1 You must follow my example, as I follow the example of Christ.
Rules for Worship
2 I am proud of you, because you always remember me and obey the teachings I gave you. 3 Now I want you to know that Christ is the head of all men, and a man is the head of a woman. But God is the head of Christ. 4 This means that any man who prays or prophesies with something on his head brings shame to his head.
5 But any woman who prays or prophesies without something on her head brings shame to her head. In fact, she may as well shave her head. 6 A woman should wear something on her head. It is a disgrace for a woman to shave her head or cut her hair. But if she refuses to wear something on her head, let her cut off her hair.
7 Men were created to be like God and to bring honor to God. This means a man should not wear anything on his head. Women were created to bring honor to men. 8 It was the woman who was made from a man, and not the man who was made from a woman. 9 He wasn't created for her. She was created for him. 10 And so, because of this, and also because of the angels, a woman ought to wear something on her head, as a sign of her authority.
11 As far as the Lord is concerned, men and women need each other. 12 It is true that the first woman came from a man, but all other men have been given birth by women. Yet God is the one who created everything. 13 Ask yourselves if it is proper for a woman to pray without something on her head. 14 Isn't it unnatural and disgraceful for men to have long hair? 15 But long hair is a beautiful way for a woman to cover her head. 16 This is how things are done in all of God's churches, and this is why none of you should argue about what I have said.
Rules for the Lord's Supper
17 Your worship services do you more harm than good. I am certainly not going to praise you for this. 18 I am told you can't get along with each other when you worship, and I am sure that some of what I have heard is true. 19 You are bound to argue with each other, but it is easy to see which of you have God's approval.
20 When you meet together, you don't really celebrate the Lord's Supper. 21 You even start eating before everyone gets to the meeting, and some of you go hungry, while others get drunk. 22 Don't you have homes where you can eat and drink? Do you hate God's church? Do you want to embarrass people who don't have anything? What can I say to you? I certainly cannot praise you.
The Lord's Supper
(Matthew 26.26-29Mark 14.22-25Luke 22.14-20)23 I have already told you what the Lord Jesus did on the night he was betrayed. And it came from the Lord himself.
He took some bread in his hands. 24 Then after he had given thanks, he broke it and said, “This is my body, which is given for you. Eat this and remember me.”
25 After the meal, Jesus took a cup of wine in his hands and said, “This is my blood, and with it God makes his new agreement with you. Drink this and remember me.”
26 The Lord meant that when you eat this bread and drink from this cup, you tell about his death until he comes.
27 But if you eat the bread and drink the wine in a way that isn't worthy of the Lord, you sin against his body and blood. 28 This is why you must examine the way you eat and drink. 29 If you fail to understand that you are the body of the Lord, you will condemn yourselves by the way you eat and drink. 30 This is why many of you are sick and weak and why a lot of others have died. 31 If we carefully judge ourselves, we won't be punished. 32 But when the Lord judges and punishes us, he does it to keep us from being condemned with the rest of the world.
33 My dear friends, you should wait until everyone gets there before you start eating. 34 If you really are hungry, you can eat at home. Then you won't condemn yourselves when you meet together.
After I arrive, I will instruct you about the other matters.
XI.
1 Sekojit man pakaļ tai, kai es Kristum.
Kai joizatur Dīvakolpōjumūs.
2 (Brōļi), tys ir teicami, ka jyus vysā kamā mani pīminit un īvārojit tūs aizrōdejumus, kurus es jums devu. 3 Es grybu, lai jyus zynōtu tū, ka ikvīna veirīša golva ir Kristus un sīvas golva ir veirs, bet Kristus golva ir Dīvs. 4 Ikvins veirīts, kas apsagtu golvu lyudzās vai pravītoj, sovu golvu apkaunej. 5 Ikvīna sīvīte, kas naapsagtu golvu lyudzās vai pravītoj, sovu golvu apkaunej, jo jei tad ir īskaitama leidzeiga apcērptajai. 6 Jo sīvīte sevis naapsadz, tad lai jei līk sev nūcērpt motus. Bet motus nūcērpt vai nūskust sīvītei ir kauna līta, tōdēļ jei sevi lai apsadz.
7 Veirīšam sova golva nav jōapsadz, jo jys ir Dīva gūds un attāls, bet sīvīte ir veirīša gūds. 8 Veirīts nu sīvītes napaīt, bet gon sīvīte nu veirīša. 9 Veirīts nav sīvītes dēļ radeits, bet gon sīvīte veirīša dēļ. 10 Tōpēc engeļu dēļ sīvītei jōnosoj uz golvas varas zeime.
11 Cytaidi ikš Kunga nav ni sīvīte bez veirīša ni veirīts bez sīvītes. 12 Un kai sīvīte ir nu veirīša, tai veirīts nu sīvītes, bet vyss nu Dīva.
13 Sprīdit poši: Vai tad pīkreit naapsagtai sīvītei Dīva lyugt? 14 Vai tad doba poša namōca, ka veirīšam garī moti dora nagūdu, 15 bet sīvīti garī moti puškoj? Jo gari moti jai ir dūti kai saga. 16 Bet jo kas grybātu šytū apstreidēt, tad lai zyna, ka taida īroduma nava ni pi mums ni Dīva bazneicā.
17 Šytū nūrōdeidams, es tūmār jyusu sanōksmu uzslavēt navaru, jo tōs navad uz lobu, bet gon uz ļaunu. 18 Vyspyrms es dzēržu, ka, sanōkūt kūpā, jums bazneicā izaceļ škeļšonōs, un pa daļai es tam tycu. 19 Sasaškeļšonom gon vajaga izaceļt, lai nūskaidrōtu, kas palīk uzticeigs. 20 Un kad jyus kūpā sasalosot, tad tys vairs nav Kunga vakariņu svīnēšona, 21 jo ikvins pi vakariņom jam sev nūst sovu pōrtyku, un tai vins palīk olkons, bet ūtrs jau pīdzēris. 22 Vaj tad jums ēsšonai un dzeršonai nav mōju? Vai arī jyus nycynojat Dīva bazneicu un pasmōdejat nabadzeigūs? Un kas man jums sokams? Vai lai es jyusus teicu? Šamā gon es jyusu nateicu.
23 Un kū nu Kunga sajēmu, tū es jums pastōsteju, ka Kungs tamā naktī, kad Jū nūdeve, pajēme maizi, 24 pasateice, lauze tū un saceja: Jemīt un ēdit: Šitei ir muna mīsa, kas par jums (tiks nūdūta). Šytū dorit manis pīmiņai. 25 Tai pat pēc vakareņom Jys (pajēme) bikeri un saceja: Šytys bikers ir jaunais īstōdejums munā asnī; šytū dorit cik reižu jyus dzersit manis pīmiņai. 26 Un cik reižu jyus šytū maizi ādat un bikeri dzerat, jyus sludynojat Kunga nōvi, koleidz Jys otkon atnōks.
27 Tōpēc, kas nacīneigi ād šū maizi, vai dzer Kunga bikeri, tys ir atbiļdeigs par Kunga mīsu un asni. 28 Tōpēc cylvāks sevi lai pōrbauda un tad tik nu maizes lai ād un nu bikera lai dzer. 29 Un ikvins, kas (nacīneigi) ād un dzer, tys sev ād un dzer tīsu, jo jys (Kunga) mīsas naatškyr. 30 Tōpēc storp jums ir tik daudzi vōju un slymu, un tōpēc tik daudzejī īmīg. 31 Bet jo mes poši sevi tīsōtu, tad mes tīsōti natyktu. 32 Kad Kungs myusus tīsoj, tad Jys myusus pōrmōca, lai mes natyktu pazudynōti reizē ar pasauli.
33 Tai tad, brōli, kad jyus sasalosot uz mīlasti, tad cyts cyta pagaidit. 34 Jo kas ir izaļcis, tys lai paād sātā, lai jyus nasanōktu sev uz tīsu. Pōrejōs lītas nūkōrtōšu, kad atnōkšu.
