Now I conjure you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be perfectly united together in the same mind and the same sentiment.

Now this I observe, that one and another of you saith, I am indeed of Paul; but I of Apollos; but I of Cephas; but I am of Christ.

For Christ sent me not to baptise, but to preach the gospel: not with wisdom of discourse, lest the cross of Christ should be slighted.

For the discourse, [the subject of which is] the cross, is indeed to those who perish, folly; but to us who are saved it is the power of God.

but we preach Christ crucified, to the Jews indeed an offence, and to the Greeks folly;

but to those who are called, whether Jews or Greeks, Christ the power of God, and the wisdom of God.

but the foolish things of this world hath God elected, that he might confound the wise; and the feeble things of the world hath God elected, that he might confound the mighty;

But of him are ye in Christ Jesus, who hath been made to us of God wisdom, and righteousness, and sanctification, and redemption:

And my conversation and my preaching was not with persuasive words of human wisdom, but with demonstration of the Spirit, and of power:

that your faith might not stand on the wisdom of men, but on the power of God.

But we speak wisdom among the perfect: yet not the wisdom of this world, nor of the rulers of this world, who are destroying themselves:

but we speak the wisdom of God, which had been hid in mystery, which God predestined before the worlds were, for our glory:

But, as it is written, "The things which eye hath not seen, and ear hath not heard, and that have not entered into the heart of man, these hath God prepared for those who love him."

But to us hath God revealed them by his Spirit: for the Spirit searcheth out all things, even the depths of God.

For who among men knoweth the things of man, save the spirit of man which is in him? so also the things of God knoweth no man, but the Spirit of God.

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

Which things also we speak, not in discourses framed by human wisdom, but taught by the Spirit of God; comparing spiritual things with spiritual.

But the natural man receiveth not 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 man discerneth indeed all things, though himself is discernible by no man.

For who hath known the mind of the Lord? who will instruct him? But we have the mind of Christ.

AND I, brethren, have been unable to speak to you as unto spiritual men, but as to carnal, even as to babes in Christ.

Who then is Paul, and who is Apollos, but the ministers through whom ye believed, even as the Lord gave to each [of us]?

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

So then neither is he that planteth any thing, nor he that watereth; but God who giveth the increase.

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

According to the grace of God given unto me, as a skilful architect, I have laid the foundation, and another buildeth thereon. But let every one take heed how he buildeth upon it.

But if any man build upon this foundation gold, silver, precious stones, timbers, hay, stubble;

If any man's work be burnt up, he shall suffer loss: but himself shall be saved; yet so as through the fire.

But it is my least consideration that I should be judged by you, or by human opinion: yea I decide not respecting myself.

For though I am not conscious to myself of any unfaithfulness, yet am I not thereby justified; but he that judgeth me is the Lord.

But these things, brethren, I have figuratively applied to myself, and Apollos for your sake; that in us ye might learn not to be attached, beyond what is written, lest one being for one [minister], ye be puffed up [with prejudice] against another.

For who distinguisheth thee? and what hast thou which thou hast not received? But if thou also hast received it, why dost thou glory, as if thou hadst not received it?

We are counted fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are mighty; ye are honourable persons, but we despised.

I write not these things to shame you, but as my beloved children I admonish you.

But I will come shortly unto you, if the Lord please, and will know, not the prating of them that are puffed up, but the power.

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

For I indeed, as absent in body, but present in spirit, have already, as present, passed judgment on him who hath so done this thing;

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

But now I have written unto you not to associate with him, if any man, professing to be a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one not even to eat.

But those who are without God judgeth. Put then away that wicked man from among yourselves.

But brother goes to law with brother, and this before the unbelievers.

But ye do wrong and defraud, and that the brethren.

Yet such 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 for me, but all things are not expedient; all things are lawful for me, but I will not put myself under the power of any.

Meats are for the belly, and the belly for meats; but God will destroy both it and them. Now the body is not for whoredom, but for the Lord, and the Lord for the body.

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

Flee whoredom. Every other sin which a man may commit is without the body; but he who committeth whoredom sinneth against his own body.

For ye have been bought with a price: glorify then God in your body, and in your spirit, which are God's.

But because of the whoredoms, let every man have his own wife, and every wife her own husband.

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

But in this I speak my opinion only, not authoritatively.

For I would that all men were even as myself: but every man hath his peculiar gift from God, one of this sort, and another of that.

But if they have not the gift of continence, let them marry: for it is better to marry than to burn.

But to the married not I command, but the Lord, That the wife be not separated from the husband:

and even if she should be separated, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

But to the others I speak, not the Lord, If any brother hath a wife unbelieving, yet she chuseth to dwell with him, let him not put her away.

And the wife which hath a husband not a believer, and he chuses to dwell with her, let her not put him away.

For the husband that believeth not is sanctified by the wife, and the wife who believeth not is sanctified by the husband: else indeed your children were unclean, but now are they holy.

But if the unbelieving person depart, let him depart. A brother or a sister is not under bondage in these cases, but God hath called us unto peace.

For how knowest thou, O wife, but thou shalt save thy husband? and how knowest thou, O husband, but thou shalt save thy wife?

Circumcision is nothing, and uncircumcision is nothing, but the observance of the commandments of God.

Art thou called being a slave? let it give thee no concern; but if thou canst also obtain thy freedom, rather make use of it.

Now concerning virgins, I have no commandment of the Lord; but I offer my opinion, as having obtained mercy from the Lord to be faithful.

But if thou shouldst marry, thou hast not sinned; and if a virgin marry, she hath not sinned; though such will have tribulation in the flesh; but I spare you.

But I would have you to be free from anxiety. He who is unmarried is anxious for the things of the Lord, how he shall please the Lord:

but he who is married is anxious about the things of the world, how he shall please his wife.

A wife and a virgin hath different pursuits: the unmarried woman is anxious about the things of the Lord, that she may be holy both in body and spirit; but the married woman is anxious about the things of the world, how she shall please her husband.

Now I say this for your own advantage, and not that I should lay a snare in your way, but as what is seemly, and that you may wait on the Lord without distraction.

But if a person supposes it would be unseemly for a virgin of his if she should pass the flower of her age [in celibacy], and that duty directs it should be so, let him do as he is inclined, he doth not sin: let such marry.

But he that is stedfast in his heart, not having any necessity, but retaineth power over his own inclination, and hath determined this in his heart that he will preserve his own virgin state, doeth well.

The wife is bound by the law as long as her husband liveth: but if her husband be dead, she is free to be married to whomsoever she will, but only in the Lord.

But she is more blessed if she abide as she is, in my opinion: and I think I have the spirit of God.

NOW concerning the things sacrificed to idols, we know that we all have knowledge. Knowledge puffeth up, but love edifieth.

But if any man conceit that he knoweth any thing, he knoweth nothing yet as he ought to know.

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

Now concerning eating things sacrificed unto idols: we know that an idol is nothing in the world, and that there is no other God but one.

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

Howbeit there is not in all men this knowledge; but some having conscientious respect for the idol to this moment, eat the meat as sacrificed to the idol; and their conscience being weak, is defiled.

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

But take heed that this power of yours become not an occasion of stumbling to the weak.

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

if others partake of this power over you, ought not we much more? But we have not used this power, and we suffer all things, that we might not put any obstruction in the way of the gospel of Christ.

But I have used nothing of these things, nor have I written indeed these things, that it should be so done respecting me; for it would become me to die rather than that any man should make my glorying void.

For if I do this willingly, I have a reward; but if unwillingly, I am entrusted with the dispensation [of it].

What then is my reward? That when I preach the gospel, I may put the gospel of Christ to no expence, that I abuse not my power in the gospel.

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

Know ye not that they who run on the course, all run indeed, yet but one obtaineth the price? So run, that ye may obtain.

And every one who contendeth [in the games] is temperate in all things: they indeed therefore do it that they may receive a corruptible crown, but we an incorruptible.

but I beat down my body, and bring it into subjection, that I may not by any means, after having preached to others, myself become reprobate.

BUT I would not that you should be ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea;

and did all drink the same spiritual drink: for they drank of that spiritual rock which followed them; but that rock was Christ.

Now all these things happened unto them as examples, but they are written for our admonition, on whom the ends of the ages are come.

No temptation hath overtaken you, but what is common to men. And God is faithful, who will not suffer you to be tempted beyond what ye are able to bear; but will with the temptation make also a way to escape, that ye may be able to bear up under it.

But that what the Gentiles sacrifice, they sacrifice to daemons, and not to God: and I would not have you in communion with daemons.

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

Let no man seek his own gratification, but every one another's good.

But if any person say unto you, This is an idol's sacrifice, eat not of it, for his sake who pointed it out, and for conscience sake. For the earth is the Lord's, and the fulness thereof.

Conscience indeed I say, not merely thine own, but that of the other person.

even as I please all men, not seeking my own advantage, but that of the many, that they may be saved.

But I desire you to take notice that the head of every man is Christ; but the head of the woman is the man, and the head of Christ is God.