Douay-Rheims Bible + Latin Vulgate
< previous   1st Epistle Of Saint Paul To The Corinthians   next >
< previous   Chapter 11   next >
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16        

Women must have a covering over their heads. He blameth the abuses of their love feasts and upon that occasion treats of the Blessed Sacrament.

[1] Be ye followers of me, as I also am of Christ.
Imitatores mei estote, sicut et ego Christi.

[2] 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.
Laudo autem vos fratres quod per omnia mei memores estis : et sicut tradidi vobis, praecepta mea tenetis.

[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.
Volo autem vos scire quod omnis viri caput, Christus est : caput autem mulieris, vir : caput vero Christi, Deus.

[4] Every man praying or prophesying with his head covered, disgraceth his head.
Omnis vir orans, aut prophetans velato capite, deturpat caput suum.

[5] But every woman praying or prophesying with her head not covered, disgraceth her head: for it is all one as if she were shaven.
Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum : unum enim est ac si decalvetur.

[6] 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 velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.

[7] 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.
Vir quidem non debet velare caput suum : quoniam imago et gloria Dei est, mulier autem gloria viri est.

[8] For the man is not of the woman, but the woman of the man.
Non enim vir ex muliere est, sed mulier ex viro.

[9] For the man was not created for the woman, but the woman for the man.
Etenim non est creatus vir propter mulierem, sed mulier propter virum.

[10] Therefore ought the woman to have a power over her head, because of the angels.
Ideo debet mulier potestatem habere supra caput propter angelos.

[11] But yet neither is the man without the woman, nor the woman without the man, in the Lord.
Verumtamen neque vir sine muliere : neque mulier sine viro in Domino.

[12] For as the woman is of the man, so also is the man by the woman: but all things of God.
Nam sicut mulier de viro, ita et vir per mulierem : omnia autem ex Deo.

[13] You yourselves judge: doth it become a woman, to pray unto God uncovered?
Vos ipsi judicate : decet mulierem non velatam orare Deum?

[14] Doth not even nature itself teach you, that a man indeed, if he nourish his hair, it is a shame unto him?
Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi :

[15] But if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.
mulier vero si comam nutriat, gloria est illi : quoniam capilli pro velamine ei dati sunt.

[16] But if any man seem to be contentious, we have no such custom, nor the church of God.
Si quis autem videtur contentiosus esse : nos talem consuetudinem non habemus, neque ecclesia Dei.

[17] Now this I ordain: not praising you, that you come together not for the better, but for the worse.
Hoc autem praecipio : non laudans quod non in melius, sed in deterius convenitis.

[18] 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.
Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, et ex parte credo.

[19] For there must be also heresies: that they also, who are approved, may be made manifest among you.
Nam oportet et haereses esse, ut et qui probati sunt, manifesti fiant in vobis.

[20] When you come therefore together into one place, it is not now to eat the Lord's supper.
Convenientibus ergo vobis in unum, jam non est Dominicam coenam manducare.

[21] For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.
Unusquisque enim suam coenam praesumit ad manducandum, et alius quidem esurit, alius autem ebrius est.

[22] What, have you 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? Do I praise you? In this I praise you not.
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.

[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.
Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus in qua nocte tradebatur, accepit panem,

[24] 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 agens fregit, et dixit : Accipite, et manducate : hoc est corpus meum, quod pro vobis tradetur : hoc facite in meam commemorationem.

[25] 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 calicem, postquam coenavit, dicens : Hic calix novum testamentum est in meo sanguine : hoc facite quotiescumque bibetis, in meam commemorationem.

[26] For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come.
Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis donec veniat.

[27] 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 quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.

[28] But let a man prove himself: and so let him eat of that bread, and drink of the chalice.
Probet autem seipsum homo : et sic de pane illo edat, et de calice bibat.

[29] For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.
Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini.

[30] Therefore are there many infirm and weak among you, and many sleep.
Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.

[31] But if we would judge ourselves, we should not be judged.
Quod si nosmetipsos dijudicaremus, non utique judicaremur.

[32] But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.
Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.

[33] Wherefore, my brethren, when you come together to eat, wait for one another.
Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate.

[34] 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 quis esurit, domi manducet, ut non in judicium conveniatis. Cetera autem, cum venero, disponam.

< previous   1st Epistle Of Saint Paul To The Corinthians   next >
< previous   Chapter 11   next >