the traditions: The Greek word pa·raʹdo·sis, here rendered “traditions,” refers to something handed down, such as information, instructions, or practices that have been conveyed to others to follow. The word as used in the Christian Greek Scriptures is sometimes applied to beneficial traditions, that is, traditions that were proper or acceptable aspects of true worship. (2Th 2:15; 3:6) For example, the information that the apostle Paul received regarding the observance of the Lord’s Evening Meal could properly be passed on to the Christian congregations as acceptable Christian tradition. (1Co 11:23) The same Greek expression is often applied to traditions that were in error or that were followed or viewed in a way that made them harmful and objectionable.​—Mt 15:2, 3; Mr 7:3, 5, 13; Col 2:8.

a sign of authority: In this chapter, Paul gives direction regarding the headship arrangement. (1Co 11:3) Here he discusses the head covering that a Christian woman should wear when she is praying or prophesying in the congregation. It is “a sign of authority,” that is, a visible proof even to the angels that the woman acknowledges the role of leadership that God has assigned to appointed men in the congregation. Wearing a head covering under certain circumstances shows that a woman willingly submits to congregation “authority.”​—1Co 11:4-6; see study notes on 1Co 11:5, 15.

given to her instead of a covering: The Greek word rendered “covering” (pe·ri·boʹlai·on) appears only here in the Christian Greek Scriptures. It means something that one throws around oneself, such as a wrap that covers the head and shoulders. Among Jews and Greeks, hair length was a means of readily distinguishing a person’s gender. Slave women and possibly some women caught in adultery had their heads shaved or their hair cut short. (See study note on 1Co 11:5.) The long hair of a woman was a natural reminder of her submission to headship. (1Co 11:3) A woman who wore a form of head covering as “a sign of authority” when praying or prophesying in the Christian congregation demonstrated before others, including the angels, her recognition of the headship principle.​—1Co 11:3-16; see study note on 1Co 11:10.

given to her instead of a covering: The Greek word rendered “covering” (pe·ri·boʹlai·on) appears only here in the Christian Greek Scriptures. It means something that one throws around oneself, such as a wrap that covers the head and shoulders. Among Jews and Greeks, hair length was a means of readily distinguishing a person’s gender. Slave women and possibly some women caught in adultery had their heads shaved or their hair cut short. (See study note on 1Co 11:5.) The long hair of a woman was a natural reminder of her submission to headship. (1Co 11:3) A woman who wore a form of head covering as “a sign of authority” when praying or prophesying in the Christian congregation demonstrated before others, including the angels, her recognition of the headship principle.​—1Co 11:3-16; see study note on 1Co 11:10.

uncovered: Or “unveiled.” In Jewish society and in parts of the ancient Greco-Roman world, many considered it a sign of modesty for women to cover their hair, or to be veiled, in public. According to what Paul says in this chapter, first-century Christian women also covered their heads. It appears that some women, including sorceresses and priestesses of various cults, removed their veils and let their hair hang disheveled when claiming to be under a supernatural power. Such conduct in the Christian congregation would have shown disrespect for Jehovah’s arrangement of headship and subjection. This may be why Paul provided counsel on this topic to the Corinthian Christians.​—1Co 11:3-10; see study notes on 1Co 11:10, 15.

a woman with a shaved head: According to what Paul states here, it was considered disgraceful for a woman to have her head shaved or to have her hair cut short. This may have been because a shaved head was common only among slaves and possibly among women who had been caught in adultery. Additionally, the Hebrew Scriptures speak of women who saw their “beautiful hairstyle” changed into “baldness,” a sign of mourning. (Isa 3:24) While the exact details are not clear, Paul compares the shame that such a woman would feel to that of a woman in the Christian congregation who prayed or prophesied without wearing a head covering. Her disgrace would be as extreme as having her hair completely shaved off and would show disrespect for God’s headship principle.​—1Co 11:3-10; see study note on 1Co 11:15.

given to her instead of a covering: The Greek word rendered “covering” (pe·ri·boʹlai·on) appears only here in the Christian Greek Scriptures. It means something that one throws around oneself, such as a wrap that covers the head and shoulders. Among Jews and Greeks, hair length was a means of readily distinguishing a person’s gender. Slave women and possibly some women caught in adultery had their heads shaved or their hair cut short. (See study note on 1Co 11:5.) The long hair of a woman was a natural reminder of her submission to headship. (1Co 11:3) A woman who wore a form of head covering as “a sign of authority” when praying or prophesying in the Christian congregation demonstrated before others, including the angels, her recognition of the headship principle.​—1Co 11:3-16; see study note on 1Co 11:10.

a woman with a shaved head: According to what Paul states here, it was considered disgraceful for a woman to have her head shaved or to have her hair cut short. This may have been because a shaved head was common only among slaves and possibly among women who had been caught in adultery. Additionally, the Hebrew Scriptures speak of women who saw their “beautiful hairstyle” changed into “baldness,” a sign of mourning. (Isa 3:24) While the exact details are not clear, Paul compares the shame that such a woman would feel to that of a woman in the Christian congregation who prayed or prophesied without wearing a head covering. Her disgrace would be as extreme as having her hair completely shaved off and would show disrespect for God’s headship principle.​—1Co 11:3-10; see study note on 1Co 11:15.

a sign of authority: In this chapter, Paul gives direction regarding the headship arrangement. (1Co 11:3) Here he discusses the head covering that a Christian woman should wear when she is praying or prophesying in the congregation. It is “a sign of authority,” that is, a visible proof even to the angels that the woman acknowledges the role of leadership that God has assigned to appointed men in the congregation. Wearing a head covering under certain circumstances shows that a woman willingly submits to congregation “authority.”​—1Co 11:4-6; see study notes on 1Co 11:5, 15.

uncovered: Or “unveiled.” In Jewish society and in parts of the ancient Greco-Roman world, many considered it a sign of modesty for women to cover their hair, or to be veiled, in public. According to what Paul says in this chapter, first-century Christian women also covered their heads. It appears that some women, including sorceresses and priestesses of various cults, removed their veils and let their hair hang disheveled when claiming to be under a supernatural power. Such conduct in the Christian congregation would have shown disrespect for Jehovah’s arrangement of headship and subjection. This may be why Paul provided counsel on this topic to the Corinthian Christians.​—1Co 11:3-10; see study notes on 1Co 11:10, 15.

a woman with a shaved head: According to what Paul states here, it was considered disgraceful for a woman to have her head shaved or to have her hair cut short. This may have been because a shaved head was common only among slaves and possibly among women who had been caught in adultery. Additionally, the Hebrew Scriptures speak of women who saw their “beautiful hairstyle” changed into “baldness,” a sign of mourning. (Isa 3:24) While the exact details are not clear, Paul compares the shame that such a woman would feel to that of a woman in the Christian congregation who prayed or prophesied without wearing a head covering. Her disgrace would be as extreme as having her hair completely shaved off and would show disrespect for God’s headship principle.​—1Co 11:3-10; see study note on 1Co 11:15.

given to her instead of a covering: The Greek word rendered “covering” (pe·ri·boʹlai·on) appears only here in the Christian Greek Scriptures. It means something that one throws around oneself, such as a wrap that covers the head and shoulders. Among Jews and Greeks, hair length was a means of readily distinguishing a person’s gender. Slave women and possibly some women caught in adultery had their heads shaved or their hair cut short. (See study note on 1Co 11:5.) The long hair of a woman was a natural reminder of her submission to headship. (1Co 11:3) A woman who wore a form of head covering as “a sign of authority” when praying or prophesying in the Christian congregation demonstrated before others, including the angels, her recognition of the headship principle.​—1Co 11:3-16; see study note on 1Co 11:10.

a sign of authority: In this chapter, Paul gives direction regarding the headship arrangement. (1Co 11:3) Here he discusses the head covering that a Christian woman should wear when she is praying or prophesying in the congregation. It is “a sign of authority,” that is, a visible proof even to the angels that the woman acknowledges the role of leadership that God has assigned to appointed men in the congregation. Wearing a head covering under certain circumstances shows that a woman willingly submits to congregation “authority.”​—1Co 11:4-6; see study notes on 1Co 11:5, 15.

divisions: Or “splits; schisms.” Jesus prayed that his followers would be united (Joh 17:20-23), and Paul was likewise vitally interested in the unity of the Christian congregation. By the time Paul wrote his first inspired letter to the Corinthians (c. 55 C.E.), there were factions in the congregation. Some viewed Apollos as their leader, while others favored Paul or Peter or held only to Christ. (1Co 1:11, 12) Paul counseled against giving undue prominence to men, who were simply ministers serving under God and Christ. (1Co 3:4-9, 21-23; 4:6, 7) He used the Greek word skhiʹsma, here rendered “divisions,” three times in his first letter to the Corinthians.​—1Co 1:10; 11:18; 12:25.

divisions: See study note on 1Co 1:10.

sects among you: As mentioned in the preceding verse, Paul had heard reports that “divisions” existed in the Corinthian congregation. He indicated that the very existence of these factions among them would reveal individuals who were approved from God’s standpoint. Those who avoided such divisive groups and humbly did what they could to promote love and unity would stand out as faithful, showing themselves to be genuine Christians with pure motives. This is how sects or divisions served to identify those who had God’s approval.​—For a discussion of the term “sect,” see study note on Ac 24:5.

sect: The Greek word here rendered “sect,” haiʹre·sis (from which the English word “heresy” is derived), apparently had the original meaning “a choice.” That is how the word is used at Le 22:18 in the Septuagint, which speaks about Israelites offering gifts “according to all their choice.” As used in the Christian Greek Scriptures, this term refers to a group of people holding to distinctive views or doctrines. It is used to describe the two prominent branches of Judaism​—the Pharisees and the Sadducees. (Ac 5:17; 15:5; 26:5) Non-Christians called Christianity “a sect” or “the sect of the Nazarenes,” possibly viewing it as a breakaway group from Judaism. (Ac 24:5, 14; 28:22) The Greek word haiʹre·sis was also applied to groups that developed within the Christian congregation. Jesus emphasized and prayed that unity would prevail among his followers (Joh 17:21), and the apostles sought to preserve the oneness of the Christian congregation (1Co 1:10; Jude 17-19). If the members of the congregation separated into groups or factions, this would disrupt the unity. Therefore, in describing such groups, the Greek word haiʹre·sis came to be used in the negative sense of a faction or a divisive group, a sect. Disunity in belief could give rise to fierce disputing, dissension, and even enmity. (Compare Ac 23:7-10.) So sects were to be avoided and were considered a manifestation of “the works of the flesh.”​—Ga 5:19-21; 1Co 11:19; 2Pe 2:1.

the Lord’s Evening Meal: Or “the Lord’s Supper.” This expression, which occurs only once in the Christian Greek Scriptures, refers to the observance that the Lord Jesus Christ instituted before his death, on Nisan 14. The meal consists of unleavened bread and wine as symbols of Christ’s body and blood. The first observance of this evening meal and the events surrounding it were reported by two eyewitnesses and participants, Matthew and John. (Mt 26:17-30; Joh 13:1-38) Mark and Luke, though not present on the occasion, filled in some details. (Mr 14:17-26; Lu 22:7-39) In giving instructions to the Corinthian congregation, Paul provides further enlightenment on some of its features. (1Co 10:16-22; 11:20-34) According to Luke’s and Paul’s accounts, Jesus told his disciples: “Keep doing this in remembrance of me.” (Lu 22:19; 1Co 11:24, 25) Or as other translations say: “Keep on doing this in memory of me”; “Do this as a memorial of me.” Therefore, it is also appropriately called the Memorial. The purpose of the Lord’s Evening Meal is to commemorate Jesus’ death, the only event that the Scriptures command Christians to observe.

one is hungry but another is intoxicated: Paul reproves the Corinthian Christians because instead of observing this sacred occasion in a united, dignified manner, a few brought their own supper with them to eat before or during the meeting. Among these, some overindulged in wine and became intoxicated. Others had no supper, were hungry, and felt shamed in the presence of those who had much. Drowsy or distracted, such Christians were in no condition to participate in or appreciate the Lord’s Evening Meal.

I received from the Lord: Since Paul was not present with Jesus and the 11 apostles at the institution of the Lord’s Evening Meal on Nisan 14, 33 C.E., the information that Paul provides was apparently “received from the Lord” by inspired revelation or by oral reports. Although a few translations have used the divine name here, the Greek term Kyʹri·os (“Lord”) apparently refers to the Lord Jesus Christ in this context.

means: See study note on Mt 26:26.

means: The Greek word e·stinʹ (literally meaning “is”) here has the sense of “signifies; symbolizes; stands for; represents.” This meaning was evident to the apostles, since on this occasion Jesus’ perfect body was there in front of them and so was the unleavened bread that they were about to eat. Therefore, the bread could not have been his literal body. It is worth noting that the same Greek word is used at Mt 12:7, and many Bible translations render it “means.”

coming: The first of eight references in Matthew chapters 24 and 25 to Jesus’ coming. (Mt 24:42, 44, 46; 25:10, 19, 27, 31) In each of these occurrences, a form of the Greek verb erʹkho·mai, “to come,” is used. The term is here used in the sense of turning one’s attention to mankind, particularly to Jesus’ coming as Judge to pronounce and execute judgment during the great tribulation.

whenever: In this context, Paul was discussing, not how often, but how the Memorial should be observed. In Greek (both in verse 25 and in this verse), he used the word ho·saʹkis, which means “as often as; whenever.” So Paul was saying to anointed Christians, ‘Every time that you do this,’ you keep proclaiming the death of the Lord. They do this until he comes, that is, until Jesus comes to receive them into heaven and to execute judgment. At that time, the Lord’s Evening Meal will no longer be observed.​—See study note on Mt 24:30.

eats and drinks judgment against himself: The Lord’s Evening Meal is a communion meal, similar to the communion offering in ancient Israel. The worshipper could offer a sacrifice and then partake of a communion meal. (See Glossary, “Communion offering.”) However, the Mosaic Law forbade anyone from eating such a sacred meal while he was in an unclean state. If he did so, he would be “cut off from his people.” (Le 7:20, 21) Likewise, during the Lord’s Evening Meal, the spirit-anointed participants share with one another in faith, partaking of the bread and the wine, which represent Jesus’ body and blood. They also share with Jehovah, the Author of the arrangement. This meal is sacred, so Paul warns that the Christian should examine himself before the Lord’s Evening Meal. (1Co 11:27-29) One who partakes while still engaging in unclean, unscriptural, or hypocritical practices would be eating and drinking “judgment against himself” because he showed disrespect for the ransom.​—Compare Heb 10:28-31.

are sleeping in death: Lit. “are sleeping.” In this context, apparently referring to spiritual death.

we are disciplined by Jehovah: Paul here encourages the Corinthian Christians to accept the discipline, or correction, that they received for their disrespectful conduct at the Lord’s Evening Meal. (1Co 11:27, 29) By applying the discipline, the Corinthians would avoid being condemned with the world, that is, the unrighteous world alienated from God. The Scriptures describe Jehovah as one who gives his people needed discipline as an expression of his love.​—De 11:2; Pr 3:11, 12; Jer 7:28; Heb 12:5, 6.

disciplined by Jehovah: Paul’s words here may echo Pr 3:11, 12, which reads: “My son, do not reject the discipline of Jehovah . . . For those whom Jehovah loves he reproves.” At Pr 3:11, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text along with the noun for “discipline.” At Heb 12:5, 6, Paul quotes these verses from Proverbs, which is why the name Jehovah is used in the main text of the New World Translation. (See App. C1.) Since similar wording is used here at 1Co 11:32 and the Greek terms for “discipline” and “to discipline” used here and at Heb 12:5, 6 are the same as those used at Pr 3:11, 12 in the Septuagint, the divine name is used in the main text of 1Co 11:32.​—See App. C3 introduction; 1Co 11:32.