and those who use the world, as not using it to the full; for the fashion of this world is passing away.

But I wish you to be free from anxieties. The unmarried man is anxious for the things of the Lord, how he may please the Lord;

but he that is married is anxious for the things of the world, how he may please his wife,

and has become divided. And the unmarried woman and the virgin is anxious for the things of the Lord, that she may be holy both in body and spirit; but she that is married is anxious for the things of the world, that she may please her husband.

And this I say for your own profit; not that I may cast restraint upon you, but for that which is seemly, and compatible with constant devotion to the Lord without distraction.

A wife is bound as long as her husband lives; but, if her husband fall asleep, she is at liberty to he married to whom she will: only in the Lord.

But she is happier, if she abides as she is, according to my judgment; and I think that I also have the Spirit of God.

If anyone thinks that he has known anything, not yet did he know it as he ought to know it;

concerning, therefore, the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but One.

For, even if there are things called gods, whether in heaven, or on earth (as there are gods many, and lords many);

yet to us there is One God, the Father, of Whom are all things, and we for Him; and One Lord Jesus Christ, through Whom are all things, and we through Him.

But this knowledge is not in all; but some, by familiarity with the idol even until now, eat it as an idol-sacrifice; and their conscience, being weak, is defiled.

But food will not commend us to God; neither, if we eat not, are we lacking; nor, if we eat, do we abound.

For, if anyone sees you, who have knowledge, reclining at table in an idol's temple, will not his conscience, if he is weak, be emboldened to eat the idol-sacrifices?

For he that is weak??he brother for whom Christ died??erishes by reason of your knowledge.

And thus, sinning against the brethren, and smiting their conscience which is weak, ye sin against Christ.

Wherefore, if food causes my brother to stumble, I will in no wise eat flesh forevermore; that I cause not my brother to stumble.

My defense to those examining me is this.

Have we no right to lead about a sister as our wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas?

Who ever serves as a soldier at his own charges; Who plants a vineyard, and eats not of its fruit? Or who feeds a flock, and eats not of the milk of the flock?

If we sowed for you spiritual things, is it a great matter, if we shall reap your carnal things?

For, if I proclaim the Gospel, it is not to me a matter of boasting; for necessity is laid upon me; for woe is to me, if I proclaim not the Gospel.

What, then, is my reward? That, when proclaiming the Gospel, I may make the Gospel without charge, to the end that I may not fully use my right in the Gospel.

And, to the Jews, I became as a Jew, that I might gain Jews; to those under law, as under law (not being myself under law), that I might gain those under law;

to those without law, as without law (not being without law to God, but under law to Christ), that I might gain those without law.

I, therefore, so run, as not uncertainly I so fight, as not beating the air.

Now these things became types for us, that we might not covet evil things, as they also coveted.

Neither become ye idolaters, as were some of them; as it has been written, "The people sat down to eat and drink, and rose up to play."

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

Nor let us tempt the Lord, as some of them tempted Him, and perished by the serpents.

Neither murmur ye, as some of them murmured, and perished by the destroyer.

Wherefore, let him who thinks he is standing take heed, lest he fall.

A temptation has not taken you, except such as is common to man; but God is faithful, Who will not suffer you to be tempted above what ye are able, but will with the temptation make also the way of escape, that ye may be able to bear it.

I am speaking as to wise men; judge ye what I say.

The cup of blessing which we bless, is it not a partaking of the blood of Christ? The bread which we break, is it not a partaking of the body of Christ?

What, then, do I say? that an idol-sacrifice is anything? or that an idol is anything?

Whatsoever is sold in the market eat, asking no question because of conscience;

for the earth is the Lord's, and the fulness thereof.

If one of the unbelieving invites you to a feast, and ye wish to go, whatsoever is set before you eat, asking no question because of conscience.

But, if anyone says to you, "This is the remains of an idol-sacrifice." eat it not, for his sake that showed it, and because of conscience:

conscience, I say, not your own, but the other's; for why is my liberty judged by another conscience?

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

Become imitators of me, even as I also am of Christ.

Now I praise you, that you remember me in all things, and hold fast the traditions, even as I delivered them to you.

But I wish you to know that the head of every man is Christ, and the head of the wife is the husband, and the head of Christ is God.

But every woman, praying or prophesying with her head unveiled, dishonors her head; for it is one and the same, as if she were shaven.

For, if a woman is unveiled, let her also be shaven; but, if it is a shame for a woman to be shorn or shaven, let her be veiled.

For a man, indeed, ought not to veil his head; being God's image and glory; but the woman is man's glory;

for man is not from woman, but woman from man;

Nevertheless, neither is woman apart from man, nor man apart from woman, in the Lord.

For, as the woman is of the man, so also is the man through the woman; but all things are of God.

Judge ye in yourselves; is it becoming that a woman, unveiled, should pray to God?

Does not even nature herself teach, that, if a man have long hair, it is a dishonor to him?

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

When, therefore, ye assemble yourselves together, it is not to eat a Supper of the Lord;

for, in your eating, each one takes his own supper before others; and one is hungry, and another is drunken!

and, having given thanks, He broke it, and said, "This is My body which is for you; this do in remembrance of Me."

In like manner also the cup, after supper, saying "This cup is the New Covenant in My blood; this do, as often as ye drink it, in remembrance of Me:"

for, as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death, till He come.

If any one is hungry, let him eat at home, that ye come not together unto judgment. And the rest I will set in order, when I come.

Ye know that ye were gentiles, carried away to the dumb idols, as ye were led.

Wherefore, I make known to you that no one speaking in the Spirit of God, says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except in the Holy Spirit.

And to each one is given the manifestation of the Spirit for profiting.

For to one, indeed, is given through the Spirit a word of wisdom; and to another, a word of knowledge, according to the same Spirit;

But all these worketh the one and the same Spirit, distributing to each one, severally, even as He willeth.

For, as the body is one, and has many members, and all the members of the body, being many, are one body; so also is the Christ;

For the body also is not one member, but many.

If the foot should say, "Because I am not a hand, I am not of the body"; it is not, therefore, not of the body.

And, if the ear should say, "Because I am not an eye, I am not of the body"; it is not, therefore, not of the body.

But, as it is, God did set the members, each one of them in the body, even as He willed.

And whether one member suffers, all the members suffer with it; or one is honored, all the members rejoice with it.

And, if I have the gift of prophecy, and know all the mysteries and all knowledge; and, if I have all faith, so as to remove mountains, but have not love, I am nothing,

Love suffers long, is kind; love envies not; love vaunts not herself, is not puffed up,

behaves not unseemly, seeks not her own, is not provoked, takes no account of evil,

When I was a child, I was wont to talk as a child, to think as a child, to reason as a child; since I have become a man, I have done away with the things of the child;

for now we see through a mirror, obscurely; but then, face to face; now I know in part, but then I shall fully know, even as I also was fully known.

But now abides faith, hope, love; these three; and the greatest of these is love.

Now I wish you all to speak with tongues, but rather that ye should prophesy; and greater is he that prophesies than he that speaks with tongues, unless he interpret, that the assembly may receive edifying.

Even things without life giving sound, whether pipe or harp, if they give no distinction in the sounds, how shall it be known what is piped or harped?

So also ye, unless through the tongue ye give intelligible speech, how shall it be known what is spoken? for ye will be speaking into the air!

There are, it may be, so many kinds of voices in the world, and no one of them is without signification.

If, then, I know not the meaning of the voice, I will be to him who is speaking a barbarian; and he that is speaking, a barbarian to me.

For, if I pray in a tongue, my spirit prays, but my understanding is unfruitful.

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.

For you, verily, give thanks well, but the other is not edified.

Therefore, the tongues are for a sign, not to those who believe, but to the unbelieving; but prophecy is a sign, not to the unbelieving, but to those who believe.

But, if all prophesy, and there come in one who is unbelieving or unlearned, he is convicted by all, he is judged by all:

the secrets of his heart are made manifest; and so, falling on his face, he will worship God, reporting that, in reality, God is among you.

What is it, then, brethren? When ye come together, each one of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done unto edification.

but, if there is no interpreter, let him keep silence in the assembly, and let him speak to himself and to God.

for God is not a God of confusion, but of peace, as in all the assemblies of the saints.

Let the wives keep silence in the assemblies; for it is not permitted them to speak, but let them be in subjection, as also says the law.

And, if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a wife to speak in an assembly.

but, if any is ignorant, let him be ignorant.

and, last of all, as to one born out of time, He appeared to me also.

Now if Christ is preached, that He hath been raised from the dead, how say some among you that there is no resurrection of the dead.

But, if there is no resurrection of the dead, neither has Christ been raised;

and, if Christ hath not been raised, then is our preaching vain, and vain is your faith;

and, if Christ hath not been raised, your faith is vain; ye are yet in your sins!

For as in Adam all die, so also in Christ shall all be made alive;