Theme: Cover our own glory but let Adonay's glory shine forth.
Elohim's ordained order role of distinguish
First Ordinance Head cover for women
She is given a sign of submission
11:1 Be ye followers of me, even as I also [am] of Moshiach.
11:2 Now I praise you, achim, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.
11:3 But I would have you know, that
the head of every man is Moshiach; and
the head of the woman [is] the man; and
the head of Moshiach [is] Elohim (אלהים).
11:4 Every man praying or prophesying, having [his] head covered, dishonoureth his head.
11:5 But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven.
11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
11:7 For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of Elohim (אלהים): but the woman is the glory of the man.
11:8 For the man is not of the woman; but the woman of the man.
11:9 Neither was the man created for the woman; but the woman for the man.
11:10 For this cause ought the woman to have power on [her] head because of the angels.
11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in Adonay.
11:12 For as the woman [is] of the man, even so [is] the man also by the woman; but all things of Elohim (אלהים).
11:13 Judge in yourselves:
Is it comely that a woman pray unto Elohim (אלהים) uncovered?
11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
11:15 But if a woman have long hair, it is a glory to her: for [her] hair is given her for a covering.
11:16 But if any man seem to be contentious, we have no such custom, neither the assemblies of Elohim (אלהים).
Second Ordinance is the breaking of bread
11:17 Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.
11:18 For first of all, when ye come together in the assembly, I hear that there be divisions among you; and I partly believe it.
11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.
11:20 Therefore when you are gathered together therefore into one place, [this] is not to eat Adonay's meal.
11:21 For in eating every one taketh before [other] his own meal: and one is hungry, and another is drunken.
11:22 What? have ye not houses to eat and to drink in? or despise ye the assembly of Elohim (אלהים), and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.
11:23 For I have received of Adonay that which also I delivered unto you:
That Adonay Yeshua (יהושע) the [same] night in which he was betrayed took lechem:
11:24 And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is broken for you:
"this do in remembrance of Me."
11:25 After the same manner also [he took] the cup, when he had supped, saying:
"This cup is the New Covenant in My blood: this do ye, as oft as ye drink [it], in remembrance of Me".
11:26 For as often as ye eat this lechem, and drink this cup, ye do shew Adonay's death till he come.
Additional instruction teaching the Non-Jews not found in Luke 22:8-22
Table Fellowship - Covenant of Shabbat
11:27 Wherefore whosoever shall eat this lechem, and drink [this] cup of Adonay, unworthily, shall be guilty of the body and blood of Adonay.
11:28 But let a man examine himself, and so let him eat of [that] lechem, and drink of [that] cup .
11:29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning Adonay's body.
11:30 For this cause many [are] weak and sickly among you, and many sleep.
11:31 For if we would judge ourselves, we should not be judged.
11:32 But when we are judged, we are chastened of Adonay, that we should not be condemned with the olam hazeh.
11:33 Wherefore, my achim, when ye come together to eat, tarry one for another.
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.
The word Ordinance mean Paradosis in Greek paravdosi
Matthew - traditions
- 3
Mark - traditions - 5
1 Corinthians - only instance word ordinance is use in KJV
-1
Galatians - traditions -
1
Colossians -
1
2 Thessalonians
- 2
<Paradosis
has two main meaning the scripture refer Paradosis 12 times as
traditions in a negative sense "tradition of men" observance that is
not stated in the scriptures with the only exception for 1 Corinthians
11 as objectively positive, that which is delivered, the substance of a
teaching. Paul use the next word keep... deliver mean is a form of
teaching -- keep the
ordinances, as I delivered them to
you.
Many modern translation using the word traditions, in
fact its not tradition that can be ignore it is precept, ordinances, instruction, teaching
and commandment not to taken lightly.
It is important practice that Jewish passover and Shabbat Jewish woman had to have their head covered and the breaking of bread is the type of passover
Yeshua taught it to the Jews first in Luke 22:8-22
Then
breaking of bread here is teaching to the Non-Jews by Rav Shaul in 1 st
Cor 11. New additional instruction were given vs 21 -22; 27-34 one should
examine themselves, Not to
take this meal like any other traditional meal and not take it
unworthily or else bring condemation upon themselves.
in Luke 22:8-22 Yeshua did not mention about what spoken in 1 Cor 11:27-34 because the Jews understood the Torah principles
By creating Man first Elohim intended him to be the head, the one who would exercise direction and authority. The failure of Eve was that she took matter in her own hand. She should have gone to Adam and put the matter before him. Instead of allowing herself to be deceived by satan, fell into transgression and bring about destruction the whole human race. As the redemption work of Yeshua has restored the broke fellowship of Elohim and Man at the Garden of Eden. The women's head covering covers man's glory just the glorious glow of Moshe on the face when he got a gleam of Adonay had to be covered. Her willingness of head covering is a sign of submission thus the angels in heaven longing to witness this redemptive testimonies.
Another Jewish persective is with reference to the event in Genesis chapter 6 concerning the fallen angelic beings lusted after the daughters of mortal men.
Why Jewish men cover their heads with Tallit or kipa?
Its a Rabbinical tradition, not a commandment.Note:
The Assembly should be a place where broken and discouraged people are refreshed and restored with the language of truth and love. when this happens, the people of HaShem are equipped to face the challenges of life.
Jewish perspective of Women's Headcovering - by Rabbi Yehudah ben Shomeyr - the perspective of modesty