DRC, VulgClementine, KJV - I Corinthians

Chapter 1

1:1  Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,

1:1  Paulus vocatus Apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater,

1:1  Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

1:2  To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.

1:2  ecclesiæ Dei, quæ est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, cum omnibus qui invocant nomen Domini nostri Jesu Christi, in omni loco ipsorum et nostro.

1:2  Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

1:3  Grace to you and peace, from God our father and from the Lord Jesus Christ.

1:3  Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo.

1:3  Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

1:4  I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:

1:4  Gratias ago Deo meo semper pro vobis in gratia Dei, quæ data est vobis in Christo Jesu :

1:4  I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

1:5  That in all things you are made rich in him, in all utterance and in all knowledge;

1:5  quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia.

1:5  That in every thing ye are enriched by him, in all utterance, and in all knowledge;

1:6  As the testimony of Christ was confirmed in you,

1:6  Sicut testimonium Christi confirmatum est in vobis :

1:6  Even as the testimony of Christ was confirmed in you:

1:7  So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.

1:7  ita ut nihil vobis desit in ulla gratia, exspectantibus revelationem Domini nostri Jesu Christi,

1:7  So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

1:8  Who also will confirm you unto the end without crime, in the days of the coming of our Lord Jesus Christ.

1:8  qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Jesu Christi.

1:8  Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

1:9  God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.

1:9  Fidelis Deus : per quem vocati estis in societatem filii ejus Jesu Christi Domini nostri.

1:9  God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment.

1:10  Obsecro autem vos fratres per nomen Domini nostri Jesu Christi : ut idipsum dicatis omnes, et non sint in vobis schismata : sitis autem perfecti in eodem sensu, et in eadem sententia.

1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

1:11  For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you.

1:11  Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloës, quia contentiones sunt inter vos.

1:11  For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

1:12  Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.

1:12  Hoc autem dico, quod unusquisque vestrum dicit : Ego quidem sum Pauli : ego autem Apollo : ego vero Cephæ : ego autem Christi.

1:12  Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

1:13  Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?

1:13  Divisus est Christus ? numquid Paulus crucifixus est pro vobis ? aut in nomine Pauli baptizati estis ?

1:13  Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

1:14  I give God thanks, that I baptized none of you but Crispus and Caius:

1:14  Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum et Caium :

1:14  I thank God that I baptized none of you, but Crispus and Gaius;

1:15  Lest any should say that you were baptized in my name.

1:15  ne quis dicat quod in nomine meo baptizati estis.

1:15  Lest any should say that I had baptized in mine own name.

1:16  And I baptized also the household of Stephanus. Besides, I know not whether I baptized any other.

1:16  Baptizavi autem et Stephanæ domum : ceterum nescio si quem alium baptizaverim.

1:16  And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

1:17  For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.

1:17  Non enim misit me Christus baptizare, sed evangelizare : non in sapientia verbi, ut non evacuetur crux Christi.

1:17  For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

1:18  For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.

1:18  Verbum enim crucis pereuntibus quidem stultitia est : iis autem qui salvi fiunt, id est nobis, Dei virtus est.

1:18  For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

1:19  For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.

1:19  Scriptum est enim : Perdam sapientiam sapientium, et prudentiam prudentium reprobabo.

1:19  For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

1:20  Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?

1:20  Ubi sapiens ? ubi scriba ? ubi conquisitor hujus sæculi ? Nonne stultam fecit Deus sapientiam hujus mundi ?

1:20  Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

1:21  For, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe.

1:21  Nam quia in Dei sapientia non cognovit mundus per sapientiam Deum : placuit Deo per stultitiam prædicationis salvos facere credentes.

1:21  For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

1:22  For both the Jews require signs: and the Greeks seek after wisdom.

1:22  Quoniam et Judæi signa petunt, et Græci sapientiam quærunt :

1:22  For the Jews require a sign, and the Greeks seek after wisdom:

1:23  But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness:

1:23  nos autem prædicamus Christum crucifixum : Judæis quidem scandalum, gentibus autem stultitiam,

1:23  But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

1:24  But unto them that are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.

1:24  ipsis autem vocatis Judæis, atque Græcis Christum Dei virtutem, et Dei sapientiam :

1:24  But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

1:25  For the foolishness of God is wiser than men: and the weakness of God is stronger than men.

1:25  quia quod stultum est Dei, sapientius est hominibus : et quod infirmum est Dei, fortius est hominibus.

1:25  Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

1:26  For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble.

1:26  Videte enim vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles :

1:26  For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

1:27  But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.

1:27  sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes : et infirma mundi elegit Deus, ut confundat fortia :

1:27  But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

1:28  And the base things of the world and the things that are contemptible, hath God chosen: and things that are not, that he might bring to nought things that are:

1:28  et ignobilia mundi, et contemptibilia elegit Deus, et ea quæ non sunt, ut ea quæ sunt destrueret :

1:28  And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

1:29  That no flesh should glory in his sight.

1:29  ut non glorietur omnis caro in conspectu ejus.

1:29  That no flesh should glory in his presence.

1:30  But of him are you in Christ Jesus, who of God is made unto us wisdom and justice and sanctification and redemption:

1:30  Ex ipso autem vos estis in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio :

1:30  But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

1:31  That, as it is written: He that glorieth may glory in the Lord.

1:31  ut quemadmodum scriptum est : Qui gloriatur, in Domino glorietur.

1:31  That, according as it is written, He that glorieth, let him glory in the Lord.

Chapter 2

2:1  And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ.

2:1  Et ego, cum venissem ad vos, fratres, veni non in sublimitate sermonis, aut sapientiæ, annuntians vobis testimonium Christi.

2:1  And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

2:2  For I judged not myself to know anything among you, but Jesus Christ: and him crucified.

2:2  Non enim judicavi me scire aliquid inter vos, nisi Jesum Christum, et hunc crucifixum.

2:2  For I determined not to know any thing among you, save Jesus Christ, and him crucified.

2:3  And I was with you in weakness and in fear and in much trembling.

2:3  Et ego in infirmitate, et timore, et tremore multo fui apud vos :

2:3  And I was with you in weakness, and in fear, and in much trembling.

2:4  And my speech and my preaching was not in the persuasive words of human wisdom. but in shewing of the Spirit and power:

2:4  et sermo meus, et prædicatio mea non in persuasibilibus humanæ sapientiæ verbis, sed in ostensione spiritus et virtutis :

2:4  And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

2:5  That your faith might not stand on the wisdom of men, but on the power of God.

2:5  ut fides vestra non sit in sapientia hominum, sed in virtute Dei.

2:5  That your faith should not stand in the wisdom of men, but in the power of God.

2:6  Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought.

2:6  Sapientiam autem loquimur inter perfectos : sapientiam vero non hujus sæculi, neque principum hujus sæculi, qui destruuntur :

2:6  Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

2:7  But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory:

2:7  sed loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram,

2:7  But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

2:8  Which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory.

2:8  quam nemo principum hujus sæculi cognovit : si enim cognovissent, numquam Dominum gloriæ crucifixissent.

2:8  Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

2:9  But, as it is written: That eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him.

2:9  Sed sicut scriptum est : Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis qui diligunt illum :

2:9  But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

2:10  But to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.

2:10  nobis autem revelavit Deus per Spiritum suum : Spiritus enim omnia scrutatur, etiam profunda Dei.

2:10  But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

2:11  For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God, no man knoweth, but the Spirit of God.

2:11  Quis enim hominum scit quæ sunt hominis, nisi spiritus hominis, qui in ipso est ? ita et quæ Dei sunt, nemo cognovit, nisi Spiritus Dei.

2:11  For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

2:12  Now, we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God.

2:12  Nos autem non spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quæ a Deo donata sunt nobis :

2:12  Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

2:13  Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.

2:13  quæ et loquimur non in doctis humanæ sapientiæ verbis, sed in doctrina Spiritus, spiritualibus spiritualia comparantes.

2:13  Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

2:14  But the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined.

2:14  Animalis autem homo non percipit ea quæ sunt Spiritus Dei : stultitia enim est illi, et non potest intelligere : quia spiritualiter examinatur.

2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

2:15  But the spiritual man judgeth all things: and he himself is judged of no man.

2:15  Spiritualis autem judicat omnia : et ipse a nemine judicatur.

2:15  But he that is spiritual judgeth all things, yet he himself is judged of no man.

2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

2:16  Quis enim cognovit sensum Domini, qui instruat eum ? nos autem sensum Christi habemus.

2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Chapter 3

3:1  And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ.

3:1  Et ego, fratres, non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Tamquam parvulis in Christo,

3:1  And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

3:2  I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: for you are yet carnal.

3:2  lac vobis potum dedi, non escam : nondum enim poteratis : sed nec nunc quidem potestis : adhuc enim carnales estis.

3:2  I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

3:3  For, whereas there is among you envying and contention, are you not carnal and walk you not according to man?

3:3  Cum enim sit inter vos zelus, et contentio : nonne carnales estis, et secundum hominem ambulatis ?

3:3  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

3:4  For while one saith: I indeed am of Paul: and another: I am of Apollo: are you not men? What then is Apollo and what is Paul?

3:4  Cum enim quis dicat : Ego quidem sum Pauli ; alius autem : Ego Apollo : nonne homines estis ? Quid igitur est Apollo ? quid vero Paulus ?

3:4  For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

3:5  The ministers of him whom you have believed: and to every one as the Lord hath given.

3:5  ministri ejus, cui credidistis, et unicuique sicut Dominus dedit.

3:5  Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

3:6  I have planted, Apollo watered: but God gave the increase.

3:6  Ego plantavi, Apollo rigavit : sed Deus incrementum dedit.

3:6  I have planted, Apollos watered; but God gave the increase.

3:7  Therefore, neither he that planteth is any thing, nor he that watereth: but God that giveth the increase.

3:7  Itaque neque qui plantat est aliquid, neque qui rigat : sed qui incrementum dat, Deus.

3:7  So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

3:8  Now he that planteth and he that watereth, are one. And every man shall receive his own reward, according to his own labour.

3:8  Qui autem plantat, et qui rigat, unum sunt. Unusquisque autem propriam mercedem accipiet, secundum suum laborem.

3:8  Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

3:9  For we are God's coadjutors. You are God's husbandry: you are God's building.

3:9  Dei enim sumus adjutores : Dei agricultura estis, Dei ædificatio estis.

3:9  For we are labourers together with God: ye are God’s husbandry, ye are God’s building.

3:10  According to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another buildeth thereon. But let every man take heed how he buildeth thereupon.

3:10  Secundum gratiam Dei, quæ data est mihi, ut sapiens architectus fundamentum posui : alius autem superædificat. Unusquisque autem videat quomodo superædificet.

3:10  According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

3:11  For other foundation no man can lay, but that which is laid: which is Christ Jesus.

3:11  Fundamentum enim aliud nemo potest ponere præter id quod positum est, quod est Christus Jesus.

3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.

3:12  Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:

3:12  Si quis autem superædificat super fundamentum hoc, aurum, argentum, lapides pretiosos, ligna, fœnum, stipulam,

3:12  Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

3:13  Every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is.

3:13  uniuscujusque opus manifestum erit : dies enim Domini declarabit, quia in igne revelabitur : et uniuscujusque opus quale sit, ignis probabit.

3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

3:14  If any man's work abide, which he hath built thereupon, he shall receive a reward.

3:14  Si cujus opus manserit quod superædificavit, mercedem accipiet.

3:14  If any man’s work abide which he hath built thereupon, he shall receive a reward.

3:15  If any mans work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.

3:15  Si cujus opus arserit, detrimentum patietur : ipse autem salvus erit, sic tamen quasi per ignem.

3:15  If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

3:16  Know you not that you are the temple of God and that the Spirit of God dwelleth in you?

3:16  Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis ?

3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

3:17  But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.

3:17  Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos.

3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

3:18  Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise.

3:18  Nemo se seducat : si quis videtur inter vos sapiens esse in hoc sæculo, stultus fiat ut sit sapiens.

3:18  Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

3:19  For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.

3:19  Sapientia enim hujus mundi, stultitia est apud Deum. Scriptum est enim : Comprehendam sapientes in astutia eorum.

3:19  For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

3:20  And again: The Lord knoweth the thoughts of the wise, that they are vain.

3:20  Et iterum : Dominus novit cogitationes sapientium quoniam vanæ sunt.

3:20  And again, The Lord knoweth the thoughts of the wise, that they are vain.

3:21  Let no man therefore glory in men.

3:21  Nemo itaque glorietur in hominibus.

3:21  Therefore let no man glory in men. For all things are yours;

3:22  For all things are yours, whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours.

3:22  Omnia enim vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive præsentia, sive futura : omnia enim vestra sunt :

3:22  Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

3:23  And you are Christ's. And Christ is God's.

3:23  vos autem Christi : Christus autem Dei.

3:23  And ye are Christ’s; and Christ is God’s.

Chapter 4

4:1  Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.

4:1  Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei.

4:1  Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

4:2  Here now it is required among the dispensers that a man be found faithful.

4:2  Hic jam quæritur inter dispensatores ut fidelis quis inveniatur.

4:2  Moreover it is required in stewards, that a man be found faithful.

4:3  But to me it is a very small thing to be judged by you or by man's day. But neither do I judge my own self.

4:3  Mihi autem pro minimo est ut a vobis judicer, aut ab humano die : sed neque meipsum judico.

4:3  But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.

4:4  For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord.

4:4  Nihil enim mihi conscius sum, sed non in hoc justificatus sum : qui autem judicat me, Dominus est.

4:4  For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

4:5  Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.

4:5  Itaque nolite ante tempus judicare, quoadusque veniat Dominus : qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium : et tunc laus erit unicuique a Deo.

4:5  Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

4:6  But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.

4:6  Hæc autem, fratres, transfiguravi in me et Apollo, propter vos : ut in nobis discatis, ne supra quam scriptum est, unus adversus alterum infletur pro alio.

4:6  And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

4:7  For who distinguisheth thee? Or what hast thou that thou hast not received, and if thou hast received, why dost thou glory, as if thou hadst not received it?

4:7  Quis enim te discernit ? quid autem habes quod non accepisti ? si autem accepisti, quid gloriaris quasi non acceperis ?

4:7  For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

4:8  You are now full: you are now become rich: you reign without us; and I would to God you did reign, that we also might reign with you.

4:8  Jam saturati estis, jam divites facti estis : sine nobis regnatis : et utinam regnetis, ut et nos vobiscum regnemus.

4:8  Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

4:9  For I think that God hath set forth us apostles, the last, as it were men appointed to death. We are made a spectacle to the world and to angels and to men.

4:9  Puto enim quod Deus nos Apostolos novissimos ostendit, tamquam morti destinatos : quia spectaculum facti sumus mundo, et angelis, et hominibus.

4:9  For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

4:10  We are fools for Christs sake, but you are wise in Christ: we are weak, but you are strong: you are honourable, but we without honour.

4:10  Nos stulti propter Christum, vos autem prudentes in Christo : nos infirmi, vos autem fortes : vos nobiles, nos autem ignobiles.

4:10  We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

4:11  Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode.

4:11  Usque in hanc horam et esurimus, et sitimus, et nudi sumus, et colaphis cædimur, et instabiles sumus,

4:11  Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;

4:12  And we labour, working with our own hands. We are reviled: and we bless. We are persecuted: and we suffer it.

4:12  et laboramus operantes manibus nostris : maledicimur, et benedicimus : persecutionem patimur, et sustinemus :

4:12  And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

4:13  We are blasphemed: and we entreat. We are made as the refuse of this world, the offscouring of all, even until now.

4:13  blasphemamur, et obsecramus : tamquam purgamenta hujus mundi facti sumus, omnium peripsema usque adhuc.

4:13  Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

4:14  I write not these things to confound you: but I admonish you as my dearest children.

4:14  Non ut confundam vos, hæc scribo, sed ut filios meos carissimos moneo.

4:14  I write not these things to shame you, but as my beloved sons I warn you.

4:15  For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.

4:15  Nam si decem millia pædagogorum habeatis in Christo, sed non multos patres. Nam in Christo Jesu per Evangelium ego vos genui.

4:15  For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.

4:16  Wherefore, I beseech you, be ye followers of me as I also am of Christ.

4:16  Rogo ergo vos, imitatores mei estote, sicut et ego Christi.

4:16  Wherefore I beseech you, be ye followers of me.

4:17  For this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord. Who will put you in mind of my ways, which are in Christ Jesus: as I teach every where in every church.

4:17  Ideo misi ad vos Timotheum, qui est filius meus carissimus, et fidelis in Domino : qui vos commonefaciet vias meas, quæ sunt in Christo Jesu, sicut ubique in omni ecclesia doceo.

4:17  For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

4:18  As if I would not come to you, so some are puffed up.

4:18  Tamquam non venturus sim ad vos, sic inflati sunt quidam.

4:18  Now some are puffed up, as though I would not come to you.

4:19  But I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.

4:19  Veniam autem ad vos cito, si Dominus voluerit : et cognoscam non sermonem eorum qui inflati sunt, sed virtutem.

4:19  But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

4:20  For the kingdom of God is not in speech, but in power.

4:20  Non enim in sermone est regnum Dei, sed in virtute.

4:20  For the kingdom of God is not in word, but in power.

4:21  What will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?

4:21  Quid vultis ? in virga veniam ad vos, an in caritate, et spiritu mansuetudinis ?

4:21  What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Chapter 5

5:1  It is absolutely heard that there is fornication among you and such fornication as the like is not among the heathens: that one should have his father's wife.

5:1  Omnino auditur inter vos fornicatio, et talis fornicatio, qualis nec inter gentes, ita ut uxorem patris sui aliquis habeat.

5:1  It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

5:2  And you are puffed up and have not rather mourned: that he might be taken away from among you that hath done this thing.

5:2  Et vos inflati estis : et non magis luctum habuistis ut tollatur de medio vestrum qui hoc opus fecit.

5:2  And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

5:3  I indeed, absent in body but present in spirit, have already judged, as though I were present, him that hath so done,

5:3  Ego quidem absens corpore, præsens autem spiritu, jam judicavi ut præsens eum, qui sic operatus est,

5:3  For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

5:4  In the name of our Lord Jesus Christ, you being gathered together and my spirit, with the power of our Lord Jesus:

5:4  in nomine Domini nostri Jesu Christi, congregatis vobis et meo spiritu, cum virtute Domini nostri Jesu,

5:4  In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5:5  To deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.

5:5  tradere hujusmodi Satanæ in interitum carnis, ut spiritus salvus sit in die Domini nostri Jesu Christi.

5:5  To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

5:6  Your glorying is not good. Know you not that a little leaven corrupteth the whole lump?

5:6  Non est bona gloriatio vestra. Nescitis quia modicum fermentum totam massam corrumpit ?

5:6  Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

5:7  Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.

5:7  Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus.

5:7  Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

5:8  Therefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth.

5:8  Itaque epulemur : non in fermento veteri, neque in fermento malitiæ et nequitiæ : sed in azymis sinceritatis et veritatis.

5:8  Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

5:9  I wrote to you in an epistle, not to keep company with fornicators.

5:9  Scripsi vobis in epistola : Ne commisceamini fornicariis :

5:9  I wrote unto you in an epistle not to company with fornicators:

5:10  I mean not with the fornicators of this world or with the covetous or the extortioners or the servers of idols: otherwise you must needs go out of this world.

5:10  non utique fornicariis hujus mundi, aut avaris, aut rapacibus, aut idolis servientibus : alioquin debueratis de hoc mundo exiisse.

5:10  Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

5:11  But now I have written to you, not to keep company, if any man that is named a brother be a fornicator or covetous or a server of idols or a railer or a drunkard or an extortioner: with such a one, not so much as to eat.

5:11  Nunc autem scripsi vobis non commisceri : si is qui frater nominatur, est fornicator, aut avarus, aut idolis serviens, aut maledicus, aut ebriosus, aut rapax, cum ejusmodi nec cibum sumere.

5:11  But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

5:12  For what have I to do to judge them that are without? Do not you judge them that are within?

5:12  Quid enim mihi de iis qui foris sunt, judicare ? nonne de iis qui intus sunt, vos judicatis ?

5:12  For what have I to do to judge them also that are without? do not ye judge them that are within?

5:13  For them that are without, God will judge. Put away the evil one from among yourselves.

5:13  nam eos qui foris sunt, Deus judicabit. Auferte malum ex vobis ipsis.

5:13  But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Chapter 6

6:1  Dare any of you, having a matter against another, go to be judged before the unjust: and not before the saints?

6:1  Audet aliquis vestrum habens negotium adversus alterum, judicari apud iniquos, et non apud sanctos ?

6:1  Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

6:2  Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?

6:2  an nescitis quoniam sancti de hoc mundo judicabunt ? et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis ?

6:2  Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

6:3  Know you not that we shall judge angels? How much more things of this world?

6:3  Nescitis quoniam angelos judicabimus ? quanto magis sæcularia ?

6:3  Know ye not that we shall judge angels? how much more things that pertain to this life?

6:4  If therefore you have judgments of things pertaining to this world, set them to judge who are the most despised in the church.

6:4  Sæcularia igitur judicia si habueritis : contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum.

6:4  If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

6:5  I speak to your shame. Is it so that there is not among you any one wise man that is able to judge between his brethren?

6:5  Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum ?

6:5  I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

6:6  But brother goeth to law with brother: and that before unbelievers.

6:6  Sed frater cum fratre judicio contendit : et hoc apud infideles ?

6:6  But brother goeth to law with brother, and that before the unbelievers.

6:7  Already indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?

6:7  Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis ? quare non magis fraudem patimini ?

6:7  Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

6:8  But you do wrong and defraud: and that to your brethren.

6:8  Sed vos injuriam facitis, et fraudatis : et hoc fratribus.

6:8  Nay, ye do wrong, and defraud, and that your brethren.

6:9  Know you not that the unjust shall not possess the kingdom of God? Do not err: Neither fornicators nor idolaters nor adulterers:

6:9  An nescitis quia iniqui regnum Dei non possidebunt ? Nolite errare : neque fornicarii, neque idolis servientes, neque adulteri,

6:9  Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

6:10  Nor the effeminate nor liers with mankind nor thieves nor covetous nor drunkards nor railers nor extortioners shall possess the kingdom of God.

6:10  neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt.

6:10  Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

6:11  And such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.

6:11  Et hæc quidam fuistis : sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri.

6:11  And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

6:12  All things are lawful to me: but all things are not expedient. All things are lawful to me: but I will not be brought under the power of any.

6:12  Omnia mihi licent, sed non omnia expediunt : omnia mihi licent, sed ego sub nullis redigar potestate.

6:12  All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

6:13  Meat for the belly and the belly for the meats: but God shall destroy both it and them. But the body is not for fornication, but for the Lord: and the Lord for the body.

6:13  Esca ventri, et venter escis : Deus autem et hunc et has destruet : corpus autem non fornicationi, sed Domino : et Dominus corpori.

6:13  Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

6:14  Now God hath raised up the Lord and will raise us up also by his power.

6:14  Deus vero et Dominum suscitavit : et nos suscitabit per virtutem suam.

6:14  And God hath both raised up the Lord, and will also raise up us by his own power.

6:15  Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of an harlot? God forbid!

6:15  Nescitis quoniam corpora vestra membra sunt Christi ? Tollens ergo membra Christi, faciam membra meretricis ? Absit.

6:15  Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

6:16  Or know you not that he who is joined to a harlot is made one body? For they shall be, saith he, two in one flesh.

6:16  An nescitis quoniam qui adhæret meretrici, unum corpus efficitur ? Erunt enim (inquit) duo in carne una.

6:16  What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

6:17  But he who is joined to the Lord is one spirit.

6:17  Qui autem adhæret Domino, unus spiritus est.

6:17  But he that is joined unto the Lord is one spirit.

6:18  Fly fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body.

6:18  Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est : qui autem fornicatur, in corpus suum peccat.

6:18  Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

6:19  Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?

6:19  An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri ?

6:19  What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

6:20  For you are bought with a great price. Glorify and bear God in your body.

6:20  Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro.

6:20  For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

Chapter 7

7:1  Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.

7:1  De quibus autem scripsistis mihi : Bonum est homini mulierem non tangere :

7:1  Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

7:2  But for fear of fornication, let every man have his own wife: and let every woman have her own husband.

7:2  propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.

7:2  Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

7:3  Let the husband render the debt to his wife: and the wife also in like manner to the husband.

7:3  Uxori vir debitum reddat : similiter autem et uxor viro.

7:3  Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

7:4  The wife hath not power of her own body: but the husband. And in like manner the husband also hath not power of his own body: but the wife.

7:4  Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.

7:4  The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

7:5  Defraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.

7:5  Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi : et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.

7:5  Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

7:6  But I speak this by indulgence, not by commandment.

7:6  Hoc autem dico secundum indulgentiam, non secundum imperium.

7:6  But I speak this by permission, and not of commandment.

7:7  For I would that all men were even as myself. But every one hath his proper gift from God: one after this manner, and another after that.

7:7  Volo enim omnes vos esse sicut meipsum : sed unusquisque proprium donum habet ex Deo : alius quidem sic, alius vero sic.

7:7  For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

7:8  But I say to the unmarried and to the widows: It is good for them if they so continue, even as I.

7:8  Dico autem non nuptis, et viduis : bonum est illis si sic permaneant, sicut et ego.

7:8  I say therefore to the unmarried and widows, It is good for them if they abide even as I.

7:9  But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.

7:9  Quod si non se continent, nubant. Melius est enim nubere, quam uri.

7:9  But if they cannot contain, let them marry: for it is better to marry than to burn.

7:10  But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.

7:10  Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere :

7:10  And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

7:11  And if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.

7:11  quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.

7:11  But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

7:12  For to the rest I speak, not the Lord. If any brother hath a wife that believeth not and she consent to dwell with him: let him not put her away.

7:12  Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.

7:12  But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

7:13  And if any woman hath a husband that believeth not and he consent to dwell with her: let her not put away her husband.

7:13  Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum :

7:13  And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

7:14  For the unbelieving husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.

7:14  sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem : alioquin filii vestri immundi essent, nunc autem sancti sunt.

7:14  For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

7:15  But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases. But God hath called us in peace.

7:15  Quod si infidelis discedit, discedat : non enim servituti subjectus est frater, aut soror in hujusmodi : in pace autem vocavit nos Deus.

7:15  But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

7:16  For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?

7:16  Unde enim scis mulier, si virum salvum facies ? aut unde scis vir, si mulierem salvam facies ?

7:16  For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

7:17  But as the Lord hath distributed to every one, as God hath called every one: so let him walk. And so in all churches I teach.

7:17  Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo.

7:17  But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

7:18  Is any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised.

7:18  Circumcisus aliquis vocatus est ? non adducat præputium. In præputio aliquis vocatus est ? non circumcidatur.

7:18  Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

7:19  Circumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God.

7:19  Circumcisio nihil est, et præputium nihil est : sed observatio mandatorum Dei.

7:19  Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

7:20  Let every man abide in the same calling in which he was called.

7:20  Unusquisque in qua vocatione vocatus est, in ea permaneat.

7:20  Let every man abide in the same calling wherein he was called.

7:21  Wast thou called, being a bondman? Care not for it: but if thou mayest be made free, use it rather.

7:21  Servus vocatus es ? non sit tibi curæ : sed et si potes fieri liber, magis utere.

7:21  Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

7:22  For he that is called in the Lord, being a bondman, is the freeman of the Lord. Likewise he that is called, being free, is the bondman of Christ.

7:22  Qui enim in Domino vocatus est servus, libertus est Domini : similiter qui liber vocatus est, servus est Christi.

7:22  For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.

7:23  You are bought with a price: be not made the bondslaves of men.

7:23  Pretio empti estis : nolite fieri servi hominum.

7:23  Ye are bought with a price; be not ye the servants of men.

7:24  Brethren, let every man, wherein he was called, therein abide with God.

7:24  Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.

7:24  Brethren, let every man, wherein he is called, therein abide with God.

7:25  Now, concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.

7:25  De virginibus autem præceptum Domini non habeo : consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.

7:25  Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

7:26  I think therefore that this is good for the present necessity: that it is good for a man so to be.

7:26  Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.

7:26  I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

7:27  Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.

7:27  Alligatus es uxori ? noli quærere solutionem. Solutus es ab uxore ? noli quærere uxorem.

7:27  Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

7:28  But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.

7:28  Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit : tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco.

7:28  But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

7:29  This therefore I say, brethren: The time is short. It remaineth, that they also who have wives be as if they had none:

7:29  Hoc itaque dico, fratres : tempus breve est : reliquum est, ut et qui habent uxores, tamquam non habentes sint :

7:29  But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

7:30  And they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not:

7:30  et qui flent, tamquam non flentes : et qui gaudent, tamquam non gaudentes : et qui emunt, tamquam non possidentes :

7:30  And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

7:31  And they that use this world, as if they used it not. For the fashion of this world passeth away.

7:31  et qui utuntur hoc mundo, tamquam non utantur : præterit enim figura hujus mundi.

7:31  And they that use this world, as not abusing it: for the fashion of this world passeth away.

7:32  But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord: how he may please God.

7:32  Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo.

7:32  But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

7:33  But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided.

7:33  Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.

7:33  But he that is married careth for the things that are of the world, how he may please his wife.

7:34  And the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please her husband.

7:34  Et mulier innupta, et virgo, cogitat quæ Domini sunt, ut sit sancta corpore, et spiritu. Quæ autem nupta est, cogitat quæ sunt mundi, quomodo placeat viro.

7:34  There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

7:35  And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.

7:35  Porro hoc ad utilitatem vestram dico : non ut laqueum vobis injiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.

7:35  And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

7:36  But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.

7:36  Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri : quod vult faciat : non peccat, si nubat.

7:36  But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

7:37  For he that hath determined, being steadfast in his heart, having no necessity, but having power of his own will: and hath judged this in his heart, to keep his virgin, doth well.

7:37  Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc judicavit in corde suo, servare virginem suam, bene facit.

7:37  Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

7:38  Therefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.

7:38  Igitur et qui matrimonio jungit virginem suam, bene facit : et qui non jungit, melius facit.

7:38  So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

7:39  A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty. Let her marry to whom she will: only in the Lord.

7:39  Mulier alligata est legi quanto tempore vir ejus vivit, quod si dormierit vir ejus, liberata est : cui vult nubat, tantum in Domino.

7:39  The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

7:40  But more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the spirit of God.

7:40  Beatior autem erit si sic permanserit secundum meum consilium : puto autem quod et ego Spiritum Dei habeam.

7:40  But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

Chapter 8

8:1  Now concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffeth up: but charity edifieth.

8:1  De iis autem quæ idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, caritas vero ædificat.

8:1  Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

8:2  And if any man think that he knoweth any thing, he hath not yet known as he ought to know.

8:2  Si quis autem se existimat scire aliquid, nondum cognovit quemadmodum oporteat eum scire.

8:2  And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

8:3  But if any man love God, the same is known by him.

8:3  Si quis autem diligit Deum, hic cognitus est ab eo.

8:3  But if any man love God, the same is known of him.

8:4  But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world and that there is no God but one.

8:4  De escis autem quæ idolis immolantur, scimus quia nihil est idolum in mundo, et quod nullus est Deus, nisi unus.

8:4  As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

8:5  For although there be that are called gods, either in heaven or on earth (for there be gods many and lords many):

8:5  Nam etsi sunt qui dicantur dii sive in cælo, sive in terra (siquidem sunt dii multi, et domini multi) :

8:5  For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

8:6  Yet to us there is but one God, the Father, of whom are all things, and we unto him: and one Lord Jesus Christ, by whom are all things, and we by him.

8:6  nobis tamen unus est Deus, Pater, ex quo omnia, et nos in illum : et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum.

8:6  But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

8:7  But there is not knowledge in every one. For some until this present, with conscience of the idol, eat as a thing sacrificed to an idol: and their conscience, being weak, is defiled.

8:7  Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli, quasi idolothytum manducant : et conscientia ipsorum cum sit infirma, polluitur.

8:7  Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

8:8  But meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less.

8:8  Esca autem nos non commendat Deo. Neque enim si manducaverimus, abundabimus : neque si non manducaverimus, deficiemus.

8:8  But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

8:9  But take heed lest perhaps this your liberty become a stumblingblock to the weak.

8:9  Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis.

8:9  But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

8:10  For if a man see him that hath knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?

8:10  Si enim quis viderit eum, qui habet scientiam, in idolio recumbentem : nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta ?

8:10  For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

8:11  And through thy knowledge shall the weak brother perish, for whom Christ hath died?

8:11  Et peribit infirmus in tua scientia, frater, propter quem Christus mortuus est ?

8:11  And through thy knowledge shall the weak brother perish, for whom Christ died?

8:12  Now when you sin thus against the brethren and wound their weak conscience, you sin against Christ.

8:12  Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis.

8:12  But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

8:13  Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.

8:13  Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem.

8:13  Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

Chapter 9

9:1  Am I not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?

9:1  Non sum liber ? non sum Apostolus ? nonne Christum Jesum Dominum nostrum vidi ? nonne opus meum vos estis in Domino ?

9:1  Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

9:2  And if unto others I be not an apostle, but yet to you I am. For you are the seal of my apostleship in the Lord.

9:2  Et si aliis non sum Apostolus, sed tamen vobis sum : nam signaculum apostolatus mei vos estis in Domino.

9:2  If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

9:3  My defence with them that do examine me is this.

9:3  Mea defensio apud eos qui me interrogant, hæc est :

9:3  Mine answer to them that do examine me is this,

9:4  Have not we power to eat and to drink?

9:4  Numquid non habemus potestatem manducandi et bibendi ?

9:4  Have we not power to eat and to drink?

9:5  Have we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?

9:5  numquid non habemus potestatem mulierem sororem circumducendi sicut et ceteri Apostoli, et fratres Domini, et Cephas ?

9:5  Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

9:6  Or I only and Barnabas, have not we power to do this?

9:6  aut ego solus, et Barnabas, non habemus potestatem hoc operandi ?

9:6  Or I only and Barnabas, have not we power to forbear working?

9:7  Who serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?

9:7  Quis militat suis stipendiis umquam ? quis plantat vineam, et de fructu ejus non edit ? quis pascit gregem, et de lacte gregis non manducat ?

9:7  Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

9:8  Speak I these things according to man? Or doth not the law also say; these things?

9:8  Numquid secundum hominem hæc dico ? an et lex hæc non dicit ?

9:8  Say I these things as a man? or saith not the law the same also?

9:9  For it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

9:9  Scriptum est enim in lege Moysi : Non alligabis os bovi trituranti. Numquid de bobus cura est Deo ?

9:9  For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

9:10  Or doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.

9:10  an propter nos utique hoc dicit ? Nam propter nos scripta sunt : quoniam debet in spe qui arat, arare : et qui triturat, in spe fructus percipiendi.

9:10  Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

9:11  If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?

9:11  Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus ?

9:11  If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

9:12  If others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.

9:12  Si alii potestatis vestræ participes sunt, quare non potius nos ? Sed non usi sumus hac potestate : sed omnia sustinemus, ne quod offendiculum demus Evangelio Christi.

9:12  If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

9:13  Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?

9:13  Nescitis quoniam qui in sacrario operantur quæ de sacrario sunt, edunt : et qui altari deserviunt, cum altari participant ?

9:13  Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

9:14  So also the Lord ordained that they who preach the gospel should live by the gospel.

9:14  Ita et Dominus ordinavit iis qui Evangelium annuntiant, de Evangelio vivere.

9:14  Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

9:15  But I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void.

9:15  Ego autem nullo horum usus sum. Non autem scripsi hæc ut ita fiant in me : bonum est enim mihi magis mori, quam ut gloriam meam quis evacuet.

9:15  But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

9:16  For if I preach the gospel, it is no glory to me: for a necessity lieth upon me. For woe is unto me if I preach not the gospel.

9:16  Nam si evangelizavero, non est mihi gloria : necessitas enim mihi incumbit : væ enim mihi est, si non evangelizavero.

9:16  For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

9:17  For if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.

9:17  Si enim volens hoc ago, mercedem habeo : si autem invitus, dispensatio mihi credita est.

9:17  For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

9:18  What is my reward then? That preaching the gospel, I may deliver the gospel without charge, that I abuse not my power in the gospel.

9:18  Quæ est ergo merces mea ? ut Evangelium prædicans, sine sumptu ponam Evangelium, ut non abutar potestate mea in Evangelio.

9:18  What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

9:19  For whereas I was free as to all, I made myself the servant of all, that I might gain the more.

9:19  Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem.

9:19  For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

9:20  And I became to the Jews a Jew, that I might gain the Jews:

9:20  Et factus sum Judæis tamquam Judæus, ut Judæos lucrarer :

9:20  And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

9:21  To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law. To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.

9:21  iis qui sub lege sunt, quasi sub lege essem (cum ipse non essem sub lege) ut eos qui sub lege erant, lucrifacerem : iis qui sine lege erant, tamquam sine lege essem (cum sine lege Dei non essem : sed in lege essem Christi) ut lucrifacerem eos qui sine lege erant.

9:21  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

9:22  To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.

9:22  Factus sum infirmis infirmus, ut infirmos lucrifacerem. Omnibus omnia factus sum, ut omnes facerem salvos.

9:22  To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

9:23  And I do all things for the gospel's sake, that I may be made partaker thereof.

9:23  Omnia autem facio propter Evangelium : ut particeps ejus efficiar.

9:23  And this I do for the gospel’s sake, that I might be partaker thereof with you.

9:24  Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain.

9:24  Nescitis quod ii qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium ? Sic currite ut comprehendatis.

9:24  Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

9:25  And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one.

9:25  Omnis autem qui in agone contendit, ab omnibus se abstinet, et illi quidem ut corruptibilem coronam accipiant : nos autem incorruptam.

9:25  And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

9:26  I therefore so run, not as at an uncertainty: I so fight, not as one beating the air.

9:26  Ego igitur sic curro, non quasi in incertum : sic pugno, non quasi aërem verberans :

9:26  I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

9:27  But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.

9:27  sed castigo corpus meum, et in servitutem redigo : ne forte cum aliis prædicaverim, ipse reprobus efficiar.

9:27  But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Chapter 10

10:1  For I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea.

10:1  Nolo enim vos ignorare fratres, quoniam patres nostri omnes sub nube fuerunt, et omnes mare transierunt,

10:1  Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

10:2  And all in Moses were baptized, in the cloud and in the sea:

10:2  et omnes in Moyse baptizati sunt in nube, et in mari :

10:2  And were all baptized unto Moses in the cloud and in the sea;

10:3  And did all eat the same spiritual food:

10:3  et omnes eamdem escam spiritalem manducaverunt,

10:3  And did all eat the same spiritual meat;

10:4  And all drank the same spiritual drink: (And they drank of the spiritual rock that followed them: and the rock was Christ.)

10:4  et omnes eumdem potum spiritalem biberunt (bibebant autem de spiritali, consequente eos, petra : petra autem erat Christus) :

10:4  And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

10:5  But with most of them God was not well pleased: for they were overthrown in the desert.

10:5  sed non in pluribus eorum beneplacitum est Deo : nam prostrati sunt in deserto.

10:5  But with many of them God was not well pleased: for they were overthrown in the wilderness.

10:6  Now these things were done in a figure of us, that we should not covet evil things, as they also coveted.

10:6  Hæc autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt.

10:6  Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

10:7  Neither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink and rose up to play.

10:7  Neque idololatræ efficiamini, sicut quidam ex ipsis : quemadmodum scriptum est : Sedit populus manducare, et bibere, et surrexerunt ludere.

10:7  Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

10:8  Neither let us commit fornication, as some of them that committed fornication: and there fell in one day three and twenty thousand.

10:8  Neque fornicemur, sicut quidam ex ipsis fornicati sunt, et ceciderunt una die viginti tria millia.

10:8  Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

10:9  Neither let us tempt Christ, as some of them tempted and perished by the serpent.

10:9  Neque tentemus Christum, sicut quidam eorum tentaverunt, et a serpentibus perierunt.

10:9  Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10:10  Neither do you murmur, as some of them murmured and were destroyed by the destroyer.

10:10  Neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore.

10:10  Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

10:11  Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come.

10:11  Hæc autem omnia in figura contingebant illis : scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt.

10:11  Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

10:12  Wherefore, he that thinketh himself to stand, let him take heed lest he fall.

10:12  Itaque qui se existimat stare, videat ne cadat.

10:12  Wherefore let him that thinketh he standeth take heed lest he fall.

10:13  Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.

10:13  Tentatio vos non apprehendat nisi humana : fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere.

10:13  There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

10:14  Wherefore, my dearly beloved, fly from the service of idols.

10:14  Propter quod, carissimi mihi, fugite ab idolorum cultura :

10:14  Wherefore, my dearly beloved, flee from idolatry.

10:15  I speak as to wise men: judge ye yourselves what I say.

10:15  ut prudentibus loquor, vos ipsi judicate quod dico.

10:15  I speak as to wise men; judge ye what I say.

10:16  The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?

10:16  Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est ? et panis quem frangimus, nonne participatio corporis Domini est ?

10:16  The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

10:17  For we, being many, are one bread, one body: all that partake of one bread.

10:17  Quoniam unus panis, unum corpus multi sumus, omnes qui de uno pane participamus.

10:17  For we being many are one bread, and one body: for we are all partakers of that one bread.

10:18  Behold Israel according to the flesh. Are not they that eat of the sacrifices partakers of the altar?

10:18  Videte Israël secundum carnem : nonne qui edunt hostias, participes sunt altaris ?

10:18  Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

10:19  What then? Do I say that what is offered in sacrifice to idols is any thing? Or that the idol is any thing?

10:19  Quid ergo ? dico quod idolis immolatum sit aliquid ? aut quod idolum, sit aliquid ?

10:19  What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

10:20  But the things which the heathens sacrifice, they sacrifice to devils and not to God. And I would not that you should be made partakers with devils.

10:20  Sed quæ immolant gentes, dæmoniis immolant, et non Deo. Nolo autem vos socios fieri dæmoniorum :

10:20  But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

10:21  You cannot drink the chalice of the Lord and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils.

10:21  non potestis calicem Domini bibere, et calicem dæmoniorum ; non potestis mensæ Domini participes esse, et mensæ dæmoniorum.

10:21  Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

10:22  Do we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me: but all things are not expedient.

10:22  An æmulamur Dominum ? numquid fortiores illo sumus ? Omnia mihi licent, sed non omnia expediunt.

10:22  Do we provoke the Lord to jealousy? are we stronger than he?

10:23  All things are lawful for me: but all things do not edify.

10:23  Omnia mihi licent, sed non omnia ædificat.

10:23  All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

10:24  Let no man seek his own, but that which is another's.

10:24  Nemo quod suum est quærat, sed quod alterius.

10:24  Let no man seek his own, but every man another’s wealth.

10:25  Whatsoever is sold in the shambles, eat: asking no question for conscience' sake.

10:25  Omne quod in macello venit, manducate, nihil interrogantes propter conscientiam.

10:25  Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

10:26  The earth is the Lord's and the fulness thereof.

10:26  Domini est terra, et plenitudo ejus.

10:26  For the earth is the Lord’s, and the fulness thereof.

10:27  If any of them that believe not, invite you, and you be willing to go: eat of any thing that is set before you, asking no question for conscience' sake.

10:27  Si quis vocat vos infidelium, et vultis ire : omne quod vobis apponitur, manducate, nihil interrogantes propter conscientiam.

10:27  If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

10:28  But if any man say: This has been sacrificed to idols: do not eat of it, for his sake that told it and for conscience' sake.

10:28  Si quis autem dixerit : Hoc immolatum est idolis : nolite manducare propter illum qui indicavit, et propter conscientiam :

10:28  But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:

10:29  Conscience I say, not thy own, but the other's. For why is my liberty judged by another man's conscience?

10:29  conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia ?

10:29  Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?

10:30  If I partake with thanksgiving, why am I evil spoken of for that for which I give thanks?

10:30  Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago ?

10:30  For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

10:31  Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.

10:31  Sive ergo manducatis, sive bibitis, sive aliud quid facitis : omnia in gloriam Dei facite.

10:31  Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

10:32  Be without offence to the Jew, and to the Gentiles and to the church of God:

10:32  Sine offensione estote Judæis, et gentibus, et ecclesiæ Dei :

10:32  Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

10:33  As I also in all things please all men, not seeking that which is profitable to myself but to many: that they may be saved.

10:33  sicut et ego per omnia omnibus placeo, non quærens quod mihi utile est, sed quod multis : ut salvi fiant.

10:33  Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Chapter 11

11:1  Be ye followers of me, as I also am of Christ.

11:1  Imitatores mei estote, sicut et ego Christi.

11:1  Be ye followers of me, even as I also am of Christ.

11:2  Now I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you.

11:2  Laudo autem vos fratres quod per omnia mei memores estis : et sicut tradidi vobis, præcepta mea tenetis.

11:2  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

11:3  But I would have you know that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God.

11:3  Volo autem vos scire quod omnis viri caput, Christus est : caput autem mulieris, vir : caput vero Christi, Deus.

11:3  But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

11:4  Every man praying or prophesying with his head covered disgraceth his head.

11:4  Omnis vir orans, aut prophetans velato capite, deturpat caput suum.

11:4  Every man praying or prophesying, having his head covered, dishonoureth his head.

11:5  But every woman praying or prophesying with her head not covered disgraceth her head: for it is all one as if she were shaven.

11:5  Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum : unum enim est ac si decalvetur.

11:5  But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

11:6  For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.

11:6  Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.

11:6  For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

11:7  The man indeed ought not to cover his head: because he is the image and glory of God. But the woman is the glory of the man.

11:7  Vir quidem non debet velare caput suum : quoniam imago et gloria Dei est, mulier autem gloria viri est.

11:7  For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

11:8  For the man is not of the woman: but the woman of the man.

11:8  Non enim vir ex muliere est, sed mulier ex viro.

11:8  For the man is not of the woman; but the woman of the man.

11:9  For the man was not created for the woman: but the woman for the man.

11:9  Etenim non est creatus vir propter mulierem, sed mulier propter virum.

11:9  Neither was the man created for the woman; but the woman for the man.

11:10  Therefore ought the woman to have a power over her head, because of the angels.

11:10  Ideo debet mulier potestatem habere supra caput propter angelos.

11:10  For this cause ought the woman to have power on her head because of the angels.

11:11  But yet neither is the man without the woman, nor the woman without the man, in the Lord.

11:11  Verumtamen neque vir sine muliere : neque mulier sine viro in Domino.

11:11  Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

11:12  For as the woman is of the man, so also is the man by the woman: but all things of God.

11:12  Nam sicut mulier de viro, ita et vir per mulierem : omnia autem ex Deo.

11:12  For as the woman is of the man, even so is the man also by the woman; but all things of God.

11:13  You yourselves judge. Doth it become a woman to pray unto God uncovered?

11:13  Vos ipsi judicate : decet mulierem non velatam orare Deum ?

11:13  Judge in yourselves: is it comely that a woman pray unto God uncovered?

11:14  Doth not even nature itself teach you that a man indeed, if he nourish his hair, it is a shame unto him?

11:14  Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi :

11:14  Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

11:15  But if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.

11:15  mulier vero si comam nutriat, gloria est illi : quoniam capilli pro velamine ei dati sunt.

11:15  But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

11:16  But if any man seem to be contentious, we have no such custom, nor the Church of God.

11:16  Si quis autem videtur contentiosus esse : nos talem consuetudinem non habemus, neque ecclesia Dei.

11:16  But if any man seem to be contentious, we have no such custom, neither the churches of God.

11:17  Now this I ordain: not praising you, that you come together, not for the better, but for the worse.

11:17  Hoc autem præcipio : non laudans quod non in melius, sed in deterius convenitis.

11:17  Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

11:18  For first of all I hear that when you come together in the church, there are schisms among you. And in part I believe it.

11:18  Primum quidem convenientibus vobis in ecclesiam, audio scissuras esse inter vos, et ex parte credo.

11:18  For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

11:19  For there must be also heresies: that they also, who are approved may be made manifest among you.

11:19  Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.

11:19  For there must be also heresies among you, that they which are approved may be made manifest among you.

11:20  When you come therefore together into one place, it is not now to eat the Lord's supper.

11:20  Convenientibus ergo vobis in unum, jam non est Dominicam cœnam manducare.

11:20  When ye come together therefore into one place, this is not to eat the Lord’s supper.

11:21  For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.

11:21  Unusquisque enim suam cœnam præsumit ad manducandum, et alius quidem esurit, alius autem ebrius est.

11:21  For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

11:22  What, have you no houses to eat and to drink in? Or despise ye the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.

11:22  Numquid domos non habetis ad manducandum, et bibendum ? aut ecclesiam Dei contemnitis, et confunditis eos qui non habent ? Quid dicam vobis ? laudo vos ? in hoc non laudo.

11:22  What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

11:23  For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,

11:23  Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus in qua nocte tradebatur, accepit panem,

11:23  For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

11:24  And giving thanks, broke and said: Take ye and eat: This is my body, which shall be delivered for you. This do for the commemoration of me.

11:24  et gratias agens fregit, et dixit : Accipite, et manducate : hoc est corpus meum, quod pro vobis tradetur : hoc facite in meam commemorationem.

11:24  And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

11:25  In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood. This do ye, as often as you shall drink, for the commemoration of me.

11:25  Similiter et calicem, postquam cœnavit, dicens : Hic calix novum testamentum est in meo sanguine : hoc facite quotiescumque bibetis, in meam commemorationem.

11:25  After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

11:26  For as often as you shall eat this bread and drink the chalice, you shall shew the death of the Lord, until he come.

11:26  Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis donec veniat.

11:26  For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

11:27  Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.

11:27  Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.

11:27  Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

11:28  But let a man prove himself: and so let him eat of that bread and drink of the chalice.

11:28  Probet autem seipsum homo : et sic de pane illo edat, et de calice bibat.

11:28  But let a man examine himself, and so let him eat of that bread, and drink of that cup.

11:29  For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord.

11:29  Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini.

11:29  For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

11:30  Therefore are there many infirm and weak among you: and many sleep.

11:30  Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.

11:30  For this cause many are weak and sickly among you, and many sleep.

11:31  But if we would judge ourselves, we should not be judged.

11:31  Quod si nosmetipsos dijudicaremus, non utique judicaremur.

11:31  For if we would judge ourselves, we should not be judged.

11:32  But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.

11:32  Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.

11:32  But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

11:33  Wherefore, my brethren, when you come together to eat, wait for one another.

11:33  Itaque fratres mei, cum convenitis ad manducandum, invicem exspectate.

11:33  Wherefore, my brethren, when ye come together to eat, tarry one for another.

11:34  If any man be hungry, let him eat at home; that you come not together unto judgment. And the rest I will set in order, when I come.

11:34  Si quis esurit, domi manducet, ut non in judicium conveniatis. Cetera autem, cum venero, disponam.

11:34  And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Chapter 12

12:1  Now concerning spiritual things, my brethren, I would not have you ignorant.

12:1  De spiritualibus autem, nolo vos ignorare fratres.

12:1  Now concerning spiritual gifts, brethren, I would not have you ignorant.

12:2  You know that when you were heathens, you went to dumb idols, according as you were led.

12:2  Scitis quoniam cum gentes essetis, ad simulacra muta prout ducebamini euntes.

12:2  Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

12:3  Wherefore, I give you to understand that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say The Lord Jesus, but by the Holy Ghost.

12:3  Ideo notum vobis facio, quod nemo in Spiritu Dei loquens, dicit anathema Jesu. Et nemo potest dicere, Dominus Jesus, nisi in Spiritu Sancto.

12:3  Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

12:4  Now there are diversities of graces, but the same Spirit.

12:4  Divisiones vero gratiarum sunt, idem autem Spiritus :

12:4  Now there are diversities of gifts, but the same Spirit.

12:5  And there are diversities of ministries. but the same Lord.

12:5  et divisiones ministrationum sunt, idem autem Dominus :

12:5  And there are differences of administrations, but the same Lord.

12:6  And there are diversities of operations, but the same God, who worketh all in all.

12:6  et divisiones operationum sunt, idem vero Deus qui operatur omnia in omnibus.

12:6  And there are diversities of operations, but it is the same God which worketh all in all.

12:7  And the manifestation of the Spirit is given to every man unto profit.

12:7  Unicuique autem datur manifestatio Spiritus ad utilitatem.

12:7  But the manifestation of the Spirit is given to every man to profit withal.

12:8  To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit:

12:8  Alii quidem per Spiritum datur sermo sapientiæ : alii autem sermo scientiæ secundum eumdem Spiritum :

12:8  For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

12:9  To another, faith in the same spirit: to another, the grace of healing in one Spirit:

12:9  alteri fides in eodem Spiritu : alii gratia sanitatum in uno Spiritu :

12:9  To another faith by the same Spirit; to another the gifts of healing by the same Spirit;

12:10  To another the working of miracles: to another, prophecy: to another, the discerning of spirits: to another, diverse kinds of tongues: to another, interpretation of speeches.

12:10  alii operatio virtutum, alii prophetia, alii discretio spirituum, alii genera linguarum, alii interpretatio sermonum.

12:10  To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

12:11  But all these things, one and the same Spirit worketh, dividing to every one according as he will.

12:11  Hæc autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult.

12:11  But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

12:12  For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: So also is Christ.

12:12  Sicut enim corpus unum est, et membra habet multa, omnia autem membra corporis cum sint multa, unum tamen corpus sunt : ita et Christus.

12:12  For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

12:13  For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink.

12:13  Etenim in uno Spiritu omnes nos in unum corpus baptizati sumus, sive Judæi, sive gentiles, sive servi, sive liberi : et omnes in uno Spiritu potati sumus.

12:13  For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

12:14  For the body also is not one member, but many.

12:14  Nam et corpus non est unum membrum, sed multa.

12:14  For the body is not one member, but many.

12:15  If the foot should say: Because I am not the hand, I am not of the body: Is it therefore not of the Body?

12:15  Si dixerit pes : Quoniam non sum manus, non sum de corpore : num ideo non est de corpore ?

12:15  If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

12:16  And if the ear should say: Because I am not the eye, I am not of the body: Is it therefore not of the body?

12:16  Et si dixerit auris : Quoniam non sum oculus, non sum de corpore : num ideo est de corpore ?

12:16  And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

12:17  If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?

12:17  Si totum corpus oculus : ubi auditus ? Si totum auditus : ubi odoratus ?

12:17  If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

12:18  But now God hath set the members, every one of them, in the body as it hath pleased him.

12:18  Nunc autem posuit Deus membra, unumquodque eorum in corpore sicut voluit.

12:18  But now hath God set the members every one of them in the body, as it hath pleased him.

12:19  And if they all were one member, where would be the body?

12:19  Quod si essent omnia unum membrum, ubi corpus ?

12:19  And if they were all one member, where were the body?

12:20  But now there are many members indeed, yet one body.

12:20  Nunc autem multa quidem membra, unum autem corpus.

12:20  But now are they many members, yet but one body.

12:21  And the eye cannot say to the hand: I need not thy help. Nor again the head to the feet: I have no need of you.

12:21  Non potest autem oculus dicere manui : Opera tua non indigeo : aut iterum caput pedibus : Non estis mihi necessarii.

12:21  And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

12:22  Yea, much, more those that seem to be the more feeble members of the body are more necessary

12:22  Sed multo magis quæ videntur membra corporis infirmiora esse, necessariora sunt :

12:22  Nay, much more those members of the body, which seem to be more feeble, are necessary:

12:23  And such as we think to be the less honourable members of the body, about these we put more abundant honour: and those that are our uncomely parts have more abundant comeliness.

12:23  et quæ putamus ignobiliora membra esse corporis, his honorem abundantiorem circumdamus : et quæ inhonesta sunt nostra, abundantiorem honestatem habent.

12:23  And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.

12:24  But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour.

12:24  Honesta autem nostra nullius egent : sed Deus temperavit corpus, ei cui deerat, abundantiorem tribuendo honorem,

12:24  For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:

12:25  That there might be no schism in the body: but the members might be mutually careful one for another.

12:25  ut non sit schisma in corpore, sed idipsum pro invicem sollicita sint membra.

12:25  That there should be no schism in the body; but that the members should have the same care one for another.

12:26  And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it.

12:26  Et si quid patitur unum membrum, compatiuntur omnia membra : sive gloriatur unum membrum, congaudent omnia membra.

12:26  And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

12:27  Now you are the body of Christ and members of member.

12:27  Vos autem estis corpus Christi, et membra de membro.

12:27  Now ye are the body of Christ, and members in particular.

12:28  And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches.

12:28  Et quosdam quidem posuit Deus in ecclesia primum apostolos, secundo prophetas, exinde doctores, deinde virtutes, exinde gratias curationum, opitulationes, gubernationes, genera linguarum, interpretationes sermonum.

12:28  And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

12:29  Are all apostles? Are all prophets? Are all doctors?

12:29  Numquid omnes apostoli ? numquid omnes prophetæ ? numquid omnes doctores ?

12:29  Are all apostles? are all prophets? are all teachers? are all workers of miracles?

12:30  Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?

12:30  numquid omnes virtutes ? numquid omnes gratiam habent curationum ? numquid omnes linguis loquuntur ? numquid omnes interpretantur ?

12:30  Have all the gifts of healing? do all speak with tongues? do all interpret?

12:31  But be zealous for the better gifts. And I shew unto you yet a more excellent way.

12:31  Æmulamini autem charismata meliora. Et adhuc excellentiorem viam vobis demonstro.

12:31  But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

Chapter 13

13:1  If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

13:1  Si linguis hominum loquar, et angelorum, caritatem autem non habeam, factus sum velut æs sonans, aut cymbalum tinniens.

13:1  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.

13:2  And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.

13:2  Et si habuero prophetiam, et noverim mysteria omnia, et omnem scientiam : et si habuero omnem fidem ita ut montes transferam, caritatem autem non habuero, nihil sum.

13:2  And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

13:3  And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.

13:3  Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest.

13:3  And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

13:4  Charity is patient, is kind: charity envieth not, dealeth not perversely, is not puffed up,

13:4  Caritas patiens est, benigna est. Caritas non æmulatur, non agit perperam, non inflatur,

13:4  Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

13:5  Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil:

13:5  non est ambitiosa, non quærit quæ sua sunt, non irritatur, non cogitat malum,

13:5  Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

13:6  Rejoiceth not in iniquity, but rejoiceth with the truth:

13:6  non gaudet super iniquitate, congaudet autem veritati :

13:6  Rejoiceth not in iniquity, but rejoiceth in the truth;

13:7  Beareth all things, believeth all things, hopeth all things, endureth all things.

13:7  omnia suffert, omnia credit, omnia sperat, omnia sustinet.

13:7  Beareth all things, believeth all things, hopeth all things, endureth all things.

13:8  Charity never falleth away: whether prophecies shall be made void or tongues shall cease or knowledge shall be destroyed.

13:8  Caritas numquam excidit : sive prophetiæ evacuabuntur, sive linguæ cessabunt, sive scientia destruetur.

13:8  Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

13:9  For we know in part: and we prophesy in part.

13:9  Ex parte enim cognoscimus, et ex parte prophetamus.

13:9  For we know in part, and we prophesy in part.

13:10  But when that which is perfect is come, that which is in part shall be done away.

13:10  Cum autem venerit quod perfectum est, evacuabitur quod ex parte est.

13:10  But when that which is perfect is come, then that which is in part shall be done away.

13:11  When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child.

13:11  Cum essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitabam ut parvulus. Quando autem factus sum vir, evacuavi quæ erant parvuli.

13:11  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.

13:12  We see now through a glass in a dark manner: but then face to face. Now I know in part: but then I shall know even as I am known.

13:12  Videmus nunc per speculum in ænigmate : tunc autem facie ad faciem. Nunc cognosco ex parte : tunc autem cognoscam sicut et cognitus sum.

13:12  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.

13:13  And now there remain faith, hope, and charity, these three: but the greatest of these is charity.

13:13  Nunc autem manent fides, spes, caritas, tria hæc : major autem horum est caritas.

13:13  And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Chapter 14

14:1  Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy.

14:1  Sectamini caritatem, æmulamini spiritualia : magis autem ut prophetetis.

14:1  Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

14:2  For he that speaketh in a tongue speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.

14:2  Qui enim loquitur lingua, non hominibus loquitur, sed Deo : nemo enim audit. Spiritu autem loquitur mysteria.

14:2  For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

14:3  But he that prophesieth speaketh to men unto edification and exhortation and comfort.

14:3  Nam qui prophetat, hominibus loquitur ad ædificationem, et exhortationem, et consolationem.

14:3  But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

14:4  He that speaketh in a tongue edifieth himself: but he that prophesieth, edifieth the church.

14:4  Qui loquitur lingua, semetipsum ædificat : qui autem prophetat, ecclesiam Dei ædificat.

14:4  He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

14:5  And I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.

14:5  Volo autem omnes vos loqui linguis : magis autem prophetare. Nam major est qui prophetat, quam qui loquitur linguis ; nisi forte interpretetur ut ecclesia ædificationem accipiat.

14:5  I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

14:6  But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in doctrine?

14:6  Nunc autem, fratres, si venero ad vos linguis loquens : quid vobis prodero, nisi vobis loquar aut in revelatione, aut in scientia, aut in prophetia, aut in doctrina ?

14:6  Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

14:7  Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?

14:7  Tamen quæ sine anima sunt vocem dantia, sive tibia, sive cithara ; nisi distinctionem sonituum dederint, quomodo scietur id quod canitur, aut quod citharizatur ?

14:7  And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

14:8  For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

14:8  Etenim si incertam vocem det tuba, quis parabit se ad bellum ?

14:8  For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

14:9  So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.

14:9  Ita et vos per linguam nisi manifestum sermonem dederitis : quomodo scietur id quod dicitur ? eritis enim in aëra loquentes.

14:9  So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

14:10  There are, for example, so many kinds of tongues in this world: and none is without voice.

14:10  Tam multa, ut puta genera linguarum sunt in hoc mundo : et nihil sine voce est.

14:10  There are, it may be, so many kinds of voices in the world, and none of them is without signification.

14:11  If then I know not the power of the voice, I shall be to him to whom I speak a barbarian: and he that speaketh a barbarian to me.

14:11  Si ergo nesciero virtutem vocis, ero ei, cui loquor, barbarus : et qui loquitur, mihi barbarus.

14:11  Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

14:12  So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.

14:12  Sic et vos, quoniam æmulatores estis spirituum, ad ædificationem ecclesiæ quærite ut abundetis.

14:12  Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

14:13  And therefore he that speaketh by a tongue, let him pray that he may interpret.

14:13  Et ideo qui loquitur lingua, oret ut interpretetur.

14:13  Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

14:14  For if I pray in a tongue, my spirit prayeth: but my understanding is without fruit.

14:14  Nam si orem lingua, spiritus meus orat, mens autem mea sine fructu est.

14:14  For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

14:15  What is it then? I will pray with the spirit, I will pray also with the understanding, I will sing with the spirit, I will sing also with the understanding.

14:15  Quid ergo est ? Orabo spiritu, orabo et mente : psallam spiritu, psallam et mente.

14:15  What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

14:16  Else, if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? Because he knoweth not what thou sayest.

14:16  Ceterum si benedixeris spiritu, qui supplet locum idiotæ, quomodo dicet : Amen, super tuam benedictionem ? quoniam quid dicas, nescit.

14:16  Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

14:17  For thou indeed givest thanks well: but the other is not edified.

14:17  Nam tu quidem bene gratias agis, sed alter non ædificatur.

14:17  For thou verily givest thanks well, but the other is not edified.

14:18  I thank my God I speak with all your tongues.

14:18  Gratias ago Deo meo, quod omnium vestrum lingua loquor.

14:18  I thank my God, I speak with tongues more than ye all:

14:19  But in the church I had rather speak five words with my understanding, that I may instruct others also: than ten thousand words in a tongue.

14:19  Sed in ecclesia volo quinque verba sensu meo loqui, ut et alios instruam : quam decem millia verborum in lingua.

14:19  Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

14:20  Brethren, do not become children in sense. But in malice be children: and in sense be perfect.

14:20  Fratres, nolite pueri effici sensibus, sed malitia parvuli estote : sensibus autem perfecti estote.

14:20  Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

14:21  In the law it is written: In other tongues and other lips I will speak to this people: and neither so will they hear me, saith the Lord.

14:21  In lege scriptum est : Quoniam in aliis linguis et labiis aliis loquar populo huic : et nec sic exaudient me, dicit Dominus.

14:21  In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

14:22  Wherefore tongues are for a sign, not to believers but to unbelievers: but prophecies, not to unbelievers but to believers.

14:22  Itaque linguæ in signum sunt non fidelibus, sed infidelibus : prophetiæ autem non infidelibus, sed fidelibus.

14:22  Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

14:23  If therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?

14:23  Si ergo conveniat universa ecclesia in unum, et omnes linguis loquantur, intrent autem idiotæ, aut infideles : nonne dicent quod insanitis ?

14:23  If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

14:24  But if all prophesy, and there come in one that believeth not or an unlearned person, he is convinced of all: he is judged of all.

14:24  Si autem omnes prophetent, intret autem quis infidelis, vel idiota, convincitur ab omnibus, dijudicatur ab omnibus :

14:24  But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

14:25  The secrets of his heart are made manifest. And so, falling down on his face, he will adore God, affirming that God is among you indeed.

14:25  occulta cordis ejus manifesta fiunt : et ita cadens in faciem adorabit Deum, pronuntians quod vere Deus in vobis sit.

14:25  And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

14:26  How is it then, brethren? When you come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification.

14:26  Quid ergo est, fratres ? Cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet : omnia ad ædificationem fiant.

14:26  How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

14:27  If any speak with a tongue, let it be by two, or at the most by three, and in course: and let one interpret.

14:27  Sive lingua quis loquitur, secundum duos, aut ut multum tres, et per partes, et unus interpretatur.

14:27  If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

14:28  But if there be no interpreter, let him hold his peace in the church and speak to himself and to God.

14:28  Si autem non fuerit interpres, taceat in ecclesia : sibi autem loquatur, et Deo.

14:28  But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

14:29  And let the prophets speak, two or three: and let the rest judge.

14:29  Prophetæ autem duo, aut tres dicant, et ceteri dijudicent.

14:29  Let the prophets speak two or three, and let the other judge.

14:30  But if any thing be revealed to another sitting, let the first hold his peace.

14:30  Quod si alii revelatum fuerit sedenti, prior taceat.

14:30  If any thing be revealed to another that sitteth by, let the first hold his peace.

14:31  For you may all prophesy, one by one, that all may learn and all may be exhorted.

14:31  Potestis enim omnes per singulos prophetare : ut omnes discant, et omnes exhortentur :

14:31  For ye may all prophesy one by one, that all may learn, and all may be comforted.

14:32  And the spirits of the prophets are subject to the prophets.

14:32  et spiritus prophetarum prophetis subjecti sunt.

14:32  And the spirits of the prophets are subject to the prophets.

14:33  For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.

14:33  Non enim est dissensionis Deus, sed pacis : sicut et in omnibus ecclesiis sanctorum doceo.

14:33  For God is not the author of confusion, but of peace, as in all churches of the saints.

14:34  Let women keep silence in the churches: for it is not permitted them to speak but to be subject, as also the law saith.

14:34  Mulieres in ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.

14:34  Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

14:35  But if they would learn anything, let them ask their husbands at home. For it is a shame for a woman to speak in the church.

14:35  Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in ecclesia.

14:35  And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

14:36  Or did the word of God come out from you? Or came it only unto you?

14:36  An a vobis verbum Dei processit ? aut in vos solos pervenit ?

14:36  What? came the word of God out from you? or came it unto you only?

14:37  If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord.

14:37  Si quis videtur propheta esse, aut spiritualis, cognoscat quæ scribo vobis, quia Domini sunt mandata.

14:37  If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

14:38  But if any man know not, he shall not be known.

14:38  Si quis autem ignorat, ignorabitur.

14:38  But if any man be ignorant, let him be ignorant.

14:39  Wherefore, brethren, be zealous to prophesy: and forbid not to speak with tongues.

14:39  Itaque fratres æmulamini prophetare : et loqui linguis nolite prohibere.

14:39  Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

14:40  But let all things be done decently and according to order.

14:40  Omnia autem honeste, et secundum ordinem fiant.

14:40  Let all things be done decently and in order.

Chapter 15

15:1  Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand.

15:1  Notum autem vobis facio, fratres, Evangelium, quod prædicavi vobis, quod et accepistis, in quo et statis,

15:1  Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

15:2  By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.

15:2  per quod et salvamini : qua ratione prædicaverim vobis, si tenetis, nisi frustra credidistis.

15:2  By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

15:3  For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:

15:3  Tradidi enim vobis in primis quod et accepi : quoniam Christus mortuus est pro peccatis nostris secundum Scripturas :

15:3  For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

15:4  And that he was buried: and that he rose again on the third day according to the scriptures:

15:4  et quia sepultus est, et quia resurrexit tertia die secundum Scripturas :

15:4  And that he was buried, and that he rose again the third day according to the scriptures:

15:5  And that he was seen by Cephas, and after that by the eleven.

15:5  et quia visus est Cephæ, et post hoc undecim :

15:5  And that he was seen of Cephas, then of the twelve:

15:6  Then was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep.

15:6  deinde visus est plus quam quingentis fratribus simul : ex quibus multi manent usque adhuc, quidam autem dormierunt :

15:6  After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

15:7  After that, he was seen by James: then by all the apostles.

15:7  deinde visus est Jacobo, deinde Apostolis omnibus :

15:7  After that, he was seen of James; then of all the apostles.

15:8  And last of all, he was seen also by me, as by one born out of due tine.

15:8  novissime autem omnium tamquam abortivo, visus est et mihi.

15:8  And last of all he was seen of me also, as of one born out of due time.

15:9  For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.

15:9  Ego enim sum minimus Apostolorum, qui non sum dignus vocari Apostolus, quoniam persecutus sum ecclesiam Dei.

15:9  For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

15:10  But by the grace of God, I am what I am. And his grace in me hath not been void: but I have laboured more abundantly than all they. Yet not I, but the grace of God with me:

15:10  Gratia autem Dei sum id quod sum, et gratia ejus in me vacua non fuit, sed abundantius illis omnibus laboravi : non ego autem, sed gratia Dei mecum :

15:10  But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

15:11  For whether I or they, so we preach: and so you have believed.

15:11  sive enim ego, sive illi : sic prædicamus, et sic credidistis.

15:11  Therefore whether it were I or they, so we preach, and so ye believed.

15:12  Now if Christ be preached, that he arose again from the dead, how do some among you say that there is no resurrection of the dead?

15:12  Si autem Christus prædicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis, quoniam resurrectio mortuorum non est ?

15:12  Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

15:13  But if there be no resurrection of the dead, then Christ is not risen again.

15:13  Si autem resurrectio mortuorum non est : neque Christus resurrexit.

15:13  But if there be no resurrection of the dead, then is Christ not risen:

15:14  And if Christ be not risen again, then is our preaching vain: and your faith is also vain.

15:14  Si autem Christus non resurrexit, inanis est ergo prædicatio nostra, inanis est et fides vestra :

15:14  And if Christ be not risen, then is our preaching vain, and your faith is also vain.

15:15  Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.

15:15  invenimur autem et falsi testes Dei : quoniam testimonium diximus adversus Deum quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt.

15:15  Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

15:16  For if the dead rise not again, neither is Christ risen again.

15:16  Nam si mortui non resurgunt, neque Christus resurrexit.

15:16  For if the dead rise not, then is not Christ raised:

15:17  And if Christ be not risen again, your faith is vain: for you are yet in your sins.

15:17  Quod si Christus non resurrexit, vana est fides vestra : adhuc enim estis in peccatis vestris.

15:17  And if Christ be not raised, your faith is vain; ye are yet in your sins.

15:18  Then they also that are fallen asleep in Christ are perished.

15:18  Ergo et qui dormierunt in Christo, perierunt.

15:18  Then they also which are fallen asleep in Christ are perished.

15:19  If in this life only we have hope in Christ, we are of all men most miserable.

15:19  Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus.

15:19  If in this life only we have hope in Christ, we are of all men most miserable.

15:20  But now Christ is risen from the dead, the firstfruits of them that sleep:

15:20  Nunc autem Christus resurrexit a mortuis primitiæ dormientium,

15:20  But now is Christ risen from the dead, and become the firstfruits of them that slept.

15:21  For by a man came death: and by a man the resurrection of the dead.

15:21  quoniam quidem per hominem mors, et per hominem resurrectio mortuorum.

15:21  For since by man came death, by man came also the resurrection of the dead.

15:22  And as in Adam all die, so also in Christ all shall be made alive.

15:22  Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.

15:22  For as in Adam all die, even so in Christ shall all be made alive.

15:23  But every one in his own order: the firstfruits, Christ: then they that are of Christ, who have believed in his coming.

15:23  Unusquisque autem in suo ordine, primitiæ Christus : deinde ii qui sunt Christi, qui in adventu ejus crediderunt.

15:23  But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

15:24  Afterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to nought all principality and power and virtue.

15:24  Deinde finis : cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum, et potestatem, et virtutem.

15:24  Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

15:25  For he must reign, until he hath put all his enemies under his feet.

15:25  Oportet autem illum regnare donec ponat omnes inimicos sub pedibus ejus.

15:25  For he must reign, till he hath put all enemies under his feet.

15:26  And the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith:

15:26  Novissima autem inimica destruetur mors : omnia enim subjecit pedibus ejus. Cum autem dicat :

15:26  The last enemy that shall be destroyed is death.

15:27  All things are put under him; undoubtedly, he is excepted, who put all things under him.

15:27  Omnia subjecta sunt ei, sine dubio præter eum qui subjecit ei omnia.

15:27  For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.

15:28  And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.

15:28  Cum autem subjecta fuerint illi omnia : tunc et ipse Filius subjectus erit ei, qui subjecit sibi omnia, ut sit Deus omnia in omnibus.

15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

15:29  Otherwise, what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them?

15:29  Alioquin quid facient qui baptizantur pro mortuis, si omnino mortui non resurgunt ? ut quid et baptizantur pro illis ?

15:29  Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

15:30  Why also are we in danger every hour?

15:30  ut quid et nos periclitamur omni hora ?

15:30  And why stand we in jeopardy every hour?

15:31  I die daily, I protest by your glory, brethren, which I have in Christ Jesus our Lord.

15:31  Quotidie morior per vestram gloriam, fratres, quam habeo in Christo Jesu Domino nostro.

15:31  I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

15:32  If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.

15:32  Si secundum hominem ad bestias pugnavi Ephesi, quid mihi prodest, si mortui non resurgunt ? Manducemus, et bibamus, cras enim moriemur.

15:32  If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

15:33  Be not seduced: Evil communications corrupt good manners.

15:33  Nolite seduci : corrumpunt mores bonos colloquia mala.

15:33  Be not deceived: evil communications corrupt good manners.

15:34  Awake, ye just, and sin not. For some have not the knowledge of God. I speak it to your shame.

15:34  Evigilate justi, et nolite peccare : ignorantiam enim Dei quidam habent, ad reverentiam vobis loquor.

15:34  Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

15:35  But some man will say: How do the dead rise again? Or with what manner of body shall they come?

15:35  Sed dicet aliquis : Quomodo resurgunt mortui ? qualive corpore venient ?

15:35  But some man will say, How are the dead raised up? and with what body do they come?

15:36  Senseless man, that which thou sowest is not quickened, except it die first.

15:36  Insipiens, tu quod seminas non vivificatur, nisi prius moriatur :

15:36  Thou fool, that which thou sowest is not quickened, except it die:

15:37  And that which thou sowest, thou sowest not the body that shall be: but bare grain, as of wheat, or of some of the rest.

15:37  et quod seminas, non corpus, quod futurum est, seminas, sed nudum granum, ut puta tritici, aut alicujus ceterorum.

15:37  And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

15:38  But God giveth it a body as he will: and to every seed its proper body.

15:38  Deus autem dat illi corpus sicut vult : ut unicuique seminum proprium corpus.

15:38  But God giveth it a body as it hath pleased him, and to every seed his own body.

15:39  All flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes.

15:39  Non omnis caro, eadem caro : sed alia quidem hominum, alia vero pecorum, alia volucrum, alia autem piscium.

15:39  All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

15:40  And there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial.

15:40  Et corpora cælestia, et corpora terrestria : sed alia quidem cælestium gloria, alia autem terrestrium.

15:40  There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

15:41  One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.

15:41  Alia claritas solis, alia claritas lunæ, et alia claritas stellarum. Stella enim a stella differt in claritate :

15:41  There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

15:42  So also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption.

15:42  sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione.

15:42  So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

15:43  It is sown in dishonour: it shall rise in glory. It is sown in weakness: it shall rise in power.

15:43  Seminatur in ignobilitate, surget in gloria : seminatur in infirmitate, surget in virtute :

15:43  It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

15:44  It is sown a natural body: it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:

15:44  seminatur corpus animale, surget corpus spiritale. Si est corpus animale, est et spiritale, sicut scriptum est :

15:44  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

15:45  The first man Adam was made into a living soul; the last Adam into a quickening spirit.

15:45  Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem.

15:45  And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

15:46  Yet that was not first which is spiritual, but that which is natural: afterwards that which is spiritual.

15:46  Sed non prius quod spiritale est, sed quod animale : deinde quod spiritale.

15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

15:47  The first man was of the earth, earthly: the second man, from heaven, heavenly.

15:47  Primus homo de terra, terrenus : secundus homo de cælo, cælestis.

15:47  The first man is of the earth, earthy: the second man is the Lord from heaven.

15:48  Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly.

15:48  Qualis terrenus, tales et terreni : et qualis cælestis, tales et cælestes.

15:48  As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

15:49  Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly.

15:49  Igitur, sicut portavimus imaginem terreni, portemus et imaginem cælestis.

15:49  And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

15:50  Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption.

15:50  Hoc autem dico, fratres : quia caro et sanguis regnum Dei possidere non possunt : neque corruptio incorruptelam possidebit.

15:50  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

15:51  Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.

15:51  Ecce mysterium vobis dico : omnes quidem resurgemus, sed non omnes immutabimur.

15:51  Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

15:52  In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound and the dead shall rise again incorruptible. And we shall be changed.

15:52  In momento, in ictu oculi, in novissima tuba : canet enim tuba, et mortui resurgent incorrupti : et nos immutabimur.

15:52  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.

15:53  For this corruptible must put on incorruption: and this mortal must put on immortality.

15:53  Oportet enim corruptibile hoc induere incorruptionem : et mortale hoc induere immortalitatem.

15:53  For this corruptible must put on incorruption, and this mortal must put on immortality.

15:54  And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.

15:54  Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus est : Absorpta est mors in victoria.

15:54  So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

15:55  O death, where is thy victory? O death, where is thy sting?

15:55  Ubi est mors victoria tua ? ubi est mors stimulus tuus ?

15:55  O death, where is thy sting? O grave, where is thy victory?

15:56  Now the sting of death is sin: and the power of sin is the law.

15:56  Stimulus autem mortis peccatum est : virtus vero peccati lex.

15:56  The sting of death is sin; and the strength of sin is the law.

15:57  But thanks be to God, who hath given us the victory through our Lord Jesus Christ.

15:57  Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.

15:57  But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

15:58  Therefore, my beloved brethren, be ye steadfast and unmoveable: always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.

15:58  Itaque fratres mei dilecti, stabiles estote, et immobiles : abundantes in opere Domini semper, scientes quod labor vester non est inanis in Domino.

15:58  Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Chapter 16

16:1  Now concerning the collections that are made for the saints: as I have given order to the churches of Galatia, so do ye also.

16:1  De collectis autem, quæ fiunt in sanctos, sicut ordinavi ecclesiis Galatiæ, ita et vos facite.

16:1  Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

16:2  On the first day of the week, let every one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then to be made.

16:2  Per unam sabbati unusquisque vestrum apud se seponat, recondens quod ei bene placuerit : ut non, cum venero, tunc collectæ fiant.

16:2  Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

16:3  And when I shall be with you, whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.

16:3  Cum autem præsens fuero, quos probaveritis per epistolas, hos mittam perferre gratiam vestram in Jerusalem.

16:3  And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

16:4  And if it be meet that I also go, they shall go with me.

16:4  Quod si dignum fuerit ut et ego eam, mecum ibunt.

16:4  And if it be meet that I go also, they shall go with me.

16:5  Now I will come to you, when I shall have passed through Macedonia. For I shall pass through Macedonia.

16:5  Veniam autem ad vos, cum Macedoniam pertransiero : nam Macedoniam pertransibo.

16:5  Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

16:6  And with you perhaps I shall abide, or even spend the winter: that you may bring me on my way whithersoever I shall go.

16:6  Apud vos autem forsitan manebo, vel etiam hiemabo : ut vos me deducatis quocumque iero.

16:6  And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

16:7  For I will not see you now by the way: for I trust that I shall abide with you some time, if the Lord permit.

16:7  Nolo enim vos modo in transitu videre, spero enim me aliquantulum temporis manere apud vos, si Dominus permiserit.

16:7  For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

16:8  But I will tarry at Ephesus, until Pentecost.

16:8  Permanebo autem Ephesi usque ad Pentecosten.

16:8  But I will tarry at Ephesus until Pentecost.

16:9  For a great door and evident is opened unto me: and many adversaries.

16:9  Ostium enim mihi apertum est magnum, et evidens : et adversarii multi.

16:9  For a great door and effectual is opened unto me, and there are many adversaries.

16:10  Now if Timothy come, see that he be with you without fear: for he worketh the work of the Lord, as I also do.

16:10  Si autem venerit Timotheus, videte ut sine timore sit apud vos : opus enim Domini operatur, sicut et ego.

16:10  Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.

16:11  Let no man therefore despise him: but conduct ye him on his way in peace, that he may come to me. For I look for him with the brethren.

16:11  Ne quis ergo illum spernat : deducite autem illum in pace, ut veniat ad me : exspecto enim illum cum fratribus.

16:11  Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

16:12  And touching our brother Apollo, I give you to understand that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time. But he will come when he shall have leisure.

16:12  De Apollo autem fratre vobis notum facio, quoniam multum rogavi eum ut veniret ad vos cum fratribus : et utique non fuit voluntas ut nunc veniret : veniet autem, cum ei vacuum fuerit.

16:12  As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

16:13  Watch ye: stand fast in the faith: do manfully and be strengthened.

16:13  Vigilate, state in fide, viriliter agite, et confortamini.

16:13  Watch ye, stand fast in the faith, quit you like men, be strong.

16:14  Let all your things be done in charity.

16:14  Omnia vestra in caritate fiant.

16:14  Let all your things be done with charity.

16:15  And I beseech you, brethren, you know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints:

16:15  Obsecro autem vos fratres, nostis domum Stephanæ, et Fortunati, et Achaici : quoniam sunt primitiæ Achaiæ, et in ministerium sanctorum ordinaverunt seipsos :

16:15  I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

16:16  That you also be subject to such and to every one that worketh with us and laboureth.

16:16  ut et vos subditi sitis ejusmodi, et omni cooperanti, et laboranti.

16:16  That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.

16:17  And I rejoice in the presence of Stephanus and Fortunatus and Achaicus: because that which was wanting on your part, they have supplied.

16:17  Gaudeo autem in præsentia Stephanæ, et Fortunati, et Achaici : quoniam id, quod vobis deerat, ipsi suppleverunt :

16:17  I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.

16:18  For they have refreshed both my spirit and yours. Know them, therefore, that are such.

16:18  refecerunt enim et meum spiritum, et vestrum. Cognoscite ergo qui hujusmodi sunt.

16:18  For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

16:19  The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, with whom I also lodge.

16:19  Salutant vos ecclesiæ Asiæ. Salutant vos in Domino multum, Aquila et Priscilla cum domestica sua ecclesia : apud quos et hospitor.

16:19  The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

16:20  All the brethren salute you. Salute one another with a holy kiss.

16:20  Salutant vos omnes fratres. Salutate invicem in osculo sancto.

16:20  All the brethren greet you. Greet ye one another with an holy kiss.

16:21  The salutation of me Paul, with my own hand.

16:21  Salutatio, mea manu Pauli.

16:21  The salutation of me Paul with mine own hand.

16:22  If any man love not our Lord Jesus Christ, let him be anathema, maranatha.

16:22  Si quis non amat Dominum nostrum Jesum Christum, sit anathema, Maran Atha.

16:22  If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

16:23  The grace of our Lord Jesus Christ be with you.

16:23  Gratia Domini nostri Jesu Christi vobiscum.

16:23  The grace of our Lord Jesus Christ be with you.

16:24  My charity be with you all in Christ Jesus. Amen.

16:24  Caritas mea cum omnibus vobis in Christo Jesu. Amen.

16:24  My love be with you all in Christ Jesus. Amen. The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.