Första KorinthierbrevetKapitel 11

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Follow my example, as I follow Christ's.

I commend you for remembering me in everything and for holding fast to the traditions just as I passed them on to you.

But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.

Every man who prays or prophesies with his head covered dishonors his head,

and every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as if she were shaved.

If a woman will not cover her head, then let her hair be cut off; but if it is a disgrace for a woman to have her hair cut off or shaved, let her cover her head.

A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.

For man did not come from woman, but woman from man;

nor was man created for the sake of woman, but woman for the sake of man.

This is why a woman ought to have a sign of authority on her head, because of the angels.

Yet in the Lord woman is not independent of man, nor man of woman.

For as woman came from man, so man is born through woman; and all things come from God.

Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?

Doesn't nature itself teach you that if a man wears long hair it is a dishonor to him,

but if a woman has long hair it is her glory? For her hair was given her as a covering.

If anyone wants to argue about this, we have no such practice—nor do the churches of God.

Now in giving these instructions I have no praise for you, because your gatherings do more harm than good.

In the first place, I hear that when you come together as a church there are divisions among you, and I believe there is some truth to it.

For there have to be factions among you, so that those who are genuine may become evident among you.

So then, when you gather in the same place, it is not the Lord's Supper you eat,

for each of you goes ahead with his own meal; one goes hungry while another gets drunk.

Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you? In this I do not praise you.

For I received from the Lord what I also passed on to you: that the Lord Jesus, on the night he was betrayed, took bread,

and when he had given thanks, he broke it and said, "This is my body, which is for you. Do this in remembrance of me."

In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me."

For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.

Let each person examine himself, and then eat of the bread and drink of the cup.

For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.

That is why many among you are weak and sick, and a number have fallen asleep.

But if we judged ourselves rightly, we would not come under judgment.

When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.

So then, my brothers and sisters, when you come together to eat, wait for one another.

If anyone is hungry, let him eat at home, so that your meetings do not bring judgment on you. As for the other matters, I will give directions when I come.

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Kapitel 11

Main Theme: Paul gives guidance on order in worship, focusing on head coverings and the proper observance of the Lord's Supper.

Content: Paul urges the Corinthians to imitate him as he imitates Christ, presenting an order where Christ is the head of man, man is the head of woman, and God is the head of Christ. Women should wear a head covering when they pray or prophesy, while men should not cover their heads—yet both genders are mutually dependent in the Lord. Paul then criticizes their practice at the Lord's Supper, where some eat ahead of time and become full or drunk, while others go hungry. He reminds them of the words of institution and warns that unworthy participation brings judgment—as a result, many are weak and sick, and some have died.

Key Words/Images:

Head (κεφαλή): Used both literally (head covering) and figuratively (authority/source) to show relationships between God, Christ, man, and woman.
Lord's Supper (κυριακὸν δεῖπνον): The communal meal in remembrance of Jesus' death, which should be observed worthily and in unity.
The new covenant (καινὴ διαθήκη): The cup represents the new covenant in Jesus' blood, proclaiming his death until he comes.
Self-examination (δοκιμαζέτω): Each person should examine themselves before participating in the Lord's Supper to avoid judgment.

Historisk kontext

Historical and Cultural Context for 1 Corinthians 11

Events and Customs

Head Coverings and Hairstyles in Antiquity

The chapter addresses practices regarding head coverings during worship (vv. 4–16). In the Greco-Roman world, head covering was culturally complex. Roman men covered their heads during religious ceremonies, while Greek men usually did not. For women, the situation was more uniform: a respectable married woman (matrona) was expected to cover her head in public as a sign of modesty and her connection to her husband. Women who went with uncovered heads or loose hair could be associated with prostitutes, slaves, or women in ecstatic cults such as the cult of Dionysus and the cult of Isis, where loose hair was part of the ritual practice.

Shaved or short-cropped hair on women (vv. 5–6) was a sign of shame in antiquity. It could indicate that the woman had been punished for adultery, was a prostitute, or was in mourning. Paul's argument rests on the congregation understanding these cultural associations.

The Common Meal and the Lord's Supper

The second main section of the chapter (vv. 17–34) concerns the congregation's practice regarding "the Lord's supper" (κυριακὸν δεῖπνον, v. 20). Early Christians celebrated communion as part of a full communal meal, often called the agape meal. This took place in private homes, where the homeowner served as host. The problem Paul addresses is that some (likely the wealthy who could arrive early and had plenty of food) ate until they were full before others (slaves and workers who arrived later) came, so that these went hungry.

This practice reflects Roman meal customs where guests of different social ranks could receive food of varying quality and quantity. Paul rejects such social distinctions having a place in the Christian assembly.

Key Terms

Κεφαλή (kephalē) – "head"

This word is used nine times in vv. 3–10 and has a double meaning that creates a play on words. Literally, it means the physical head, but it is also used metaphorically. The meaning of the metaphorical use is debated: it can mean "authority over" (as in Hebrew רֹאשׁ, rosh), "source/origin" (as in "the source of a river"), or "prominent part/representative." Paul's argument in v. 3 plays on both levels of meaning.

Ἐξουσία (exousia) – "authority/power"

In v. 10, Paul says that the woman should have "exousía on her head." This is an unusual expression. Traditionally, it has been understood as meaning that the veil represents the man's authority over her, but grammatically, exousía here refers to the woman's own authority. Many scholars now understand this to mean that the head covering gives the woman authority to pray and prophesy in the assembly—it is a sign of authority, not submission.

Διὰ τοὺς ἀγγέλους – "because of the angels"

This phrase in v. 10 is enigmatic. Possible interpretations include: (1) angels are present during worship and require proper conduct, (2) a reference to Genesis 6:1–4 where "the sons of God" saw the daughters of men, (3) angels as guardians of the created order, or (4) angels as examples of proper worship. The Qumran texts show that Jewish tradition assumed the presence of angels during worship services.

Παράδοσις (paradosis) – "tradition/teaching"

Paul uses technical rabbinic terminology in vv. 2 and 23: he has "received" (παρέλαβον) and "handed on" (παρέδωκα). This corresponds to the Hebrew terms קִבֵּל (qibbel) and מָסַר (masar), which described the formal transmission of teaching traditions from teacher to student. Paul thus places the tradition of the Lord's Supper in an authoritative chain of transmission that goes back to the Lord Jesus himself (v. 23).

Καινὴ διαθήκη – "the new covenant"

The expression in v. 25 connects directly to Jeremiah 31:31–34, where the prophet foretold a "new covenant" that would replace the Sinai covenant. By using this expression, Jesus (and Paul) interprets the death on the cross as the fulfillment of this prophecy and the establishment of the renewed covenant relationship between God and his people.

Chapter-Specific Findings

Archaeological excavations in Corinth have uncovered several private houses (domus) from the Roman period that provide insight into the congregation's gatherings. The so-called "Anaploga villa" and other houses show typical triclinium rooms (dining rooms) that could accommodate 9–12 people in the dining room itself, while additional guests had to stay in the atrium (courtyard). This explains how social differences easily arose during communal meals: privileged guests reclined at tables in the triclinium with better food, while others stood or sat in the atrium.

Artistic representations from Corinth and surrounding areas, including reliefs and vase paintings, show both men and women wearing various head coverings and hairstyles. Terracotta figurines from the period depict respectable women with veils or head coverings, confirming that Paul's exhortations reflect real cultural expectations in the region.

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