If I pray with tongues, my spirit prayeth: but my mind is without fruit.

Then what am I to do? I will pray ecstatically, but I will pray intelligently too. I will sing ecstatically, but I will sing intelligently too.

otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.

Thou verily givest thanks well: but the other is not edified.

But in public worship I would rather say five words with my understanding so as to instruct others also than ten thousand words in an ecstasy.

Brethren, be not children in wit. Howbeit, as concerning maliciousness be children: but in wit be perfect.

In the law it is written, "By men of foreign languages and by the lips of foreigners I will speak to this people, but even then they will not listen to me, says the Lord."

Wherefore tongues are for a sign, not to them that believe: but to them that believe not. Contrariwise, prophesying serveth not for them that believe not: but for them which believe.

But and if all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of every man;

What then is the right course, believers? When you meet together, each one has a psalm, a teaching, a revelation (disclosure of special knowledge), a tongue, or an interpretation. Let everything be constructive and edifying and done for the good of all the church.

and if any man do speak in an unknown tongue, let but two speak, or three at the most, and that by turns: and let there be but one to interpret.

But if there be no interpreter, let him keep silence in the congregation, and let him speak to himself, and to God.

And let but two or three of the prophets speak, and the others judge.

but if any thing is revealed to another sitting by, let the first be silent.

For God is not causer of strife: but of peace, as he is in all other congregations of the saints.

Let your wives keep silence in the congregations. For it is not permitted unto them to speak: but let them be under obedience, as saith the law.

But if they wish to learn any thing, let them ask their husbands at home; for it is a shame for a woman to speak in an assembly.

What! did God's Message to the world originate with you? or did it find its way to none but you?

But and if any man be ignorant, let him be ignorant.

So, my brothers, cultivate the gift of prophetic speaking, but stop preventing others from speaking in ecstasy.

But let everything be done in a proper and orderly way.

But I make known to you, brethren, the glad tidings which I announced to you, which also ye received, in which also ye stand,

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.

And last of all he was seen also by me, who am but as an abortion.

But by the grace of God I am that I am. And his grace which is in me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which is with me.

But whether it was I or they, this is what we preach, and this is what you believed.

But if Christ is preached that he was raised from the dead, how say some among you that there is no resurrection of the dead?

But if there be no resurrection of the dead, then is Christ not risen:

But if Christ has not been raised, then our preaching [is] in vain, and your faith [is] in vain.

But if the dead rise not, neither is Christ risen.

But if Christ has not been raised, your faith [is] empty; you are still in your sins.

Ah, if in this life we have nothing but a mere hope in Christ, we are of all men to be pitied most!

But now is Christ risen from the dead, and is become the first fruits of them that slept.

But each in his own turn; Christ first, and then at Christ's coming those who belong to him.

"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.

But when everything has been put under him, then the Son himself will also become subject to the one who put everything under him, so that God may be all in all.

(Not a day but I am at death's door! I swear it by my pride in you, brothers, through Christ Jesus our Lord.)

rouze from your sins, as is but just; for some of you have not the knowledge of God: I speak it to your shame.

But some man will say, "How shall the dead arise? With what bodies come they in?

And what sowest thou? Thou sowest not that body that shall be: but bare corn - I mean either of wheat, or of some other -

But God giveth it a body as it hath pleased him, and to every seed his own body.

All flesh is not one manner of flesh: but there is one manner flesh of men, another manner flesh of beasts, another manner flesh of fishes, and another of birds.

There are celestial bodies, and there are bodies terrestrial: But the glory of the celestial is one, and the glory of the terrestrial is another.

So it is with the resurrection of the dead. The [human] body that is sown is perishable and mortal, it is raised imperishable and immortal.

The body is planted in a state of dishonor but is raised in a state of splendor. It is planted in weakness but is raised in power.

It is planted a physical body but is raised a spiritual body. If there is a physical body, there is also a spiritual body.

And so it is written, "The first man Adam was made a living soul." But the last Adam is an enlivening spirit.

Howbeit, that is not first which is spiritual: but that which is natural, and then that which is spiritual.

But I can tell you this, brothers: flesh and blood cannot share in the Kingdom of God, and decay will not share in what is imperishable.

Behold, I show a mystery unto you: we shall not all sleep: but we shall all be changed,

in a moment, in the twinkling of an eye, at the sound of the last trumpet (for the trumpet shall sound) and the dead shall rise incorruptible; but as for us, we shall be changed.

But whenever this perishable [body] puts on incorruptibility and this mortal [body] puts on immortality, then the saying that is written will take place: "Death is swallowed up in victory.

But thanks be to God,

But thanks be unto God, which hath given us victory through our Lord Jesus Christ.

But concerning the contribution to the saints, as I commanded the churches of Galatia, so you also do.

But when I come, whosoever you shall approve by letters, those will I send to carry your charity to Jerusalem.

But if it be of importance that I should go also, they shall go with me.

But I will come to you whenever I go through Macedonia (for I am going through Macedonia),

but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go.

I will not see you now in my passage: but I trust to abide a while with you, if God shall suffer me.

But I shall stay in Ephesus until the Harvest Festival,

because a door of great opportunity stands wide open for me, but there are many opponents.

But if Timothy comes, see that he is with you without cause to fear, for he is carrying out the Lord's work, as I also [am].

Let no man despise him: but convey him forth in peace, that he may come unto me. For I look for him with the brethren.

To speak of brother Apollos: I greatly desired him to come unto you with the brethren, but his mind was not at all to come at this time. Howbeit, he will come when he shall have convenient time.

But I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and they have devoted themselves to the saints for service,)

But I rejoice in the coming of Stephanas and Fortunatus and Achaicus; because they have supplied what was lacking on your part.