1 Become imitators {mimetai: pattern followers} of me, just as I also am of Christ {Christos, Supreme Pattern}.
2 But I praise you because you remember me in all things {panta: every matter} and hold fast the traditions just as I delivered {paredoka: handed over with authority} them to you.
3 But I want you to know that the head {kephale: relational leader} of every man is Christ; the head of a woman is the man, and the head of Christ is God {Theos, Supreme Father}.
4 Every man who prays {proseuchomai: addresses God} or prophesies while having something upon his head dishonors his head {kephale: symbolic authority}.
5 But every woman who prays or prophesies {propheteuousa: speaking inspired message} with her head uncovered dishonors her head, for it is one and the same as having been shaved {exyremene: completely shaven}.
6 For if a woman {gynē: adult female person} does not cover herself, let her also cut her hair short; but if it is shameful {aischron: socially dishonoring} for a woman to cut her hair or to shave, let her cover herself.
7 For a man indeed ought not to cover his head, since he is the image and glory of God {Theos, Origin and Splendor}; but the woman is the glory of man {anēr: adult male}.
8 For man {aner: adult male human} is not from woman {gyne: adult female partner}, but woman is from man.
9 For indeed, man {aner: male human} was not created {ektisthe: divinely formed} for the sake of the woman, but woman for the sake of the man.
10 For this reason, the woman ought to have a sign of authority {exousia: delegated right} on her head because of the angels {angeloi: heavenly messengers}.
11 Nevertheless, neither is woman {gune: relational counterpart} apart from man, nor is man apart from woman, in the Lord {Kyrios, Ground Of Union}.
12 For just as the woman {gyne: derived from man} is from the man, so also the man is through the woman; but all things are from God {Theos, Ultimate Creator Source}.
13 Judge among yourselves: Is it fitting for a woman to pray to God {Theo, Worthy Of Worship} uncovered {akatakalypton: without a veil}?
14 Does not even nature {physis: customary order} itself teach you that if a man indeed wears long hair, it is a dishonor {atimia: social disgrace} to him?
15 But if a woman has long hair, it is a glory {doxa: public honor} to her, because her hair has been given to her in place of a covering {peribolaiou: outer garment}.
16 But if anyone seems to be contentious {philoneikos: lover of strife}, we do not have such a custom, nor do the churches of God {Theos, Lord of Churches}.
17 But in giving this instruction {parangelon: corrective directive} I do not praise you, because you come together not for the better {kreisson: spiritual benefit} but for the worse.
18 For, in the first place, when you are coming together in assembly {ekklesia: called-out gathering}, I hear that there are divisions {schismata: disruptive factions} among you, and I believe it in part.
19 For it is necessary that there are also factions among you, so that those who are approved {dokimoi: tested and found genuine} may become manifest {phaneroi: openly seen} among you.
20 Therefore, when you come together {synerchomai: assemble as one} in the same place, it is not the Lord’s {Kyrios, Self-Giving Savior} supper that you are eating.
21 For in the eating, each one takes {prolambanei: selfishly goes first} his own supper before others, and one is hungry, while another is drunk {methyei: overtaken by wine}.
22 For do you not have houses to eat and to drink in? Or do you despise the church of God {Theos, Holy Possessor} and shame those who do not have? What shall I say to you? Shall I praise {epaino: speak well of} you in this? I do not praise you.
23 I received from the Lord {Kyrios, Faithful Revealer} what I now hand on to you: that on the night when He was being betrayed, the Lord Jesus took bread {arton: covenant meal}.
24 And after He {Christos, Sacrificial Messiah} had offered thanksgiving, He broke it and said, “This is My body, for you; do this in remembrance {anamnesis: covenant memorial} of Me.”
25 Likewise, He {Iesous, Covenant Giver} also took the cup after supper, saying, “This cup is the new covenant {diatheke: solemn bond} in My blood; do this, as often as you drink it, in remembrance of Me.”
26 Whenever you eat this bread and drink from the cup, you proclaim the death of the Lord {Kyrios, Crucified Redeemer} until He comes {elthe: comes again}.
27 Therefore, whoever eats the bread or drinks the cup of the Lord {Kyrios, Supreme Authority} in an unworthy manner will be guilty of the body {soma: physical self} and blood of the Lord.
28 But let a person {anthropos: individual participant} examine {dokimazeto: thoughtful evaluation} himself, and in this way let him eat from the bread and drink from the cup.
29 For the one who eats and drinks eats and drinks judgment {krima: judicial verdict} to himself, not discerning the body {soma: the Lord’s body}.
30 Because of this, many among you are weak {astheneis: lacking strength} and ill, and a considerable number sleep {koimontai: euphemism for death}.
31 But if we were judging ourselves {heautous: own responsibility}, we would not be judged {krino: legal verdict}.
32 But when we are judged by the Lord {Kyrios, Disciplinary Judge}, we are disciplined so that we may not be condemned with the world {kosmos: ordered world system}.
33 So then, my brothers {adelphoi: fellow believers}, when you come together to eat, wait {ekdexesthe: show considerate patience} for one another.
34 If anyone is hungry, let him eat at home, so that you do not come together for judgment {krima: condemning verdict}. But the rest I will set in order when I come {eltho: planned visit}.