Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….
My 2012 translation of John’s first epistle begins at John A.
My 2015 translation of John’s second epistle begins at John B.
My 2015 translation of John’s third epistle begins at John Γ.
My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.
My 2015 translation of Paul’s letter to The Romans begins at To the Romans.
My 2004 translation of Mark’s gospel begins at Mark 1.
My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.
11 1 Be imitators of me, as I am of Christ.
2 I thank you [επαινεω, ‘approve’] that you have always remembered me and, just as I handed down to you, hold on to these traditions. 3 I want you to understand that Christ is the head of all humanity, as the husband is head of the wife, and the head of Christ is god. 4 Every man who prays or prophesies with his head covered dishonors his head. 5 And every woman who prays or prophesies with her head uncovered dishonors her head; for it is one and the same [as if] she had been shorn. 6 For if a woman is not covered, [it is the same as if, και] she were clipped; but if a shameful woman has her hair cut short or shaven, [it is the same as if] she were covered. 7 For while a man ought not to cover his head, [which was] from the beginning the image and outward demonstration of god [δοξα, ‘glory’]; but the woman is the outward manifestation of the man.
8 For man is not from woman but woman from man; and man was not created because of woman but woman because of the man. 10 Because of this the woman ought to have authority upon [her] head as do [δια] the angels. Moreover, woman is nothing without man and man nothing without woman in the Lord; now if, as it were, the woman [is] from the man, thus also the man [is] through [δια, also, ‘because of’] the woman; and all things [are] from [εκ, ‘out of’] god. 13 Judge among yourselves; is it proper for a woman to pray before god uncovered? 14 Doesn’t nature herself teach you that, on the one hand, the long hair of a man is a disgrace to him, 15 but on the other hand, the long hair of a woman is a credit [‘glory’] to her?
16 Now if someone is resolved to be obstinate we do not have such a custom [συνηθειαν, ‘way of living together’] [and] neither [do] the churches of god. [It is possible that the above illustration is simply a way of showing the Corinthians how to have respect for one another and why: because pride before the Lord is wrong, i.e. that is why one covers the hair, a sign of pride, personal glory. Paul anchors this in the word, in the story of Adam and Eve, teaching them how to interpret spiritually and apply this interpretation to custom. The custom is not important, rather, it is the respect for god above all else, including personal freedom, that is important. Hence…]
17 Now I am not recommending [this above] as ‘orders’ οτι [‘so that’] you should unite not unto the superior but unto the inferior. [Now I am not advising as orders (the above illustration) so that you should not unite with the superior (i.e. freedom) but with the inferior (i.e. the law) – that is, I am not making a new ‘law.’ Rather, I am attempting to resolve a conflict by example, for instance, as follows:]
18 For of primary concern [πρωτος] [is] I hear that when you are gathering together in church a schism has arisen among you, and some of it [or ‘to some extent’] I believe [it]. 19 For it is necessary also for choices to be made among you [αιρεσεις, ‘elections,’ even ‘heresies’], so that those who are really genuine [those ‘tested,’ ‘proven,’ δοκιμοι who are φανεροι ‘openly seen,’ ‘manifested,’ ‘real’] become known among you. 20 Therefore when you gather together for it, it is not to eat the lord’s supper; 21 for each eats his supper first, while one is hungry and another drunk. 22 Do you not have a home where you can eat and drink? or do you show contempt for the church of god and shame those who do not have anything? What should I say to you? I do not approve of this.
23 For I myself received from the lord what also I taught you, that the lord Jesus on the night he was betrayed took a loaf of bread 24 and giving thanks he broke [it] and said, “This is my body [given] on your behalf. Do this in remembrance of me.” 25 Likewise also [he took] the cup after supper saying, “This is the cup of the new covenant in my blood; do this whenever you drink in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the death of the lord until which time he returns. 27 Therefore whoever would eat the bread or drink the cup of the lord unworthily is liable of the body and blood of the lord. 28 So let a man examine himself [‘approve himself’] and in this manner let him eat of the bread and drink the cup; 29 for the one who eats and drinks eats and drinks judgement upon himself by not discerning the [holy] body [of the lord] [διακρινω can mean ‘set apart as holy,’ so ‘not setting apart the holy body’].
30 Because of this among you many are weak and sickly and a considerable number have died. 31 But if you examine yourselves, you will not be judged; 32 now when we are judged by the lord we are being educated, so that we will not be condemned together with the universe. 33 Therefore my brothers, when you gather together to eat, wait for each other. 34 If someone is hungry, let him eat at home, lest you be gathered together for judgement. Now as for the rest, when I come I will set things in order.
This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.