to the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints, with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours:

that in everything ye have been enriched in him, in all word of doctrine, and all knowledge,

so that ye come short in no gift, awaiting the revelation of our Lord Jesus Christ;

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.

For it has been shewn to me concerning you, my brethren, by those of the house of Chloe, that there are strifes among you.

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.

I thank God that I have baptised none of you, unless Crispus and Gaius,

that no one may say that I have baptised unto my own name.

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.

For since, in the wisdom of God, the world by wisdom has not known God, God has been pleased by the foolishness of the preaching to save those that believe.

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

For consider your calling, brethren, that there are not many wise according to flesh, not many powerful, not many high-born.

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;

and the ignoble things of the world, and the despised, has God chosen, and things that are not, that he may annul the things that are;

so that no flesh should boast before God.

that according as it is written, He that boasts, let him boast in the Lord.

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

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 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:

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

For other foundation can no man lay besides that which is laid, which is Jesus Christ.

Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you?

Let no one deceive himself: if any one thinks himself to be wise among you in this world, let him become foolish, that he may be wise.

And again, The Lord knows the reasonings of the wise that they are vain.

So that let no one boast in men; for all things are yours.

Here, further, it is sought in stewards, that a man be found faithful.

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.

So that do not judge anything before the time, until the Lord shall come, who shall also both bring to light the hidden things of darkness, and shall make manifest the counsels of hearts; and then shall each have his praise from God.

Now these things, brethren, I have transferred, in their application, to myself and Apollos, for your sakes, that ye may learn in us the lesson of not letting your thoughts go above what is written, that ye may not be puffed up one for such a one against another.

Already ye are filled; already ye have been enriched; ye have reigned without us; and I would that ye reigned, that we also might reign with you.

For I think that God has set us the apostles for the last, as appointed to death. For we have become a spectacle to the world, both to angels and men.

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.

What will ye? that I come to you with a rod; or in love, and in a spirit of meekness?

It is universally reported that there is fornication among you, and such fornication as is not even among the nations, so that one should have his father's wife.

And ye are puffed up, and ye have not rather mourned, in order that he that has done this deed might be taken away out of the midst of you.

to deliver, in the name of our Lord Jesus Christ (ye and my spirit being gathered together, with the power of our Lord Jesus Christ), him that has so wrought this:

to deliver him, I say, being such, to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

Your boasting is not good. Do ye not know that a little leaven leavens the whole lump?

Purge out the old leaven, that ye may be a new lump, according as ye are unleavened. For also our passover, Christ, has been sacrificed;

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.

For what have I to do with judging those outside also? ye, do not ye judge them that are within?

Do ye not then know that the saints shall judge the world? and if the world is judged by you, are ye unworthy of the smallest judgments?

Do ye not know that we shall judge angels? and not then matters of this life?

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

Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded?

Do ye not know that unrighteous persons shall not inherit the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor those who make women of themselves, nor who abuse themselves with men,

Do ye not know that your bodies are members of Christ? Shall I then, taking the members of the Christ, make them members of a harlot? Far be the thought.

Do ye not know that he that is joined to the harlot is one body? for the two, he says, shall be one flesh.

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.

Do ye not know that your body is the temple of the Holy Spirit which is in you, which ye have of God; and ye are not your own?

Defraud not one another, unless, it may be, by consent for a time, that ye may devote yourselves to prayer, and again be together, that Satan tempt you not because of your incontinency.

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

Let each abide in that calling in which he has been called.

For the bondman that is called in the Lord is the Lord's freedman; in like manner also the freeman being called is Christ's bondman.

I think then that this is good, on account of the present necessity, that it is good for a man to remain so as he is.

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

and they that weep, as not weeping; and they that rejoice, as not rejoicing; and they that buy, as not possessing;

and they that use the world, as not disposing of it as their own; for the fashion of this world passes.

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.

So that he that marries himself does well; and he that does not marry does better.

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

concerning then the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God save one.

Wherefore if meat be a fall-trap to my brother, I will eat no flesh for ever, that I may not be a fall-trap to my brother.

For in the law of Moses it is written, Thou shalt not muzzle the ox that is treading out corn. Is God occupied about the oxen,

or does he say it altogether for our sakes? For for our sakes it has been written, that the plougher should plough in hope, and he that treads out corn, in hope of partaking of it.

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.

Do ye not know that they who labour at sacred things eat of the offerings offered in the temple; they that attend at the altar partake with the altar?

So also the Lord has ordained to those that announce the glad tidings to live of the glad tidings.

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.

What is the reward then that I have? That in announcing the glad tidings I make the glad tidings costless to others, so as not to have made use, as belonging to me, of my right in announcing the glad tidings.

For being free from all, I have made myself bondman to all, that I might gain the most possible.

And I became to the Jews as a Jew, in order that I might gain the Jews: to those under law, as under law, not being myself under law, in order that I might gain those under law:

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.

I became to the weak, as weak, in order that I might gain the weak. To all I have become all things, in order that at all events I might save some.

And I do all things for the sake of the glad tidings, that I may be fellow-partaker with them.

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.

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

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

So that let him that thinks that he stands take heed lest he fall.

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.

Because we, being many, are one loaf, one body; for we all partake of that one loaf.

What then do I say? that what is sacrificed to an idol is anything, or that an idol is anything?

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.

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.

Now I praise you, that in all things ye are mindful of me; and that as I have directed you, ye keep the directions.

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.

Judge in yourselves: is it comely that a woman should pray to God uncovered?

Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?