Introduction:
St. Paul's First Epistle to the Corinthians is one of the longest and one of the most renowned of his letters. Paul had evangelised Corinth during an eighteenth month period from the end of 50 to the middle of 52 A.D., while engaged on his Second Missionary Journey. Corinth was a well-populated and prosperous place, and well-placed as a location from which the faith of Jesus Christ could spread to other parts of Greece. But it was notorious for its immorality, and its social and cultural milieu was such as to create considerable problems for its new Christian converts. It is clear from Ch. 5. vv. 9-13 that Paul had written an earlier letter to the members of his congregation there, warning them not to keep company with sexually immoral, or idolatrous, or extortionate persons. This letter did not survive. However, during his two and a half year stay at Ephesus (54-57), he received a deputation from the congregation at Corinth, led by Stephanas, asking for his advice on certain questions, and he had also heard from members of the household of Chloe that there were divisions within the congregation there. The canonical First Epistle to the Corinthians was written in response to the questions brought to him and the concerns he had acquired, probably about Easter 57.
The structure of the First Epistle to the Corinthians is as follows:
Introduction: 1.1-9.
I. Divisions and scandals:
A. Factions in the Corinthian congregation 1.10 - 4.21.
B. Incest in Corinth 5.1-13.
C. Recourse to the Gentile courts 6.1-11.
D. Sexual immorality 6.12-20.
II. Answers to various questions:
A. Marriage and virginity 7.1-40.
B. Food offered to false gods 8.1- 11.1.
C. Decorum in public worship 11.2 - 14.40.
III. The Resurrection of the dead: 15.1-58.
Conclusion: 16.1-24.
This epistle is particularly renowned for two famous passages, Chapter 13 and the latter part of Chapter 15. Chapter 13 is a hymn to the overriding importance of love (or charity as the Authorised Version has it) in the life of a Christian. These magical words provide us with perhaps the most widely recited of all biblical passages, and, as A.N. Wilson rightly avers in his book, "Paul, the mind of the apostle," (1998), they would have made Paul famous, even if he had written nothing else. Chapter 15. vv. 20-58, has for centuries provided Anglicans with the official lesson to be read at funeral services according to the "Book of Common Prayer." This magnificent passage sets out movingly, and triumphantly, the centrality for all true Christians of the resurrection of Jesus, and in this context it is worth recalling that Jesus' death on the cross was the so-called 'stumbling block' for orthodox Jews of converting to the new faith, and that some early Christians, themselves, had questioned the reality of the resurrection. It is also important to point out that, in relation to the translation into English of this particular passage, the Authorised Version of the Bible truly excels itself. While there are moments, perhaps, when King James' scholars' renderings become distinctly opaque, stuck in the mud, so to speak, on this occasion they rise to the occasion magnificently and do full justice to Paul's inspirational words. Finally, it should also be pointed out that the wording of Chapter 11. vv. 23-27, dealing with the institution of the Lord's Supper, is repeated almost word for word in the prayer of consecration prior to the delivery of holy communion, according to the "Book of Common Prayer."
At the end of this translation, Sabidius has followed his usual practice, in relation to his translation of Paul's letters, of providing a list of quotations. In each case, he has provided the words firstly in the original Greek, then a version in Latin according to the "Vulgate", and then the translation according to the Authorised Version of the Bible.
CHAPTER 1.
Greeting and thanksgiving (vv. 1-9).
(1) Paul, called (to be) an apostle of Jesus Christ through the will of God, and Sosthenes, our brother, (2) to the church of God, which is in Corinth, to those who have been consecrated in Christ Jesus, (and) called (to be) saints, together with all those who call on the name of our Lord Jesus Christ in every place, (both) theirs and ours; (3) grace (be) to you and peace from God the Father and our Lord Jesus Christ.
(4) I am continually giving thanks to God about you (and) for the grace of God which was given to you in Christ Jesus, (5) that in everything you were richly endowed in him in every kind of utterance and all knowledge, (6) just as the witness to Christ was confirmed in you, (7) so that you are not lacking in any kind of gift, as you eagerly await the revelation of our Lord Jesus Christ; (8) he will also keep you firm until the end, so that you will be blameless on the Day of our Lord Jesus Christ. (9) "God (is) faithful" (vid. Deuteronomy 7.9), (and) through him you were called into fellowship with his Son, our Lord Jesus Christ.
Divisions in the Church (vv. 10-17).
(10) Now, I urge you, brothers, in the name of our Lord Jesus Christ that you all profess the same (thing), and that there are no divisions among you, but that you are all perfectly united in the same beliefs and opinions. (11) For it has been made clear to me about you, my brothers, by Chloe's people that there are quarrels among you. (12) (What) I mean (is) this, that everyone of you is saying "I belong to Paul," or "I (belong to) Apollos," or "I (belong to) Cephas," or "I (belong to) Christ." (13) Is Christ divided? Was Paul crucified for you, or were you baptised into the name of Paul? (14) I am thankful that I did not baptise any of you except Crispus and Gaius, (15) so that no one can say that you were baptised into my name. (16) I also baptised the household of Stephanas; besides (them) I don't know if I baptised anyone else. (17) For Christ sent me not to baptise but to preach the gospel, (but) not through wisdom of language, lest the cross of Christ would be made pointless.
True wisdom and the false (vv. 18-31).
(18) For the message of the cross is folly for those who are dying, but for those of us who are saved it is the power of God. (19) For it is written, "I shall destroy the wisdom of the wise and the understanding of those who understand" (Isaiah 29.14). (20) "Where is your learned (man)?" (vid. Isaiah 19-12). "Where is your scribe?" (vid. Isaiah 33.18). Where is the debater of this age? "Hasn't God made the wisdom of the world foolish?" (vid. Isaiah 44.25). (21) For since, in God's wisdom, the world through its wisdom didn't know God, God was pleased, through the folly of the gospel, to save those who believe. (22) While Jews demand miracles and Greeks look for wisdom, (23) we, however, preach Christ crucified, a stumbling-block to the Jews and folly to the Gentiles, (24) but to those who are called, both Jews and Greeks, Christ (is) the power of God and the wisdom of God. (25) (This is) because the folly of God is wiser than (the wisdom of) men, and the weakness of God is stronger than (the strength of) men.
(26) Consider, brothers, how you were called, in that not many (of you are) wise according to human standards, not many (of you are) influential, not many (of you are) well-born; (27) But God chose the foolish (things) of the world, so that he might put to shame those (who are) wise, and God chose the weak (things) of the world, so that he might put to shame the (things that are) strong, (28) and God chose the base and the contemptible (things) of the world, (and) the (things that) are not, (29) so that he might bring to nothing the (things that) are, in order that no human being should boast before God. (30) But (it is) through him that you exist in Christ Jesus, "who, for us, became wisdom from God, and righteousness, and sanctification, and redemption" (vid. Jeremiah 23, 5-6), (31) so that, as it is written, "Let him who boasts boast in the Lord" (Jeremiah 9. 24).
CHAPTER 2.
Proclaiming Christ crucified (vv. 1-5).
(1) But when I came to you, brothers, I did not come with any superiority of speech or wisdom, when I announced to you the mystery of God. (2) For, (while I was) among you, I decided not to know anything except Jesus Christ and his crucifixion; (3) I came to you in weakness and in fear, and in (a state of) much trembling, (4) and my speech and my proclamation (were) not (said) in persuasive words of (human) wisdom, but as a demonstration of the power of the Spirit, (5) so that your faith should not be (based) on the wisdom of men, but on the power of God.
The superiority of God's wisdom (vv. 6-10).
(6) We, however, speak wisdom among those who have reached maturity, yet a wisdom not of this world, nor of the rulers of this world who will (shortly) be set aside; (7) but we speak of God's wisdom (as) hidden in a mystery, (a wisdom) which God predestined for our glory before the world (began); (8) none of the rulers of this world has known it, for, if they had known (it), they wouldn't have crucified the lord of glory; (9) but as it is written, "(Those things) which an eye didn't see and (an ear) didn't hear" (Isaiah 64.4), and (which) didn't enter into the heart of man, these God has prepared for those who love him. (10) But to us God revealed (them) through the Spirit; for the Spirit examines all (things), even the depths of God.
Spiritual man versus physical man (vv. 11-16).
(11) For who among men knows the (qualities) of a man, except the spirit which (is) in him? In the same way no one knows the (qualities) of God, except the Spirit of God. (12) Now, we did not receive the spirit of the world, but the Spirit which (is) from God, so that we might know (the things) which have been graciously given to us; (13) these (things) also we speak of not in terms learnt from man's wisdom, but in (terms) learnt from the Spirit, combining spiritual (matters) with spiritual (language).
(14) But the physical man doesn't receive the (things) of God's Spirit, for to him they are foolish, and he can't understand (them) because they are discerned spiritually. (15) However, (he) who (is) spiritual examines everything, but he himself is called to account by no one. (16) For "who has (ever) known the mind of the Lord, that he should instruct him?" (Isaiah 40.13) But we have the mind of Christ.
CHAPTER 3.
Corinthians are still of the flesh (vv. 1-4).
(1) And so, brothers, I was not able to talk to you as spiritual (people), but as fleshly (people), like children in Christ. (2) I gave you milk to drink, not solid food, for you were not yet ready (for it). Indeed, even now you are still not ready (for it), (3) for you are still inclined to the flesh. For, as long as (there is) jealousy and strife among you, you are surely inclined to the flesh and are walking in the ways of men, aren't you? (4) For, whenever one (man) says, "I belong to Paul," and another, "I (belong to) Apollos," you are (all too) human, aren't you?
The place of the Christian preacher (vv. 5-17).
(5) So, what is Apollos? What is Paul? (but) servants, through whom you came to believe, and to each as the Lord has given (him). (6) I planted, Apollos watered, but God gave the increase. (7) So then, neither does the planter count for anything, nor (does) the waterer, but God gives the increase. (8) Now, (he) who plants and (he) who waters are one (and the same), but each will receive his own reward in accordance with his own labour, (9) for we are God's fellow-workers, (and) you are God's field, Gods' building.
(10) According to the grace of God, which was given to me, I as a skilled master-builder, laid the foundation, and another built on (it). But let each (man) be careful how he builds on (it); (11) for no one can lay any other foundation beside (the one) which (has been) laid, which is Jesus Christ; (12) but, if anyone builds gold, silver, precious stones, wooden materials, hay, (or) stubble on the foundation, (13) each (man's) work will become manifest, for the Day (of the Lord) will make (it) clear; because it is revealed in fire, and the fire itself will prove what sort of work each (man's) is. (14) If any (man's) work, which he built, remains, he will receive a reward; (15) if any (man's) work is completely burned, he will suffer loss, but he himself will be saved, but thus (it will be) as through fire.
(16) Don't you know that you are God's temple, and that God's Spirit lives in you? (17) If anyone destroys the temple of God, God will destroy him; for God's temple is holy, and you are that (temple).
Conclusions (vv. 18-23).
Let no one deceive himself; if anyone among you thinks he is wise in relation to the (things) of this world, let him become a fool, so that he may become wise. (19) For the wisdom of this world is foolishness to God: for it is written, "He catches the wise in their own cunning" (Job 5.13); and again, "The Lord knows that the reasoning of the wise is worthless" (Psalms 94.11). (21) Therefore, let no one boast in relation to men; for all (things) belong to you, (22) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all (are) yours, (23) but you belong to Christ, and Christ (belongs) to God.
CHAPTER 4.
Stewards should be faithful (vv. 1-5)
(1) So, let a man think of us as Christ's helpers, and stewards of the mysteries of God. (2) Furthermore, in this case, it is required of stewards that one is found trustworthy. (3) But to me it is a very trivial (concern) that I should be judged by you, or by a human day (of judgment); but I shall (certainly) not judge myself; (4) For I am not aware of anything against myself; "yet I am not justified by this" (vid. Psalms 143.2), as he who judges me is the Lord. (5) So, do not judge anything until the appointed time, (that is) until the Lord should come, (he) who will bring to light the hidden (things) of darkness, and reveal the counsels of (men's) hearts, and then praise will come to each (man) from God.
Humility of Christian ministers (vv. 6-13).
(6) Now, brothers, I have applied (all) these (things) to myself and Apollos for your sake, so that in us you may learn the (rule): "Do not go beyond (the things) that are written, in order that no one of you should be puffed up in favour of one against the other. (7) For who is judging you? And what do you have that you have not been given? But, if you have been given (it), why do you boast that you did not receive (it)? (8) You are already satiated, aren't you? You are rich already, aren't you? You have been ruling without us, haven't you? And indeed I wish that you had been ruling, since we might also have reigned together with you. (9) For I think (that) God has proclaimed us, the last of his apostles, as condemned to death, because we have become a spectacle to the world, both to angels and to men. (10) We (are) fools for the sake of Christ, but you (are) prudent in Christ; we (are) weak, but you (are) strong; you are held in honour, but we in dishonour. (11) Right up to the present hour we are hungry and thirsty, and we are scantily clad, and we are knocked around and we are homeless. (12) And we toil, working with our hands; when we are reviled, we bless, when we are persecuted, we endure, (13) when we are defamed, we entreat; "we have become like the filth of the world, everyone's refuse," (vid. Lamentations 3.45) (right up) until now.
Paul cares for his spiritual children (vv. 14-21).
(14) I do not write these (things) to shame you, but (simply) to admonish (you), my beloved children; (15) for even though you may have countless tutors in Christ, yet (you do) not (have) many fathers, for in Christ Jesus I became your father by means of the gospel. (16) So, I entreat you, become imitators of me. (17) For this reason I have sent Timothy to you, as he is my beloved and faithful child in the Lord, and he will remind you of my ways in Christ Jesus, just as I teach everywhere in every congregation.
(18) Now some (of you) have become puffed up, as though I were not coming to you; (19) but I shall come to you shortly, if the Lord wills (it), and I shall get to know not the word of those who are puffed up, but their power, (20) for the kingdom of God (is) not in word, but in power. (21) What do you want? Shall I come to you with a rod, or with love and mildness of spirit?
CHAPTER 5.
A case of sexual immorality (vv. 1-5).
(1) It is widely reported that (there is) sexual immorality among you, and such sexual immorality as (is) not even (found) among the Gentiles, inasmuch as "a man is living with his father's wife" (vid. Leviticus 7-8; Deuteronomy 22. 30; 27.20). (2) And are you proud (of it)? Should you not rather lament in order that (the man) who has committed this deed should be removed from your midst? (3) For I, indeed, (while) absent in body but present in spirit, have already judged, as if (I were) present, (the man) who has behaved in such a manner as this. (4) In the name of our Lord Jesus, when you are gathered together, (in the presence) of my spirit, and with the power of our Lord Jesus, (5) you should hand such a man over to Satan for the destruction of the flesh, in order that on the day of the Lord his spirit may be saved.
A little yeast leavens the whole lump (vv. 6-8).
(6) Your boasting (is) not good. Don't you know that a little yeast leavens the whole lump (of dough)? (7) Clear away the old yeast, so that you may be a new lump, inasmuch as you are unleavened, for Christ, our passover (lamb) has been sacrificed; (8) so, let us celebrate the festival, not with the old yeast, nor with the yeast of malice and wickedness, but with the unleavened (bread) of sincerity and truth.
A wicked man must be removed (vv. 9-13).
(9) (When) I told you in my letter to have nothing to do with fornicators, (10) I didn't actually (mean) the sexually immoral of this world, or the covetous and extortionate, or idolaters, since then you would have to depart from the world. (11) But now I am telling you in writing not to keep company with anyone called a brother, if he should be a fornicator, or a man of greed, or an idolater, or a slanderer, or a drunkard, or a swindler, nor should you even eat with such a man. (12) For what (concern is it) of mine to judge outsiders? Should you not judge the (ones who are) within, (13) while God judges those (who are) outside? "You should remove the wicked (man) from among yourselves" (Deuteronomy 17.7; 19.19; 22. 21, 24; 24.7).
CHAPTER 6.
Lawsuits among Christian brothers (vv. 1-8).
(1) Does one of you who has a case against another go to court before unrighteous men and not before holy ones? (2) Or do you not know that "the holy (ones) will judge the world," (vid. Daniel 7.22; Wisdom 3.8) and (that), if the world is to be judged by you, that you are not competent to try petty (cases)? Do you not know that we shall try angels, let alone things pertaining to life? (4) So, if you have things pertaining to life to be tried, do you appoint as judges those who are of no account in the congregation? I say (this) to your shame. So, (is it really true that) there is not even one wise (man) among you who would be able to judge between his brothers, but brother goes to court with brother, and that before unbelievers?
(7) So it is already a total defeat for you that you have lawsuits between one another; why not rather be defrauded? (8) But you do wrong and defraud (people), and your brothers at that.
Those who will not inherit the Kingdom (vv. 9-11).
(9) Or don't you know that the righteous will not inherit the kingdom of God? Don't be misled! Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, not sodomites, (10) nor thieves, nor greedy people, not drunkards, not slanderers, nor swindlers will inherit God's kingdom. (11) Some (of you) were these (things); but you have been washed clean, and sanctified, and you have been declared righteous in the name of our Lord Jesus Christ and in the Spirit of our God.
Glorify God in your body (vv. 12-20).
(12) "To me everything is permissible" (vid. Sirach 37.28); but not everything is advantageous. Everything is permissible to me; but I will not be disempowered by anything. (13) Foods (are) for the belly, and the belly (is) for foods; but God will bring to nothing both it and them. Now the body is not (made) for fornication, but for the Lord, and the Lord for the body; (14) but God raised up the Lord, and he will raise us up through his power.
(15) Don't you know that your bodies are members of Christ? Shall I then take Christ's members and make (them) members of a harlot? May that never happen! (16) Or don't you know that (he) who is joined to a prostitute is one body (with her)? For they say, "The two will belong to one flesh" (Genesis 2.24). (17) But (he) who is joined to the Lord is one spirit. (18) Shun fornication! Every sin that a man may ever commit is outside his body, but (he) who practises fornication is sinning against his own body. (19) Or don't you know that your body is a temple of the Holy Spirit within you which you have from God? You are not your own (property), (20) for you have been bought at a price. So glorify God in your body.
CHAPTER 7.
Problems concerning marriage (vv. 1-16).
(1) Now (the things) about which you wrote, (it is) well for a man not to touch a woman; (2) yet, because of (the risk of) fornication, let each man have his own wife, and let every woman have her own husband. (3) Let the husband render to his wife the (affection) due (to her), and also the wife to her husband. (4) The wife does not have authority over her own body, but her husband (does); likewise also, the husband does not have authority over his own body, but his wife (does). (5) Do not deprive one another (of physical affection), except by mutual consent for an agreed period of time, so that you may devote time to prayer, and that you may come together again, so that Satan may not tempt you on account of your lack of self-control. (6) But this I say by way of a concession, not as a command. (7) But I do wish all men were like (I am) myself; yet each one has a gift from God, one this and another that.
(8) Now I say to the unmarried and to the widows, (it would be) well for them if they were to remain as I (am); (9) but, if they cannot exercise self-control, let them marry, for it is better to marry than to burn (with passion).
(10) But to the married I give this instruction, not I but the Lord, that the wife must not be separated from her husband. (11) but, if ever she does depart, let her remain unmarried, or be reconciled to her husband, - and a husband must not divorce his wife.
(12) But in other (cases) I am speaking, (yes I,) not the Lord; if any brother has an unbelieving wife, and she, herself, is prepared to live with him, let him not cast her aside; (13) and, (if) a woman has an unbelieving husband, and he consents to live with her, let her not leave her husband. (14) For the unbelieving husband is sanctified in relation to his wife, and the unbelieving wife is sanctified in relation to the brother; for otherwise your children would be unclean. (15) But, if the unbeliever chooses to depart, let the separation take place; in such (circumstances), a brother or sister is no longer tied, but God has summoned us (to live) in peace. (16) For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
Remain in the state to which you were called (vv. 17-24).
(17) But, as the Lord has allotted every (man) a part, so let him walk as God has called each (man); so I instruct in every congregation. (18) Was anyone called after he was circumcised? He must not conceal his circumcision. Has anyone with a foreskin been called? Let him not be circumcised! (19) Circumcision means nothing, and not being circumcised means nothing, but the observance of God's commandments (really matters). (20) In the condition in which each (man) was called, let him remain in it. (21) Were you called (as) a slave? Don't let it worry you! But, if you do get the opportunity to become free, make the most of it. (22) For (he) who was called in the Lord (as) a slave is the Lord's freedman; likewise, (he) who was called (as) a free (man) is Christ's slave. (23) You were bought at a price; do not become slaves of men! (24) Brothers, let each (man), in whatever (condition) he was called, remain in that (condition) before God!
The unmarried and the widows (vv. 25-40).
(25) Now, with regard to virgins, I have no injunction from the Lord, but I give my opinion as (one) who, after being shown mercy by the Lord, is faithful. (26) So I think that it is good, on account of the constraints that are upon us, that (it is) well for a man to be what he is. (27) Are you bound to a wife? (If so), do not seek release! Have you been freed from a wife? (If so) don't seek a wife! (28) But, even if you have married, you haven't sinned. And, if a virgin should marry, she hasn't sinned. But such people will have tribulation of the flesh (i.e. the trials of married life), but I am sparing you.
(29) But this I say, brothers, the time remaining is reduced. From now on (it is) as though those who have wives may be like those who have none, (30) and those who weep as those who do not weep, and those who rejoice as those who don't rejoice, and those who buy as those who don't possess (anything), (31) and those who make use of the world as those who don't make use (of it). (32) But I want you to be free from cares. The unmarried (man) cares about the (things) of the Lord, (and) how he may please the Lord; (33) but the married (man) is concerned about the (things) of the world, (and) how he may please his wife, (34) and he is divided. And the unmarried (woman) and the virgin are concerned about the (things) of the Lord, that she may be holy both in body and in spirit; but the married (woman) is concerned about the (things) of the world, (and) how she may gain her husband's approval. (35) I say this for your own benefit, not to cast a noose around your (neck), but (to move you) towards what (is) proper and (what) involves a constant and undistracted devotion to the Lord.
(36) But, if any (man) thinks that he is behaving improperly towards his fiancee, and, if she is sexually well developed, and need makes it so happen, let him do what he desires: he does not sin; let them marry. (37) But (he) who stands firm in his resolve, and there is no necessity, but he has control over his own will, and he has reached this decision in his own heart to keep her (as) his fiancee, he will do well; (38) so, (he) who marries his own fiancee does well, and (he) who does not marry (her) does better.
(39) A wife is bound during all the time that her husband is alive; but, if ever her husband should fall asleep (in death), she is free to marry whomever she wishes, only (it must be) in the Lord (i.e. he must be a Christian). (40) But, in my judgment, she is happier if she stays as she is, for I think I have God's Spirit.
CHAPTER 8.
Food offered to idols (vv. 1-13).
(1) (Now,) concerning (foods) sacrificed to idols, we know that we have all knowledge. Knowledge puffs (us) up, but love builds (us) up. (2) If anyone thinks that he knows something, he does not yet know (it) as he should know (it). (3) But, if anyone loves God, this (man) is known by him. (4) So, concerning the eating of (foods) sacrificed to idols, we know that no idol (exists) in the world, and that there is no other God but the One. (5) For, if there are things called gods, whether in heaven or on earth - just as there are many gods and many lords - , (6) yet for us "(there is) only one God, the Father, from whom all (things come)" (vid. Malachi 2.10), and we (exist) for him. And (there is) one Lord Jesus Christ, through whom all (things come), and we (exist) through him.
(7) However, that knowledge isn't in all (men); but some, being accustomed to the idol, eat (it) as though it had been dedicated (to a god), and their conscience, being weak, is defiled. (8) But food cannot bring us nearer to God; if we don't eat (it), we are none the worse, nor, if we do eat (it) are we any better off. (9) But take care lest, somehow, this very freedom of yours should become a stumbling block to those (who are) weak. (10) For, if someone sees you, who has knowledge, sitting in an idol's temple, won't his conscience, if he is weak, be encouraged to eat things sacrificed to idols? (11) For, through your knowledge, (the man) who (is) weak perishes, (that is) your brother, for whose sake Christ died. (12) But, when you thus sin against your brothers, and wound their weak consciences, you sin against Christ. (13) Therefore, if food causes my brother to stumble, I shall never (again) eat any meat at all, so that I don't cause my brother to stumble.
CHAPTER 9.
The Rights of an Apostle (vv. 1-27).
(1) Am I not free? Am I not an apostle? Have I not seen our Lord Jesus? Are you not my work in the Lord? (2) If I am not an apostle to others, yet I am (one) to you at least, for you are the seal of my apostolate in the Lord.
(3) My defence to those who examine me is this. (4) Have we no right at all to eat and drink? (5) Have we no right at all to take along a fellow-believer (as) a wife, as even the rest of the apostles, and the brothers of the Lord, and Cephas (do)? (6) Or have only Barnabas and I no right not to work? (7) Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink the milk of the flock?
(8) Am I saying these things from a human (standpoint), or does the law not also say these (things)? (9) For it is written in the law of Moses, "You must not muzzle an ox while it is threshing (the grain)" (Deuteronomy 25.4). Is God concerned for the oxen, or is he really saying (it) for our sake? (10) Actually, it was written for our sake, because (he) who ploughs ought to plough in hope, and (he) who threshes (should do so) in the hope of sharing in it.
(10) If we have saved the spiritual (things) in you, (wouldn't it be) great if we reap your material (things)? (12) If others partake in this right of yours, do we not deserve more? Yet we have not exercised this right, but we bear all (things) so that we should not cause any hindrance to Christ's gospel. (13) "Don't you know that (those) who perform sacred duties eat food from the temple, (and those) who attend upon the altars share (portions of food) with the altar?" (vid. Leviticus 6.16, 26; Numbers 18.8, 31; Deuteronomy 18. 1-4) (14) In this way too, the Lord ordained for those who proclaim the gospel that they should live by means of the gospel.
(15) But I have made use of none of these (provisions). And I have not written these (things) so that it should happen thus in my (case), for (it would be) right for me to die rather than - no one shall invalidate my (grounds for) boasting. (16) For, if I should preach the gospel, there is no (reason) for me to boast, for necessity is laid upon me; for it would be a calamity in my (case) if I did not preach the gospel. (17) For, if I do this willingly I get a reward, but if unwillingly, I (still) have a stewardship entrusted (to me). (18) What, then, is my reward? That, when I preach the gospel, I may present the good news without charge, so as to avoid making use of my power through the gospel.
(19) For, although I was free from all (people), I put myself in bondage to all (people), so that I might gain the more (converts). (20) And so, to the Jews I became as a Jew, so that I might gain Jewish (converts); to those (who are) under the law, (I became) as under the law, although I am not myself under the law, so that I might gain (as converts) those (who are) under the law; (21) to those (who are) outside the law, (I became) as outside the law, although I am not outside God's law, but under Christ's law, so that I might win (as converts) those (who are) outside the law; (22) to the weak, I became weak, so that I might gain the weak (as converts); I have become all (things) to all (men), so that, I might, by all possible means, save some (of them). (23) But I do (all) these (things) for the sake of the Gospel, so that I may become a joint sharer of its (benefits).
(24) Don't you know that those who run in a race all run, but (only) one receives the prize? Run in such a way that you may win (it). (25) Every (man) who takes part in a contest exercises total self-control, and they (do so) to win a corruptible crown, whereas we receive an incorruptible (one). (26) So I am running in such a way as (is) not aimless, (and) I am boxing in such a way as not to be beating the air; (27) But I punish my body and bring (it) into submission, lest, after I have preached to others, I, myself, shall somehow be rejected.
CHAPTER 10.
Warnings from Israel's history (vv. 1-13).
(1) For I do not want you to be unaware, brothers, that "our forefathers were all under the (pillar of) cloud" (vid. Exodus 13. 21-22), and "all passed through the sea" (i.e. the Red Sea) (vid. Exodus 14. 22-29), (2) and they were all baptised unto Moses in the cloud and in the sea, (3) "and they all ate the same spiritual food" (vid. Exodus 16.4, 35; Deuteronomy 8.3; Psalms 78. 24-29), (4) and "they all drank the same spiritual drink, for they drank from a spiritual rock that followed (them)" (vid. Exodus 17.6; Numbers 20.11; Psalms 78.15), and the rock was Christ. (5) "But God was not pleased with most of them, for they were struck down in the wilderness" (vid. Numbers 14. 16, 23, 29-30).
(6) Now, these (things) became an example for us, so that we should not be (persons) lusting after evil (things), "as they had lusted after (them)" (vid. Numbers 11. 4, 34; Psalms 106.14). (7) And do not become idolaters, as some of them (were); as it is written, "The people sat down to eat and drink, and then they got up to amuse themselves" (Exodus 32.6). (8) And let us not fornicate, as "some of them committed fornication, and twenty-three thousand (of them) fell in one day" (vid. Numbers 25.1.9). (9) "And let us not put the Lord to the test, as some of them tested (him), and then were killed by the serpents" (vid. Numbers 21.5-6). (10) "And do not complain, as some of them complained, and then perished at the hands of the destroyer (i.e. the plague)" (vid. Numbers 14.2,36; 16.41-49; Psalms 106. 25-27). (11) Now, (all) these (things) happened to them as an example, and they were recorded as a warning to us, upon whom the end of the ages has come.
(12) Therefore, let him who thinks he is standing be careful not to fall. (13) No trial has come upon you except what is common to mankind; "but God (is) faithful" (vid. Deuteronomy 7.9), and he will not allow you to be tested beyond what you can (bear), but, together with the trial, he will construct the way out, in order that you may be able to endure (it).
No compromise with idolatry (vv. 14-22).
(14) Therefore, my beloved (ones), avoid idolatry. (15) I speak as to (men) of discernment; judge for yourselves what I say. (16) The cup of blessing which we bless, is it not a sharing (i.e. communion) in the blood of Christ? The bread which we break, is it not a sharing (i.e. communion) in the body of Christ? (17) Because (there is only) one loaf, we, although (we are) many, are one body, for we all share in the one loaf.
(18) Consider Israel according to the flesh! "Are not (those) who eat the sacrificial (meat) in communion with the altar?" (vid. Leviticus 7.6,15) (19) So what am I saying? That what is sacrificed to an idol amounts to something, or that an idol amounts to something? (20) (No,) but (I do say) that (the things) which the Gentiles sacrifice "they sacrifice to demons, and not to God" (vid. Deuteronomy 32.17; Psalms 106.37; Baruch 4.7), and I do not want you to be in communion with demons. (21) "You cannot drink (both) the cup of the Lord and the cup of demons" (vid. Malachi 1.7.12); you cannot partake (both) of the table of the Lord and the table of demons. (22) Or "are we inciting the Lord to jealousy?" (vid. Deuteronomy 31. 21) Are we stronger than he (is)?
Food sacrificed to idols: practical solutions (vv. 23-33).
(23) All (things) are lawful, but not all (things) are advantageous. All (things) are lawful, but not all things build (one) up. (24) Let no one seek his own (advantage), but that of his neighbour.
(25) Eat everything that is sold in the meat market, and ask no questions for the sake of your conscience, (26) "for the earth and (all) that fills it belongs to the Lord" (vid. Psalms 24.1; 50.12; 89.11). (27) If one of the unbelievers invites you (to a meal), and you want to go, eat everything that is put before you, and ask no questions for the sake of your conscience. (28) But, if anyone should say to you, "This is a sacrificial offering," don't eat (it) for the sake of the one who disclosed (it) and for conscience's sake; (29) conscience I say, not your own, but that of the other (person); for why (is it) that my freedom should be judged by someone else's conscience? (30) If I eat (it) with gratitude, why am I to be denounced for (that) for which I give thanks?
(31) So, whether you eat or drink, or do anything (else), do (it) all for God's glory. (32) Never be the cause of offence to Jews, or to Greeks, or to the congregation of God, (33) even as I please all (people) in everything, never seeking my own advantage, but that of the many, in order that they might be saved.
CHAPTER 11.
Imitate me (v. 1).
(1) Be you imitators of me, even as I (am) of Christ.
Covering the head in worship (vv. 2-16).
(2) Now I commend you, because in all (things) you have remembered me, and you are holding fast to our traditions just as I have handed (them) to you. (3) But I want you to know that "the head of every man is Christ" (vid. Genesis 3.16), and the head of a woman (is) the man, and the head of Christ (is) God. (4) Every man that prays or prophesies, (while) having (something) on his head, dishonours his head. (5) But every woman praying or prophesying with her head uncovered dishonours her head, for it is one and the same (thing as if she were) a (woman) with a shorn (head). (6) But, if a woman is not covered, let her also have her hair cut; and, if it is disgraceful for a woman to be shaved or shorn, let her be covered.
(7) For a man ought not to have his head covered, "because he is the image and glory of God" (vid. Genesis 1.27; 5.1; 9.6; Wisdom 2.23), whereas the woman is the glory of the man. (8) "For man is not (come) from woman, but woman from man" (vid. Genesis 2. 21-23); (9) "for man was not created for the sake of the woman, but woman for the sake of the man" (vid. Genesis 2.18). (10) For this (reason), the woman ought to have (a sign of) authority upon her head on account of the angels (n.b. the Jews considered the angels to be the guardians of order and decorum in public worship).
(11) Besides, in the eyes of the Lord, woman is not separate from man, nor is man separate from woman; (12) for, just as the woman (comes) from man, so too the man (comes) through the woman; and everything (comes) from God. (13) Decide for yourselves: is it fitting that a woman should pray to God unveiled? (14) Doesn't nature itself teach you that, if a man (has) long hair, it is a dishonour to him, (15) but, if a woman (has) long hair, it is a glory to her? (This is) because her hair is given to her in place of a headdress. (16) But, if anyone seems to be in dispute (about this), we have no other custom, and neither (do) God's congregations.
Abuses at the Lord's Supper (vv. 17-22).
(17) But (while) giving (you) this instruction, I do not commend (you), because (it is) not for the better, but for the worse, that you meet together. (18) For, in the first place, when you come together in a congregation, I hear that there are divisions among you, and, to some extent, I believe (this). (19) For there must also be factions among you, so that those (who are) esteemed among you may be clearly recognised.
(20) So, when you come together in the same (place), it is not (possible for you) to eat the Lord's supper, (21) for, when you do eat (it), each (one of you) takes his own evening meal beforehand, and one goes hungry, while another gets drunk. (22) For you have homes to eat and drink in, don't you? Or do you look down on God's congregation, and put to shame those who have no (home)? What shall I say to you? Should I congratulate you? (Well,) in this I don't congratulate (you).
The Institution of the Lord's Supper (vv. 23-26).
(23) For I received from the Lord (that) which I also handed on to you, that the Lord Jesus on the night on which he was betrayed took bread, (24) and, when he had given thanks, he broke (it) and said, "This is my body, which (is given) for you; do this in remembrance of me." (25) Likewise, after supper, (he) also (took) the cup, and said, "This cup is the new covenant in my blood (vid. Exodus 24. 6-8; Jeremiah 31.31; Zechariah 9.11); do this, as often as you drink (it) in remembrance of me." (26) For, as often as you drink this cup, you proclaim the Lord's death, until his coming (again).
Partaking of the Lord's Supper unworthily (vv. 27-34).
(27) Therefore, whoever should eat the bread or drink the cup of the Lord unworthily is guilty of the body and blood of the Lord. (28) But let a man examine himself, and thus let him eat of the loaf and drink of the cup; (29) For (he,) who eats and drinks, eats and drinks to his own damnation, if he takes no account of the (Lord's) body. (30) For this (reason) many among you (are) weak and sickly, and quite a few (of you) are asleep (in death). (31) But, if we judged ourselves, we should not be condemned; (32) however, when we are judged, we are punished by the Lord, so that we should not be condemned with the world. (33) Therefore, my brothers, when you come together to eat, do wait for one another. (34) (But,) if anyone is hungry, let him eat at home (first), so that, (when) you do come together, it (may) not (lead) to your judgment. The remaining (matters) I shall deal with whenever I come.
CHAPTER 12.
Spiritual gifts (vv. 1-11).
(1) Now, concerning the (gifts) of the Spirit, brothers, I don't want you to be uniformed. (2) You know that, when you were Gentiles, you were led off to "speechless idols" (vid. Habakkuk 2. 18-19), however you happened to be led. (3) Therefore, I would have you know that no one, (when) speaking by the Spirit, says, "Jesus (is) Lord," and no one can say, "Jesus (is) Lord," except by the Holy Spirit.
(4) Now, there are various kinds of gifts, but (there is only one and) the same Spirit; (5) and there are various kinds of service, and the same Lord; (6) and there are various kinds of activities, and yet (it is) the same God, who (is) performing all these (activities). (7) But to each (person) is given the manifestation of the Spirit for the benefit (of all). (8) For to one there is given the word of wisdom through the Spirit, and to another the word of knowledge in accordance with the same Spirit, (9) to a different (person) faith by the same Spirit, and to another gifts of healing by this one Spirit, (10) and to another the workings of miracles, and to another prophecy, and to another the understanding of inspired utterances, to someone else (different) kinds of tongues, and to another the interpretation of tongues; (11) but the one and the same Spirit, distributing (them) to each one by himself as it wishes.
One body with many parts (vv. 12-31).
(12) For, just as the body is one, but has many parts, and all the parts of that body, (although) being many, are one body, so also (it is with) Christ; (13) for in one Spirit we were all baptised into one body, whether Jews or Greeks, whether slaves or free (men), and we were all given one Spirit to drink.
(14) For the body does not consist of one member but of many. (15) If the foot should say, "Because I am not a hand, I am no (part) of the body," it is not for this (reason) no (part) of the body; (16) and, if the ear should say, "Because I am not an eye, I am no (part) of the body," it is not for this (reason) no (part) of the body; (17) if the whole body (were) an eye, where (would be) the (sense of) hearing? If the whole (body) were an ear, where (would be) the (sense of) smell? (18) But now God has put the parts, every one of them, in the body, just as he pleased.
(19) But, if they were all one part, where (would) the body (be)? (20) But now (there are) many parts, but (only) one body. (21) The eye cannot say to the hand, "I have no need of you," or, again, the head (cannot say) to the feet, "I have no need of you;" (22) but, more surely, those parts of the body that seem to be weaker are essential, (23) and the parts of the body which we consider to be more undignified, on these we bestow more abundant honour, and our unpresentable parts have the more abundant comeliness, (24) whereas our presentable parts have no need of (anything). But God has (so) composed the body to give more abundant honour to the inferior part, (25) so that there should be no division in the body, but the parts should have the same care for one another. (26) And, if one part suffers, all the (other) parts suffer with (it); or, if (one) part is honoured, all the (other) parts rejoice with (it).
(27) Now, you are the body of Christ and individually its members. (28) And (those) whom God has appointed within the congregations (are), firstly apostles, secondly prophets, and thirdly teachers, then (those who have) miraculous powers, then (those who have) gifts of healing, (those who provide) helpful services, (those with the skills) to direct the congregations, (and those who can) speak in different) kinds of tongues. (29) Surely (they are) not all apostles? Surely they are not all prophets? Nor are they all teachers, (are they)? Nor do they all have miraculous powers, (do they)? (30) Surely they don't all have gifts of healing? Surely they don't all speak in tongues? Nor are they all interpreters, (are they)? (31) But you should keep on seeking the higher gifts. And yet, I am (now going to) show you by far the best way.
CHAPTER 13.
Love (vv. 1-13).
(1) If I speak with the tongues of men and of angels, and do not have love, I am (like) sounding brass or a clanging cymbal. (2) And, if I have (the gift of) prophecy, and understand all mysteries and all knowledge, and, if I have all faith, so as to remove mountains, and do not have love, I am nothing. (3) And, if I should give away all my belongings (to feed the poor), and, if I should hand over my body, so that I am burned, but do not have love, I derive no benefit at all.
Love is long-suffering (and) is kind; love is not envious, it does not brag, is not puffed up, (5) does not behave indecently, does not seek its own (interests), does not become provoked, does not keep a record of wrongs. (6) It does not rejoice in iniquity, but rejoices in the truth; (7) it bears all (things), believes all (things), hopes all (things), endures all (things).
(8) Love never fails. Whether (there are) prophecies, they shall fail; whether (there are) tongues, they shall cease; whether there is knowledge, it shall be exhausted. (9) For we know in part, and we prophesy in part; (10) but, when that (which is) complete has come, that (which is) in part shall be done away with. (11) When I was a child, I spoke as a child, I thought as a child, I reckoned as a child; but, when I became a man, I put away childish things. (12) For now we are looking at indirect images in a mirror (i.e. one made of burnished metal, probably bronze), but then face to face; now I know in part, but then I shall know as also I am known. (13) But now there remain faith, hope, love, these three; but the greatest of these is love.
CHAPTER 14.
Gifts of prophecy and tongues (vv. 1-25).
(1) Pursue love, but earnestly strive for spiritual (gifts), and especially that you may prophesy. (2) For (he) who speaks in a tongue speaks, not to men, but to God, for no one understands him, and he speaks spiritual mysteries; (3) but (he) who prophesies to men speaks (for) their edification, and encouragement, and comfort. (4) (He) who speaks in a tongue builds himself up; but (he) who prophesies builds up a congregation. (5) Now, I would wish you all to speak in tongues, but, preferably, so that you can prophesy; now, (he) who prophesies (is) greater than (he) who speaks in tongues, unless he can interpret in such a way that the congregation can receive edification (from it).
(6) But now, brothers, if I should come to you, speaking in tongues, what good would I do you, unless I should speak by way of revelation, or knowledge, or prophecy, or teaching? (7) So it is with an inanimate instrument that gives off sound, whether a flute or a lyre, if they should provide no distinction between their notes, how would it (ever) be known what is being played on the flute or on the lyre? (8) For, if a trumpet should give out an indistinct call, who would get ready for battle?
(9) In the same way also, unless you produce speech (that is) easily understood through the tongue, how will it be known what is being said? For you will be speaking into the air. (10) It may be the case that there are many kinds of speech sounds in the world, and that none (of them) is without meaning. (11) If, then, I do not understand the meaning of the sound, I shall be a foreigner to the (person) who is speaking, and (he) who is speaking (will be) a foreigner to me. (12) So also, since you are eager for spiritual (gifts), strive to abound (in them) for the purpose of strengthening the congregation.
(13) Therefore, let (him) who speaks in a tongue pray that he may (be able to) interpret. (14) For, if I am praying in a tongue, (it is) my spirit that is praying, but my mind is unproductive. (15) So, what is (to be done)? I will pray with my spirit, and I will also pray with my mind; I will sing with my spirit, and I will also sing with my mind; (16) otherwise, if you offer praise with the spirit, how will (he) who fills the place of the unlearned say 'Amen', when you are giving thanks, since he does not know what you are saying? (17) For you definitely give thanks well, but the other (man) is not strengthened. (18) I thank God, I speak in more tongues than all of you (do). (19) In the congregation, however, in order that I might also instruct others, I would rather speak five words with my mind (i.e. meaningful words) than countless words in a tongue.
(20) Brothers, do not become children in your understanding, but be like innocent babes in (matters of) badness. (21) It is written in the law, "In the tongues of foreigners and with the lips of strangers, I will speak to this people, yet even then they will not heed me, says the Lord" (Isaiah 28. 11-12; Deuteronomy 28.49). (22) So then, tongues are a mark of genuineness, not to those who believe, but to the unbelievers, whereas prophesying is not for the unbelievers, but for the believers. (23) If, therefore, the whole congregation should come together in the same (place), and everyone should speak in tongues, and unlearned or unbelieving (people) should come in, won't they say that you are mad? (24) But, if all (of you) should be prophesying, and some unbeliever or unlearned (person) should come in, he is reproved by everyone (and) he is examined by everyone; (25) the secrets of his heart become manifest, and so he will fall down on his face and worship God, declaring: "God is really among you" (vid. Isaiah 45.14; Daniel 2.47; Zechariah 8.23).
Orderly Christian meetings (vv. 26-40).
(26) So, what is (to be done), brother? Whenever you come together, each one (of you) has a psalm, or a (piece of) teaching, or a revelation, or a tongue, or an interpretation. Let all (things) be done so as to build up (the congregation). (27) If any (man) speaks in a tongue, let it be two or three at the most, and one after another, and let someone translate; (28) but, if there is no interpreter, let him keep silent in the congregation, and let him speak to himself and to God. (29) Then, let two or three prophets speak, and let the others discern (the meaning); (30) But, if a revelation should come to another (who is) sitting (there), let the first (one) (i.e. the original speaker) keep silent. (31) For you can all prophesy one by one, so that all may learn and all may receive encouragement. (32) And the spirits of the prophets are subject to the prophets. (33) For God is (a God) not of disorder, but of peace.
As in all the congregations of the holy (ones), (34) let the women in the congregations keep silent, for they are not permitted to speak; but let them subordinate themselves, as the law also says. (35) And, if they want to learn something, let them ask their own husbands at home, for it is disgraceful for a woman to speak in a congregation.
(36) Or did the word of God come forth from you, or did it reach you only? (37) If any (man) thinks he is a prophet, or that (he is gifted with) the spirit, let him acknowledge that the (things) which I write to you are the Lord's commandment. (38) And, if anyone does not recognise (this), let him not be recognised (himself). (39) Therefore, my brothers, keep striving to prophesy, and do not forbid (anyone) to speak in tongues; (40) and let all (things) be done properly and in an orderly manner.
CHAPTER 15.
The Resurrection of Jesus (vv. 1-11).
(1) Now I make known to you, brothers, what (is) the good news which I proclaimed to you, and which you received, and on which you took your stand, (2) and through which you are saved, if you keep to the message I preached to you, unless you have believed to no purpose.
(3) For, in the first place, I passed on to you (the message) which I also received, that "Christ died for your sins in accordance with the Scriptures" (vid. Isaiah 53. 8-9), and that he was buried, and that "he was raised up on the third day in accordance with the Scriptures" (vid. Psalms 16.10; Hosea 6.2; Jonas 1.17), (5) and that he was seen by Cephas (and) then by the twelve; (6) and next he was seen at one time by more than five hundred brothers, of whom the majority are still living, but some have fallen asleep (in death); (7) then, he was seen by James (i.e. the brother of the Lord), and then by all the apostles; (8) and, last of all, he was seen by me also, as if by one born abnormally.
(9) For I am the least of the apostles, and I am one who is not fit to be called an apostle, because I persecuted the congregation of God; (10) but by the grace of God I am what I am, and his grace, which (was bestowed) on me did not prove futile, but I laboured more abundantly than all of them, yet not I, but the grace of God (that is) with me. (11) So, whether (it is) they or I, this is what we preach and this is what you believe.
The Resurrection of the Dead (vv. 12-34).
(12) Now, if it is being proclaimed that Christ has been raised from the dead, how (is it that) some among you are saying that there is no resurrection of the dead? (13) But, if there is no resurrection of the dead, neither has Christ been raised; (14) and, if Christ has not been raised, then our preaching (is) in vain, and your faith (is) also in vain. (15) Moreover, we are also found (to be) false witnesses to God, because we testified with regard to God that he raised up Christ, whom he didn't raise up, if in fact the dead are not raised up. (16) For, if the dead are not raised, neither has Christ been raised; (17) but, if Christ has not been raised, your faith is vain, (and) you are still in your sins. (18) Then also, those who have fallen asleep in Christ have perished. (19) If our hope in Christ is for this life only, we are the most pitiable of men.
(20) But now is Christ risen from the dead, the first fruits of them that have fallen asleep; (21) "for, since death (came) through a man" (vid. Genesis 3.17-19), by a man (came) also the resurrection of the dead; (22) for, as in Adam all die, even so in Christ shall all be made alive. (23) But every (man) in his own place: Christ, the first fruits, then (those) that are Christ's at his coming; (24) then (comes) the end, when "he shall deliver up the kingdom to his God and Father" (vid. Daniel 2.44), when he shall have set aside all rule, and all authority and power, (25) for he must reign until "he has put every enemy under his feet" (vid. Psalms 110.1). (26) The last enemy (that) shall be set aside (is) death, (27) for "he has put all (things) under his feet" (Psalms 8.6). But, when he says that all (things) have been put under subjection, (it is) evident that (he is) excluded who put all (things) under him. (28) And, when all (things) have been subjected to him, then shall the Son be subjected to (the one) who has subjected all (things) to him, so that God may be all (things) to all (men).
(29) For otherwise what will they do, who are baptised on behalf of the dead? If the dead aren't raised at all, why then are they baptised for their sake? (30) Why, then, do we stand in jeopardy every hour? (31) I face death on a daily basis: (this I swear), brothers, by the pride (I take) in you, which I have in Christ Jesus our Lord. (32) If, as a man, I have fought with beasts at Ephesus, what good (did) it (do) me? If the dead are not raised, "let us eat and drink, for tomorrow we shall die" (Isaiah 22.13) (33) Do not be deceived: bad company corrupts good habits; (34) awake in a righteous state, and do not sin, for some have no knowledge of God; I say this to your shame.
The manner of the Resurrection (vv. 35-53).
(35) But someone will say how are the dead raised up, and with what kind of body do they come? (36) (You) fool, what you sow is not made to live unless it has died; (37) and what you sow, you sow not the body that shall be, but bare grain, it may be of wheat, or of any one of the other (types of corn); (38) "but God gives it a body, as it has pleased (him), and to each of the seeds a body of its own" (vid. Genesis 1.11). (39) Not all flesh (is) the same flesh, but there is one for mankind, and another flesh for animals, and another flesh for birds, and another for fish. (40) And (there are) heavenly bodies, and earthly bodies; but the glory of the heavenly (is) of one kind, and the (glory) of the earthly (is) of another kind. (41) The glory of the sun is of one kind, and the glory of the moon (is) of another, but (there is) a further kind of glory of the stars, for (one) star differs from (another) star in glory.
(42) So also (is) the resurrection of the dead. It is sown in corruption, it is raised in incorruption; (43) it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; (44) it is sown (as) a physical body, it is raised (as) a spiritual body. If there is a physical body, there is also a spiritual (one). (45) So also, it is written, "The first man Adam became a living soul" (Genesis 2.7); the last Adam (i.e. Jesus) became a life-giving spirit. (46) However, (that) which is spiritual (is) not first, but (that) which is physical, and then (that) which (is) spiritual. (47) "The first man (who is) of the earth (is) made of earth" (vid. Genesis 2.7), the second man (is) from heaven. (48) As is the earthy, so also (are) the earthy, and, as (is) the heavenly, so also (are) the heavenly; (49) and, just as "we have borne the image of the earthy (one)" (vid. Genesis 5.3), we shall also bear the image of the heavenly (one).
(50) But this I tell (you), brothers, that flesh and blood cannot inherit the kingdom of God, neither shall corruption inherit incorruption. (51) Behold, I tell you a mystery: we shall not all fall asleep (in death), but we shall all be changed, (52) in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed. (53) For this corruptible (nature of ours) must put on incorruption, and this mortal (nature of ours must) put on immortality.
A hymn of triumph (vv. 54-57).
(54) But, when this corruptible (nature of ours) has put on incorruption, and this mortal (nature of ours) has put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory. (55) (O) death, where (is) your victory? (O) death, where (is) your sting?" (Hosea 13.14.) (56) The sting of death (is) sin, and the strength of sin (is) the law. (57) But thanks (be) to God, for he gives us the victory through our Lord Jesus Christ.
Conclusion (v. 58).
(58) Therefore, my beloved brothers, be you steadfast, immovable, always abounding in the work of the Lord, for you know that your labour is not in vain in the Lord.
CHAPTER 16.
Contributions for the Christians in Jerusalem (vv. 1-4).
(1) Now, concerning the collection for the holy (ones), as I instructed the congregations of Galatia, you should also do likewise. (2) On the first day of the week, let each one of you set (something) aside, and store (things) up, if you are prospering, so that, when I should come, collections will not then occur. (3) Whenever I do arrive, whomever you should approve by letter, I shall send them to bear your kind gift to Jerusalem; (4) however, if it seems right for me to go (there), they will go with me.
Travel plans (vv. 5-12).
(5) I shall come to you when I have gone through Macedonia, for I am going across Macedonia, (6) but perhaps I may stay, or (even) pass the winter, with you, so that you may send me on my way, wherever I am going. (7) For I don't want to see you just for a passing visit, for I hope to remain with you for some time, if the Lord permits. (8) But I am staying in Ephesus until (the festival) of Pentecost; (9) for a large and promising door stands open to me, but there are many opposing (me).
(10) Now, if Timothy comes, see that he should have nothing to fear from you, for he is performing the work of the Lord, as I (am); (11) so, let no one look down on him. But set him on his way in peace, so that he may come to me, for I, and the brothers, are expecting him.
(12) And, with regard to our brother Apollos, I entreated him strongly to come to you with his brothers; it was not at all his wish to come now, but he will come, when the opportunity arises.
Final exhortations and greetings (vv. 13-21).
(13) Be vigilant, stand firm in the faith, be courageous, be strong! (14) Let everything you (do) be done with love.
(15) Now, I exhort you, brothers: you know the household of Stephanas is the first fruits of Achaea, and that they have devoted themselves to the service of the holy (ones); (16) (I ask) also that you should submit yourselves to such (people) with everyone working together in labour. (17) But I rejoice at the presence of Stephanas, and Fortunatus, and Achaïcus, because they have made up for your not being here; (18) for they have refreshed my spirit and yours. Therefore, do you recognise such (men) as these.
(19) The congregations of Asia send you their greetings. Aquila and Prisca greet you heartily in the Lord, together with the congregation that is in their household. (20) All the brothers send you their greetings.
(21) (Here is) Paul's greeting in my own hand.
(22) If any (man) does not love the Lord, let him be accursed. Marana tha! (i.e. May the Lord come). (23) (May) the grace of our Lord Jesus (be) with you. (24) (May) my love (be) with you all.
APPENDIX: QUOTATIONS FROM ST. PAUL'S FIRST EPISTLE TO THE CORINTHIANS
Listed below are 47 quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) i. 27:
ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς
sed quae stulta sunt mundi elegit Deus, ut confundat sapientes
But God hath chosen the foolish things of the world to confound the wise
2) iii. 6:
ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν
ego plantavi, Apollo rigavit, sed Deus incrementum dedit
I have planted, Apollos watered; but God gave the increase
3) iii. 13:
ἑκάστου τὸ ἔργον φανερὸν γενήσεται
uniuscuiusque opus manifestum erit
Everyman's work shall be made manifest
4) iii. 19:
ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν.
sapientia enim huius mundi stultitia est apud Deum.
For the wisdom of this world is foolishness with God.
5) iv. 9:
θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις.
spectaculum facti sumus mundo et angelis et hominibus.
for we are made a spectacle unto the world, and to angels, and to men.
6) v. 3:
ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι
absens corpore praesens autem spiritu
absent in body, but present in spirit
7) v. 6:
οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ;
nescitis quia modicum fermentum totam massam corrumpit?
Know ye not that a little leaven leaveneth the whole lump?
8) vi. 19:
οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν
an nescitis quoniam membra vestra templum est Spiritus Sancti qui in vobis est
know ye not that your body is the temple of the Holy Ghost which is in you
9) vii. 9:
κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
melius est enim nubere quam uri.
for it is better to marry than to burn.
10) vii. 31:
παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
praeterit enim figura huius mundi.
for the fashion of this world passeth away.
11) viii. 1:
ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
scientia inflat, caritas vero aedificat.
Knowledge puffeth up, but charity edifieth.
12) ix. 22:
τοῖς πᾶσιν γέγονα πάντα
omnibus omnia factus sum
I am made (i.e. I have become) all things to all men.
13) ix. 25:
ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam.
Now they do it to obtain a corruptible; but we an incorruptible.
14) ix. 26:
οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων
sic pugno non quasi aerem verberans
so fight I, not as one that beateth the air
15) ix. 27:
ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ
sed castigo corpus meum et in servitutem redigo
but I keep under (i.e punish) my body, and bring it into subjection
16) x. 12:
ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
qui se existimat stare videat ne cadat.
Let him that thinketh he standeth take heed lest he fall.
17) x. 13:
πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε
fidelis autem Deus, qui non patietur vos temptari super id quod potestis
God is faithful, who will not suffer you to be tempted beyond what you are able
18) x. 23:
Πάντα ἔξεστιν: ἀλλ᾽ οὐ πάντα συμφέρει.
omnia licent; sed non omnia aedificant
All things are lawful for me; but all things are not expedient.
19) x. 26:
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
Domini est terra et plenitudo eius.
for the earth is the Lord's, and the fullness thereof.
20) x. 31:
Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
sive ergo manducatis sive bibitis vel aliud quid facitis, omnia in gloriam Dei facite.
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
21) xi. 15:
γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν
mulier vero si comam nutriat, gloria est illi
22) x. 24:
Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν: τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
hoc est corpus meum pro vobis; hoc facite in meam commemorationem.
this is my body, which is broken for you: this do in remembrance of me.
23) xii. 4:
Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα
divisiones vero gratiarum sunt, idem autem Spiritus
Now there are diversities of gifts, but the same Spirit.
24) xiii. 1:
Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.
si linguis hominum loquar et angelorum, caritatem autem non habeam, factus sum velut aes sonans aut cymbalum tinniens.
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
25) xiii. 4:
Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται
caritas patiens est, benigna est
28) xiii. 11-12:
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος: ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. βλέπομεν γὰρ ἄρτι δι᾽ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον: ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
cum essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitabam ut parvulus, quando factus sum vir, evacuavi quae erant parvuli. videmus nunc per speculum in enigmate; tunc autem facie ad faciem; nunc cognosco ex parte, tunc autem cognoscam sicut et cognitus sum.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. / For now we see through a glass darkly; but then face to face; now I know in part; but then shall I know even as also I am known.
29) xiii. 13:
νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη: τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη.
nunc autem manet fides spes caritas: tria haec, maior autem his est caritas.
And now abideth faith, hope, charity, these three: but the greatest of these is charity.
30) xiv. 34:
Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν
mulieres in ecclesiis taceant
Let your women keep silence in the churches
31) xiv. 40:
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
omnia autem honeste et secundum ordinem fiant.
Let all things be done decently and in order.
32) xv. 8:
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
novissime autem omnium tamquam abortivo visus est et mihi.
Last of all he was seen by me also, as one born out of due time.
33) xv. 10:
περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί.
abundantius illis omnibus laboravi, non ego autem sed gratia Dei mecum.
I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
34) xv. 19:
ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.
miserabiliores sumus omnibus hominibus.
we are of all men most miserable.
35) xv. 22:
ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται.
et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
As in Adam all die, even so in Christ shall all be made alive.
36) xv. 26:
ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος
novissima autem inimica destruetur mors
The last enemy that shall be destroyed is death.
37) xv. 32:
φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν.
manducemus et bibamus, cras enim moriemur.
let us eat and drink; for tomorrow we die.
38) xv. 33: (n.b. this verse is a quotation from Menander's 'Thaïs', l. 218.)
φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί
corrumpunt mores bonos conloquia mala
evil communications corrupt good manners
39) xv. 41:
ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
stella enim ab stella differt in claritate.
for one star differeth from another star in glory.
40) xv. 42:
σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ
seminatur in corruptione, surgit in incorruptione
It is sown in corruption; it is raised in glory.
43) xv. 47:
ὁ πρῶτος ἄνθρωπος ἐκ γῆς Χοϊκός
primus homo de terra terrenus
The first man is of the earth, earthy
44) xv. 52:
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι
in momento, in ictu oculi, in novissima tuba
In a moment, in the twinkling of an eye, at the last trump
45) xv. 55:
ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
ubi est mors victoria tua? ubi est mors stimulus tuus?
O death, where is thy sting? O grave where is thy victory?
46) xvi. 13:
ἀνδρίζεσθε, κραταιοῦσθε.
viriliter agite, et confortamini
quit you (i.e. act) like men, be strong.
47) xvi. 22:
ἤτω ἀνάθεμα. Μαρὰνἀ θά.
sit anathema. maranatha.
let him be Anathema (i.e. accursed). Marana tha (i.e. May the Lord come!)
St. Paul's First Epistle to the Corinthians is one of the longest and one of the most renowned of his letters. Paul had evangelised Corinth during an eighteenth month period from the end of 50 to the middle of 52 A.D., while engaged on his Second Missionary Journey. Corinth was a well-populated and prosperous place, and well-placed as a location from which the faith of Jesus Christ could spread to other parts of Greece. But it was notorious for its immorality, and its social and cultural milieu was such as to create considerable problems for its new Christian converts. It is clear from Ch. 5. vv. 9-13 that Paul had written an earlier letter to the members of his congregation there, warning them not to keep company with sexually immoral, or idolatrous, or extortionate persons. This letter did not survive. However, during his two and a half year stay at Ephesus (54-57), he received a deputation from the congregation at Corinth, led by Stephanas, asking for his advice on certain questions, and he had also heard from members of the household of Chloe that there were divisions within the congregation there. The canonical First Epistle to the Corinthians was written in response to the questions brought to him and the concerns he had acquired, probably about Easter 57.
The structure of the First Epistle to the Corinthians is as follows:
Introduction: 1.1-9.
I. Divisions and scandals:
A. Factions in the Corinthian congregation 1.10 - 4.21.
B. Incest in Corinth 5.1-13.
C. Recourse to the Gentile courts 6.1-11.
D. Sexual immorality 6.12-20.
II. Answers to various questions:
A. Marriage and virginity 7.1-40.
B. Food offered to false gods 8.1- 11.1.
C. Decorum in public worship 11.2 - 14.40.
III. The Resurrection of the dead: 15.1-58.
Conclusion: 16.1-24.
This epistle is particularly renowned for two famous passages, Chapter 13 and the latter part of Chapter 15. Chapter 13 is a hymn to the overriding importance of love (or charity as the Authorised Version has it) in the life of a Christian. These magical words provide us with perhaps the most widely recited of all biblical passages, and, as A.N. Wilson rightly avers in his book, "Paul, the mind of the apostle," (1998), they would have made Paul famous, even if he had written nothing else. Chapter 15. vv. 20-58, has for centuries provided Anglicans with the official lesson to be read at funeral services according to the "Book of Common Prayer." This magnificent passage sets out movingly, and triumphantly, the centrality for all true Christians of the resurrection of Jesus, and in this context it is worth recalling that Jesus' death on the cross was the so-called 'stumbling block' for orthodox Jews of converting to the new faith, and that some early Christians, themselves, had questioned the reality of the resurrection. It is also important to point out that, in relation to the translation into English of this particular passage, the Authorised Version of the Bible truly excels itself. While there are moments, perhaps, when King James' scholars' renderings become distinctly opaque, stuck in the mud, so to speak, on this occasion they rise to the occasion magnificently and do full justice to Paul's inspirational words. Finally, it should also be pointed out that the wording of Chapter 11. vv. 23-27, dealing with the institution of the Lord's Supper, is repeated almost word for word in the prayer of consecration prior to the delivery of holy communion, according to the "Book of Common Prayer."
At the end of this translation, Sabidius has followed his usual practice, in relation to his translation of Paul's letters, of providing a list of quotations. In each case, he has provided the words firstly in the original Greek, then a version in Latin according to the "Vulgate", and then the translation according to the Authorised Version of the Bible.
CHAPTER 1.
Greeting and thanksgiving (vv. 1-9).
(1) Paul, called (to be) an apostle of Jesus Christ through the will of God, and Sosthenes, our brother, (2) to the church of God, which is in Corinth, to those who have been consecrated in Christ Jesus, (and) called (to be) saints, together with all those who call on the name of our Lord Jesus Christ in every place, (both) theirs and ours; (3) grace (be) to you and peace from God the Father and our Lord Jesus Christ.
(4) I am continually giving thanks to God about you (and) for the grace of God which was given to you in Christ Jesus, (5) that in everything you were richly endowed in him in every kind of utterance and all knowledge, (6) just as the witness to Christ was confirmed in you, (7) so that you are not lacking in any kind of gift, as you eagerly await the revelation of our Lord Jesus Christ; (8) he will also keep you firm until the end, so that you will be blameless on the Day of our Lord Jesus Christ. (9) "God (is) faithful" (vid. Deuteronomy 7.9), (and) through him you were called into fellowship with his Son, our Lord Jesus Christ.
Divisions in the Church (vv. 10-17).
(10) Now, I urge you, brothers, in the name of our Lord Jesus Christ that you all profess the same (thing), and that there are no divisions among you, but that you are all perfectly united in the same beliefs and opinions. (11) For it has been made clear to me about you, my brothers, by Chloe's people that there are quarrels among you. (12) (What) I mean (is) this, that everyone of you is saying "I belong to Paul," or "I (belong to) Apollos," or "I (belong to) Cephas," or "I (belong to) Christ." (13) Is Christ divided? Was Paul crucified for you, or were you baptised into the name of Paul? (14) I am thankful that I did not baptise any of you except Crispus and Gaius, (15) so that no one can say that you were baptised into my name. (16) I also baptised the household of Stephanas; besides (them) I don't know if I baptised anyone else. (17) For Christ sent me not to baptise but to preach the gospel, (but) not through wisdom of language, lest the cross of Christ would be made pointless.
True wisdom and the false (vv. 18-31).
(18) For the message of the cross is folly for those who are dying, but for those of us who are saved it is the power of God. (19) For it is written, "I shall destroy the wisdom of the wise and the understanding of those who understand" (Isaiah 29.14). (20) "Where is your learned (man)?" (vid. Isaiah 19-12). "Where is your scribe?" (vid. Isaiah 33.18). Where is the debater of this age? "Hasn't God made the wisdom of the world foolish?" (vid. Isaiah 44.25). (21) For since, in God's wisdom, the world through its wisdom didn't know God, God was pleased, through the folly of the gospel, to save those who believe. (22) While Jews demand miracles and Greeks look for wisdom, (23) we, however, preach Christ crucified, a stumbling-block to the Jews and folly to the Gentiles, (24) but to those who are called, both Jews and Greeks, Christ (is) the power of God and the wisdom of God. (25) (This is) because the folly of God is wiser than (the wisdom of) men, and the weakness of God is stronger than (the strength of) men.
(26) Consider, brothers, how you were called, in that not many (of you are) wise according to human standards, not many (of you are) influential, not many (of you are) well-born; (27) But God chose the foolish (things) of the world, so that he might put to shame those (who are) wise, and God chose the weak (things) of the world, so that he might put to shame the (things that are) strong, (28) and God chose the base and the contemptible (things) of the world, (and) the (things that) are not, (29) so that he might bring to nothing the (things that) are, in order that no human being should boast before God. (30) But (it is) through him that you exist in Christ Jesus, "who, for us, became wisdom from God, and righteousness, and sanctification, and redemption" (vid. Jeremiah 23, 5-6), (31) so that, as it is written, "Let him who boasts boast in the Lord" (Jeremiah 9. 24).
CHAPTER 2.
Proclaiming Christ crucified (vv. 1-5).
(1) But when I came to you, brothers, I did not come with any superiority of speech or wisdom, when I announced to you the mystery of God. (2) For, (while I was) among you, I decided not to know anything except Jesus Christ and his crucifixion; (3) I came to you in weakness and in fear, and in (a state of) much trembling, (4) and my speech and my proclamation (were) not (said) in persuasive words of (human) wisdom, but as a demonstration of the power of the Spirit, (5) so that your faith should not be (based) on the wisdom of men, but on the power of God.
The superiority of God's wisdom (vv. 6-10).
(6) We, however, speak wisdom among those who have reached maturity, yet a wisdom not of this world, nor of the rulers of this world who will (shortly) be set aside; (7) but we speak of God's wisdom (as) hidden in a mystery, (a wisdom) which God predestined for our glory before the world (began); (8) none of the rulers of this world has known it, for, if they had known (it), they wouldn't have crucified the lord of glory; (9) but as it is written, "(Those things) which an eye didn't see and (an ear) didn't hear" (Isaiah 64.4), and (which) didn't enter into the heart of man, these God has prepared for those who love him. (10) But to us God revealed (them) through the Spirit; for the Spirit examines all (things), even the depths of God.
Spiritual man versus physical man (vv. 11-16).
(11) For who among men knows the (qualities) of a man, except the spirit which (is) in him? In the same way no one knows the (qualities) of God, except the Spirit of God. (12) Now, we did not receive the spirit of the world, but the Spirit which (is) from God, so that we might know (the things) which have been graciously given to us; (13) these (things) also we speak of not in terms learnt from man's wisdom, but in (terms) learnt from the Spirit, combining spiritual (matters) with spiritual (language).
(14) But the physical man doesn't receive the (things) of God's Spirit, for to him they are foolish, and he can't understand (them) because they are discerned spiritually. (15) However, (he) who (is) spiritual examines everything, but he himself is called to account by no one. (16) For "who has (ever) known the mind of the Lord, that he should instruct him?" (Isaiah 40.13) But we have the mind of Christ.
CHAPTER 3.
Corinthians are still of the flesh (vv. 1-4).
(1) And so, brothers, I was not able to talk to you as spiritual (people), but as fleshly (people), like children in Christ. (2) I gave you milk to drink, not solid food, for you were not yet ready (for it). Indeed, even now you are still not ready (for it), (3) for you are still inclined to the flesh. For, as long as (there is) jealousy and strife among you, you are surely inclined to the flesh and are walking in the ways of men, aren't you? (4) For, whenever one (man) says, "I belong to Paul," and another, "I (belong to) Apollos," you are (all too) human, aren't you?
The place of the Christian preacher (vv. 5-17).
(5) So, what is Apollos? What is Paul? (but) servants, through whom you came to believe, and to each as the Lord has given (him). (6) I planted, Apollos watered, but God gave the increase. (7) So then, neither does the planter count for anything, nor (does) the waterer, but God gives the increase. (8) Now, (he) who plants and (he) who waters are one (and the same), but each will receive his own reward in accordance with his own labour, (9) for we are God's fellow-workers, (and) you are God's field, Gods' building.
(10) According to the grace of God, which was given to me, I as a skilled master-builder, laid the foundation, and another built on (it). But let each (man) be careful how he builds on (it); (11) for no one can lay any other foundation beside (the one) which (has been) laid, which is Jesus Christ; (12) but, if anyone builds gold, silver, precious stones, wooden materials, hay, (or) stubble on the foundation, (13) each (man's) work will become manifest, for the Day (of the Lord) will make (it) clear; because it is revealed in fire, and the fire itself will prove what sort of work each (man's) is. (14) If any (man's) work, which he built, remains, he will receive a reward; (15) if any (man's) work is completely burned, he will suffer loss, but he himself will be saved, but thus (it will be) as through fire.
(16) Don't you know that you are God's temple, and that God's Spirit lives in you? (17) If anyone destroys the temple of God, God will destroy him; for God's temple is holy, and you are that (temple).
Conclusions (vv. 18-23).
Let no one deceive himself; if anyone among you thinks he is wise in relation to the (things) of this world, let him become a fool, so that he may become wise. (19) For the wisdom of this world is foolishness to God: for it is written, "He catches the wise in their own cunning" (Job 5.13); and again, "The Lord knows that the reasoning of the wise is worthless" (Psalms 94.11). (21) Therefore, let no one boast in relation to men; for all (things) belong to you, (22) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all (are) yours, (23) but you belong to Christ, and Christ (belongs) to God.
CHAPTER 4.
Stewards should be faithful (vv. 1-5)
(1) So, let a man think of us as Christ's helpers, and stewards of the mysteries of God. (2) Furthermore, in this case, it is required of stewards that one is found trustworthy. (3) But to me it is a very trivial (concern) that I should be judged by you, or by a human day (of judgment); but I shall (certainly) not judge myself; (4) For I am not aware of anything against myself; "yet I am not justified by this" (vid. Psalms 143.2), as he who judges me is the Lord. (5) So, do not judge anything until the appointed time, (that is) until the Lord should come, (he) who will bring to light the hidden (things) of darkness, and reveal the counsels of (men's) hearts, and then praise will come to each (man) from God.
Humility of Christian ministers (vv. 6-13).
(6) Now, brothers, I have applied (all) these (things) to myself and Apollos for your sake, so that in us you may learn the (rule): "Do not go beyond (the things) that are written, in order that no one of you should be puffed up in favour of one against the other. (7) For who is judging you? And what do you have that you have not been given? But, if you have been given (it), why do you boast that you did not receive (it)? (8) You are already satiated, aren't you? You are rich already, aren't you? You have been ruling without us, haven't you? And indeed I wish that you had been ruling, since we might also have reigned together with you. (9) For I think (that) God has proclaimed us, the last of his apostles, as condemned to death, because we have become a spectacle to the world, both to angels and to men. (10) We (are) fools for the sake of Christ, but you (are) prudent in Christ; we (are) weak, but you (are) strong; you are held in honour, but we in dishonour. (11) Right up to the present hour we are hungry and thirsty, and we are scantily clad, and we are knocked around and we are homeless. (12) And we toil, working with our hands; when we are reviled, we bless, when we are persecuted, we endure, (13) when we are defamed, we entreat; "we have become like the filth of the world, everyone's refuse," (vid. Lamentations 3.45) (right up) until now.
Paul cares for his spiritual children (vv. 14-21).
(14) I do not write these (things) to shame you, but (simply) to admonish (you), my beloved children; (15) for even though you may have countless tutors in Christ, yet (you do) not (have) many fathers, for in Christ Jesus I became your father by means of the gospel. (16) So, I entreat you, become imitators of me. (17) For this reason I have sent Timothy to you, as he is my beloved and faithful child in the Lord, and he will remind you of my ways in Christ Jesus, just as I teach everywhere in every congregation.
(18) Now some (of you) have become puffed up, as though I were not coming to you; (19) but I shall come to you shortly, if the Lord wills (it), and I shall get to know not the word of those who are puffed up, but their power, (20) for the kingdom of God (is) not in word, but in power. (21) What do you want? Shall I come to you with a rod, or with love and mildness of spirit?
CHAPTER 5.
A case of sexual immorality (vv. 1-5).
(1) It is widely reported that (there is) sexual immorality among you, and such sexual immorality as (is) not even (found) among the Gentiles, inasmuch as "a man is living with his father's wife" (vid. Leviticus 7-8; Deuteronomy 22. 30; 27.20). (2) And are you proud (of it)? Should you not rather lament in order that (the man) who has committed this deed should be removed from your midst? (3) For I, indeed, (while) absent in body but present in spirit, have already judged, as if (I were) present, (the man) who has behaved in such a manner as this. (4) In the name of our Lord Jesus, when you are gathered together, (in the presence) of my spirit, and with the power of our Lord Jesus, (5) you should hand such a man over to Satan for the destruction of the flesh, in order that on the day of the Lord his spirit may be saved.
A little yeast leavens the whole lump (vv. 6-8).
(6) Your boasting (is) not good. Don't you know that a little yeast leavens the whole lump (of dough)? (7) Clear away the old yeast, so that you may be a new lump, inasmuch as you are unleavened, for Christ, our passover (lamb) has been sacrificed; (8) so, let us celebrate the festival, not with the old yeast, nor with the yeast of malice and wickedness, but with the unleavened (bread) of sincerity and truth.
A wicked man must be removed (vv. 9-13).
(9) (When) I told you in my letter to have nothing to do with fornicators, (10) I didn't actually (mean) the sexually immoral of this world, or the covetous and extortionate, or idolaters, since then you would have to depart from the world. (11) But now I am telling you in writing not to keep company with anyone called a brother, if he should be a fornicator, or a man of greed, or an idolater, or a slanderer, or a drunkard, or a swindler, nor should you even eat with such a man. (12) For what (concern is it) of mine to judge outsiders? Should you not judge the (ones who are) within, (13) while God judges those (who are) outside? "You should remove the wicked (man) from among yourselves" (Deuteronomy 17.7; 19.19; 22. 21, 24; 24.7).
CHAPTER 6.
Lawsuits among Christian brothers (vv. 1-8).
(1) Does one of you who has a case against another go to court before unrighteous men and not before holy ones? (2) Or do you not know that "the holy (ones) will judge the world," (vid. Daniel 7.22; Wisdom 3.8) and (that), if the world is to be judged by you, that you are not competent to try petty (cases)? Do you not know that we shall try angels, let alone things pertaining to life? (4) So, if you have things pertaining to life to be tried, do you appoint as judges those who are of no account in the congregation? I say (this) to your shame. So, (is it really true that) there is not even one wise (man) among you who would be able to judge between his brothers, but brother goes to court with brother, and that before unbelievers?
(7) So it is already a total defeat for you that you have lawsuits between one another; why not rather be defrauded? (8) But you do wrong and defraud (people), and your brothers at that.
Those who will not inherit the Kingdom (vv. 9-11).
(9) Or don't you know that the righteous will not inherit the kingdom of God? Don't be misled! Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, not sodomites, (10) nor thieves, nor greedy people, not drunkards, not slanderers, nor swindlers will inherit God's kingdom. (11) Some (of you) were these (things); but you have been washed clean, and sanctified, and you have been declared righteous in the name of our Lord Jesus Christ and in the Spirit of our God.
Glorify God in your body (vv. 12-20).
(12) "To me everything is permissible" (vid. Sirach 37.28); but not everything is advantageous. Everything is permissible to me; but I will not be disempowered by anything. (13) Foods (are) for the belly, and the belly (is) for foods; but God will bring to nothing both it and them. Now the body is not (made) for fornication, but for the Lord, and the Lord for the body; (14) but God raised up the Lord, and he will raise us up through his power.
(15) Don't you know that your bodies are members of Christ? Shall I then take Christ's members and make (them) members of a harlot? May that never happen! (16) Or don't you know that (he) who is joined to a prostitute is one body (with her)? For they say, "The two will belong to one flesh" (Genesis 2.24). (17) But (he) who is joined to the Lord is one spirit. (18) Shun fornication! Every sin that a man may ever commit is outside his body, but (he) who practises fornication is sinning against his own body. (19) Or don't you know that your body is a temple of the Holy Spirit within you which you have from God? You are not your own (property), (20) for you have been bought at a price. So glorify God in your body.
CHAPTER 7.
Problems concerning marriage (vv. 1-16).
(1) Now (the things) about which you wrote, (it is) well for a man not to touch a woman; (2) yet, because of (the risk of) fornication, let each man have his own wife, and let every woman have her own husband. (3) Let the husband render to his wife the (affection) due (to her), and also the wife to her husband. (4) The wife does not have authority over her own body, but her husband (does); likewise also, the husband does not have authority over his own body, but his wife (does). (5) Do not deprive one another (of physical affection), except by mutual consent for an agreed period of time, so that you may devote time to prayer, and that you may come together again, so that Satan may not tempt you on account of your lack of self-control. (6) But this I say by way of a concession, not as a command. (7) But I do wish all men were like (I am) myself; yet each one has a gift from God, one this and another that.
(8) Now I say to the unmarried and to the widows, (it would be) well for them if they were to remain as I (am); (9) but, if they cannot exercise self-control, let them marry, for it is better to marry than to burn (with passion).
(10) But to the married I give this instruction, not I but the Lord, that the wife must not be separated from her husband. (11) but, if ever she does depart, let her remain unmarried, or be reconciled to her husband, - and a husband must not divorce his wife.
(12) But in other (cases) I am speaking, (yes I,) not the Lord; if any brother has an unbelieving wife, and she, herself, is prepared to live with him, let him not cast her aside; (13) and, (if) a woman has an unbelieving husband, and he consents to live with her, let her not leave her husband. (14) For the unbelieving husband is sanctified in relation to his wife, and the unbelieving wife is sanctified in relation to the brother; for otherwise your children would be unclean. (15) But, if the unbeliever chooses to depart, let the separation take place; in such (circumstances), a brother or sister is no longer tied, but God has summoned us (to live) in peace. (16) For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
Remain in the state to which you were called (vv. 17-24).
(17) But, as the Lord has allotted every (man) a part, so let him walk as God has called each (man); so I instruct in every congregation. (18) Was anyone called after he was circumcised? He must not conceal his circumcision. Has anyone with a foreskin been called? Let him not be circumcised! (19) Circumcision means nothing, and not being circumcised means nothing, but the observance of God's commandments (really matters). (20) In the condition in which each (man) was called, let him remain in it. (21) Were you called (as) a slave? Don't let it worry you! But, if you do get the opportunity to become free, make the most of it. (22) For (he) who was called in the Lord (as) a slave is the Lord's freedman; likewise, (he) who was called (as) a free (man) is Christ's slave. (23) You were bought at a price; do not become slaves of men! (24) Brothers, let each (man), in whatever (condition) he was called, remain in that (condition) before God!
The unmarried and the widows (vv. 25-40).
(25) Now, with regard to virgins, I have no injunction from the Lord, but I give my opinion as (one) who, after being shown mercy by the Lord, is faithful. (26) So I think that it is good, on account of the constraints that are upon us, that (it is) well for a man to be what he is. (27) Are you bound to a wife? (If so), do not seek release! Have you been freed from a wife? (If so) don't seek a wife! (28) But, even if you have married, you haven't sinned. And, if a virgin should marry, she hasn't sinned. But such people will have tribulation of the flesh (i.e. the trials of married life), but I am sparing you.
(29) But this I say, brothers, the time remaining is reduced. From now on (it is) as though those who have wives may be like those who have none, (30) and those who weep as those who do not weep, and those who rejoice as those who don't rejoice, and those who buy as those who don't possess (anything), (31) and those who make use of the world as those who don't make use (of it). (32) But I want you to be free from cares. The unmarried (man) cares about the (things) of the Lord, (and) how he may please the Lord; (33) but the married (man) is concerned about the (things) of the world, (and) how he may please his wife, (34) and he is divided. And the unmarried (woman) and the virgin are concerned about the (things) of the Lord, that she may be holy both in body and in spirit; but the married (woman) is concerned about the (things) of the world, (and) how she may gain her husband's approval. (35) I say this for your own benefit, not to cast a noose around your (neck), but (to move you) towards what (is) proper and (what) involves a constant and undistracted devotion to the Lord.
(36) But, if any (man) thinks that he is behaving improperly towards his fiancee, and, if she is sexually well developed, and need makes it so happen, let him do what he desires: he does not sin; let them marry. (37) But (he) who stands firm in his resolve, and there is no necessity, but he has control over his own will, and he has reached this decision in his own heart to keep her (as) his fiancee, he will do well; (38) so, (he) who marries his own fiancee does well, and (he) who does not marry (her) does better.
(39) A wife is bound during all the time that her husband is alive; but, if ever her husband should fall asleep (in death), she is free to marry whomever she wishes, only (it must be) in the Lord (i.e. he must be a Christian). (40) But, in my judgment, she is happier if she stays as she is, for I think I have God's Spirit.
CHAPTER 8.
Food offered to idols (vv. 1-13).
(1) (Now,) concerning (foods) sacrificed to idols, we know that we have all knowledge. Knowledge puffs (us) up, but love builds (us) up. (2) If anyone thinks that he knows something, he does not yet know (it) as he should know (it). (3) But, if anyone loves God, this (man) is known by him. (4) So, concerning the eating of (foods) sacrificed to idols, we know that no idol (exists) in the world, and that there is no other God but the One. (5) For, if there are things called gods, whether in heaven or on earth - just as there are many gods and many lords - , (6) yet for us "(there is) only one God, the Father, from whom all (things come)" (vid. Malachi 2.10), and we (exist) for him. And (there is) one Lord Jesus Christ, through whom all (things come), and we (exist) through him.
(7) However, that knowledge isn't in all (men); but some, being accustomed to the idol, eat (it) as though it had been dedicated (to a god), and their conscience, being weak, is defiled. (8) But food cannot bring us nearer to God; if we don't eat (it), we are none the worse, nor, if we do eat (it) are we any better off. (9) But take care lest, somehow, this very freedom of yours should become a stumbling block to those (who are) weak. (10) For, if someone sees you, who has knowledge, sitting in an idol's temple, won't his conscience, if he is weak, be encouraged to eat things sacrificed to idols? (11) For, through your knowledge, (the man) who (is) weak perishes, (that is) your brother, for whose sake Christ died. (12) But, when you thus sin against your brothers, and wound their weak consciences, you sin against Christ. (13) Therefore, if food causes my brother to stumble, I shall never (again) eat any meat at all, so that I don't cause my brother to stumble.
CHAPTER 9.
The Rights of an Apostle (vv. 1-27).
(1) Am I not free? Am I not an apostle? Have I not seen our Lord Jesus? Are you not my work in the Lord? (2) If I am not an apostle to others, yet I am (one) to you at least, for you are the seal of my apostolate in the Lord.
(3) My defence to those who examine me is this. (4) Have we no right at all to eat and drink? (5) Have we no right at all to take along a fellow-believer (as) a wife, as even the rest of the apostles, and the brothers of the Lord, and Cephas (do)? (6) Or have only Barnabas and I no right not to work? (7) Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink the milk of the flock?
(8) Am I saying these things from a human (standpoint), or does the law not also say these (things)? (9) For it is written in the law of Moses, "You must not muzzle an ox while it is threshing (the grain)" (Deuteronomy 25.4). Is God concerned for the oxen, or is he really saying (it) for our sake? (10) Actually, it was written for our sake, because (he) who ploughs ought to plough in hope, and (he) who threshes (should do so) in the hope of sharing in it.
(10) If we have saved the spiritual (things) in you, (wouldn't it be) great if we reap your material (things)? (12) If others partake in this right of yours, do we not deserve more? Yet we have not exercised this right, but we bear all (things) so that we should not cause any hindrance to Christ's gospel. (13) "Don't you know that (those) who perform sacred duties eat food from the temple, (and those) who attend upon the altars share (portions of food) with the altar?" (vid. Leviticus 6.16, 26; Numbers 18.8, 31; Deuteronomy 18. 1-4) (14) In this way too, the Lord ordained for those who proclaim the gospel that they should live by means of the gospel.
(15) But I have made use of none of these (provisions). And I have not written these (things) so that it should happen thus in my (case), for (it would be) right for me to die rather than - no one shall invalidate my (grounds for) boasting. (16) For, if I should preach the gospel, there is no (reason) for me to boast, for necessity is laid upon me; for it would be a calamity in my (case) if I did not preach the gospel. (17) For, if I do this willingly I get a reward, but if unwillingly, I (still) have a stewardship entrusted (to me). (18) What, then, is my reward? That, when I preach the gospel, I may present the good news without charge, so as to avoid making use of my power through the gospel.
(19) For, although I was free from all (people), I put myself in bondage to all (people), so that I might gain the more (converts). (20) And so, to the Jews I became as a Jew, so that I might gain Jewish (converts); to those (who are) under the law, (I became) as under the law, although I am not myself under the law, so that I might gain (as converts) those (who are) under the law; (21) to those (who are) outside the law, (I became) as outside the law, although I am not outside God's law, but under Christ's law, so that I might win (as converts) those (who are) outside the law; (22) to the weak, I became weak, so that I might gain the weak (as converts); I have become all (things) to all (men), so that, I might, by all possible means, save some (of them). (23) But I do (all) these (things) for the sake of the Gospel, so that I may become a joint sharer of its (benefits).
(24) Don't you know that those who run in a race all run, but (only) one receives the prize? Run in such a way that you may win (it). (25) Every (man) who takes part in a contest exercises total self-control, and they (do so) to win a corruptible crown, whereas we receive an incorruptible (one). (26) So I am running in such a way as (is) not aimless, (and) I am boxing in such a way as not to be beating the air; (27) But I punish my body and bring (it) into submission, lest, after I have preached to others, I, myself, shall somehow be rejected.
CHAPTER 10.
Warnings from Israel's history (vv. 1-13).
(1) For I do not want you to be unaware, brothers, that "our forefathers were all under the (pillar of) cloud" (vid. Exodus 13. 21-22), and "all passed through the sea" (i.e. the Red Sea) (vid. Exodus 14. 22-29), (2) and they were all baptised unto Moses in the cloud and in the sea, (3) "and they all ate the same spiritual food" (vid. Exodus 16.4, 35; Deuteronomy 8.3; Psalms 78. 24-29), (4) and "they all drank the same spiritual drink, for they drank from a spiritual rock that followed (them)" (vid. Exodus 17.6; Numbers 20.11; Psalms 78.15), and the rock was Christ. (5) "But God was not pleased with most of them, for they were struck down in the wilderness" (vid. Numbers 14. 16, 23, 29-30).
(6) Now, these (things) became an example for us, so that we should not be (persons) lusting after evil (things), "as they had lusted after (them)" (vid. Numbers 11. 4, 34; Psalms 106.14). (7) And do not become idolaters, as some of them (were); as it is written, "The people sat down to eat and drink, and then they got up to amuse themselves" (Exodus 32.6). (8) And let us not fornicate, as "some of them committed fornication, and twenty-three thousand (of them) fell in one day" (vid. Numbers 25.1.9). (9) "And let us not put the Lord to the test, as some of them tested (him), and then were killed by the serpents" (vid. Numbers 21.5-6). (10) "And do not complain, as some of them complained, and then perished at the hands of the destroyer (i.e. the plague)" (vid. Numbers 14.2,36; 16.41-49; Psalms 106. 25-27). (11) Now, (all) these (things) happened to them as an example, and they were recorded as a warning to us, upon whom the end of the ages has come.
(12) Therefore, let him who thinks he is standing be careful not to fall. (13) No trial has come upon you except what is common to mankind; "but God (is) faithful" (vid. Deuteronomy 7.9), and he will not allow you to be tested beyond what you can (bear), but, together with the trial, he will construct the way out, in order that you may be able to endure (it).
No compromise with idolatry (vv. 14-22).
(14) Therefore, my beloved (ones), avoid idolatry. (15) I speak as to (men) of discernment; judge for yourselves what I say. (16) The cup of blessing which we bless, is it not a sharing (i.e. communion) in the blood of Christ? The bread which we break, is it not a sharing (i.e. communion) in the body of Christ? (17) Because (there is only) one loaf, we, although (we are) many, are one body, for we all share in the one loaf.
(18) Consider Israel according to the flesh! "Are not (those) who eat the sacrificial (meat) in communion with the altar?" (vid. Leviticus 7.6,15) (19) So what am I saying? That what is sacrificed to an idol amounts to something, or that an idol amounts to something? (20) (No,) but (I do say) that (the things) which the Gentiles sacrifice "they sacrifice to demons, and not to God" (vid. Deuteronomy 32.17; Psalms 106.37; Baruch 4.7), and I do not want you to be in communion with demons. (21) "You cannot drink (both) the cup of the Lord and the cup of demons" (vid. Malachi 1.7.12); you cannot partake (both) of the table of the Lord and the table of demons. (22) Or "are we inciting the Lord to jealousy?" (vid. Deuteronomy 31. 21) Are we stronger than he (is)?
Food sacrificed to idols: practical solutions (vv. 23-33).
(23) All (things) are lawful, but not all (things) are advantageous. All (things) are lawful, but not all things build (one) up. (24) Let no one seek his own (advantage), but that of his neighbour.
(25) Eat everything that is sold in the meat market, and ask no questions for the sake of your conscience, (26) "for the earth and (all) that fills it belongs to the Lord" (vid. Psalms 24.1; 50.12; 89.11). (27) If one of the unbelievers invites you (to a meal), and you want to go, eat everything that is put before you, and ask no questions for the sake of your conscience. (28) But, if anyone should say to you, "This is a sacrificial offering," don't eat (it) for the sake of the one who disclosed (it) and for conscience's sake; (29) conscience I say, not your own, but that of the other (person); for why (is it) that my freedom should be judged by someone else's conscience? (30) If I eat (it) with gratitude, why am I to be denounced for (that) for which I give thanks?
(31) So, whether you eat or drink, or do anything (else), do (it) all for God's glory. (32) Never be the cause of offence to Jews, or to Greeks, or to the congregation of God, (33) even as I please all (people) in everything, never seeking my own advantage, but that of the many, in order that they might be saved.
CHAPTER 11.
Imitate me (v. 1).
(1) Be you imitators of me, even as I (am) of Christ.
Covering the head in worship (vv. 2-16).
(2) Now I commend you, because in all (things) you have remembered me, and you are holding fast to our traditions just as I have handed (them) to you. (3) But I want you to know that "the head of every man is Christ" (vid. Genesis 3.16), and the head of a woman (is) the man, and the head of Christ (is) God. (4) Every man that prays or prophesies, (while) having (something) on his head, dishonours his head. (5) But every woman praying or prophesying with her head uncovered dishonours her head, for it is one and the same (thing as if she were) a (woman) with a shorn (head). (6) But, if a woman is not covered, let her also have her hair cut; and, if it is disgraceful for a woman to be shaved or shorn, let her be covered.
(7) For a man ought not to have his head covered, "because he is the image and glory of God" (vid. Genesis 1.27; 5.1; 9.6; Wisdom 2.23), whereas the woman is the glory of the man. (8) "For man is not (come) from woman, but woman from man" (vid. Genesis 2. 21-23); (9) "for man was not created for the sake of the woman, but woman for the sake of the man" (vid. Genesis 2.18). (10) For this (reason), the woman ought to have (a sign of) authority upon her head on account of the angels (n.b. the Jews considered the angels to be the guardians of order and decorum in public worship).
(11) Besides, in the eyes of the Lord, woman is not separate from man, nor is man separate from woman; (12) for, just as the woman (comes) from man, so too the man (comes) through the woman; and everything (comes) from God. (13) Decide for yourselves: is it fitting that a woman should pray to God unveiled? (14) Doesn't nature itself teach you that, if a man (has) long hair, it is a dishonour to him, (15) but, if a woman (has) long hair, it is a glory to her? (This is) because her hair is given to her in place of a headdress. (16) But, if anyone seems to be in dispute (about this), we have no other custom, and neither (do) God's congregations.
Abuses at the Lord's Supper (vv. 17-22).
(17) But (while) giving (you) this instruction, I do not commend (you), because (it is) not for the better, but for the worse, that you meet together. (18) For, in the first place, when you come together in a congregation, I hear that there are divisions among you, and, to some extent, I believe (this). (19) For there must also be factions among you, so that those (who are) esteemed among you may be clearly recognised.
(20) So, when you come together in the same (place), it is not (possible for you) to eat the Lord's supper, (21) for, when you do eat (it), each (one of you) takes his own evening meal beforehand, and one goes hungry, while another gets drunk. (22) For you have homes to eat and drink in, don't you? Or do you look down on God's congregation, and put to shame those who have no (home)? What shall I say to you? Should I congratulate you? (Well,) in this I don't congratulate (you).
The Institution of the Lord's Supper (vv. 23-26).
(23) For I received from the Lord (that) which I also handed on to you, that the Lord Jesus on the night on which he was betrayed took bread, (24) and, when he had given thanks, he broke (it) and said, "This is my body, which (is given) for you; do this in remembrance of me." (25) Likewise, after supper, (he) also (took) the cup, and said, "This cup is the new covenant in my blood (vid. Exodus 24. 6-8; Jeremiah 31.31; Zechariah 9.11); do this, as often as you drink (it) in remembrance of me." (26) For, as often as you drink this cup, you proclaim the Lord's death, until his coming (again).
Partaking of the Lord's Supper unworthily (vv. 27-34).
(27) Therefore, whoever should eat the bread or drink the cup of the Lord unworthily is guilty of the body and blood of the Lord. (28) But let a man examine himself, and thus let him eat of the loaf and drink of the cup; (29) For (he,) who eats and drinks, eats and drinks to his own damnation, if he takes no account of the (Lord's) body. (30) For this (reason) many among you (are) weak and sickly, and quite a few (of you) are asleep (in death). (31) But, if we judged ourselves, we should not be condemned; (32) however, when we are judged, we are punished by the Lord, so that we should not be condemned with the world. (33) Therefore, my brothers, when you come together to eat, do wait for one another. (34) (But,) if anyone is hungry, let him eat at home (first), so that, (when) you do come together, it (may) not (lead) to your judgment. The remaining (matters) I shall deal with whenever I come.
CHAPTER 12.
Spiritual gifts (vv. 1-11).
(1) Now, concerning the (gifts) of the Spirit, brothers, I don't want you to be uniformed. (2) You know that, when you were Gentiles, you were led off to "speechless idols" (vid. Habakkuk 2. 18-19), however you happened to be led. (3) Therefore, I would have you know that no one, (when) speaking by the Spirit, says, "Jesus (is) Lord," and no one can say, "Jesus (is) Lord," except by the Holy Spirit.
(4) Now, there are various kinds of gifts, but (there is only one and) the same Spirit; (5) and there are various kinds of service, and the same Lord; (6) and there are various kinds of activities, and yet (it is) the same God, who (is) performing all these (activities). (7) But to each (person) is given the manifestation of the Spirit for the benefit (of all). (8) For to one there is given the word of wisdom through the Spirit, and to another the word of knowledge in accordance with the same Spirit, (9) to a different (person) faith by the same Spirit, and to another gifts of healing by this one Spirit, (10) and to another the workings of miracles, and to another prophecy, and to another the understanding of inspired utterances, to someone else (different) kinds of tongues, and to another the interpretation of tongues; (11) but the one and the same Spirit, distributing (them) to each one by himself as it wishes.
One body with many parts (vv. 12-31).
(12) For, just as the body is one, but has many parts, and all the parts of that body, (although) being many, are one body, so also (it is with) Christ; (13) for in one Spirit we were all baptised into one body, whether Jews or Greeks, whether slaves or free (men), and we were all given one Spirit to drink.
(14) For the body does not consist of one member but of many. (15) If the foot should say, "Because I am not a hand, I am no (part) of the body," it is not for this (reason) no (part) of the body; (16) and, if the ear should say, "Because I am not an eye, I am no (part) of the body," it is not for this (reason) no (part) of the body; (17) if the whole body (were) an eye, where (would be) the (sense of) hearing? If the whole (body) were an ear, where (would be) the (sense of) smell? (18) But now God has put the parts, every one of them, in the body, just as he pleased.
(19) But, if they were all one part, where (would) the body (be)? (20) But now (there are) many parts, but (only) one body. (21) The eye cannot say to the hand, "I have no need of you," or, again, the head (cannot say) to the feet, "I have no need of you;" (22) but, more surely, those parts of the body that seem to be weaker are essential, (23) and the parts of the body which we consider to be more undignified, on these we bestow more abundant honour, and our unpresentable parts have the more abundant comeliness, (24) whereas our presentable parts have no need of (anything). But God has (so) composed the body to give more abundant honour to the inferior part, (25) so that there should be no division in the body, but the parts should have the same care for one another. (26) And, if one part suffers, all the (other) parts suffer with (it); or, if (one) part is honoured, all the (other) parts rejoice with (it).
(27) Now, you are the body of Christ and individually its members. (28) And (those) whom God has appointed within the congregations (are), firstly apostles, secondly prophets, and thirdly teachers, then (those who have) miraculous powers, then (those who have) gifts of healing, (those who provide) helpful services, (those with the skills) to direct the congregations, (and those who can) speak in different) kinds of tongues. (29) Surely (they are) not all apostles? Surely they are not all prophets? Nor are they all teachers, (are they)? Nor do they all have miraculous powers, (do they)? (30) Surely they don't all have gifts of healing? Surely they don't all speak in tongues? Nor are they all interpreters, (are they)? (31) But you should keep on seeking the higher gifts. And yet, I am (now going to) show you by far the best way.
CHAPTER 13.
Love (vv. 1-13).
(1) If I speak with the tongues of men and of angels, and do not have love, I am (like) sounding brass or a clanging cymbal. (2) And, if I have (the gift of) prophecy, and understand all mysteries and all knowledge, and, if I have all faith, so as to remove mountains, and do not have love, I am nothing. (3) And, if I should give away all my belongings (to feed the poor), and, if I should hand over my body, so that I am burned, but do not have love, I derive no benefit at all.
Love is long-suffering (and) is kind; love is not envious, it does not brag, is not puffed up, (5) does not behave indecently, does not seek its own (interests), does not become provoked, does not keep a record of wrongs. (6) It does not rejoice in iniquity, but rejoices in the truth; (7) it bears all (things), believes all (things), hopes all (things), endures all (things).
(8) Love never fails. Whether (there are) prophecies, they shall fail; whether (there are) tongues, they shall cease; whether there is knowledge, it shall be exhausted. (9) For we know in part, and we prophesy in part; (10) but, when that (which is) complete has come, that (which is) in part shall be done away with. (11) When I was a child, I spoke as a child, I thought as a child, I reckoned as a child; but, when I became a man, I put away childish things. (12) For now we are looking at indirect images in a mirror (i.e. one made of burnished metal, probably bronze), but then face to face; now I know in part, but then I shall know as also I am known. (13) But now there remain faith, hope, love, these three; but the greatest of these is love.
CHAPTER 14.
Gifts of prophecy and tongues (vv. 1-25).
(1) Pursue love, but earnestly strive for spiritual (gifts), and especially that you may prophesy. (2) For (he) who speaks in a tongue speaks, not to men, but to God, for no one understands him, and he speaks spiritual mysteries; (3) but (he) who prophesies to men speaks (for) their edification, and encouragement, and comfort. (4) (He) who speaks in a tongue builds himself up; but (he) who prophesies builds up a congregation. (5) Now, I would wish you all to speak in tongues, but, preferably, so that you can prophesy; now, (he) who prophesies (is) greater than (he) who speaks in tongues, unless he can interpret in such a way that the congregation can receive edification (from it).
(6) But now, brothers, if I should come to you, speaking in tongues, what good would I do you, unless I should speak by way of revelation, or knowledge, or prophecy, or teaching? (7) So it is with an inanimate instrument that gives off sound, whether a flute or a lyre, if they should provide no distinction between their notes, how would it (ever) be known what is being played on the flute or on the lyre? (8) For, if a trumpet should give out an indistinct call, who would get ready for battle?
(9) In the same way also, unless you produce speech (that is) easily understood through the tongue, how will it be known what is being said? For you will be speaking into the air. (10) It may be the case that there are many kinds of speech sounds in the world, and that none (of them) is without meaning. (11) If, then, I do not understand the meaning of the sound, I shall be a foreigner to the (person) who is speaking, and (he) who is speaking (will be) a foreigner to me. (12) So also, since you are eager for spiritual (gifts), strive to abound (in them) for the purpose of strengthening the congregation.
(13) Therefore, let (him) who speaks in a tongue pray that he may (be able to) interpret. (14) For, if I am praying in a tongue, (it is) my spirit that is praying, but my mind is unproductive. (15) So, what is (to be done)? I will pray with my spirit, and I will also pray with my mind; I will sing with my spirit, and I will also sing with my mind; (16) otherwise, if you offer praise with the spirit, how will (he) who fills the place of the unlearned say 'Amen', when you are giving thanks, since he does not know what you are saying? (17) For you definitely give thanks well, but the other (man) is not strengthened. (18) I thank God, I speak in more tongues than all of you (do). (19) In the congregation, however, in order that I might also instruct others, I would rather speak five words with my mind (i.e. meaningful words) than countless words in a tongue.
(20) Brothers, do not become children in your understanding, but be like innocent babes in (matters of) badness. (21) It is written in the law, "In the tongues of foreigners and with the lips of strangers, I will speak to this people, yet even then they will not heed me, says the Lord" (Isaiah 28. 11-12; Deuteronomy 28.49). (22) So then, tongues are a mark of genuineness, not to those who believe, but to the unbelievers, whereas prophesying is not for the unbelievers, but for the believers. (23) If, therefore, the whole congregation should come together in the same (place), and everyone should speak in tongues, and unlearned or unbelieving (people) should come in, won't they say that you are mad? (24) But, if all (of you) should be prophesying, and some unbeliever or unlearned (person) should come in, he is reproved by everyone (and) he is examined by everyone; (25) the secrets of his heart become manifest, and so he will fall down on his face and worship God, declaring: "God is really among you" (vid. Isaiah 45.14; Daniel 2.47; Zechariah 8.23).
Orderly Christian meetings (vv. 26-40).
(26) So, what is (to be done), brother? Whenever you come together, each one (of you) has a psalm, or a (piece of) teaching, or a revelation, or a tongue, or an interpretation. Let all (things) be done so as to build up (the congregation). (27) If any (man) speaks in a tongue, let it be two or three at the most, and one after another, and let someone translate; (28) but, if there is no interpreter, let him keep silent in the congregation, and let him speak to himself and to God. (29) Then, let two or three prophets speak, and let the others discern (the meaning); (30) But, if a revelation should come to another (who is) sitting (there), let the first (one) (i.e. the original speaker) keep silent. (31) For you can all prophesy one by one, so that all may learn and all may receive encouragement. (32) And the spirits of the prophets are subject to the prophets. (33) For God is (a God) not of disorder, but of peace.
As in all the congregations of the holy (ones), (34) let the women in the congregations keep silent, for they are not permitted to speak; but let them subordinate themselves, as the law also says. (35) And, if they want to learn something, let them ask their own husbands at home, for it is disgraceful for a woman to speak in a congregation.
(36) Or did the word of God come forth from you, or did it reach you only? (37) If any (man) thinks he is a prophet, or that (he is gifted with) the spirit, let him acknowledge that the (things) which I write to you are the Lord's commandment. (38) And, if anyone does not recognise (this), let him not be recognised (himself). (39) Therefore, my brothers, keep striving to prophesy, and do not forbid (anyone) to speak in tongues; (40) and let all (things) be done properly and in an orderly manner.
CHAPTER 15.
The Resurrection of Jesus (vv. 1-11).
(1) Now I make known to you, brothers, what (is) the good news which I proclaimed to you, and which you received, and on which you took your stand, (2) and through which you are saved, if you keep to the message I preached to you, unless you have believed to no purpose.
(3) For, in the first place, I passed on to you (the message) which I also received, that "Christ died for your sins in accordance with the Scriptures" (vid. Isaiah 53. 8-9), and that he was buried, and that "he was raised up on the third day in accordance with the Scriptures" (vid. Psalms 16.10; Hosea 6.2; Jonas 1.17), (5) and that he was seen by Cephas (and) then by the twelve; (6) and next he was seen at one time by more than five hundred brothers, of whom the majority are still living, but some have fallen asleep (in death); (7) then, he was seen by James (i.e. the brother of the Lord), and then by all the apostles; (8) and, last of all, he was seen by me also, as if by one born abnormally.
(9) For I am the least of the apostles, and I am one who is not fit to be called an apostle, because I persecuted the congregation of God; (10) but by the grace of God I am what I am, and his grace, which (was bestowed) on me did not prove futile, but I laboured more abundantly than all of them, yet not I, but the grace of God (that is) with me. (11) So, whether (it is) they or I, this is what we preach and this is what you believe.
The Resurrection of the Dead (vv. 12-34).
(12) Now, if it is being proclaimed that Christ has been raised from the dead, how (is it that) some among you are saying that there is no resurrection of the dead? (13) But, if there is no resurrection of the dead, neither has Christ been raised; (14) and, if Christ has not been raised, then our preaching (is) in vain, and your faith (is) also in vain. (15) Moreover, we are also found (to be) false witnesses to God, because we testified with regard to God that he raised up Christ, whom he didn't raise up, if in fact the dead are not raised up. (16) For, if the dead are not raised, neither has Christ been raised; (17) but, if Christ has not been raised, your faith is vain, (and) you are still in your sins. (18) Then also, those who have fallen asleep in Christ have perished. (19) If our hope in Christ is for this life only, we are the most pitiable of men.
(20) But now is Christ risen from the dead, the first fruits of them that have fallen asleep; (21) "for, since death (came) through a man" (vid. Genesis 3.17-19), by a man (came) also the resurrection of the dead; (22) for, as in Adam all die, even so in Christ shall all be made alive. (23) But every (man) in his own place: Christ, the first fruits, then (those) that are Christ's at his coming; (24) then (comes) the end, when "he shall deliver up the kingdom to his God and Father" (vid. Daniel 2.44), when he shall have set aside all rule, and all authority and power, (25) for he must reign until "he has put every enemy under his feet" (vid. Psalms 110.1). (26) The last enemy (that) shall be set aside (is) death, (27) for "he has put all (things) under his feet" (Psalms 8.6). But, when he says that all (things) have been put under subjection, (it is) evident that (he is) excluded who put all (things) under him. (28) And, when all (things) have been subjected to him, then shall the Son be subjected to (the one) who has subjected all (things) to him, so that God may be all (things) to all (men).
(29) For otherwise what will they do, who are baptised on behalf of the dead? If the dead aren't raised at all, why then are they baptised for their sake? (30) Why, then, do we stand in jeopardy every hour? (31) I face death on a daily basis: (this I swear), brothers, by the pride (I take) in you, which I have in Christ Jesus our Lord. (32) If, as a man, I have fought with beasts at Ephesus, what good (did) it (do) me? If the dead are not raised, "let us eat and drink, for tomorrow we shall die" (Isaiah 22.13) (33) Do not be deceived: bad company corrupts good habits; (34) awake in a righteous state, and do not sin, for some have no knowledge of God; I say this to your shame.
The manner of the Resurrection (vv. 35-53).
(35) But someone will say how are the dead raised up, and with what kind of body do they come? (36) (You) fool, what you sow is not made to live unless it has died; (37) and what you sow, you sow not the body that shall be, but bare grain, it may be of wheat, or of any one of the other (types of corn); (38) "but God gives it a body, as it has pleased (him), and to each of the seeds a body of its own" (vid. Genesis 1.11). (39) Not all flesh (is) the same flesh, but there is one for mankind, and another flesh for animals, and another flesh for birds, and another for fish. (40) And (there are) heavenly bodies, and earthly bodies; but the glory of the heavenly (is) of one kind, and the (glory) of the earthly (is) of another kind. (41) The glory of the sun is of one kind, and the glory of the moon (is) of another, but (there is) a further kind of glory of the stars, for (one) star differs from (another) star in glory.
(42) So also (is) the resurrection of the dead. It is sown in corruption, it is raised in incorruption; (43) it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; (44) it is sown (as) a physical body, it is raised (as) a spiritual body. If there is a physical body, there is also a spiritual (one). (45) So also, it is written, "The first man Adam became a living soul" (Genesis 2.7); the last Adam (i.e. Jesus) became a life-giving spirit. (46) However, (that) which is spiritual (is) not first, but (that) which is physical, and then (that) which (is) spiritual. (47) "The first man (who is) of the earth (is) made of earth" (vid. Genesis 2.7), the second man (is) from heaven. (48) As is the earthy, so also (are) the earthy, and, as (is) the heavenly, so also (are) the heavenly; (49) and, just as "we have borne the image of the earthy (one)" (vid. Genesis 5.3), we shall also bear the image of the heavenly (one).
(50) But this I tell (you), brothers, that flesh and blood cannot inherit the kingdom of God, neither shall corruption inherit incorruption. (51) Behold, I tell you a mystery: we shall not all fall asleep (in death), but we shall all be changed, (52) in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed. (53) For this corruptible (nature of ours) must put on incorruption, and this mortal (nature of ours must) put on immortality.
A hymn of triumph (vv. 54-57).
(54) But, when this corruptible (nature of ours) has put on incorruption, and this mortal (nature of ours) has put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory. (55) (O) death, where (is) your victory? (O) death, where (is) your sting?" (Hosea 13.14.) (56) The sting of death (is) sin, and the strength of sin (is) the law. (57) But thanks (be) to God, for he gives us the victory through our Lord Jesus Christ.
Conclusion (v. 58).
(58) Therefore, my beloved brothers, be you steadfast, immovable, always abounding in the work of the Lord, for you know that your labour is not in vain in the Lord.
CHAPTER 16.
Contributions for the Christians in Jerusalem (vv. 1-4).
(1) Now, concerning the collection for the holy (ones), as I instructed the congregations of Galatia, you should also do likewise. (2) On the first day of the week, let each one of you set (something) aside, and store (things) up, if you are prospering, so that, when I should come, collections will not then occur. (3) Whenever I do arrive, whomever you should approve by letter, I shall send them to bear your kind gift to Jerusalem; (4) however, if it seems right for me to go (there), they will go with me.
Travel plans (vv. 5-12).
(5) I shall come to you when I have gone through Macedonia, for I am going across Macedonia, (6) but perhaps I may stay, or (even) pass the winter, with you, so that you may send me on my way, wherever I am going. (7) For I don't want to see you just for a passing visit, for I hope to remain with you for some time, if the Lord permits. (8) But I am staying in Ephesus until (the festival) of Pentecost; (9) for a large and promising door stands open to me, but there are many opposing (me).
(10) Now, if Timothy comes, see that he should have nothing to fear from you, for he is performing the work of the Lord, as I (am); (11) so, let no one look down on him. But set him on his way in peace, so that he may come to me, for I, and the brothers, are expecting him.
(12) And, with regard to our brother Apollos, I entreated him strongly to come to you with his brothers; it was not at all his wish to come now, but he will come, when the opportunity arises.
Final exhortations and greetings (vv. 13-21).
(13) Be vigilant, stand firm in the faith, be courageous, be strong! (14) Let everything you (do) be done with love.
(15) Now, I exhort you, brothers: you know the household of Stephanas is the first fruits of Achaea, and that they have devoted themselves to the service of the holy (ones); (16) (I ask) also that you should submit yourselves to such (people) with everyone working together in labour. (17) But I rejoice at the presence of Stephanas, and Fortunatus, and Achaïcus, because they have made up for your not being here; (18) for they have refreshed my spirit and yours. Therefore, do you recognise such (men) as these.
(19) The congregations of Asia send you their greetings. Aquila and Prisca greet you heartily in the Lord, together with the congregation that is in their household. (20) All the brothers send you their greetings.
(21) (Here is) Paul's greeting in my own hand.
(22) If any (man) does not love the Lord, let him be accursed. Marana tha! (i.e. May the Lord come). (23) (May) the grace of our Lord Jesus (be) with you. (24) (May) my love (be) with you all.
APPENDIX: QUOTATIONS FROM ST. PAUL'S FIRST EPISTLE TO THE CORINTHIANS
Listed below are 47 quotations taken from the above text. In each case, the words are given in the original Greek, followed by a translation from the Latin Vulgate, and the English of the traditional Authorised Version of the Bible. Where the wording of the latter may be somewhat opaque, the reader can of course consult the translation above for an alternative, and hopefully more readable, version.
1) i. 27:
ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς
sed quae stulta sunt mundi elegit Deus, ut confundat sapientes
But God hath chosen the foolish things of the world to confound the wise
2) iii. 6:
ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν
ego plantavi, Apollo rigavit, sed Deus incrementum dedit
I have planted, Apollos watered; but God gave the increase
3) iii. 13:
ἑκάστου τὸ ἔργον φανερὸν γενήσεται
uniuscuiusque opus manifestum erit
Everyman's work shall be made manifest
4) iii. 19:
ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν.
sapientia enim huius mundi stultitia est apud Deum.
For the wisdom of this world is foolishness with God.
5) iv. 9:
θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις.
spectaculum facti sumus mundo et angelis et hominibus.
for we are made a spectacle unto the world, and to angels, and to men.
6) v. 3:
ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι
absens corpore praesens autem spiritu
absent in body, but present in spirit
7) v. 6:
οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ;
nescitis quia modicum fermentum totam massam corrumpit?
Know ye not that a little leaven leaveneth the whole lump?
8) vi. 19:
οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν
an nescitis quoniam membra vestra templum est Spiritus Sancti qui in vobis est
know ye not that your body is the temple of the Holy Ghost which is in you
9) vii. 9:
κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
melius est enim nubere quam uri.
for it is better to marry than to burn.
10) vii. 31:
παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
praeterit enim figura huius mundi.
for the fashion of this world passeth away.
11) viii. 1:
ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
scientia inflat, caritas vero aedificat.
Knowledge puffeth up, but charity edifieth.
12) ix. 22:
τοῖς πᾶσιν γέγονα πάντα
omnibus omnia factus sum
I am made (i.e. I have become) all things to all men.
13) ix. 25:
ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam.
Now they do it to obtain a corruptible; but we an incorruptible.
14) ix. 26:
οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων
sic pugno non quasi aerem verberans
so fight I, not as one that beateth the air
15) ix. 27:
ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ
sed castigo corpus meum et in servitutem redigo
but I keep under (i.e punish) my body, and bring it into subjection
16) x. 12:
ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
qui se existimat stare videat ne cadat.
Let him that thinketh he standeth take heed lest he fall.
17) x. 13:
πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε
fidelis autem Deus, qui non patietur vos temptari super id quod potestis
God is faithful, who will not suffer you to be tempted beyond what you are able
18) x. 23:
Πάντα ἔξεστιν: ἀλλ᾽ οὐ πάντα συμφέρει.
omnia licent; sed non omnia aedificant
All things are lawful for me; but all things are not expedient.
19) x. 26:
τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
Domini est terra et plenitudo eius.
for the earth is the Lord's, and the fullness thereof.
20) x. 31:
Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
sive ergo manducatis sive bibitis vel aliud quid facitis, omnia in gloriam Dei facite.
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
21) xi. 15:
γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν
mulier vero si comam nutriat, gloria est illi
But if a woman have long hair, it is a glory to her
22) x. 24:
Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν: τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
hoc est corpus meum pro vobis; hoc facite in meam commemorationem.
this is my body, which is broken for you: this do in remembrance of me.
23) xii. 4:
Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα
divisiones vero gratiarum sunt, idem autem Spiritus
Now there are diversities of gifts, but the same Spirit.
24) xiii. 1:
Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.
si linguis hominum loquar et angelorum, caritatem autem non habeam, factus sum velut aes sonans aut cymbalum tinniens.
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
25) xiii. 4:
Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται
caritas patiens est, benigna est
Charity suffereth long and is kind
26) xiii. 8:
Charity never faileth: but whether there be prophecies, they shall fail
27) xiii. 9:
For we know in part, and we prophesy in part.
28) xiii. 11-12:
ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος: ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. βλέπομεν γὰρ ἄρτι δι᾽ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον: ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
cum essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitabam ut parvulus, quando factus sum vir, evacuavi quae erant parvuli. videmus nunc per speculum in enigmate; tunc autem facie ad faciem; nunc cognosco ex parte, tunc autem cognoscam sicut et cognitus sum.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. / For now we see through a glass darkly; but then face to face; now I know in part; but then shall I know even as also I am known.
29) xiii. 13:
νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη: τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη.
nunc autem manet fides spes caritas: tria haec, maior autem his est caritas.
And now abideth faith, hope, charity, these three: but the greatest of these is charity.
30) xiv. 34:
Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν
mulieres in ecclesiis taceant
Let your women keep silence in the churches
31) xiv. 40:
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
omnia autem honeste et secundum ordinem fiant.
Let all things be done decently and in order.
32) xv. 8:
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
novissime autem omnium tamquam abortivo visus est et mihi.
Last of all he was seen by me also, as one born out of due time.
33) xv. 10:
περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί.
abundantius illis omnibus laboravi, non ego autem sed gratia Dei mecum.
I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
34) xv. 19:
ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.
miserabiliores sumus omnibus hominibus.
we are of all men most miserable.
35) xv. 22:
ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται.
et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
As in Adam all die, even so in Christ shall all be made alive.
36) xv. 26:
ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος
novissima autem inimica destruetur mors
The last enemy that shall be destroyed is death.
37) xv. 32:
φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν.
manducemus et bibamus, cras enim moriemur.
let us eat and drink; for tomorrow we die.
38) xv. 33: (n.b. this verse is a quotation from Menander's 'Thaïs', l. 218.)
φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί
corrumpunt mores bonos conloquia mala
evil communications corrupt good manners
39) xv. 41:
ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
stella enim ab stella differt in claritate.
for one star differeth from another star in glory.
40) xv. 42:
σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ
seminatur in corruptione, surgit in incorruptione
It is sown in corruption; it is raised in glory.
43) xv. 47:
ὁ πρῶτος ἄνθρωπος ἐκ γῆς Χοϊκός
primus homo de terra terrenus
The first man is of the earth, earthy
44) xv. 52:
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι
in momento, in ictu oculi, in novissima tuba
In a moment, in the twinkling of an eye, at the last trump
45) xv. 55:
ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
ubi est mors victoria tua? ubi est mors stimulus tuus?
O death, where is thy sting? O grave where is thy victory?
46) xvi. 13:
ἀνδρίζεσθε, κραταιοῦσθε.
viriliter agite, et confortamini
quit you (i.e. act) like men, be strong.
47) xvi. 22:
ἤτω ἀνάθεμα. Μαρὰνἀ θά.
sit anathema. maranatha.
let him be Anathema (i.e. accursed). Marana tha (i.e. May the Lord come!)
