Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not among you divisions; but that ye be perfectly united in the same mind and in the same opinion.

But I speak of this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.

For Christ has not sent me to baptise, but to preach glad tidings; not in wisdom of word, that the cross of the Christ may not be made vain.

For the word of the cross is to them that perish foolishness, but to us that are saved it is God's power.

but we preach Christ crucified, to Jews an offence, and to nations foolishness;

but to those that are called, both Jews and Greeks, Christ God's power and God's wisdom.

But God has chosen the foolish things of the world, that he may put to shame the wise; and God has chosen the weak things of the world, that he may put to shame the strong things;

But of him are ye in Christ Jesus, who has been made to us wisdom from God, and righteousness, and holiness, and redemption;

and my word and my preaching, not in persuasive words of wisdom, but in demonstration of the Spirit and of power;

that your faith might not stand in men's wisdom, but in God's power.

But we speak wisdom among the perfect; but wisdom not of this world, nor of the rulers of this world, who come to nought.

But we speak God's wisdom in a mystery, that hidden wisdom which God had predetermined before the ages for our glory:

but according as it is written, Things which eye has not seen, and ear not heard, and which have not come into man's heart, which God has prepared for them that love him,

but God has revealed to us by his Spirit; for the Spirit searches all things, even the depths of God.

But we have received, not the spirit of the world, but the Spirit which is of God, that we may know the things which have been freely given to us of God:

which also we speak, not in words taught by human wisdom, but in those taught by the Spirit, communicating spiritual things by spiritual means.

But the natural man does not receive the things of the Spirit of God, for they are folly to him; and he cannot know them because they are spiritually discerned;

but the spiritual discerns all things, and he is discerned of no one.

For who has known the mind of the Lord, who shall instruct him? But we have the mind of Christ.

And I, brethren, have not been able to speak to you as to spiritual, but as to fleshly; as to babes in Christ.

I have planted; Apollos watered; but God has given the increase.

So that neither the planter is anything, nor the waterer; but God the giver of the increase.

But the planter and the waterer are one; but each shall receive his own reward according to his own labour.

According to the grace of God which has been given to me, as a wise architect, I have laid the foundation, but another builds upon it. But let each see how he builds upon it.

If the work of any one shall be consumed, he shall suffer loss, but he shall be saved, but so as through the fire.

But for me it is the very smallest matter that I be examined of you or of man's day. Nor do I even examine myself.

For I am conscious of nothing in myself; but I am not justified by this: but he that examines me is the Lord.

For who makes thee to differ? and what hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving?

We are fools for Christ's sake, but ye prudent in Christ: we weak, but ye strong: ye glorious, but we in dishonour.

Not as chiding do I write these things to you, but as my beloved children I admonish you.

But some have been puffed up, as if I were not coming to you;

but I will come quickly to you, if the Lord will; and I will know, not the word of those that are puffed up, but the power.

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

For I, as absent in body but present in spirit, have already judged as present,

so that let us celebrate the feast, not with old leaven, nor with leaven of malice and wickedness, but with unleavened bread of sincerity and truth.

But now I have written to you, if any one called brother be fornicator, or avaricious, or idolater, or abusive, or a drunkard, or rapacious, not to mix with him; with such a one not even to eat.

But those without God judges. Remove the wicked person from amongst yourselves.

But brother prosecutes his suit with brother, and that before unbelievers.

But ye do wrong, and defraud, and this your brethren.

And these things were some of you; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.

All things are lawful to me, but all things do not profit; all things are lawful to me, but I will not be brought under the power of any.

Meats for the belly, and the belly for meats; but God will bring to nothing both it and them: but the body is not for fornication, but for the Lord, and the Lord for the body.

But he that is joined to the Lord is one Spirit.

Flee fornication. Every sin which a man may practise is without the body, but he that commits fornication sins against his own body.

But concerning the things of which ye have written to me: It is good for a man not to touch a woman;

but on account of fornications, let each have his own wife, and each woman have her own husband.

The wife has not authority over her own body, but the husband: in like manner also the husband has not authority over his own body, but the wife.

But this I say, as consenting to, not as commanding it.

Now I wish all men to be even as myself: but every one has his own gift of God: one man thus, and another thus.

But I say to the unmarried and to the widows, It is good for them that they remain even as I.

But if they have not control over themselves, let them marry; for it is better to marry than to burn.

But to the married I enjoin, not I, but the Lord, Let not wife be separated from husband;

(but if also she shall have been separated, let her remain unmarried, or be reconciled to her husband;) and let not husband leave wife.

But as to the rest, I say, not the Lord, If any brother have an unbelieving wife, and she consent to dwell with him, let him not leave her.

For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother; since otherwise indeed your children are unclean, but now they are holy.

But if the unbeliever go away, let them go away; a brother or a sister is not bound in such cases, but God has called us in peace.

Circumcision is nothing, and uncircumcision is nothing; but keeping God's commandments.

Hast thou been called being a bondman, let it not concern thee; but and if thou canst become free, use it rather.

But concerning virgins, I have no commandment of the Lord; but I give my opinion, as having received mercy of the Lord to be faithful.

But if thou shouldest also marry, thou hast not sinned; and if the virgin marry, they have not sinned: but such shall have tribulation in the flesh; but I spare you.

But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having any:

But I wish you to be without care. The unmarried cares for the things of the Lord, how he shall please the Lord;

but he that has married cares for the things of the world, how he shall please his wife.

There is a difference between the wife and the virgin. The unmarried cares for the things of the Lord, that she may be holy both in body and spirit; but she that has married cares for the things of the world, how she shall please her husband.

But I say this for your own profit; not that I may set a snare before you, but for what is seemly, and waiting on the Lord without distraction.

But if any one think that he behaves unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry.

But he who stands firm in his heart, having no need, but has authority over his own will, and has judged this in his heart to keep his own virginity, he does well.

A wife is bound for whatever time her husband lives; but if the husband be fallen asleep, she is free to be married to whom she will, only in the Lord.

But she is happier if she so remain, according to my judgment; but I think that I also have God's Spirit.

But concerning things sacrificed to idols, we know, (for we all have knowledge: knowledge puffs up, but love edifies.

But if any one love God, he is known of him):

But knowledge is not in all: but some, with conscience of the idol, until now eat as of a thing sacrificed to idols; and their conscience, being weak, is defiled.

But meat does not commend us to God; neither if we should not eat do we come short; nor if we should eat have we an advantage.

But see lest anywise this your right to eat itself be a stumbling-block to the weak.

If others partake of this right over you, should not rather we? But we have not used this right, but we bear all things, that we may put no hindrance in the way of the glad tidings of the Christ.

But I have used none of these things. Now I have not written these things that it should be thus in my case; for it were good for me rather to die than that any one should make vain my boast.

For if I do this voluntarily, I have a reward; but if not of my own will, I am entrusted with an administration.

to those without law, as without law, (not as without law to God, but as legitimately subject to Christ,) in order that I might gain those without law.

Know ye not that they who run in the race-course run all, but one receives the prize? Thus run in order that ye may obtain.

But every one that contends for a prize is temperate in all things: they then indeed that they may receive a corruptible crown, but we an incorruptible.

But I buffet my body, and lead it captive, lest after having preached to others I should be myself rejected.

But these things happened as types of us, that we should not be lusters after evil things, as they also lusted.

No temptation has taken you but such as is according to man's nature; and God is faithful, who will not suffer you to be tempted above what ye are able to bear, but will with the temptation make the issue also, so that ye should be able to bear it.

But that what the nations sacrifice they sacrifice to demons, and not to God. Now I do not wish you to be in communion with demons.

All things are lawful, but all are not profitable; all things are lawful, but all do not edify.

Let no one seek his own advantage, but that of the other.

But if any one of the unbelievers invite you, and ye are minded to go, all that is set before you eat, making no inquiry for conscience sake.

But if any one say to you, This is offered to holy purposes, do not eat, for his sake that pointed it out, and conscience sake;

but conscience, I mean, not thine own, but that of the other: for why is my liberty judged by another conscience?

Even as I also please all in all things; not seeking my own profit, but that of the many, that they may be saved.

But I wish you to know that the Christ is the head of every man, but woman's head is the man, and the Christ's head God.

But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved woman.

For if a woman be not covered, let her hair also be cut off. But if it be shameful to a woman to have her hair cut off or to be shaved, let her be covered.

For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.

For man is not of woman, but woman of man.

For also man was not created for the sake of the woman, but woman for the sake of the man.

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

But woman, if she have long hair, it is glory to her; for the long hair is given to her in lieu of a veil.

But if any one think to be contentious, we have no such custom, nor the assemblies of God.

But in prescribing to you on this which I now enter on, I do not praise, namely, that ye come together, not for the better, but for the worse.