1 Corinthians Chapter 11: more anti-semitism and yet another "Paul" who contradicts himself

Μιμηται μου γινεσθε καθως καγω Χριστου

* Be imitators of me, as I am of Christ.

Επαινω δε υμας οτι παντα μου μεμνησθε και καθως παρεδωκα υμιν τας παραδοσεις κατεχετε

* I commend you that in all things you have remembered me and that as I delivered the traditions to you, you keep [them]. 

Θελω δε θμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γθναικος ο ανηρ κεφαλη δε του χριστου ο θεος

* I wish you to understand that the head of every man is Christ, the head of a woman is her man, and the head of Christ is God.

* The opening of this, “I wish you to understand” sounds like the Paul of earlier parts of 1 Corinthians.  However, the hierarchy described here does not seem consistent with the Paul of chapter 7 in the letter, who told the community “Let each abide in the condition to which he was called.”

πας ανηρ προσευχομενος η προφητευων κατα κεφαλης εχων καταισχυνει την κεφαλην αυτου

* Each man praying or prophesying having anything on his head puts to shame his head,

This seems to be to counter what we recognize as Judean praxis.  The statement that covering the head “puts it to shame” it not simply countering that praxis, but constructing it as a negative.  This is not consistent with the earlier “Paul” who claimed to have been a “Judean” in order to “gain Judeans.” The “Paul” who claimed to have been a “Judean” to “gain Judeans” is not consistent with the Paul who claimed to be a Pharisee of the tribe of Benjamin.

πασα δε γυνη προσευχομενη η προφητευουσε ακατακαλυπτω τη κεφλη καταισχυνει την κεφαλην αυτης εν γαρ εστιν και το αυτο τη εξυρημενη

* But every woman praying or prophesying with her head revealed puts her head to shame, it is one and the same with having been shaven.

ει γαρ ου κατακαλυπτεται γυνη και κειρασθω ει δε αισχρον γυναικι το κειρασθαι η ξυρασθαι κατακαλυπρεσθω

* If a woman will not be concealed, then let her be shaven. But if it shameful to a woman to be shaved or to have been shaven, let her be concealed.

Ανηρ μεν γαρ ουκ οφειλει κατακαλυπτεσθαι την κεφαλην εικων και δοξα θεου υπαρχων η γυνη δε δοξα ανδρος εστιν

 A man ought not to conceal his head, being the image and glory of God, but woman is the glory of man.

Ου γαρ εστιν ανηρ εκ γθναικος αλλα γθνη εξ ανδρος

* Man is not of woman, but woman of man.

This is a gloss on Genesis.

Και γαρ ουκ εκτισθη ανηρ δια την γθναικα αλλα γυνη δια τον ανδρα

* Man was not created for woman, but woman for man.

δια τουτο οφειλει η γθνη εξουσιαν εχειν τπι της κεφαλης δια τους αγγελους

* Because of this a woman ought to have authority on her head, through of the angels

Πλην ουτε γυνη χωρις ανδρος ουτε ανηρ χωρις γυναικος εν κυριω

* However, neither is woman is apart from man nor man from woman in the Lord;

ωςπερ γαρ η γυνη εκ του ανδρος ουτως και ο ανηρ δια της γυναικος τα δε παντα εκ του θεου

* As woman is of the man, so man is through woman. And all things are from God.

Εν υμιν αυτοις κρινατε πρενατε πρεπον εστιν γυναικα ακατακαλυπτον τω θεω προσυχεσθαι

* Judge yourselves: is it becoming for a woman revealed to pray to God? 

Ουδε η φυσις αυτη διδασκει υμας οτι ανηρ μεν εαν κομα ατιμια αυτω εστιν

* Does not nature itself teach you that if a man has long hair it is a dishonor to him, 

γυνη δε εαν κομα δοξα αυτη εστιν οτι η κομη αντι περιβολαιου διδοται αυτη

* If a woman has long hair, it is glory to her.   For the long hair instead is given to her as a covering.

Ει δε τις δοκει φιλονεικος ειναι ημεις τοιαυτην συνηθειαν ουκ εχομεν ουδε αι εκκλησιαι του θεου

* If anyone is thinks to be contentious, we have no such custom, nor do the gatherings of God.

Having just given direction on how to cover the head and how to wear the hair in order not to cause dishonor, the author who might or might not be Paul now says all of this is irrelevant.

Τουτο δε παραγγελλων ουκ επαινω οτι ουκ εις το κρεισσον αλλα εις το ησσον συνερχεσθε

* Charging [you] [with] this, I do not praise [you], because it is not for the better but for the worse when you come together.

Insulting his audience as a pedagogical tool.

Προτον μεν γαρ συνερχομενων υμων εν εκκλησια ακουω σχισματα εν υμιν υπαρχειν και μερος τι πιστευω

* First, for your coming together in gathering, I hear that there are divisions among you. And I believe it in part,

δει γαρ και αιρεστεις εν υμιν ειναι ινα και οι δοκιμοι φανεροι γενωνται εν υμιν

* There must be factions among you in order that the approved might become evident among you.

Συνερχομενων ουν υμων επι το αυτο ουκ εστιν κυριακον δειπνον φαγειν

* Your coming together in one place, is not to eat the Lord’s supper that.

εκαστος γαρ το ιδιον δειπνον προλαμβανει εν τω φαγειν κιι ος μεν πεινα ος δε μεθυει

* Each one one goes takes with his own meal first. one is hungry, one gets drunk.

Μη γαρ οικιας ουκ εχετε εις το εσθιειν και πινειν, η της εκκλησιας του θεου κατφρονειτε και καταισχυνετε τους μη εχοντας τι ειπω υμιν επααινεσω υμας εν τουτω

* You do not have houses to eat and drink in?   Or do you despise the gathering of God and put to shame those who have nothing? What should I say to you? Should I praise you in this? I do not praise.

Εγω γαρ παρελαβον απο του κυριου ο και παρεδωκα υμιν οτι ο κυριος Ιησους εν τη νυκτι η παρεδιετο ελαβεν αρτον

* I received from the Lord that which I delivered to you, that the Lord Jesus took bread on the night in which he was betrayed,

και ευχαριστησας εκλασεν και ειπεν τουτο μου εστιν το σωμα το υπερ υμων τουτο ποιειτε εις την εμην αναμνησιν

* And having given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.”

ωσαυτως και ποτηριον μετα το δειπνησαι λεγων τουτο το πορηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις εαν πινητε εις την εμην αναμνησιν

* In like manner the cup, after having supped, saying, “This cup is the new contract, in my blood. Do this, as often as you might drink it, in remembrance of me.”

           Luke 22:17-20 "And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood."  Matthew 26:26-8:  "Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins."

           Neither text mentions Paul being present.

πσακις εαν εσθιητε τον αρτον τουτον και το ποτηριον πινητε τον θανατον του κυριου καταγγελλετε αχρις ου ελθη

* As often as you might eat this bread and might drink the cup, you proclaim the Lord’s death until he might come.

Ωστε πς αν εσθιη τον αρτον η πινη το ποτηριον του κυριου αναξιως ενοχος εσται του σωματος και του αιματος του κυριου

* Whoever, therefore, should eat the bread or drink the cup of the Lord unworthily will be guilty concerning the body and blood of the Lord. 

Δοκιμαζετω δε ανθρωπος εαυτον και ουτως εκ του αρτου εσθιετω και εκ του ποτηριου πινετω

* Let a man examine himself, then, and thus eat of the bread and drink of the cup.

Ο γαρ εσυιων και πινων κριμα εαυτω εσυιει και πινει μη δισκρινων το σωμα

* Anyone who eats and drinks judgment to himself, eats and drinks not discerning the body.

Δια τουτο εν υμιν πολλοι ασθενεις και αρρωστοι και κοιμωνται ικανοι

* Because of this many among you are weak and sick, and many have died.

Ει δε εαυτους διεκρινομεν ουκ αν εκρινομεθα

 * If we scrutinize ourselves, we would not be judged.

Κρινομενοι δε υπο του κυριου παιδευομεθα ινα μη συν τω κοσμω κατακριθωμεν

* Being judged by the Lord, we are disciplined in order that we may not be condemned with the world.

Ωστε αδελφοι μου συνερχομενοι εις το φαγειν αλληλους

* My brothers, coming together in order to eat, wait for one another—

ει τις πεινα εν οικω εσθιετω ινα μη εις κρινμα συνερχησθε τα δε λοιπα ως αν ελθω δισταξομαι

* If anyone is hungry at home, let him eat—in order that you might not come together for judgment. I will set the rest in order as soon as I might come.