1You are to imitate me, just as I imitate Christ.
2Now I commend you for remembering me in everything and for maintaining the traditions, just as I passed them on to you.
3But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
4Every man who prays or prophesies with his head covered dishonors his head.
5And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved.
6If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head.
7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.
8For man did not come from woman, but woman from man.
9Neither was man created for woman, but woman for man.
10For this reason a woman ought to have a sign of authority on her head, because of the angels.
11In the Lord, however, woman is not independent of man, nor is man independent of woman.
12For just as woman came from man, so also man is born of woman. But everything comes from God.
13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?
14Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him,
15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering.
16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.
17In the following instructions I have no praise to offer, because your gatherings do more harm than good.
18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it.
19And indeed, there must be differences among you to show which of you are approved.
20Now then, when you come together, it is not the Lord’s Supper you eat.
21For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk.
22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread,
24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”
25In 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.”
26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.
27Therefore, 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.
28Each one must examine himself before he eats of the bread and drinks of the cup.
29For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.
30That is why many among you are weak and sick, and a number of you have fallen asleep.
31Now if we judged ourselves properly, we would not come under judgment.
32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
33So, my brothers, when you come together to eat, wait for one another.
34If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters.
1 Corinthians 11 Verse Notes
1 Cor 11:3
Hierarchy of Creation and Headship
Paul argues for head coverings based on a hierarchical understanding of creation: Christ is the head of man, man is the head of woman, and God is the head of Christ. He asserts that man is the image and reflection of God, while woman is the reflection of man, drawing on Genesis to support the idea that woman was created for the sake of man.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
Paul's nuanced view on gender roles in 1 Corinthians 11
In 1 Corinthians 11, Paul discusses head coverings, referencing the creation order of man then woman. While he argues that man is the head of woman and woman was created for man, he also states, 'Nevertheless, in the Lord, woman is not independent of man, nor man of woman. For as woman was made from man, so man is now born of woman.' This shows Paul navigating a tension between hierarchy and interdependence within the community.
Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 8: Serpents, Satan, and More Sin · watch the clip
Household Codes in Deutero-Pauline Epistles
The household codes in Ephesians and Colossians provide guidelines for behavior within Greco-Roman households, addressing husbands, wives, children, and enslaved people. While emphasizing wives' submission to husbands, these letters also instruct husbands to love and treat their wives well, which could align with Paul's emphasis on mutual responsibilities in 1 Corinthians, though some scholars see a more rigid hierarchy here.
Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 4: In Thecla's Wake | Women, Gender, and the Legacies of Paul in Early Christianity · watch the clip
Paul's Views on Women and Hierarchy
In 1 Corinthians 11, Paul states that 'Christ is the head of every man, and the man is the head of the woman,' indicating a hierarchical structure. While this suggests a form of subordination for women, some interpret it as an ordering of the universe rather than oppression, noting that Christ is not oppressed by God. Despite this hierarchy, Paul also acknowledges women as active leaders in churches, serving as apostles and deacons.
Summarized by AI · Bart D. Ehrman · YouTube · Mary Before Jesus · watch the clip
1 Cor 11:4-6
Paul's Argument for Women's Head Coverings
Paul instructs women to wear a veil when praying or prophesying in church, stating that an unveiled head disgraces them. He implies that men should not be veiled. This directive suggests a concern about public decorum and the proper presentation of women during religious activities, though the exact nature of the challenge he was addressing remains debated by scholars.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
1 Cor 11:5-6
Women's Silence in Church (1 Corinthians 14:34-35) is an Interpolation
The verses in 1 Corinthians 14, which instruct women to remain silent and be subordinate in churches, appear to be an interpolation rather than original to Paul's letter. This is supported by the fact that these verses contradict Paul's earlier statements in 1 Corinthians 11, where he gives instructions for women praying and prophesying in church, implying they do speak. Additionally, the passage disrupts the flow of Paul's argument about prophecy, suggesting it was inserted later by a scribe.
Summarized by AI · Bart D. Ehrman · YouTube · Paul Said WHAT About Women? Debunking Misused Bible Verses · watch the clip
1 Cor 11:5
Women's Silence and Authority in 1 Timothy
First Timothy explicitly states, 'I permit no woman to teach or have authority over a man; she is to keep silent.' This directive strongly contrasts with Paul's authentic letters, which show women as missionaries, coworkers, deacons (Romans 16), and prophets (1 Corinthians 11), suggesting a non-Pauline perspective on women's roles in church leadership.
Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 4: In Thecla's Wake | Women, Gender, and the Legacies of Paul in Early Christianity · watch the clip
Disputed Passage on Women's Silence in 1 Corinthians
First Corinthians 14:33-34 contains a passage where Paul seemingly commands women to be silent in church and to ask their husbands questions at home. However, many scholars argue these verses were not originally part of Paul's letter, citing that just three chapters earlier (1 Corinthians 11), Paul explicitly states that women pray and prophesy aloud in church, indicating an active speaking role.
Summarized by AI · Bart D. Ehrman · YouTube · Must Women Keep Silent? What Were Jesus' and Paul's Actual Views of Women in the Church? · watch the clip
1 Cor 11:7-9
Hierarchy of Creation and Headship
Paul argues for head coverings based on a hierarchical understanding of creation: Christ is the head of man, man is the head of woman, and God is the head of Christ. He asserts that man is the image and reflection of God, while woman is the reflection of man, drawing on Genesis to support the idea that woman was created for the sake of man.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
1 Cor 11:8-9
Paul's nuanced view on gender roles in 1 Corinthians 11
In 1 Corinthians 11, Paul discusses head coverings, referencing the creation order of man then woman. While he argues that man is the head of woman and woman was created for man, he also states, 'Nevertheless, in the Lord, woman is not independent of man, nor man of woman. For as woman was made from man, so man is now born of woman.' This shows Paul navigating a tension between hierarchy and interdependence within the community.
Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 8: Serpents, Satan, and More Sin · watch the clip
1 Cor 11:10
The Enigmatic Phrase 'Because of the Angels'
Paul states that 'a woman ought to have a symbol of authority on her head because of the angels,' without further explanation. This phrase is highly debated, but scholarly proposals suggest it could refer to angels as guardians, judges, or co-worshipers, or more plausibly, to fallen angels who might be tempted by unveiled women, echoing myths from texts like 1 Enoch.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
Veils as Apotropaic Devices
In the ancient Greco-Roman world, certain clothing and adornments, including veils, were believed to have apotropaic (warding off evil) functions. For example, Roman brides wore a yellow/orange veil (flammeum) to protect them from evil spirits during the vulnerable transition into marriage. This cultural context suggests Paul might have viewed the veil as a protective measure for women against threatening fallen angels.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
Tertullian interprets Paul's 'because of the angels' as fallen angels
Tertullian of Carthage explicitly interprets Paul's enigmatic phrase 'because of the angels' in 1 Corinthians 11 as a reference to fallen angels. He argues that women, especially virgins, must wear veils in church to protect themselves from these fallen angels' lust or to prevent tempting other angels to fall, directly linking veiling to the Watcher traditions.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 5: Fallen Angels in Paul and his Interpreters (II) · watch the clip
Purity and Sexual Restrictions in the Bible
Sexual activity, while not inherently unholy, entails ritual impurities according to biblical law, particularly in the Book of Leviticus, due to bodily fluids. This concept is also reflected in narratives like King David's attempt to have Uriah sleep with his wife to avoid suspicion of paternity, and in New Testament passages like 1 Corinthians, where purity is maintained in the presence of angels. These restrictions on sexual activity in certain contexts underscore the Essenes' pursuit of extreme purity.
Summarized by AI · Judaism Before Jesus · Lecture 13: The Sectarian Association · watch the clip
1 Cor 11:11
Paul's nuanced view on gender roles in 1 Corinthians 11
In 1 Corinthians 11, Paul discusses head coverings, referencing the creation order of man then woman. While he argues that man is the head of woman and woman was created for man, he also states, 'Nevertheless, in the Lord, woman is not independent of man, nor man of woman. For as woman was made from man, so man is now born of woman.' This shows Paul navigating a tension between hierarchy and interdependence within the community.
Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 8: Serpents, Satan, and More Sin · watch the clip
1 Cor 11:13-15
Nature as a Guide for Behavior
Paul suggests that nature itself teaches certain behaviors, citing the example of men having short hair and women having long hair as a natural covering. He uses this to argue that women should wear head coverings in church, implying that natural observations can inform ethical conduct.
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 6: Paul the Moral Teacher · watch the clip
1 Cor 11:14-15
Hair as a Natural Covering and Custom
Paul suggests that nature itself teaches that long hair is degrading for a man but glorious for a woman, as her hair is given to her as a covering. This implies that customary hair length for men and women reinforces the need for women to have an additional covering, like a veil, when participating in public worship.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
1 Cor 11:20-22
Corinthian Church's Socioeconomic Divides
The Corinthian church, a mixed assembly of Jews and Gentiles, experienced socioeconomic divides. Paul addresses issues arising from these disparities, such as wealthier members arriving early to communal meals and gorging, leaving less for lower-class members who arrived later. These divisions manifested in ritual and communal practices, causing problems within the community.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 4: Fallen Angels in Paul and his Interpreters (I) · watch the clip
Absence of Formal Leadership in Pauline Churches
Paul's First Corinthians letter reveals that the Corinthian church, despite significant problems like disorganization, immorality, and chaotic worship, lacked formal leaders such as pastors, bishops, or elders. The community was intended to be led by the Holy Spirit through individual spiritual gifts, which proved problematic in practice.
Summarized by AI · Earliest Christian Heresies · Lecture 8: The Victory of Orthodoxy · watch the clip
1 Cor 11:23-26
The Last Supper Tradition
Paul recounts the story of the Last Supper, stating he 'received from the Lord' what he passed on, including Jesus taking bread and wine, identifying them as his body and the new covenant in his blood. This account closely parallels the Synoptic Gospels, especially Luke, suggesting a shared early tradition.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip
The Eucharist and Jesus' last meal
While Jesus likely had a last meal with his disciples, the detailed institution of the Lord's Supper, as described in 1 Corinthians 11 and the Synoptic Gospels (Matthew, Mark, Luke), where he breaks bread as his body and shares wine as his blood for a new covenant, is debated as an exact historical account. Paul states he received this tradition from others, and the narrative presupposes Jesus' foreknowledge of his crucifixion, which is also questioned by scholars.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Rapture Really in the Bible��or Was It Invented Later? · watch the clip
Paul's Account of the Last Supper from the Lord
Paul recounts the events of the Last Supper, including Jesus taking bread and wine, stating that he 'received from the Lord' what he 'handed on' to the Corinthians. This indicates that Paul's knowledge of this foundational Christian ritual came through a revelation from the resurrected Christ, rather than from an eyewitness account of the historical event.
Summarized by AI · Bart D. Ehrman · YouTube · What Does Paul Tell Us About the Historical Jesus? · watch the clip
Paul's Divination Experiences and Information from the Lord
Paul continued to have experiences, possibly divination experiences, where he received information from the risen Christ, often phrased as 'by way of the Lord'. An example of this is his description of the Last Supper, suggesting he received this information through direct revelation rather than historical accounts.
Summarized by AI · Bart D. Ehrman · YouTube · Earliest Source for Jesus · watch the clip
The Lord's Supper in the New Testament
The Christian Mass, or the celebration of the Lord's Supper, has its roots in the New Testament. Accounts of Jesus' last meal with his disciples are found in Matthew, Mark, Luke, and Paul's First Corinthians. These passages describe a commemorative meal, though they do not explicitly detail the later theological developments of transubstantiation or the elements literally becoming Christ's body and blood.
Summarized by AI · Bart D. Ehrman · YouTube · Where Did the Trinity Come From? · watch the clip
1 Cor 11:23-25
Jesus' words at the Last Supper
Paul recounts Jesus' words during the Last Supper, specifically regarding the bread and the cup, stating that these were spoken on the night he was 'handed over.' This passage is a foundational account of the Eucharist and confirms Paul's knowledge of this pivotal event.
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Paul's references to Jesus' earthly life
The claim that Paul never says Jesus ministered on Earth or communicated with anyone before his death is incorrect. Paul states that Jesus became a 'minister to the circumcised' (Romans 15:8), implying an earthly ministry to Jews. Furthermore, in 1 Corinthians 11, Paul recounts Jesus' words at the Last Supper, indicating direct communication with his disciples.
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Jesus' words at the Last Supper
Paul details Jesus' words at the Last Supper in 1 Corinthians 11:23-25, where Jesus broke bread and shared the cup, declaring them his body and the new covenant in his blood, to be done in remembrance of him.
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 7: What Did Paul Know About Jesus? · watch the clip
Textual Variants in Luke's Last Supper Narrative
The verses in Luke 22:19-20, which describe Jesus' body 'given for you' and his blood 'shed for you' at the Last Supper, are not present in some of the earliest and best manuscripts of Luke. This suggests these atonement-focused phrases were later additions by scribes, aligning Luke's text with other Gospels and Pauline theology.
Summarized by AI · Bart D. Ehrman · YouTube · The Surprising Reason Luke Removed Atonement from His Gospel · watch the clip
Paul's Limited Reporting of Jesus' Teachings
Paul's letters, being personal correspondence, do not aim to provide a narrative of Jesus' life. He mentions only three specific teachings of Jesus: instructions at the Last Supper, the prohibition of divorce, and the directive to pay preachers. Paul does not discuss Jesus' parables, miracles, or exorcisms.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Unplugged: Rapid-Fire Answers on the Apostle Paul · watch the clip
Paul's Account of the Lord's Supper
Paul provides the earliest written account of the Lord's Supper in 1 Corinthians 11, stating he received it 'from the Lord.' This phrase could imply a direct revelation, an inspired thought, or a message delivered through a prophet in his churches, rather than a face-to-face instruction from Jesus.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Unplugged: Rapid-Fire Answers on the Apostle Paul · watch the clip
Historicity of the Eucharist as literal body and blood
The Catholic doctrine of transubstantiation, where the Eucharist literally becomes the body and blood of Jesus, is debated regarding its historicity. While Jesus's words at the Last Supper ('this is my body, this is my blood') are central, the full theological doctrine of transubstantiation cannot be definitively documented until several centuries after early Christianity, though hints of similar beliefs appear earlier.
Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip
Paul's Limited Quotations of Jesus' Teachings
Paul rarely quotes Jesus' teachings directly, mentioning only three specific sayings in 1 Corinthians. These include instructions against divorce (1 Cor 7), the right to be paid as a preacher (1 Cor 9), and the words of institution at the Last Supper (1 Cor 11). Notably, Paul does not quote Jesus on core themes like forgiveness, repentance, or keeping the Commandments, which were central to Jesus' own message.
Summarized by AI · Bart D. Ehrman · YouTube · Paul and Jesus at Odds · watch the clip
Paul's Limited Explicit Quotations of Jesus
Paul rarely quotes Jesus directly in his letters, doing so only three times, all within 1 Corinthians. These instances include advocating for financial support for ministers, advising against divorce, and recounting the words of the Last Supper. Notably, these are not typically considered the most central teachings of Jesus, and the historicity of the Last Supper words is debated among scholars.
Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Accept the Teachings of Jesus? · watch the clip
Paul's Limited Direct Quotes of Jesus
Paul directly quotes Jesus only three times, all in 1 Corinthians. These instances include Jesus' words at the Last Supper, a prohibition against divorce for believers, and the principle that Christian preachers should be paid. While Paul's letters contain many statements comparable to Jesus' teachings, he does not attribute these to Jesus.
Summarized by AI · Bart D. Ehrman · YouTube · Our One-Year Anniversary! A Live Q&A with Bart. · watch the clip
1 Cor 11:23
Paul's Received Traditions about Christ's Death and Resurrection
Paul emphasizes that he 'received' and 'passed on' core traditions about Jesus, including Christ's death for sins, burial, resurrection on the third day according to the scriptures, and appearances to Peter (Cephas) and the Twelve. This highlights the early establishment of these foundational beliefs.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip
The Last Supper and Betrayal
Paul recounts that Jesus was betrayed on the night he shared a special meal with his disciples. This event is foundational to the Christian ritual of communion, commemorating Jesus' death.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 1: The Sources · watch the clip
1 Cor 11:25
The New Covenant and New Testament
The term "New Testament" or "new covenant" emerged in the third century to describe the collection of Gospels and epistles. This terminology reflects Jesus' establishment of a new agreement between God and humanity, as described by Paul and Luke. These books were understood to relate this new covenant, distinguishing them from the Old Testament.
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Eucharistic Words and Forgiveness of Sins
The Eucharistic traditions, specifically Jesus' words of institution, show theological variations. Matthew's Gospel uniquely includes the phrase 'for the forgiveness of sins' when Jesus introduces the cup. This Matthean addition raises questions about whether it reflects Jesus' original words or Matthew's theological emphasis, which has implications for how these passages are understood and used in religious practice.
Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip
1 Cor 11:27-30
Ananias and Sapphira's Punishment
The story of Ananias and Sapphira in Acts 5, where they are struck dead for lying about their donation, is consistent with the book of Acts' portrayal of God's active involvement and enforcement of rules within the early Christian movement. This is not exclusively an 'Old Testament' concept, as punishment for sin is also present in other New Testament writings, such as Paul's letters and Revelation.
Summarized by AI · Bart D. Ehrman · YouTube · Was Luke Written by Luke? And Why Should We Care? · watch the clip
