Beracot, c. 1. sect. 5.
John Wesley
This is my body, which is broken for you - That is, this broken bread is the sign of my body, which is even now to be pierced and wounded for your iniquities. Take then, and eat of, this bread, in an humble, thankful, obediential remembrance of my dying love; of the extremity of my sufferings on your behalf, of the blessings I have thereby procured for you, and of the obligations to love and duty which I have by all this laid upon you.
Robert Jamieson, A. R. Fausset and David Brown
brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."
my body . . . broken for you--"given" (Lk 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts.
in remembrance of me--(See on 1Cor 11:25).
11:2511:25: Նոյնպէս եւ զբաժակն յետ ընթրեացն, ա՛ռ եւ ասէ. Ա՛յս բաժակ նոր ուխտ է իմով արեամբ. զա՛յս արարէ՛ք քանիցս անգամ թէ ըմպիցէք՝ առ իմոյ յիշատակի[3833]։ [3833] Ոմանք. Եթէ ըմպիցէք։
25 Նոյն ձեւով էլ ընթրիքից յետոյ վերցրեց բաժակը եւ ասաց. «Այս բաժակը նոր ուխտ է իմ արիւնով. արէ՛ք այս իմ յիշատակի համար, քանի անգամ էլ որ խմէք»:
25 Նոյնպէս ալ գաւաթը ընթրիքէն յետոյ առաւ ու ըսաւ. «Այս գաւաթը նոր ուխտ է իմ արիւնովս. ասիկա ըրէք քանի անգամ որ խմելու ըլլաք՝ զիս յիշելու համար»։
Նոյնպէս եւ զբաժակն յետ ընթրեացն [58]առ եւ`` ասէ. Այս բաժակ նոր ուխտ է իմով արեամբ. զայս արարէք քանիցս անգամ թէ ըմպիցէք, առ իմոյ յիշատակի:

11:25: Նոյնպէս եւ զբաժակն յետ ընթրեացն, ա՛ռ եւ ասէ. Ա՛յս բաժակ նոր ուխտ է իմով արեամբ. զա՛յս արարէ՛ք քանիցս անգամ թէ ըմպիցէք՝ առ իմոյ յիշատակի[3833]։
[3833] Ոմանք. Եթէ ըմպիցէք։
25 Նոյն ձեւով էլ ընթրիքից յետոյ վերցրեց բաժակը եւ ասաց. «Այս բաժակը նոր ուխտ է իմ արիւնով. արէ՛ք այս իմ յիշատակի համար, քանի անգամ էլ որ խմէք»:
25 Նոյնպէս ալ գաւաթը ընթրիքէն յետոյ առաւ ու ըսաւ. «Այս գաւաթը նոր ուխտ է իմ արիւնովս. ասիկա ըրէք քանի անգամ որ խմելու ըլլաք՝ զիս յիշելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: Также и чашу после вечери, и сказал: сия чаша есть новый завет в Моей Крови; сие творите, когда только будете пить, в Мое воспоминание.
11:25  ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῶ ἐμῶ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
11:25. ὡσαύτως (As-unto-it) καὶ (and) τὸ (the-one) ποτήριον (a-drinkerlet) μετὰ (with) τὸ (to-the-one) δειπνῆσαι, (to-have-mealed-unto) λέγων (forthing,"Τοῦτο (The-one-this) τὸ (the-one) ποτήριον (a-drinkerlet) ἡ (the-one) καινὴ (fresh) διαθήκη ( a-placement-through ) ἐστὶν (it-be) ἐν ( in ) τῷ ( unto-the-one ) ἐμῷ ( unto-mine ) αἵματι : ( unto-a-blood ) τοῦτο (to-the-one-this) ποιεῖτε, (ye-should-do-unto,"ὁσάκις (which-oft) ἐὰν (if-ever) πίνητε, (ye-might-drink,"εἰς (into) τὴν (to-the-one) ἐμὴν (to-mine) ἀνάμνησιν. (to-a-memorying-up)
11:25. similiter et calicem postquam cenavit dicens hic calix novum testamentum est in meo sanguine hoc facite quotienscumque bibetis in meam commemorationemIn like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood. This do ye, as often as you shall drink, for the commemoration of me.
25. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as oft as ye drink , in remembrance of me.
After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink [it], in remembrance of me:

25: Также и чашу после вечери, и сказал: сия чаша есть новый завет в Моей Крови; сие творите, когда только будете пить, в Мое воспоминание.
11:25  ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῶ ἐμῶ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
11:25. similiter et calicem postquam cenavit dicens hic calix novum testamentum est in meo sanguine hoc facite quotienscumque bibetis in meam commemorationem
In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood. This do ye, as often as you shall drink, for the commemoration of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:25: After the same manner - In like manner; likewise. With the same circumstances, and ceremonies, and designs. The purpose was the same.
When he had supped - That is, all this occurred after the observance of the usual paschal supper. It could not, therefore, be a part of it, nor could it have been designed to be a festival or feast merely. The apostle introduces this evidently in order to show them that it could not be, as they seemed to have supposed, an occasion of feasting. It was after the supper, and was therefore to be observed in a distinct manner.
Saying, This cup ... - See the note at Mat 26:27-28.
Is the New Testament - The new covenant which God is about to establish with people. The word "testament" with us properly denotes a "will" - an instrument by which a man disposes of his property after his death. This is also the proper classic meaning of the Greek word used here, διαθήκη (diathē kē). But this is evidently not the sense in which the word is designed to be used in the New Testament. The idea of a "will" or "testament," strictly so called, is not that which the sacred writers intend to convey by the word. The idea is evidently that of a compact, agreement, covenant, to which there is so frequent reference in the Old Testament, and which is expressed by the word בּרית berı̂ yth (Berith), a compact, a covenant, Of that word the proper translation in Greek would have been συνθηκη sunthē kē a covenant, agreement. But it is remarkable that that word never is used by the Septuagint to denote the covenant made between God and man.
That translation uniformly employs for this purpose the word διαθήκη diathē kē, a will, or a testament, as a translation of the Hebrew word, where there is a reference to the covenant which God is represented as making with people. The word συνθηκη sunthē kē is used by them but three times Isa 28:15; Isa 30:1; Dan 11:6, and in neither instance with any reference to the covenant which God is represented as making with man. The word διαθήκη diathē kē, as the translation of בּרית berı̂ yth (Berith), occurs more than two hundred times. (See Trommius' Concord.) Now this must have evidently been of design. What the reason was which induced them to adopt this can only be conjectured. It may have been that as the translation was to be seen by the Gentiles as well as by the Jews (if it were not expressly made, as has been affirmed by Josephus and others, for the use of Ptolemy), they were unwilling to represent the eternal and infinite Yahweh as entering into a "compact, an agreement" with his creature man. They, therefore, adopted a word which would represent him as expressing "his will" to them in a book of Revelation. The version by the Septuagint was evidently in use by the apostles, and by the Jews everywhere. The writers of the New Testament, therefore, adopted the word as they found it; and spoke of the new dispensation as a new "testament" which God made with man. The meaning is, that this was the new compact or covenant which God was to make with man in contradistinction from that made through Moses.
In my blood - Through my blood; that is, this new compact is to be sealed with my blood, in illusion to the ancient custom of sealing an agreement by a sacrifice; see the note at Mat 26:28.
This do ye - Partake of this bread and wine; that is, celebrate this ordinance.
As oft as ye drink it - Not prescribing any time; and not even specifying the frequency with which it was to be done; but leaving it to themselves to determine how often they would partake of it. The time of the Passover had been fixed by positive statute; the more mild and gentle system of Christianity left it to the followers of the Redeemer themselves to determine how often they would celebrate his death. It was commanded them to do it; it was presumed that their love to him would be so strong as to secure a frequent observance; it was permitted to them, as in prayer, to celebrate it on any occasion of affliction, trial, or deep interest when they would feel their need of it, and when they would suppose that its observance would be for the edification of the Church.
In remembrance of me - This expresses the whole design of the ordinance. It is a simple memorial, or remembrancer; designed to recall in a striking and impressive manner the memory of the Redeemer. It does this by a tender appeal to the senses - by the exhibition of the broken bread, and by the wine. The Saviour knew how prone people would be to forget him, and he, therefore, appointed this ordinance as a means by which his memory should be kept up in the world. The ordinance is rightly observed when it recalls the memory of the Saviour; and when its observance is the means of producing a deep, and lively, and vivid impression on the mind, of his death for sin. This expression, at the institution of the supper, is used by Luke Luk 22:19; though it does not occur in Matthew, Mark, or John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: This: Co1 11:27, Co1 11:28
the new: Luk 22:20; Co2 3:6, Co2 3:14; Heb 9:15-20, Heb 13:20
John Gill
After the same manner also he took the cup,.... That is, off from the table, or out of the hands of the master of the house, and blessed or gave thanks, as he did before when he took the bread; see Mt 26:27, "when he had supped"; the Syriac, Arabic, and Ethiopic versions, read, "when they had supped"; which give a true sense, though not a literal translation; for both Christ and his disciples had supped, having both eaten the passover supper, and the bread, the principal part in the Lord's supper, when he took the cup, gave thanks, and gave it to them:
saying, this cup is the New Testament, or covenant,
in my blood; alluding to the old covenant, which was ratified and confirmed by the blood of bulls, and which was called "the blood of the covenant", Ex 24:8 but the new covenant was established with Christ's own blood, of which the wine in the cup was a sign and symbol; for neither the cup, nor the wine in it, can be thought to be the covenant or testament itself, by which is meant the covenant of grace, as administered under the Gospel dispensation; called new, not because newly made, for it was made from everlasting; or lately revealed, for it was made known to our first parents immediately after the fall, and to other saints in succeeding ages, though more clearly exhibited by Christ under the present dispensation; but it is so called in distinction from the old covenant, or former mode of administration of it, under the Mosaic economy; and it is always new, and will be succeeded by no other; and it provides for and promises new things, and which are famous and excellent, and preferable to all others. Now this is said to be "in the blood" of Christ; that is, it is ratified, and all its blessings and promises are confirmed by his blood: hence his blood is called "the blood of the everlasting covenant", Heb 13:20, pardon and righteousness, peace and reconciliation, and entrance into the holiest of all, all come through this blood, and are secured by the same; and to which the faith of the saints is directed in this ordinance, to observe, receive, and enjoy for themselves:
this do ye as oft as ye drink it, in remembrance of me; of his soul's being poured out unto death; of his blood being shed for the remission of sins; and of his great love in giving himself an atoning sacrifice to divine justice, and laying such a foundation for solid peace and joy in the hearts of his people.
John Wesley
After supper - Therefore ye ought not to confound this with a common meal. Do this in remembrance of me - The ancient sacrifices were in remembrance of sin: this sacrifice, once offered, is still represented in remembrance of the remission of sins.
Robert Jamieson, A. R. Fausset and David Brown
when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL].
the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.
in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12).
as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of.
in remembrance of me--Luke (Lk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (1Cor 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.
11:2611:26: Քանիցս անգամ թէ ուտիցէք զհացս զայս՝ եւ զբաժակս ըմպիցէք, զմա՛հն Տեառն պատմեցէ՛ք, մինչեւ եկեսցէ նա[3834]։ [3834] Ոմանք. Եթէ ուտիցէք... կամ զբաժ՛՛... զմահ Տեառն։
26 Քանի անգամ որ այս հացն ուտէք եւ այս բաժակը խմէք, պատմեցէ՛ք Տիրոջ մահը, մինչեւ որ նա գայ:
26 Վասն զի քանի անգամ որ այս հացը ուտէք ու այս գաւաթը խմէք, Տէրոջը մահը պիտի պատմէք՝ մինչեւ ինք գայ։
Քանիցս անգամ թէ ուտիցէք զհացս զայս եւ զբաժակս ըմպիցէք, զմահն Տեառն պատմեցէք, մինչեւ եկեսցէ նա:

11:26: Քանիցս անգամ թէ ուտիցէք զհացս զայս՝ եւ զբաժակս ըմպիցէք, զմա՛հն Տեառն պատմեցէ՛ք, մինչեւ եկեսցէ նա[3834]։
[3834] Ոմանք. Եթէ ուտիցէք... կամ զբաժ՛՛... զմահ Տեառն։
26 Քանի անգամ որ այս հացն ուտէք եւ այս բաժակը խմէք, պատմեցէ՛ք Տիրոջ մահը, մինչեւ որ նա գայ:
26 Վասն զի քանի անգամ որ այս հացը ուտէք ու այս գաւաթը խմէք, Տէրոջը մահը պիտի պատմէք՝ մինչեւ ինք գայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Ибо всякий раз, когда вы едите хлеб сей и пьете чашу сию, смерть Господню возвещаете, доколе Он придет.
11:26  ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρις οὖ ἔλθῃ.
11:26. ὁσάκις (Which-oft) γὰρ (therefore) ἐὰν (if-ever) ἐσθίητε (ye-might-eat-belong) τὸν (to-the-one) ἄρτον (to-a-loaf) τοῦτον (to-the-this) καὶ (and) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) πίνητε, (ye-might-drink,"τὸν (to-the-one) θάνατον (to-a-death) τοῦ (of-the-one) κυρίου (of-Authority-belonged) καταγγέλλετε, (ye-message-down) ἄχρι (unto-whilst) οὗ (of-which) ἐλθῃ. (it-might-have-had-came)
11:26. quotienscumque enim manducabitis panem hunc et calicem bibetis mortem Domini adnuntiatis donec veniatFor as often as you shall eat this bread and drink the chalice, you shall shew the death of the Lord, until he come.
26. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come.
For as often as ye eat this bread, and drink this cup, ye do shew the Lord' s death till he come:

26: Ибо всякий раз, когда вы едите хлеб сей и пьете чашу сию, смерть Господню возвещаете, доколе Он придет.
11:26  ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρις οὖ ἔλθῃ.
11:26. quotienscumque enim manducabitis panem hunc et calicem bibetis mortem Domini adnuntiatis donec veniat
For as often as you shall eat this bread and drink the chalice, you shall shew the death of the Lord, until he come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Отсюда и до конца главы Ап. показывает, какие следствия вытекают из установленного выше представления об Евхаристии. Прежде всего, совершая Евхаристию, христиане возвещают смерть Господа. Выражение возвещать(kataggellein) очень напоминает собою еврейское выражение haggadah(рассказывать или разъяснять). Последнее же у евреев обозначало разъяснение отца семейства, какое он делал при совершении пасхи на вопрос своего старшего сына, относительно различных обыкновенно имевших место при совершении пасхальной вечери обрядов. Чрез это каждый участник вечери вполне сознательно относился ко всему, что на ней совершалось. Подобные же разъяснения предполагает Ап. Павел и при совершении св. Евхаристии. Их могли давать в своих вдохновенных речах христиане, имевшие дух пророчества. - Доколе Он приидет. Св. Евхаристия для христианства составляет замену видимого присутствия Христа. Она образует, можно сказать, связь между Его первым и вторым пришествием: Христос приходит и теперь к верующим в этом великом таинстве, но со временем Он придет открыто и явно для всех.
Adam Clarke: Commentary on the Bible - 1831
11:26: Ye do show the Lord's death - As in the passover they showed forth the bondage they had been in, and the redemption they had received from it; so in the eucharist they showed forth the sacrificial death of Christ, and the redemption from sin derived from it.
Albert Barnes: Notes on the Bible - 1834
11:26: For as often - Whenever you do this.
Ye eat this bread - This is a direct and positive refutation of the doctrine of the papists that the bread is changed into the real body of the Lord Jesus. Here it is expressly called "bread" - bread still - bread after the consecration. Before the Saviour instituted the ordinance he took "bread" - it was bread then: it was "bread" which he "blessed" and "broke;" and it was bread when it was given to them; and it was bread when Paul says here that they ate. How then can it be pretended that it is anything else but bread? And what an amazing and astonishing absurdity it is to believe that that bread is changed into the flesh and blood of Jesus Christ (transubstantiation or consubstantiation)!
Ye do show the Lord's death - You set forth, or exhibit in an impressive manner, the fact that he was put to death; you exhibit the emblems of his broken body and shed blood, and your belief of the fact that he died. This shows that the ordinance was to be so far public as to be a proper showing forth of their belief in the death of the Saviour. It should be public. It is one mode of professing attachment to the Redeemer; and its public observance often has a most impressive effect on those who witness its observance.
Till he come - Until he returns to judge the world. This demonstrates:
(1) That it was the steady belief of the primitive church that the Lord Jesus would return to judge the world; and,
(2) That it was designed that this ordinance should be perpetuated, and observed to the end of time. In every generation, therefore, and in every place where there are Christians, it is to be observed, until the Son of God shall return; and the necessity of its observance shall cease only when the whole body of the redeemed shall be permitted to see their Lord, and there shall be no need of those emblems to remind them of him, for all shall see him as he is.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: ye do show: or, shew ye
till: Co1 4:5, Co1 15:23; Joh 14:3, Joh 21:22; Act 1:11; Th1 4:16; Th2 1:10, Th2 2:2, Th2 2:3; Heb 9:28; Pe2 3:10; Jo1 2:28; Jde 1:14; Rev 1:7, Rev 20:11, Rev 20:12, Rev 22:20
John Gill
For as often as ye eat this bread, and drink this cup,.... Not any bread, or any cup: but what is ate and drank in an ordinance way, and according to the institution and appointment of Christ, and with a view to the end proposed by him; and though there is no set fixed time for the administration of this ordinance, yet this phrase seems to suggest that it should be often: and very plainly signifies, that the bread and wine, after the blessing or thanksgiving, remain such, and are not converted into the real body and blood of Christ; but are only outward elements representing these to faith;
ye do show the Lord's death till he come; or rather, as it may be rendered in the imperative mood, as an exhortation, direction or command, "show ye the Lord's death till he come"; since everyone that eats and drinks at the Lord's table does not show forth his death, which is the great end to be answered by it; for the design of the institution of it is to declare that Christ died for the sins of his people: to represent him as crucified; to set forth the manner of his sufferings and death, by having his body wounded, bruised, and broken, and his blood shed; to express the blessings and benefits which come by his death, and his people's faith of interest in them; and to show their sense of gratitude, and declare their thankfulness for them; and all this, "till he come"; which shows the continuance of this ordinance, which is to last till Christ's second coming, where the carnal ordinances of the former dispensation were shaken and removed; and also the continuance of Gospel ministers to the end of the world, to administer it, and of churches to whom it is to be administered: this assures of the certainty of Christ's second coming; as it leads back to his coming in the flesh, suffering and dying in our stead, and thereby obtaining redemption for us; it leads forward to expect and believe he will come again, to put us into the full possession of the salvation he is the author of; when there will be no more occasion for this ordinance, nor any other, but all will cease, and God will be all in all. The apostle here refers to a custom used by the Jews in the night of the passover, to show forth the reason of their practice, and that institution to their children; when either (u).
"the son asked the father, or if the son had not understanding (enough to ask), then the father taught him, saying, how different is this night from all other nights? for in all other nights we eat leavened and unleavened bread, but in this night only unleavened; in all other nights we eat the rest of herbs, but in this night bitter herbs; in all other nights we eat flesh roasted, broiled, and boiled, in this night only roasted; in all other nights we wash once, in this night twice; and as elsewhere (w) it is added, in all other nights we eat sitting or lying, in this night all of us lie; and according to the capacity of the child, the father teaches him,''
particularly he was to inform him what these several things showed forth, or declared (x); as that
"the passover "declared", or "showed forth", that the Lord passed over the houses of our fathers in Egypt; the bitter herbs "showed forth", that the Egyptians made the lives of our fathers bitter in Egypt; and the unleavened bread "declared" that they were redeemed; and all these things are called "the declaration", or showing forth:''
and there is a treatise called , "the showing forth of the passover"; in which, besides the things mentioned, and many others, it is observed (y), that it was commanded the Jews "to declare" the going out of Egypt, and that everyone that diligently declares the going out of Egypt, is praiseworthy: now the apostle observes this end of the Lord's supper, to show forth his death, in opposition to the notion of the "judaizing" Christians at Corinth, who thought of nothing else but the showing forth of the passover, and the declaration of that deliverance and redemption wrought for the people of Israel; whereas the true and only intent of it was to show forth the death of Christ, redemption by him, and the greatness of his love expressed therein, and which is to be continued till his second coming; whereas the time was come when it should "be no more said, the Lord liveth, that brought up the children of Israel out of the land of Egypt", Jer 16:14.
(u) Misn. Pesach. c. 10. sect. 4. Haggadah Shel. Pesach. p. 5. (w) Maimon. Chametz Umetzah, c. 8. sect. 2. (x) Moses Kotsensis Mitzvot Tora prec. aff. 41. (y) P. 5, 6. Ed. Rittangel. & Seder. Tephillot. Ed. Basil. fol. 243. 1.
John Wesley
Ye show forth the Lord's death - Ye proclaim, as it were, and openly avow it to God, and to all the world. Till he come - In glory.
Robert Jamieson, A. R. Fausset and David Brown
For--in proof that the Lord's Supper is "in remembrance" of Him.
show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (1Cor 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Gen 2:23); and ourselves "members of His body, of His flesh, and of His bones," "our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood" [Church of England Prayer Book]. "Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (Ex 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven, Rev_ 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death.
till he come--when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (Heb 9:1-8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Mt 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (Lev 24:5-8); so the Lord's death was shown, or announced afresh at the Lord's table the first day of every week in the primitive Church. We are now "priests unto God" in the dispensation of Christ's spiritual presence, antitypical to the HOLY PLACE: the perfect and eternal dispensation, which shall not begin till Christ's coming, is antitypical to the HOLIEST PLACE, which Christ our High Priest alone in the flesh as yet has entered (Heb 9:6-7); but which, at His coming, we, too, who are believers, shall enter (Rev_ 7:15; Rev_ 21:22). The supper joins the two closing periods of the Old and the New dispensations. The first and second comings are considered as one coming, whence the expression is not "return," but "come" (compare, however, Jn 14:3).
11:2711:27: Այսուհետեւ՝ որ ուտիցէ զհացս, կամ ըմպիցէ զբաժակս Տեառն անարժանութեամբ, պարտակա՛ն եղիցի մարմնոյ եւ արեանն Տեառն[3835]։ [3835] Ոմանք. Որ ուտիցէ զհացս զայս... պարտական լիցի մարմնոյ եւ արեան Տեառն։
27 Ահա թէ ինչու, ով որ ուտի այս հացը կամ խմի Տիրոջ այս բաժակն անարժանօրէն[47], պարտական պիտի լինի Տիրոջ մարմնին եւ արեանը:[47] Յուն. լաւ բն. այս համարում չունեն անարժանօրէն եւ Տիրոջ բառերը:
27 Ուստի ով որ այս հացը ուտէ կամ Տէրոջը գաւաթը խմէ անարժանաբար, պարտական պիտի ըլլայ Տէրոջը մարմնին եւ արիւնին։
Այսուհետեւ որ ուտիցէ զհացս, կամ ըմպիցէ զբաժակս Տեառն անարժանութեամբ, պարտական եղիցի մարմնոյ եւ արեանն Տեառն:

11:27: Այսուհետեւ՝ որ ուտիցէ զհացս, կամ ըմպիցէ զբաժակս Տեառն անարժանութեամբ, պարտակա՛ն եղիցի մարմնոյ եւ արեանն Տեառն[3835]։
[3835] Ոմանք. Որ ուտիցէ զհացս զայս... պարտական լիցի մարմնոյ եւ արեան Տեառն։
27 Ահա թէ ինչու, ով որ ուտի այս հացը կամ խմի Տիրոջ այս բաժակն անարժանօրէն[47], պարտական պիտի լինի Տիրոջ մարմնին եւ արեանը:
[47] Յուն. լաւ բն. այս համարում չունեն անարժանօրէն եւ Տիրոջ բառերը:
27 Ուստի ով որ այս հացը ուտէ կամ Տէրոջը գաւաթը խմէ անարժանաբար, պարտական պիտի ըլլայ Տէրոջը մարմնին եւ արիւնին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Посему, кто будет есть хлеб сей или пить чашу Господню недостойно, виновен будет против Тела и Крови Господней.
11:27  ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.
11:27. ὥστε (As-also) ὃς (which) ἂν (ever) ἐσθίῃ (it-might-eat-belong) τὸν (to-the-one) ἄρτον (to-a-loaf) ἢ (or) πίνῃ (it-might-drink) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἀναξίως, (unto-un-deem-belonged,"ἔνοχος (held-in) ἔσται ( it-shall-be ) τοῦ (of-the-one) σώματος (of-a-body) καὶ (and) τοῦ (of-the-one) αἵματος (of-a-blood) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
11:27. itaque quicumque manducaverit panem vel biberit calicem Domini indigne reus erit corporis et sanguinis DominiTherefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.
27. Wherefore whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and the blood of the Lord.
Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord:

27: Посему, кто будет есть хлеб сей или пить чашу Господню недостойно, виновен будет против Тела и Крови Господней.
11:27  ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.
11:27. itaque quicumque manducaverit panem vel biberit calicem Domini indigne reus erit corporis et sanguinis Domini
Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Из существа Евхаристии Ап. выводит мысль о великой ответственности тех христиан, которые недостойно приступают к св. таинству: человек в этом случае становится виновным в оскорблении, нанесенном самому телу и самой крови Христа, которые действительно преподаются в таинстве Евхаристии. - Недостойно, т. е. без всякого благодарного воспоминания о страданиях Христовых, без подобающего благоговения. - Виновен будет(enocoV), т. е. будет признан и связан как преступник [Католики в выражении: Есть хлеб сей, или пить чашу... находят опору для своего мнения, что причащаться нужно под одним видом - хлеба, или вина. Но здесь частица или имеет не разделительное, а соединительное значение (ср. ст. 26, где стоит вместо нее частица kai = и)].
Adam Clarke: Commentary on the Bible - 1831
11:27: Whosoever shall eat - and drink - unworthily - To put a final end to controversies and perplexities relative to these words and the context, let the reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did, who ate it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the passover, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise, these mongrel Christians at Corinth used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin: and besides, in their celebration of it they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing, nor eat nor drink unworthily. See our translation of this verse vindicated at the end of the chapter, (Co1 11:34).
Shall be guilty of the body and blood of the Lord. If he use it irreverently, if he deny that Christ suffered unjustly, (for of some such persons the apostle must be understood to speak), then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus, and renders himself guilty of the death of our blessed Lord. Some, however, understand the passage thus: is guilty, i.e. eats and drinks unworthily, and brings on himself that punishment mentioned Co1 11:30.
Albert Barnes: Notes on the Bible - 1834
11:27: Wherefore - (ὥστε hō ste). So that, or it follows from what has been said. If this be the origin and intention of the Lord's Supper, then it follows that whoever partakes of it in an improper manner is guilty of his body and blood. The design of Paul is to correct their improper mode of observing this ordinance; and having showed them the true nature and design of the institution, he now states the consequences of partaking of it in an improper manner.
Shall eat this bread - See Co1 11:26. Paul still calls it bread, and shows thus that he was a stranger to the doctrine that the bread was changed into the very body of the Lord Jesus. If the papal doctrine of transubstantiation had been true, Paul could not have called it bread. The Romanists do not believe that it is bread, nor would they call it such; and this shows how needful it is for them to keep the Scriptures from the people, and how impossible to express their dogmas in the language of the Bible. Let Christians adhere to the simple language of the Bible, and there is no danger of their falling into the errors of the papists.
Unworthily - Perhaps there is no expression in the Bible that has given more trouble to weak and feeble Christians than this. It is certain that there is no one that has operated to deter so many from the communion; or that is so often made use of as an excuse for not making a profession of religion. The excuse is, "I am unworthy to partake of this holy ordinance. I shall only expose myself to condemnation. I must therefore wait until I become more worthy, and better prepared to celebrate it." It is important, therefore, that there should he a correct understanding of this passage. Most persons interpret it as if it were "unworthy," and not "unworthily," and seem to suppose that it refers to their personal qualifications, to their "unfitness" to partake of it, rather than to the manner in which it is done. It is to he remembered, therefore. that the word used here is an "adverb," and not an "adjective," and has reference to the manner of observing the ordinance, and not to their personal qualifications or fitness. It is true that in ourselves we are all "unworthy" of an approach to the table of the Lord; "unworthy" to be regarded as his followers; "unworthy" of a title to everlasting life: but it does not follow that we may not partake of this ordinance in a worthy, that is, a proper manner, with a deep sense of our sinfulness, our need of a Saviour, and with some just views of the Lord Jesus as our Redeemer. Whatever may be our consciousness of personal unworthiness and unfitness - and that consciousness cannot be too deep - yet we may have such love to Christ, and such a desire to be saved by him, and such a sense of his worthiness, as to make it proper for us to approach and partake of this ordinance. The term "unworthily" (ἀναξίως anaxiō s) means properly "in an unworthy or improper" manner "in a manner unsuitable to the purposes for which it was designed or instituted;" and may include the following things, namely:
(1) Such an irregular and indecent observance as existed in the church of Corinth, where even gluttony and intemperance pRev_ailed under the professed design of celebrating the Lord's Supper.
(2) an observance of the ordinance where there should be no distinction between it and common meals (Note on Co1 11:29); where they did not regard it as designed to show forth the death of the Lord Jesus. It is evident that where such views pRev_ailed, there could be no proper qualification for this observance; and it is equally clear that such ignorance can hardly be supposed to pRev_ail now in those lands which are illuminated by Christian truth.
(3) when it is done for the sake of mockery, and when the purpose is to deride religion, and to show a marked contempt for the ordinances of the gospel. It is a remarkable fact that many infidels have been so full of malignity and bitterness against the Christian religion as to observe a mock celebration of the Lord's Supper. There is no profounder depth of depravity than this; there is nothing that can more conclusively or painfully show the hostility of man to the gospel of God. It is a remarkable fact, also, that not a few such persons have died a most miserable death. Under the horrors of an accusing conscience, and the anticipated destiny of final damnation, they have left the world as frightful monuments of the justice of God. It is also a fact that not a few infidels who have been engaged in such unholy celebrations have been converted to that very gospel which they were thus turning into ridicule and scorn. Their consciences have been alarmed; they have shuddered at the remembrance of the crime; they have been overwhelmed with the consciousness of guilt, and have found no peace until they have found it in that blood whose shedding they were thus profanely celebrating.
Shall be guilty - (ἔνοχοι enochoi). This word properly means obnoxious to punishment for personal crime. It always includes the idea of ill-desert, and of exposure to punishment on account of crime or ill-desert; Mat 5:22; compare Exo 22:3; Exo 34:7; Num 14:18; Num 35:27; Lev 20:9; see also Deu 19:10; Mat 26:66. "Of the body and blood of the Lord." Commentators have not been agreed in regard to the meaning of this expression. Doddridge renders it, "Shall be counted guilty of profaning and affronting in some measure that which is intended to represent the body and blood of the Lord." Grotius renders it, "He does the same thing as if he should slay Christ." Bretschneider (Lexicon) renders it, "Injuring by crime the body of the Lord." Locke renders it, "Shall be guilty of a misuse of the body and blood of the Lord;" and supposes it means that they should be liable to the punishment due to one who made a wrong use of the sacramental body and blood of Christ in the Lord's Supper. Rosenmuller renders it, "He shall be punished for such a deed as if he had affected Christ himself with ignominy."
Bloomfield renders it, "He shall be guilty respecting the body, that is, guilty of profaning the symbols of the body and blood of Christ, and consequently shall be amenable to the punishment due to such an abuse of the highest means of grace." But it seems to me that this does not convey the fulness of the meaning of the passage. The obvious and literal sense is evidently that they should by such conduct be involved in the sin of putting the Lord Jesus to death. The phrase "the body and blood of the Lord," in this connection, obviously, I think, refers to his death, to the fact that his body was broken, and his blood shed, of which the bread and wine were symbols; and to be guilty of that, means to be guilty of putting him to death; that is, to be involved in the crime, or to do a thing which should involve the same criminality as that. To see this, we are to remember:
(1) That the bread and wine were symbols or emblems of that event, and designed to set it forth.
(2) to treat with irRev_erence and profaneness the bread which was an emblem of his broken body, was to treat with irRev_erence and profaneness the body itself; and in like manner the wine, the symbol of his blood.
(3) those, therefore who treated the symbols of his body and blood with profaneness and contempt were "united in spirit" with those who put him to death. They evinced the same feelings toward the Lord Jesus that his murderers did. They treated him with scorn, profaneness, and derision; and showed that with the same spirit they would have joined in the act of murdering the Son of God. They would evince their hostility to the Saviour himself as far as they could do, by showing contempt for the memorials of his body and blood. The apostle does by no means, however, as I understand him, mean to say that any of the Corinthians had been thus guilty of his body and blood. He does not charge on them this murderous intention. But he states what is the fair and obvious construction which is to be put on a wanton disrespect for the Lord's supper. And the design is to guard them, and all others, against this sin. There can be no doubt that those who celebrate his death in mockery and derision are held guilty of his body and blood. They show that they have the spirit of his murderers; they evince it in the most awful way possible; and they who would thus join in a profane celebration of the Lord's Supper would have joined in the cry, "Crucify him, crucify him," For it is a most fearful and solemn act to trifle with sacred things; and especially to hold up to derision and scorn, the bitter sorrows by which the Son of God accomplished the redemption of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: whosoever: Co1 10:21; Lev 10:1-3; Num 9:10, Num 9:13; Ch2 30:18-20; Mat 22:11; Joh 6:51, Joh 6:63, Joh 6:64, Joh 13:18-27
shall be: Co1 11:29
Geneva 1599
(19) Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, (k) unworthily, shall be guilty of the body and blood of the Lord.
(19) Whoever condemns the holy ordinances, that is, uses them incorrectly, are guilty not of the bread and wine, but of the thing itself, that is, of Christ, and will be grievously punished for it.
(k) Otherwise than how such mysteries should properly be handled.
John Gill
Wherefore,.... Since this is the plain institution of the Lord's supper, the form and manner of administering of it; and since the bread and wine in it are representations of the body and blood of Christ, and the design of the whole is to remember Christ, and show forth his death; it follows, that
whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. The bread and cup are called the bread and cup of the Lord; because ate and drank in remembrance of him, being symbols of his body and of his blood, though not they themselves; these may be eaten and drank "unworthily", when they are eaten and drank by unworthy persons, in an unworthy manner, and to unworthy ends and purposes. The Lord's supper may be taken unworthily, when it is partook of by unworthy persons. This sense is confirmed by the Syriac version, which renders it , "and is not fit for it", or is unworthy of it, and so the Ethiopic version; now such are all unregenerate persons, for they have no spiritual life in them, and therefore cannot eat and drink in a spiritual sense; they have no spiritual light, and therefore cannot discern the Lord's body; they have no spiritual taste and relish, no spiritual hungerings and thirstings, nor any spiritual appetite, and can receive no spiritual nourishment, or have any spiritual communion with Christ: and so are all such persons, who, though they may profess to be penitent ones, and believers in Christ, and to have knowledge of him, and love to him; and yet they have not true repentance, neither do they bring forth fruits meet for it, and so as they are improper subjects of baptism, they are unworthy of the Lord's table; nor have they faith in Christ, at least only an historical one, and so cannot by faith eat the flesh, and drink the blood of the Son of God, nor perform the ordinance in a way well pleasing to God; nor have they any spiritual knowledge of Christ, only what is speculative and notional, and so cannot discern the Lord's body; nor any real love to him, and therefore very improper persons to feed on a feast of love; nor can they affectionately remember Christ, or do what they do from a principle of love to him, and therefore must be unworthy receivers: as likewise are all such professors, whose lives and conversations are not as become the Gospel of Christ; such crucify Christ afresh, and put him to open shame, and are therefore unfit to show forth his crucifixion and death; they bring a reproach on the Gospel and ordinances of Christ, and cause his name, and ways, and truths to be blasphemed, and grieve the members of the churches of Christ, and therefore ought not to be admitted to the table of the Lord: indeed, no man is in himself worthy of such an ordinance, none but those whom Christ has made so by the implantation of his grace, and the imputation of his righteousness; and whom he, though unworthy in themselves, invites and encourages to come to this ordinance, and to eat and drink abundantly. Moreover, this ordinance may be attended upon in an unworthy manner; as when it is partook of ignorantly, persons not knowing the nature, use, and design of it; or irreverently, as it was by many of the Corinthians, and it is to be feared by many others, who have not that reverence of the majesty of Christ, in whose presence they are, and who is both the author and subject of the ordinance; or without faith, and the exercise of it on Christ, the bread of life, and water of life; or unthankfully, when there is no grateful sense of the love of God in the gift of his Son, nor of the love of Christ, in giving himself an offering and sacrifice for sin; or when this feast is kept with the leaven of malice and wickedness, and with want of brotherly love, bearing an ill will to, or hatred of, any of the members of the church, To all which may be added, that this bread and cup are ate and drank unworthily, when they are partook of to unworthy ends and purposes; as to qualify for any secular employment, and to gain any worldly advantage; or to be seen of men, and to be thought to be devotional and religious persons; or to commemorate anything besides Christ; as the "judaizing" Corinthians did the "paschal" lamb; or to procure eternal life and happiness thereby, fancying that the participation of this ordinance gives a meetness for, and a right to glory: now such unworthy eaters and drinkers are "guilty of the body and blood" of the Lord; not in such sense as Judas, Pontius Pilate, and the people of the Jews were, who were concerned in the crucifixion of his body, and shedding of his blood, the guilt of which lies upon them, and they must answer for another day; nor in such sense as apostates from the faith, who, after they have received the knowledge of the truth, deny it, and Christ, the Saviour; and so crucify him afresh, and put him to open shame, count the blood of the covenant a common or unholy thing, and tread under foot the Son of God; at least, not every unworthy receiver of the Lord's supper is guilty in this sense; though there might be some among the Corinthians, and is the reason of this awful expression, who looked upon the body and blood of Christ as common things, and made no more account of them than of the body and blood of the passover lamb; but in a lower sense, every unworthy communicant, or that eats and drinks unworthily, may be said to be guilty of the body and blood of Christ, inasmuch as he sins against, and treats in an injurious manner, an ordinance which is a symbol and representation of these things; for what reflects dishonour upon that, reflects dishonour on the body and blood of Christ, signified therein.
John Wesley
Whosoever shall eat this bread unworthily - That is, in an unworthy, irreverent manner; without regarding either Him that appointed it, or the design of its appointment. Shall be guilty of profaning that which represents the body and blood of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
eat and drink--So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and CYPRIAN, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh," Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.
11:2811:28: Փորձեսցէ՛ մարդ զանձն իւր, եւ ապա՛ ՚ի հացէ անտի կերիցէ, եւ ՚ի բաժակէն արբցէ։
28 Թող մարդ նախ ինքն իրե՛ն փորձի եւ ապա ուտի այդ հացից ու խմի այդ բաժակից.
28 Ուրեմն թող մարդ իր անձը փորձէ ու այսպէս այն հացէն ուտէ եւ այն գաւաթէն խմէ։
Փորձեսցէ մարդ զանձն իւր, եւ ապա ի հացէ անտի կերիցէ եւ ի բաժակէն արբցէ:

11:28: Փորձեսցէ՛ մարդ զանձն իւր, եւ ապա՛ ՚ի հացէ անտի կերիցէ, եւ ՚ի բաժակէն արբցէ։
28 Թող մարդ նախ ինքն իրե՛ն փորձի եւ ապա ուտի այդ հացից ու խմի այդ բաժակից.
28 Ուրեմն թող մարդ իր անձը փորձէ ու այսպէս այն հացէն ուտէ եւ այն գաւաթէն խմէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: Да испытывает же себя человек, и таким образом пусть ест от хлеба сего и пьет из чаши сей.
11:28  δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω·
11:28. δοκιμαζέτω (It-should-assess-to) δὲ (moreover,"ἄνθρωπος (a-mankind,"ἑαυτόν, (to-self,"καὶ (and) οὕτως (unto-the-one-this) ἐκ (out) τοῦ (of-the-one) ἄρτου (of-a-loaf) ἐσθιέτω (it-should-eat-belong) καὶ (and) ἐκ (out) τοῦ (of-the-one) ποτηρίου (of-a-drinkerlet) πινέτω: (it-should-drink)
11:28. probet autem se ipsum homo et sic de pane illo edat et de calice bibatBut let a man prove himself: and so let him eat of that bread and drink of the chalice.
28. But let a man prove himself, and so let him eat of the bread, and drink of the cup.
But let a man examine himself, and so let him eat of [that] bread, and drink of [that] cup:

28: Да испытывает же себя человек, и таким образом пусть ест от хлеба сего и пьет из чаши сей.
11:28  δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω·
11:28. probet autem se ipsum homo et sic de pane illo edat et de calice bibat
But let a man prove himself: and so let him eat of that bread and drink of the chalice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: В виду такой тяжкой ответственности, христианин должен выяснить самому себе, как он мыслит о Христе и есть ли в его сердце достаточно благодарности и благоговения к общему Спасителю всех людей. Только с такими чувствами и можно идти на вечерю любви - иначе там легко впасть в грех. - Ест и пьет осуждение себе. Осуждение(krima) - это какое либо наказание, возлагаемое Богом. Хотя это наказание не есть само по себе вечное осуждение, но в случае упорной нераскаянности человека, оно может повести к окончательному осуждению его (ср. ст. 32-й). - Не рассуждая о Теле Господнем, т. е. не различая, не разбирая, что за обыкновенным хлебом, за обычною материальною пищею скрывается истинное тело Христово: человеку, вкушающему св. Евхаристию, только кажется, что он есть хлеб, на самом же деле он вкушает тело Христово.
Adam Clarke: Commentary on the Bible - 1831
11:28: Let a man examine himself - Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord's body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ.
Albert Barnes: Notes on the Bible - 1834
11:28: But let a man examine himself - Let him search and see if he have the proper qualifications - if he has knowledge to discern the Lord's body (note, Co1 11:29); if he has true repentance for his sins; true faith in the Lord Jesus; and a sincere desire to live the life of a Christian, and to be like the Son of God, and be saved by the merits of his blood. Let him examine himself, and see whether he have the right feelings of a communicant, and can approach the table in a proper manner. In regard to this we may observe:
(1) That this examination should include the great question about his personal piety, and about his particular and special fitness for this observance. It should go back into the great inquiry whether he has ever been born again; and it should also have special reference to his immediate and direct preparation for the ordinance. He should not only be able to say in general that he is a Christian, but he should be able to say that he has then a particular preparation for it. He should be in a suitable frame of mind for it. He should have personal evidence that he is a penitent; that he has true faith in the Lord Jesus; that he is depending on him, and is desirous of being saved by him.
(2) this examination should be minute and particular. It should extend to the words, the thoughts, the feelings, the conduct. We should inquire whether in our family and in our business; whether among Christians, and with the world, we have lived the life of a Christian. We should examine our private thoughts; our habits of secret prayer and of searching the Scriptures. Our examination should be directed to the inquiry whether we are gaining the victory over our easily besetting sins and becoming more and more conformed to the Saviour. It should, in short, extend to all our Christian character; and everything which goes to make up or to mar that character should be the subject of faithful and honest examination.
(3) it should be done because:
(a) It is well to pause occasionally in life, and take an account of our standing in the sight of God. People make advances in business and in property only when they often examnine their accounts, and know just how they stand,
(b) Because the observance of the Lord's Supper is a solemn act, and there will be fearful results if it is celebrated in an improper manner.
(c) Because self-examination supposes seriousness and calmness, and pRev_ents precipitation and rashness - states of mind entirely unfavorable to a proper observance of the Lord's Supper.
(d) Because by self-examination one may search out and remove those things that are offensive to God, and the sins which so easily beset us may be known and abandoned.
(e) Because the approach to the table of the Lord is a solemn approach to the Lord himself; is a solemn profession of attachment to him; is an act of consecration to his service in the presence of angels and of people; and this should be done in a calm, deliberate and sincere manner; such a manner as may be the result of a prayerful and honest self-examination.
And so let him eat ... - And as the result of such examination, or after such an examination; that is, let the act of eating that bread always be preceded by a solemn self-examination. Bloomfield renders it, "and then, only then." The sense is plain, that the communion should always be preceded by an honest and prayerful self-examination.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: let a: Co1 11:31; Psa 26:2-7; Lam 3:40; Hag 1:5, Hag 1:7; Zac 7:5-7; Co2 13:5; Gal 6:4; Jo1 3:20, Jo1 3:21
and so: Num 9:10-13; Mat 5:23, Mat 5:24
Geneva 1599
(20) But let (l) a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.
(20) The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.
(l) This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.
John Gill
But let a man examine himself,.... Whether he has a true sense of sin, sorrow and repentance for it; otherwise he will see no need of a Saviour, nor will he look to Christ for salvation, or be thankful to him for redemption by him; all which are necessary in a due observance of this ordinance; also, whether he is in the faith, whether he is a partaker of the true grace of faith, which is attended with good works, and shows itself by love to Christ, and to the saints; whereby a man goes out of himself to Christ for spiritual food and strength, peace and comfort, righteousness, life, and salvation; and by which he receives all from Christ, and gives him all the glory: this is absolutely necessary to his right and comfortable partaking of the Lord's supper, since without faith he cannot discern the Lord's body, nor, in a spiritual sense, eat his flesh, and drink his blood, nor attend on the ordinance in a manner acceptable unto God. Let him also examine and try whether he is sound in the doctrine of faith; or let him prove himself to be so, or show that he is one that is approved thereby; to whom the word of faith has come with power, and who has received it in the love of it, and firmly believes it; since an heretic is to be rejected from the communion of the church, and to be debarred the ordinances of it: let him examine himself, whether Christ is in him, whether he is revealed to him, and in him, as God's way of salvation, and the hope of glory; whether he is formed in his soul, his Spirit put, and his grace implanted there; since if Christ is not within, it will be of no avail to partake of the outward symbols of his body and blood. But if a man, upon reflection, under the influence and testimony of the Spirit, can come to a satisfaction in these things, however mean and unworthy he may seem in his own sight, let him come to the table of the Lord, and welcome.
And so let him eat of that bread, and drink of that cup; none should discourage or hinder him; nor should he deprive himself of such a privilege, to which he has an undoubted right. There seems to be an allusion in these words to what the master of the family used at the passover, when he said (z),
"everyone that is hungry, , "let him come and eat", and everyone that hath need or ought, let him keep the passover.''
(z) Haggadah Shel Pesach, p. 4.
John Wesley
But let a man examine himself - Whether he know the nature and the design of the institution, and whether it be his own desire and purpose throughly to comply therewith.
Robert Jamieson, A. R. Fausset and David Brown
examine--Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (1Cor 11:29, 1Cor 11:31). Not auricular confession to a priest, but self-examination is necessary.
so--after due self-examination.
of . . . of--In 1Cor 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink . . . cup" without "of." Here the "of" implies due circumspection in communicating [BENGEL].
let him eat--His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.
11:2911:29: Զի որ ուտէ եւ ըմպէ անարժանութեամբ, դատաստա՛նս անձին իւրում ուտէ եւ ըմպէ. զի ո՛չ խտրէ զմարմինն Տեառն[3836]։ [3836] Ոմանք. Դատաստան անձին իւրոյ ու՛՛... եւ ոչ խտրէ։
29 որովհետեւ, ով ուտում է եւ խմում անարժանօրէն, իր իսկ դատապարտութիւնն է ուտում եւ խմում, քանի որ չի զատորոշում Տիրոջ մարմինը:
29 Վասն զի ան որ անարժանաբար կ’ուտէ ու կը խմէ, իր անձին դատապարտութիւնը կ’ուտէ ու կը խմէ, վասն զի Տէրոջը մարմնին իմաստը չ’որոշեր։
Զի որ ուտէ եւ ըմպէ [59]անարժանութեամբ` դատաստանս անձին իւրում ուտէ եւ ըմպէ, զի ոչ խտրէ զմարմինն [60]Տեառն:

11:29: Զի որ ուտէ եւ ըմպէ անարժանութեամբ, դատաստա՛նս անձին իւրում ուտէ եւ ըմպէ. զի ո՛չ խտրէ զմարմինն Տեառն[3836]։
[3836] Ոմանք. Դատաստան անձին իւրոյ ու՛՛... եւ ոչ խտրէ։
29 որովհետեւ, ով ուտում է եւ խմում անարժանօրէն, իր իսկ դատապարտութիւնն է ուտում եւ խմում, քանի որ չի զատորոշում Տիրոջ մարմինը:
29 Վասն զի ան որ անարժանաբար կ’ուտէ ու կը խմէ, իր անձին դատապարտութիւնը կ’ուտէ ու կը խմէ, վասն զի Տէրոջը մարմնին իմաստը չ’որոշեր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Ибо, кто ест и пьет недостойно, тот ест и пьет осуждение себе, не рассуждая о Теле Господнем.
11:29  ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῶ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα.
11:29. ὁ (the-one) γὰρ (therefore) ἐσθίων (eat-belonging) καὶ (and) πίνων (drinking) κρίμα (to-a-separating-to) ἑαυτῷ (unto-self) ἐσθίει (it-eat-belongeth) καὶ (and) πίνει (it-drinketh) μὴ (lest) διακρίνων (separating-through) τὸ (to-the-one) σῶμα. (to-a-body)
11:29. qui enim manducat et bibit indigne iudicium sibi manducat et bibit non diiudicans corpusFor he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord.
29. For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.
For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord' s body:

29: Ибо, кто ест и пьет недостойно, тот ест и пьет осуждение себе, не рассуждая о Теле Господнем.
11:29  ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῶ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα.
11:29. qui enim manducat et bibit indigne iudicium sibi manducat et bibit non diiudicans corpus
For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:29: Eateth and drinketh damnation - Κριμα, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in Co1 11:32, it is said, then we are judged, κρινομενοι, we are chastened, παιδευομεθα, corrected as a father does his children, that we should not be condemned with the world.
Albert Barnes: Notes on the Bible - 1834
11:29: For he that eateth ... - In order to excite them to a deeper Rev_erence for this ordinance, and to a more solemn mode of observing it, Paul in this verse states another consequence of partaking of it in an improper and irRev_erent manner; compare Co1 11:27.
Eateth and drinketh damnation - This is evidently a figurative expression, meaning that by eating and drinking improperly he incurs condemnation; which is here expressed by eating and drinking condemnation itself. The word "damnation" we now apply, in common language, exclusively to the future and final punishment of the wicked in hell. But the word used here does not of necessity refer to that; and according to our use of the word now, there is a harshness and severity in our translation which the Greek does not require, and which probably was not conveyed by the word "damnation" when the translation was made. In the margin it is correctly rendered "judgment." The word here used (κρῖμα krima) properly denotes judgment; the result of judging, that is, a sentence; then a sentence by which one is condemned, or condemnation; and then punishment; see Rom 3:8; Rom 13:2. It has evidently the sense of judgment here; and means, that by their improper manner of observing this ordinance, they would expose themselves to the divine displeasure, and to punishment. And it refers, I think, to the punishment or judgment which the apostle immediately specifies, Co1 11:30, Co1 11:32. It means a manifestation of the divine displeasure which might be evinced in this life; and which, in the case of the Corinthians, was manifested in the judgments which God had brought upon them. It cannot be denied, however, that a profane and intentionally irRev_erent manner of observing the Lord's Supper will meet with the divine displeasure in the eternal world, and aggravate the doom of those who are guilty of it. But it is clear that this was not the punishment which the apostle had here in his eye. This is apparent:
(1) Because the Corinthians did eat unworthily, and yet the judgments inflicted on them were only temporal, that is, weakness, sickness, and temporal death Co1 11:30; and,
(2) Because the reason assigned for these judgments is, that they might not be condemned with the wicked; that is, as the wicked are in hell, Co1 11:32. Whitby. Compare Pe1 4:17.
Not discerning the Lord's body - Not discriminating" μὴ διακρίνων mē diakrinō n between the bread which is used on this occasion and common and ordinary food. Not making the proper difference and distinction between this and common meals. It is evident that this was the leading offence of the Corinthians (see the notes at Co1 11:20-21), and this is the proper idea which the original conveys. It does not refer to any intellectual or physical power to perceive that that bread represented the body of the Lord; not to any spiritual perception which it is often supposed that piety has to distinguish this; not to any view which faith may be supposed to have to discern the body of the Lord through the elements; but to the fact that they did not "distinguish" or "discriminate" between this and common meals. They did not regard it in a proper manner, but supposed it to be simply an historical commemoration of an event, such as they were in the habit of observing in honor of an idol or a hero by a public celebration. They, therefore, are able to "discern the Lord's body" in the sense intended here, who with a serious mind, regard it as an institution appointed by the Lord Jesus to commemorate his death; and who "distinguish" thus between this and ordinary meals and all festivals and feasts designed to commemorate other events. In other words, who deem it to be designed to show forth the fact that his body was broken for sin, and who desire to observe it as such. It is evident that all true Christians may have ability of this kind, and need not incur condemnation by any error in regard to this. The humblest and obscurest follower of the Saviour, with the feeblest faith and love, may regard it as designed to set forth the death of his Redeemer; and observing it thus, will meet with the divine approbation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: damnation: or, judgment, Κριμα [Strong's G2917], judgment, or punishment, not damnation, for it was inflicted upon the disorderly and profane for their amendment. Co1 11:30, Co1 11:32-34; Rom 13:2 *Gr: Jam 3:1, Jam 5:12 *marg.
not: Co1 11:24, Co1 11:27; Ecc 8:5; Heb 5:14
Geneva 1599
For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not (m) discerning the Lord's body.
(m) He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.
John Gill
For he that eateth and drinketh unworthily,.... As before explained, 1Cor 11:27 "eateth and drinketh damnation to himself"; or guilt, or judgment, or condemnation; for by either may the word be rendered; nor is eternal damnation here meant; but with respect to the Lord's own people, who may through unbelief, the weakness of grace, and strength of corruption, behave unworthily at this supper, temporal chastisement, which is distinguished from condemnation with the world, and is inflicted in order to prevent it, 1Cor 11:32 and with respect to others it intends temporal punishment, as afflictions and diseases of body, or corporeal death, as it is explained in 1Cor 11:30. This they may be said to eat and drink, because their unworthy eating and drinking are the cause and means of it. Just as Adam and Eve might be said to eat condemnation to themselves and posterity, because their eating of the forbidden fruit was the cause of it. So the phrase, "does not eat condemnation", is used in the Persic version of Jn 3:18 for "is not condemned". And let it be observed, that such an one is said to eat and drink this judgment or condemnation to himself, and not another; he is injurious to nobody but himself: this may serve to make the minds of such easy, who are not so entirely satisfied with some persons who sit down with them at the Lord's table, when they consider that it is to their own injury, and not to the hurt of others they eat and drink:
not discerning the Lord's body. This is an instance of their eating and drinking unworthily, and a reason why they eat and drink condemnation to themselves, or contract guilt, or expose themselves either to chastisement or punishment; because they distinguish not the Lord's supper from an ordinary and common meal, but confound them together, as did many of the Corinthians, who also did not distinguish the body of Christ in it from the body of the paschal lamb; or discern not the body of Christ, and distinguish it from the bread, the sign or symbol of it; or discern not the dignity, excellency, and usefulness of Christ's body, as broken and offered for us, in which he bore our sins on the tree, and made satisfaction for them; a commemoration of which is made in this ordinance.
John Wesley
For he that eateth and drinketh so unworthily as those Corinthians did, eateth and drinketh judgment to himself - Temporal judgments of various kinds, 1Cor 11:30. Not distinguishing the sacred tokens of the Lord's body - From his common food.
Robert Jamieson, A. R. Fausset and David Brown
damnation--A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (1Cor 11:30-32) as temporal.
not discerning--not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see 1Cor 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate, "He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body" (Heb 10:29). The Church is "the body of Christ" (1Cor 12:27). The Lord's body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.
11:3011:30: Վասն այնորիկ իսկ են ՚ի ձեզ բազում հիւա՛նդք եւ ախտաժէ՛տք. եւ շա՛տ եւս ա՛յն են, որ եւ ննջեցեա՛լքն իսկ իցեն[3837]։ [3837] Ոմանք. Այնոքիկ են որ ննջեցեալք իսկ են։
30 Դրա համար իսկ ձեր մէջ բազում հիւանդներ եւ ցաւագարներ կան, եւ շատերն էլ մեռած են.
30 Ասոր համար ձեր մէջ շատ հիւանդներ ու ցաւագարներ կան եւ շատեր ալ կը ննջեն։
Վասն այնորիկ իսկ են ի ձեզ բազում հիւանդք եւ ախտաժէտք, եւ շատ եւս այն են որ եւ ննջեցեալքն իսկ իցեն:

11:30: Վասն այնորիկ իսկ են ՚ի ձեզ բազում հիւա՛նդք եւ ախտաժէ՛տք. եւ շա՛տ եւս ա՛յն են, որ եւ ննջեցեա՛լքն իսկ իցեն[3837]։
[3837] Ոմանք. Այնոքիկ են որ ննջեցեալք իսկ են։
30 Դրա համար իսկ ձեր մէջ բազում հիւանդներ եւ ցաւագարներ կան, եւ շատերն էլ մեռած են.
30 Ասոր համար ձեր մէջ շատ հիւանդներ ու ցաւագարներ կան եւ շատեր ալ կը ննջեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: Оттого многие из вас немощны и больны и немало умирает.
11:30  διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί.
11:30. διὰ (Through) τοῦτο (to-the-one-this) ἐν (in) ὑμῖν (unto-ye) πολλοὶ ( much ) ἀσθενεῖς ( un-vigored ) καὶ (and) ἄρρωστοι ( un-strengthed ) καὶ (and) κοιμῶνται (they-be-reposed-unto) ἱκανοί . ( ampled )
11:30. ideo inter vos multi infirmes et inbecilles et dormiunt multiTherefore are there many infirm and weak among you: and many sleep.
30. For this cause many among you are weak and sickly, and not a few sleep.
For this cause many [are] weak and sickly among you, and many sleep:

30: Оттого многие из вас немощны и больны и немало умирает.
11:30  διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί.
11:30. ideo inter vos multi infirmes et inbecilles et dormiunt multi
Therefore are there many infirm and weak among you: and many sleep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: Сказанное в ст. 29-м Ап. подтверждает указанием на те случаи болезней и смерти среди коринфской христианской общины, которые участились в последнее время и которые свидетельствуют о гневе Божием против недостойно причащающихся. - Немощны(asqenhV) - правильнее: "больны". - Больны(arrwstoV) - правильнее: "потеряли силы". - Если бы судили сами себя, т. е. если бы внимательно испытали самих себя, осудили бы себя за то, что в нас есть дурного. - Будучи же судимы, наказываемся от Господа... Ап. возвращает коринфян к тем судам, какие их постигали. Эти суды хотя и строги, однако они являются в руках Господа средством избавить коринфян от еще более тяжкого, вечного, наказания, потому что, благодаря этим временным судам или наказаниям, коринфяне могут одуматься и исправить свое поведение (ср. 1Кор.V:5). - Ап. различает в этом отделении (31-32: ст. ) три суда:1) суд человека над самим собою (oiakrinesqai - ст. 31); 2) суд Божий временный, в этой жизни (krinesqai - ст. 32) и 3) суд на вечную гибель или окончательное осуждение (katakrinesqai - ст. 32), - это страшный последний суд. - Мир - это погибшее в грехах и развращении человечество (Экумений).
Adam Clarke: Commentary on the Bible - 1831
11:30: For this cause - That they partook of this sacred ordinance without discerning the Lord's body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and after such excesses, many might be weak and sickly among them, and many might sleep, i.e. die; for continual experience shows us that many fall victims to their own intemperance. How ever, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death." Communion service.
Albert Barnes: Notes on the Bible - 1834
11:30: For this cause - On account of the improper manner of celebrating the Lord's Supper; see Co1 11:21.
Many are weak - (ἀσθενεῖς astheneis). Evidently referring to pRev_ailing bodily sickness and disease. This is the natural and obvious interpretation of this passage. The sense clearly is, that God had sent among them bodily distempers as an expression of the divine displeasure and judgment for their improper mode of celebrating the Lord's Supper. That it was not uncommon in those times for God in an extraordinary manner to punish people with calamity, sickness, or death for their sins is evident from the New Testament; see the Co1 5:5 note; Act 5:1-10; Act 13:11 notes; Ti1 1:20 note; and perhaps Jo1 5:16 note; and Jam 5:14-15 notes. It may possibly have been the case that the intemperance and gluttony which pRev_ailed on these occasions was the direct cause of no small part of the bodily disease which pRev_ailed, and which in some cases terminated in death.
And many sleep - Have died. The death of Christians in the Scriptures is commonly represented under the image of "sleep;" Dan, Co1 12:2; Joh 11:11-12; Co1 15:51; Th1 4:14; Th1 5:10. Perhaps it may be implied by the use of this mild term here, instead of the harsher word "death," that these were true Christians. This sentiment is in accordance with all that Paul states in regard to the church at Corinth. Notwithstanding all their irregularities, he does not deny that they were sincere Christians, and all his appeals and reasonings proceed on that supposition, though there was among them much ignorance and irregularity. God often visits his own people with trial; and though they are his children, yet this does not exempt them from affliction and discipline on account of their imperfections, errors, and sins. The "practical lesson" taught by this is, that Christians should serve God with purity; that they should avoid sin in every form; and that the commission of sin will expose them, as well as others, to the divine displeasure. The reason why this judgment was inflicted on the Corinthians was, that there might be a suitable impression made of the holy nature of that ordinance, and that Christians might be led to observe it in a proper manner. If it be asked whether God ever visits his people now with his displeasure for their improper manner of observing this ordinance, we may reply:
(1) That we have no reason to suppose that he inflicts "bodily" diseases and corporeal punishments on account of it. But,
(2) There is no reason to doubt that the improper observance of the Lord's Supper, like the improper observance of any other religious duty, will be followed with the expression of God's displeasure, and with a spiritual blightling on the soul. This may be evinced in the following modes:
(a) In hardening the heart by an improper familiarity with the most sacred and solemn ordinances of religion.
(b) Increased coldness and deadness in the service of God. If the ordinances of the gospel are not the means of making us better, they are the means of making us worse.
(c) The loss of the favor of God, or of those pure, and spiritual, and elevated joys which we might have obtained by a proper observance of the ordinance.
There is no reason to doubt that God may make it the occasion of manifesting his displeasure. It may be followed by a lack of spiritual comfort and peace; by a loss of communion with God; and by a withholding of those comforts from the soul which might have been enjoyed, and which are imparted to those who observe it in a proper manner. The general principle is, that an improper discharge of any duty will expose us to his displeasure, and to the certain loss of all those favors which might have resulted from a proper discharge of the duty, and to the tokens of the divine displeasure. And this is as true of prayer, or of any other religious duty, as of an improper observance of the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: many: Co1 11:32; Exo 15:26; Num 20:12, Num 20:24, Num 21:6-9; Sa2 12:14-18; Kg1 13:21-24; Psa 38:1-8, Psa 78:30, Psa 78:31, Psa 89:31-34; Amo 3:2; Heb 12:5-11; Rev 3:19
sleep: Co1 15:51; Act 13:36; Th1 4:14
Geneva 1599
(21) For this cause many [are] weak and sickly among you, and many sleep.
(21) The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.
John Gill
For this cause many are weak and sickly,.... Because of their unworthy participation of the Lord's supper, many in the Corinthian church were attended with bodily infirmities and diseases; either by way of fatherly chastisement and correction in such who were truly the Lord's people, though they had behaved unworthily; or by way of punishment to such who were not, and had sinned very grossly:
and many sleep; that is, die a corporeal death, which is often in Scripture signified by sleep, and frequently used of the saints, and their death, and may intend and include some of them here; for though the Lord might resent so far their unworthy conduct and behaviour at his table, as to remove them out of this world by death, yet their souls may be saved in the day of the Lord Jesus.
John Wesley
For this cause - Which they had not observed. Many sleep - In death.
Robert Jamieson, A. R. Fausset and David Brown
weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament].
sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (1Cor 11:31).
11:3111:31: Զի եթէ զանձի՛նս քննեաք, ապա ո՛չ դատապարտեաք։
31 որովհետեւ, եթէ մե՛նք մեզ քննէինք, ապա չէինք դատապարտուի:
31 Վասն զի եթէ ինքզինքնիս դատելու ըլլայինք, պիտի չդատապարտուէինք։
Զի եթէ զանձինս քննէաք, ապա ոչ դատապարտէաք:

11:31: Զի եթէ զանձի՛նս քննեաք, ապա ո՛չ դատապարտեաք։
31 որովհետեւ, եթէ մե՛նք մեզ քննէինք, ապա չէինք դատապարտուի:
31 Վասն զի եթէ ինքզինքնիս դատելու ըլլայինք, պիտի չդատապարտուէինք։
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11:3131: Ибо если бы мы судили сами себя, то не были бы судимы.
11:31  εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·
11:31. εἰ (If) δὲ (moreover) ἑαυτοὺς (to-selves) διεκρίνομεν, (we-were-separating-through,"οὐκ (not) ἂν (ever) ἐκρινόμεθα: (we-were-being-separated)
11:31. quod si nosmet ipsos diiudicaremus non utique iudicaremurBut if we would judge ourselves, we should not be judged.
31. But if we discerned ourselves, we should not be judged.
For if we would judge ourselves, we should not be judged:

31: Ибо если бы мы судили сами себя, то не были бы судимы.
11:31  εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·
11:31. quod si nosmet ipsos diiudicaremus non utique iudicaremur
But if we would judge ourselves, we should not be judged.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:31: If we would judge ourselves - If, having acted improperly, we condemn our conduct and humble ourselves, we shall not be judged, i.e. punished for the sin we have committed.
Albert Barnes: Notes on the Bible - 1834
11:31: For if we would judge ourselves - If we would examine ourselves, Co1 11:28; if we would exercise a strict scrutiny over our hearts and feelings, and conduct, and come to the Lord's Table with a proper spirit, we should escape the condemnation to which they are exposed who observe it in an improper manner. If we would exercise proper "severity" and "honesty" in determining our own character and fitness for the ordinance, we should not expose ourselves to the divine displeasure.
We should not be judged - We should not be exposed to the expression of God's disapprobation. He refers here to the punishment which had come upon the Corinthians for their improper manner of observing the ordinance; and he says that if they had properly examined themselves, and had understood the nature of the ordinance, that they would have escaped the judgments that had come upon them. This is as true now as it was then. If we wish to escape the divine displeasure; if we wish the communion to be followed with joy, and peace, and growth in grace, and not with blighting and spiritual barrenness, we should exercise a severe judgment on our character, and feelings, and motives; and should come to it with a sincere desire to honor Christ, and to advance in the divine life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: Co1 11:28; Psa 32:3-5; Jer 31:18-20; Luk 15:18-20; Jo1 1:9; Rev 2:5, Rev 3:2, Rev 3:3
Geneva 1599
For if we would (n) judge ourselves, we should not be judged.
(n) Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.
John Gill
For if we would judge ourselves,.... Examine, try, and prove ourselves as above directed, before we eat and drink; or condemn ourselves, by confessing, acknowledging, and mourning over sin, and by repentance for it; or separate ourselves from the company of profane sinners, come out from among them, and touch not their unclean things; or join with them in their unfruitful works of darkness:
we should not be judged; by the Lord; he would not inflict these diseases, sicknesses, and death.
John Wesley
If we would judge ourselves - As to our knowledge, and the design with which we approach the Lord's table. We should not be thus judged - That is, punished by God.
Robert Jamieson, A. R. Fausset and David Brown
if we would judge ourselves--Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.
11:3211:32: Եւ եթէ դատիմք՝ ՚ի Տեառնէ խրատիմք. զի մի՛ ընդ աշխարհի դատապարտեսցուք[3838]։ [3838] Ոմանք. Ընդ աշխարհիս։
32 Իսկ եթէ դատւում ենք, Տիրոջից խրատւում ենք, որպէսզի աշխարհի հետ չդատապարտուենք:
32 Իսկ երբ կը դատուինք, Տէրոջմէն կը խրատուինք, որպէս զի աշխարհի հետ չդատապարտուինք։
Եւ եթէ դատիմք, ի Տեառնէ խրատիմք. զի մի՛ ընդ աշխարհի դատապարտեսցուք:

11:32: Եւ եթէ դատիմք՝ ՚ի Տեառնէ խրատիմք. զի մի՛ ընդ աշխարհի դատապարտեսցուք[3838]։
[3838] Ոմանք. Ընդ աշխարհիս։
32 Իսկ եթէ դատւում ենք, Տիրոջից խրատւում ենք, որպէսզի աշխարհի հետ չդատապարտուենք:
32 Իսկ երբ կը դատուինք, Տէրոջմէն կը խրատուինք, որպէս զի աշխարհի հետ չդատապարտուինք։
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: Будучи же судимы, наказываемся от Господа, чтобы не быть осужденными с миром.
11:32  κρινόμενοι δὲ ὑπὸ [τοῦ] κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῶ κόσμῳ κατακριθῶμεν.
11:32. κρινόμενοι ( being-separated ) δὲ (moreover) ὑπὸ (under) τοῦ (of-the-one) κυρίου (of-Authority-belonged) παιδευόμεθα, (we-be-childed-of,"ἵνα (so) μὴ (lest) σὺν (together) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) κατακριθῶμεν. (we-might-have-been-separated-down)
11:32. dum iudicamur autem a Domino corripimur ut non cum hoc mundo damnemurBut whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.
32. But when we are judged, we are chastened of the Lord, that we may not be condemned with the world.
But when we are judged, we are chastened of the Lord, that we should not be condemned with the world:

32: Будучи же судимы, наказываемся от Господа, чтобы не быть осужденными с миром.
11:32  κρινόμενοι δὲ ὑπὸ [τοῦ] κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῶ κόσμῳ κατακριθῶμεν.
11:32. dum iudicamur autem a Domino corripimur ut non cum hoc mundo damnemur
But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:32: But when we are judged - See on Co1 11:29 (note).
Albert Barnes: Notes on the Bible - 1834
11:32: But when we are judged - This is added, evidently, to console those who had been afflicted on account of their improper manner of observing the Lord's Supper. The sense is, that though they were thus afflicted by God; though he had manifested his displeasure at the manner in which they had observed the ordinance, yet the divine judgment in the case was not inexorable. They were not regarded by God as wholly strangers to piety, and would not be lost foRev_er. They should not be alarmed, therefore, as if there was no mercy for them; but they should rather regard their calamities as the chastening of the Lord on his own children, and as designed for their salvation.
We are chastened of the Lord - It is "his" act; and it is not vengeance and wrath; but it is to be regarded as the chastisement of a father's hand, in order that we should not be condemned with the wicked. "We are under the discipline" (παιδευόμεθα paideuometha) of the Lord; we are dealt with as children, and are corrected as by the hand of a father; compare Heb 12:5-10, and Co2 6:9. The design of God's correcting his children is, that they should be "reclaimed," and not "destroyed."
That we should not be condemned with the world - It is implied here:
(1) That the world - those who were not Christians, would be condemned;
(2) That Paul regarded the Corinthians, whom he addressed, and who had even been guilty of this improper manner of observing the Lord's Supper, and who had been punished for it as true Christians; and,
(3) That the purpose which God had in view in inflicting these judgments on them was, that they might be purified, and enlightened, and recovered from their errors, and saved. This is the design of God in the calamities and judgments which he brings on his own children - And so now, if he afflicts us, or leaves us to darkness, or follows the communion with the tokens of his displeasure, it is, that we may be recovered to a deeper sense of our need of him; to juster views of the ordinance; and to a more earnest wish to obtain his favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: we are: Co1 11:30; Deu 8:5; Job 5:17, Job 5:18, Job 33:18-30, Job 34:31, Job 34:32; Psa 94:12, Psa 94:13, Psa 118:18; Pro 3:11, Pro 3:12; Isa 1:5; Jer 7:28; Zep 3:2; Heb 12:5-11
condemned: Rom 3:19; Jo1 5:19
John Gill
But when we are judged,.... This is said by way of consolation to the saints, that when the hand of the Lord is upon them, and he is afflicting them, they should consider these things, not as the effects of his vindictive wrath and justice, as proper punishments for their sins, but as fatherly chastisements for their good:
we are chastened of the Lord; as children by a father, in love and kindness, in order to bring to a sense of sin, repentance for it, and acknowledgment of it, and behave the better for the future:
that we should not be condemned with the world; the world of ungodly men, the men of the world, carnal, worldly, and Christless sinners. There is a world, a multitude of them that will be condemned. So far has Christ been from dying for the redemption and salvation of every individual person in the world, that there is a world of men that will be righteously condemned at the last day. Now the present afflictions and chastisements of the saints are laid upon them, and blessed to them for their spiritual good, that they may not be condemned to the second death, to everlasting fire, to endless damnation, or be punished with everlasting destruction along with them.
John Wesley
When we are thus judged, it is with this merciful design, that we may not be finally condemned with the world.
Robert Jamieson, A. R. Fausset and David Brown
chastened-- (Rev_ 3:19).
with the world--who, being bastards, are without chastening (Heb 12:8).
11:3311:33: Այսուհետեւ ե՛ղբարք, յորժամ ՚ի մի վայր ժողովիցիք ուտել, միմեանց մնասջի՛ք[3839]։ [3839] Օրինակ մի. ՚Ի մի վայր գայցէք յուտել։
33 Եղբայրնե՛ր, ուրեմն, երբ ի մի հաւաքուէք ուտելու, սպասեցէ՛ք միմեանց:
33 Ուստի, եղբայրներս, երբ մէկտեղ կը հաւաքուիք ուտելու, իրարու սպասեցէք։
Այսուհետեւ, եղբարք, յորժամ ի մի վայր ժողովիցիք ուտել, միմեանց մնասջիք:

11:33: Այսուհետեւ ե՛ղբարք, յորժամ ՚ի մի վայր ժողովիցիք ուտել, միմեանց մնասջի՛ք[3839]։
[3839] Օրինակ մի. ՚Ի մի վայր գայցէք յուտել։
33 Եղբայրնե՛ր, ուրեմն, երբ ի մի հաւաքուէք ուտելու, սպասեցէ՛ք միմեանց:
33 Ուստի, եղբայրներս, երբ մէկտեղ կը հաւաքուիք ուտելու, իրարու սպասեցէք։
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11:3333: Посему, братия мои, собираясь на вечерю, друг друга ждите.
11:33  ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε.
11:33. ὥστε, (As-also," ἀδελφοί ( Brethrened ) μου, (of-me," συνερχόμενοι ( coming-together ) εἰς (into) τὸ (to-the-one) φαγεῖν (to-have-had-devoured," ἀλλήλους ( to-one-to-other ) ἐκδέχεσθε . ( ye-should-receive-out )
11:33. itaque fratres mei cum convenitis ad manducandum invicem expectateWherefore, my brethren, when you come together to eat, wait for one another.
33. Wherefore, my brethren, when ye come together to eat, wait one for another.
Wherefore, my brethren, when ye come together to eat, tarry one for another:

33: Посему, братия мои, собираясь на вечерю, друг друга ждите.
11:33  ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε.
11:33. itaque fratres mei cum convenitis ad manducandum invicem expectate
Wherefore, my brethren, when you come together to eat, wait for one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: В заключение Ап. дает предписание христианам - не начинать вечери любви до тех пор, как все не соберутся, так чтобы кушанья могли быть разделены между всеми поровну. Ведь цель вечери любви вовсе не насыщение, а именно общение в еде. Не на осуждение - см. ст. 30-й. - Прочее. Здесь разумеются некоторые вопросы, связанные с совершением таинства Евхаристии, напр., вопрос о том, как часто совершать Евхаристию, в какие часы дня и т. д. [Новейшие толкователи стараются вывести обычай совершать вечери любви из обычая греческих городских цехов устраивать общие пирушки. Но эти пирушки устраивались на деньги, взятые из цеховой кассы, тогда как агапы - из кушаньев, приносимых каждым верующим. - Точно также фантастична попытка Bousset объяснить происхождение таинства Евхаристии из греческих религиозных мистерий. У нас есть вполне достоверная история происхождения этого таинства - это 1-е послание Ап. Павла к Коринфянам и Евангелия. Не для чего искать каких либо других объяснений происхождения этого таинства после того, что мы узнали из этих вполне авторитетных источников...].
Adam Clarke: Commentary on the Bible - 1831
11:33: When ye come together to eat - The Lord's Supper, tarry one for another - do not eat and drink in parties as ye have done heretofore; and do not connect it with any other meal.
Albert Barnes: Notes on the Bible - 1834
11:33: When ye come together to eat - Professedly to eat the Lord's Supper.
Tarry one for another - Do not be guilty of disorder, intemperance, and gluttony; see the note at Co1 11:21. Doddridge understands this of the feast that he supposes to have preceded the Lord's Supper. But the more obvious interpretation is, to refer it to the Lord's Supper itself; and to enjoin perfect order, respect, and sobriety. The idea is, that the table was common for the rich and the poor; and that the rich should claim no priority or precedence over the poor.
Geneva 1599
(22) Wherefore, my brethren, when ye come together to eat, tarry one for another.
(22) The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.
John Gill
Wherefore, my brethren,.... Though he had said some very awful and awakening things to bring them to themselves, to reclaim them, and rectify disorders among them; yet he hoped well of them in general, and softens the severe things he had said, by calling them "brethren"; and hereby prepares them to attend to, and receive the more kindly, what he had further to say:
when ye come together to eat; that is, when ye come to the place of public worship at the usual stated time, in order to eat the Lord's supper, tarry one for another; do not begin to celebrate the ordinance until the church is met together in general, or at least till as many are got together as may be expected will come; for a church is not obliged to tarry for every individual person; nor can it be thought that every member can attend, there being various providences which may detain them: the apostle's view is to promote unity, Christian respect, and brotherly love in the ordinance; that they would sit down and join together, according to the rule of Christ, without respect to persons, or going into parties, factious, and divisions.
John Wesley
The rest - The other circumstances relating to the Lord's supper.
Robert Jamieson, A. R. Fausset and David Brown
tarry one for another--In contrast to 1Cor 11:21. The expression is not, "Give a share to one another," for all the viands brought to the feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowship [THEOPHYLACT].
11:3411:34: Ապա թէ ոք քաղցեալ իցէ, ՚ի տա՛ն իւրում կերիցէ՛. զի մի՛ ՚ի դատապարտութիւն ժողովիցիք։ Բայց զա՛յլ ինչ յորժամ եկից, յա՛յնժամ պատուիրեցից։
34 Իսկ եթէ մէկը քաղցած լինի, իր տանը թող ուտի, որպէսզի դատապարտութեա՛ն համար հաւաքուած չլինէք: Իսկ մնացած պատուէրները, երբ որ գամ, այն ժամանակ կը հաղորդեմ:
34 Իսկ եթէ մէկը անօթի է՝ թող իր տանը մէջ ուտէ, որ չըլլայ թէ դատապարտութեան համար հաւաքուիք։ Ուրիշ պատուէրներ ձեզի եկած ատենս պիտի հաղորդեմ։
Ապա թէ ոք քաղցեալ իցէ, ի տան իւրում կերիցէ, զի մի՛ ի դատապարտութիւն ժողովիցիք: Բայց զայլ ինչ, յորժամ եկից, յայնժամ պատուիրեցից:

11:34: Ապա թէ ոք քաղցեալ իցէ, ՚ի տա՛ն իւրում կերիցէ՛. զի մի՛ ՚ի դատապարտութիւն ժողովիցիք։ Բայց զա՛յլ ինչ յորժամ եկից, յա՛յնժամ պատուիրեցից։
34 Իսկ եթէ մէկը քաղցած լինի, իր տանը թող ուտի, որպէսզի դատապարտութեա՛ն համար հաւաքուած չլինէք: Իսկ մնացած պատուէրները, երբ որ գամ, այն ժամանակ կը հաղորդեմ:
34 Իսկ եթէ մէկը անօթի է՝ թող իր տանը մէջ ուտէ, որ չըլլայ թէ դատապարտութեան համար հաւաքուիք։ Ուրիշ պատուէրներ ձեզի եկած ատենս պիտի հաղորդեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3434: А если кто голоден, пусть ест дома, чтобы собираться вам не на осуждение. Прочее устрою, когда приду.
11:34  εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
11:34. εἴ (If) τις (a-one) πεινᾷ, (it-hungereth-unto,"ἐν (in) οἴκῳ (unto-a-house) ἐσθιέτω, (it-should-eat-belong,"ἵνα (so) μὴ (lest) εἰς (into) κρίμα (to-a-separating-to) συνέρχησθε . ( ye-might-come-together ) Τὰ (To-the-ones) δὲ (moreover) λοιπὰ ( to-remaindered ) ὡς (as) ἂν (ever) ἔλθω (I-might-have-had-came) διατάξομαι . ( I-shall-arrange-through )
11:34. si quis esurit domi manducet ut non in iudicium conveniatis cetera autem cum venero disponamIf any man be hungry, let him eat at home; that you come not together unto judgment. And the rest I will set in order, when I come.
34. If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.
And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come:

34: А если кто голоден, пусть ест дома, чтобы собираться вам не на осуждение. Прочее устрою, когда приду.
11:34  εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
11:34. si quis esurit domi manducet ut non in iudicium conveniatis cetera autem cum venero disponam
If any man be hungry, let him eat at home; that you come not together unto judgment. And the rest I will set in order, when I come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:34: And if any man hunger - Let him not come to the house of God to eat an ordinary meal, let him eat at home - take that in his own house which is necessary for the support of his body before he comes to that sacred repast, where he should have the feeding of his soul alone in view.
That ye come not together unto condemnation - That ye may avoid the curse that must fall on such worthless communicants as those above mentioned; and that ye may get that especial blessing which every one that discerns the Lord's body in the eucharist must receive.
The rest will I set in order, etc. - All the other matters relative to this business, to which you have referred in your letter, I will regulate when I come to visit you; as, God permitting, I fully design. The apostle did visit them about one year after this, as is generally believed.
I Have already been so very particular in this long and difficult chapter, that I have left neither room nor necessity for many supplementary observations. A few remarks are all that is requisite.
1. The apostle inculcates the necessity of order and subjection, especially in the Church. Those who are impatient of rule, are generally those who wish to tyrannize. And those who are loudest in their complaints against authority, whether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer, and the gift of God's endless mercy for the salvation of a lost world.
2. The apostle insisted on the woman having her head covered in the Church or Christian assembly. If he saw the manner in which Christian women now dress, and appear in the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christian from the infidel? And if they who are in Christ are new creatures, and the persons who ordinarily appear in religious assemblies are really new creatures (as they profess in general to be) in Christ, he might reasonably inquire: If these are new creatures, what must have been their appearance when they were old creatures. Do we dress to be seen? And do we go to the house of God to exhibit ourselves? Wretched is that man or woman who goes to the house of God to be seen by any but God himself.
3. The Lord's Supper may be well termed the feast of charity; how unbecoming this sacred ordinance to be the subject of dispute, party spirit, and division! Those who make it such must answer for it to God. Every man who believes in Christ as his atoning sacrifice should, as frequently as he can, receive the sacrament of the Lord's Supper. And every minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. Let no man dare to oppose this ordinance; and let every man receive it according to the institution of Christ.
4. Against the fidelity of our translation of Co1 11:27 of this chapter, Whosoever shall eat this bread, And drink this cup unworthily, several popish writers have made heavy complaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of και and et, And, have η and vel, Or: Whosoever shall eat this bread, Or drink this cup. As this criticism is made to countenance their unscriptural communion in one kind, it may be well to examine the ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th and 28th verses stand, both in the Greek text and Vulgate, as they now do: For as often as ye eat this bread, And drink this cup, etc. Let him eat of that bread, And drink of that cup. But although η, Or, be the reading of the common printed text, και And, is the reading of the Codex Alexandrinus, and the Codex Claromontanus, two of the best MSS. in the world: as also of the Codex Lincolniensis, 2, and the Codex Petavianus, 3, both MSS. of the first character: it is also the reading of the ancient Syriac, all the Arabic, the Coptic, the margin of the later Syriac, the Ethiopic, different MSS. of the Vulgate, and of one in my own possession; and of Clemens Chromatius, and Cassiodorus. Though the present text of the Vulgate has vel, Or, yet this is a departure from the original editions, which were all professedly taken from the best MSS. In the famous Bible with out date, place, or printer's name, 2 vols. fol., two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, the text stands thus: Itaque quicunque manducaverit panem, Et biberit calicem, etc.; Wherefore whosoever shall eat this bread And drink this cup, etc.: here is no vel, Or. The Bible printed by Fust, 1462, the first Bible with a date, has the same reading. Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X., though η, Or, stands in the Greek text; yet, in the opposite column, which contains the Vulgate, and in the opposite line, Et, and, is found, and not Vel, or; though the Greek text would have authorized the editor to have made this change: but he conscientiously preserved the text of his Vulgate. Did the Protestants corrupt this Catholic text also? Indeed, so little design had any of those who differed from the Romish Church to make any alteration here, that even Wiclif, having a faulty MS. of the Vulgate by him, which read vel instead of et, followed that faulty MS. and translated, And so who ever schal ete the breed or drinke the cup.
That και, And, is the true reading, and not η, or, both MSS. and versions sufficiently prove: also that et, not vels is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the papal Church, fully establish: likewise those MSS., versions, fathers, and original editions, must be allowed to be, not only competent, but also unsuspected and incontrovertible witnesses.
But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's Supper, it may be necessary to show that without the cup there can be no eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body; but concerning the cup, he says Drink ye all of this; for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it, therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people, sin against God's institution; and they who receive not the cup, are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a popish priest under heaven, who denies the cup to the people, (and they all do this), that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce so long as the cup, the emblem of the atoning blood, is denied. How strange is it that the very men who plead so much for the bare, literal meaning of this is my body, in the preceding verse, should deny all meaning to drink ye all of this cup, in this verse! And though Christ has, in the most positive manner, enjoined it, they will not permit one of the laity to taste it! See the whole of this argument, at large, in my Discourse on the Nature and Design of the Eucharist.
Albert Barnes: Notes on the Bible - 1834
11:34: And if any man hunger ... - The Lord's Supper is not a common feast; it is not designed as a place where a man may gratify his appetite. It is designed as a simple "commemoration," and not as a "feast." This remark was designed to correct their views of the supper, and to show them that it was to be distinguished from the ordinary idea of a feast or festival.
That ye come not together unto condemnation - That the effect of your coming together for the observance of the Lord's Supper be not to produce condemnation; see the note at Co1 11:29.
And the rest will I set in order ... - Probably he refers here to other matters on which he had been consulted; or other things which he knew required to be adjusted. The other matters pertaining to the order and discipline of the church I will defer until I can come among you, and personally arrange them. It is evident from this, that Paul at this time purposed soon to go to Corinth; see Co2 1:15-16. It was doubtless true that there might be many things which it was desirable to adjust in the church there, which could not be so well done by letter. The main things, therefore, which it was needful to correct immediately, he had discussed in this letter; the other matters he reserved to be arranged by himself when he should go among them. Paul was disappointed in his expectations of returning among them as soon as he had intended (see Co2 1:17), and under this disappointment he forwarded to them another epistle. If all Christians would follow implicitly his directions here in regard to the Lord's Supper, it would be an ordinance full of comfort. May all so understand its nature, and so partake of it, that they shall meet the approbation of their Lord, and so that it may be the means of saving grace to their souls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: if any: Co1 11:21, Co1 11:22
condemnation: or, judgment
will I: Co1 7:17; Tit 1:5
when: Co1 4:19, Co1 16:2, Co1 16:5
Geneva 1599
(23) And if any man hunger, let him eat at home; that ye come not together unto condemnation. (24) And the rest will I set in order when I come.
(23) The supper of the Lord was instituted not to feed the belly, but to feed the soul with the communion of Christ, and therefore it ought to be separated from common banquets.
(24) Such things as pertain to order, as place, time, form of prayers, and other such like, the apostle took order for in congregations according to the consideration of times, places, and persons.
John Gill
And if any man hunger let him eat at home,.... Whereby the apostle shows his dislike of their ante-suppers in the place of public worship, at which they behaved in so indecent a manner, neglecting the poor, and too freely indulging themselves; and therefore if anyone was hungry, and could not wait till the Lord's supper was over, let him eat at home before he come to the place of worship, and satisfy his appetite, that he might with more ease and decency attend the table of the Lord:
that ye come not together unto condemnation or judgment; that is, that you may so behave when ye come together, that you may not bring upon you the judgment of the Lord, either by way of punishment or chastisement; that is to say, bodily diseases or death.
And the rest will I set in order when I come: meaning, not doctrines of faith, but things respecting ecclesiastical order and polity, which were amiss among them.
Robert Jamieson, A. R. Fausset and David Brown
if any . . . hunger--so as not to be able to "tarry for others," let him take off the edge of his hunger at home [ALFORD] (1Cor 11:22).
the rest--"the other questions you asked me as to the due celebration of the Lord's Supper." Not other questions in general; for he does subsequently set in order other general questions in this Epistle.