Epistola I ad Corinthios

Imitatores mei estote, sicut et ego Christi.

Be ye followers of me, as I also am of Christ.

Imitatores meo es, sicut et me de Christo.

Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta 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.

Lauda autem vos fratres quod per omni meo memore es: et sicut trade ad vos, praeceptos meo tene.

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.

Vol autem vos scire quod omni de viro capite, Christo es: capite autem de muliere, viro: capite vero de Christo, Deo.

Omnis vir orans, aut prophetans velato capite, deturpat caput suum.

Every man praying or prophesying with his head covered disgraceth his head.

Omni viro orante, aut propheta vela capite, deturpa capite suo.

Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac 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.

Omni autem muliere orante, aut propheta non vela capite, deturpa capite suo: uno nam es et si decalva.

Nam si non velatur mulier, 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.

Nam si non muliere vela, tonde. Si vero turpissima es ad muliere tonde, aut decalva, vela capite suo.

Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, 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.

Viro quidem non debe vela capite suo: quia imagine et gloria de Deo es, muliere autem gloria de viro es.

Non enim vir ex muliere est, sed mulier ex viro.

For the man is not of the woman: but the woman of the man.

Non nam viro ex muliere es, sed muliere ex viro.

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.

Etenim non es crea viro propter muliere, sed muliere propter viro.

Ideo debet mulier potestatem habere supra caput propter angelos.

Therefore ought the woman to have a power over her head, because of the angels.

Ideo muliere debe potestate habere supra capite propter angelos.

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.

Verumtamen neque viro sine muliere: neque muliere sine viro in Domino.

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.

Nam sicut muliere de viro, ita et viro per muliere: omni autem ex Deo.

Vos ipsi judicate: decet mulierem non velatam orare Deum?

You yourselves judge. Doth it become a woman to pray unto God uncovered?

Vos ipso iudica: dece muliere non vela ora Deo?

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?

Nec ipso natura doce vos, quod viro quidem si nutri coma, ignominia es illo:

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.

Muliere vero si coma nutri, gloria es ad illo: quia capillos pro velamine ad illo da es.

Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque ecclesia Dei.

But if any man seem to be contentious, we have no such custom, nor the Church of God.

Si qui autem vide se contentiosa es: nos habe tale non consuetudine, neque ecclesia de Deo.

Hoc autem præcipio: 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.

Hoc autem praecipie: non lauda quod non in bene, sed in deteriore conveni.

Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, 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.

Primo quidem conveni ad vos in ecclesia, audi scissuras es inter vos, et ex parte crede.

Nam oportet et hæreses 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.

Nam debe et haeresis es, ut et qui proba es, manifesto fi in vos.

Convenientibus ergo vobis in unum, jam non est Dominicam cœnam manducare.

When you come therefore together into one place, it is not now to eat the Lord's supper.

Conveni ergo ad vos in uno, jam non Dominica es coena manduca.

Unusquisque enim suam cœnam præsumit 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.

Et unusquis nam praesume suo coena ad manduca, et alio quidem esuri, alio autem ebrio es.

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.

Numquid domos non habe ad manduca, et bibe? Aut ecclesia de Deo contemne, et confunde illos qui non habe? Quid dic ad vos? Lauda vos? In hoc non lauda.

Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus 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,

Me nam accipe ab Domino quod et trade ad vos, quia Domino Iesu in quo nocte trade, accipe pane,

et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: 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.

Et gratias age frange, et dic: accipe, et manduca: hoc es corpore meo, quod pro vos trade: hoc fac in meo commemoratione.

Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine: hoc facite quotiescumque 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.

Similiter et calice, postquam coena, dicente: hoc calice novo testamento es in meo sanguine: hoc fac et quotiescum bibe, in meo commemoratione.

Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis 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.

Et quotiescum nam manduca pane hoc, et calice bibe, morte de Domino annuntia usque que que veni.

Itaque quicumque manducaverit panem hunc, 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.

Itaque omni manduca pane hoc, vel bibe calice de Domino indigne, reo es de corpore et de sanguine de Domino.

Probet autem seipsum 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.

Homine autem proba seipso: et sic de pane illo ede, et de calice bibe.

Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini.

For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord.

Qui nam manduca et bibe indigne, iudicio ad se manduca et bibe, non diiudica corpore de Domino.

Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.

Therefore are there many infirm and weak among you: and many sleep.

Ideo inter vos multo infirmiori et imbecille, et dormi multo.

Quod si nosmetipsos dijudicaremus, non utique judicaremur.

But if we would judge ourselves, we should not be judged.

Quod si nosmetior diiudica, non utique iudica.

Dum judicamur 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.

Dum iudica autem, ab Domino corripie, ut non cum hoc mundo damna.

Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate.

Wherefore, my brethren, when you come together to eat, wait for one another.

Itaque fratres meo, cum conveni ad manduca, invicem expecta.

Si quis esurit, domi manducet, ut non in judicium 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.

Si qui esuri, domi manduca, ut non in iudicio conveni. Cetero autem, cum veni, dispone.