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  • PARALLEL BIBLE - 1 Corinthians 11:34


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34

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    King James Bible - 1 Corinthians 11:34

    And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

    World English Bible

    But if anyone is hungry, let him eat at
    home, lest your coming together be for judgment. The rest I will set in order whenever I come.

    Douay-Rheims - 1 Corinthians 11:34

    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.

    Webster's Bible Translation

    And if any man hungereth, let him eat at
    home; that ye come not together to condemnation. And the rest will I set in order when I come.

    Greek Textus Receptus


    ει
    1487 COND δε 1161 CONJ τις 5100 X-NSM πεινα 3983 5719 V-PAI-3S εν 1722 PREP οικω 3624 N-DSM εσθιετω 2068 5720 V-PAM-3S ινα 2443 CONJ μη 3361 PRT-N εις 1519 PREP κριμα 2917 N-ASN συνερχησθε 4905 5741 V-PNS-2P τα 3588 T-APN δε 1161 CONJ λοιπα 3062 A-APN ως 5613 ADV αν 302 PRT ελθω 2064 5632 V-2AAS-1S διαταξομαι 1299 5695 V-FDI-1S

    Treasury of Scriptural Knowledge

    VERSE (34) -
    :21,22

    SEV Biblia, Chapter 11:34

    Y si alguno tuviere hambre, coma en su casa, para que no os juntis para juicio. Las dems cosas ordenar cuando llegare.

    Clarke's Bible Commentary - 1 Corinthians 11:34

    Verse 34. And if any man
    hunger] Let him not come to the house of God to eat an ordinary meal, let him eat at home- take that in his own house which is necessary for the support of his body before he comes to that sacred repast, where he should have the feeding of his soul alone in view.

    That ye come not together unto condemnation] That ye may avoid the curse that must fall on such worthless communicants as those above mentioned; and that ye may get that especial blessing which every one that discerns the Lord's body in the eucharist must receive.

    The rest will I set in order, &c.] All the other matters relative to this business, to which you have referred in your letter, I will regulate when I come to visit you; as, God permitting, I fully design. The apostle did visit them about one year after this, as is generally believed.

    I HAVE already been so very particular in this long and difficult chapter, that I have left neither room nor necessity for many supplementary observations. A few remarks are all that is requisite.

    1. The apostle inculcates the necessity of order and subjection, especially in the Church. Those who are impatient of rule, are generally those who wish to tyrannize. And those who are loudest in their complaints against authority, whether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer, and the gift of God's endless mercy for the salvation of a lost world.

    2. The apostle insisted on the woman having her head covered in the Church or Christian assembly. If he saw the manner in which Christian women now dress, and appear in the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christian from the infidel? And if they who are in Christ are new creatures, and the persons who ordinarily appear in religious assemblies are really new creatures (as they profess in general to be) in Christ, he might reasonably inquire: If these are new creatures, what must have been their appearance when they were old creatures. Do we dress to be seen? And do we go to the house of God to exhibit ourselves? Wretched is that man or woman who goes to the house of God to be seen by any but God himself.

    3. The Lord's Supper may be well termed the feast of charity; how unbecoming this sacred ordinance to be the subject of dispute, party spirit, and division! Those who make it such must answer for it to God. Every man who believes in Christ as his atoning sacrifice should, as frequently as he can, receive the sacrament of the Lord's Supper. And every minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. Let no man dare to oppose this ordinance; and let every man receive it according to the institution of Christ.

    4. Against the fidelity of our translation of ver. 27 of this chapter, Whosoever shall eat this bread, AND drink this cup unworthily, several popish writers have made heavy complaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of kai and et, AND, have h and vel, OR: Whosoever shall eat this bread, OR drink this cup. As this criticism is made to countenance their unscriptural communion in one kind, it may be well to examine the ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th and 28th verses stand, both in the Greek text and Vulgate, as they now do: For as often as ye eat this bread, AND drink this cup, &c. Let him eat of that bread, AND drink of that cup. But although h, OR, be the reading of the common printed text, kai AND, is the reading of the Codex Alexandrinus, and the Codex Claromontanus, two of the best MSS. in the world: as also of the Codex Lincolniensis, 2, and the Codex Petavianus, 3, both MSS. of the first character: it is also the reading of the ancient Syriac, all the Arabic, the Coptic, the margin of the later Syriac, the AEthiopic, different MSS. of the Vulgate, and of one in my own possession; and of Clemens Chromatius, and Cassiodourus.

    Though the present text of the Vulgate has vel, OR, yet this is a departure from the original editions, which were all professedly taken from the best MSS. In the famous Bible with out date, place, or printer's name, 2 vols. fol., two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, the text stands thus: Itaque quicunque manducaverit panem, ET biberit calicem, &c.; Wherefore whosoever shall eat this bread AND drink this cup, &c.: here is no vel, OR. The Bible printed by Fust, 1462, the first Bible with a date, has the same reading.

    Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X., though h, OR, stands in the Greek text; yet, in the opposite column, which contains the Vulgate, and in the opposite line, ET, and, is found, and not VEL, or; though the Greek text would have authorized the editor to have made this change: but he conscientiously preserved the text of his Vulgate. Did the Protestants corrupt this Catholic text also? Indeed, so little design had any of those who differed from the Romish Church to make any alteration here, that even Wiclif, having a faulty MS. of the Vulgate by him, which read vel instead of et, followed that faulty MS. and translated, And so who ever schal ete the breed or drinke the cup.

    That kai, AND, is the true reading, and not h, or, both MSS. and versions sufficiently prove: also that et, not vels is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the papal Church, fully establish: likewise those MSS., versions, fathers, and original editions, must be allowed to be, not only competent, but also unsuspected and incontrovertible witnesses.

    But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's Supper, it may be necessary to show that without the cup there can be no eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body; but concerning the cup, he says Drink ye all of this; for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it, therefore he says, Drink ye ALL of THIS. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people, sin against God's institution; and they who receive not the cup, are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a popish priest under heaven, who denies the cup to the people, (and they all do this,) that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce so long as the cup, the emblem of the atoning blood, is denied. How strange is it that the very men who plead so much for the bare, literal meaning of this is my body, in the preceding verse, should deny all meaning to drink ye all of this cup, in this verse! And though Christ has, in the most positive manner, enjoined it, they will not permit one of the laity to taste it! See the whole of this argument, at large, in my Discourse on the Nature and Design of the Eucharist.


    John Gill's Bible Commentary

    Ver. 34. And if any man hunger let him eat at home , etc.] Whereby the apostle shows his dislike of their ante-suppers in the place of public worship, at which they behaved in so indecent a manner, neglecting the poor, and too freely indulging themselves; and therefore if anyone was hungry, and could not wait till the Lords supper was over, let him eat at home before he come to the place of worship, and satisfy his appetite, that he might with more ease and decency attend the table of the Lord: that ye come not together unto condemnation or judgment ; that is, that you may so behave when ye come together, that you may not bring upon you the judgment of the Lord, either by way of punishment or chastisement; that is to say, bodily diseases or death. And the rest will I set in order when I come : meaning, not doctrines of faith, but things respecting ecclesiastical order and polity, which were amiss among them.

    Matthew Henry Commentary

    Verses 23-34 - The
    apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these ar the bread and wine. What is eaten is called bread, though at the sam time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthe tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as is he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, ar Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour' actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup an drink, and to do both in remembrance of Christ. But the outward act are not the whole, or the principal part, of what is to be done at thi holy ordinance. Those who partake of it, are to take him as their Lor and Life, yield themselves up to him, and live upon him. Here is a account of the ends of this ordinance. It is to be done in remembranc of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's righ hand. It is not merely in remembrance of Christ, of what he has don and suffered; but to celebrate his grace in our redemption. We declar his death to be our life, the spring of all our comforts and hopes. An we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not a ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with a unsuitable temper of mind; or keeping up the covenant with sin an death, while professing to renew and confirm the covenant with God. N doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discourage from attending at this holy ordinance. The Holy Spirit never cause this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle wa addressing Christians, and warning them to beware of the tempora judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes thos whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who com to the Lord's table. Self-examination is necessary to right attendanc at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divin judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord' table. Let all look to it, that they do not come together to God' worship, so as to provoke him, and bring down vengeance on themselves __________________________________________________________________


    Greek Textus Receptus


    ει
    1487 COND δε 1161 CONJ τις 5100 X-NSM πεινα 3983 5719 V-PAI-3S εν 1722 PREP οικω 3624 N-DSM εσθιετω 2068 5720 V-PAM-3S ινα 2443 CONJ μη 3361 PRT-N εις 1519 PREP κριμα 2917 N-ASN συνερχησθε 4905 5741 V-PNS-2P τα 3588 T-APN δε 1161 CONJ λοιπα 3062 A-APN ως 5613 ADV αν 302 PRT ελθω 2064 5632 V-2AAS-1S διαταξομαι 1299 5695 V-FDI-1S

    Vincent's NT Word Studies

    34. Will I set in order (diataxomai). Referring to outward,
    practical arrangements. See on Matt. xi. 1, and compare ch. ix. 14; xvi. 1; Galatians iii. 19.

    Robertson's NT Word Studies

    11:34 {At
    home} (en oikwi). If so hungry as all that (verse #22). {The rest} (ta loipa). He has found much fault with this church, but he has not told all. {I will set in order} (diataxomai). Not even Timothy and Titus can do it all. {Whensoever I come} (hws an elqw). Common idiom for temporal clause of future time (conjunction like hws with an and aorist subjunctive elth").


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34

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