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

Is the Christ divided? has Paul been crucified for you? or have ye been baptised unto the name of Paul?

Yes, I baptised also the house of Stephanas; for the rest I know not if I have baptised any other.

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 it is written, I will destroy the wisdom of the wise, and set aside the understanding of the understanding ones.

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.

Since Jews indeed ask for signs, and Greeks seek wisdom;

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

For I did not judge it well to know anything among you save Jesus Christ, and him crucified.

And I was with you in weakness and in fear and in much trembling;

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

which none of the princes of this age knew, (for had they known, they would not have crucified the Lord of 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.

For who of men hath known the things of a man except the spirit of the man which is in him? thus also the things of God knows no one except the Spirit of God.

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;

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

I have given you milk to drink, not meat, for ye have not yet been able, nor indeed are ye yet able;

for ye are yet carnal. For whereas there are among you emulation and strife, are ye not carnal, and walk according to man?

For when one says, I am of Paul, and another, I of Apollos, are ye not men?

For we are God's fellow-workmen; ye are God's husbandry, God's building.

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

the work of each shall be made manifest; for the day shall declare it, because it is revealed in fire; and the fire shall try the work of each what it is.

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

If any one corrupt the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.

For the wisdom of this world is foolishness with God; for it is written, He who takes the wise in their craftiness.

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

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.

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.

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?

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.

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

For if ye should have ten thousand instructors in Christ, yet not many fathers; for in Christ Jesus I have begotten you through the glad tidings.

For this reason I have sent to you Timotheus, who is my beloved and faithful child in the Lord, who shall put you in mind of my ways as they are in Christ, according as I teach everywhere in every assembly.

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,

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.

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;

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

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.

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.

for ye have been bought with a price: glorify now then God in your body.

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

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.

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

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.

For what knowest thou, O wife, if thou shalt save thy husband? or what knowest thou, O husband, if thou shalt save thy wife?

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

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.

Art thou bound to a wife? seek not to be loosed; art thou free from a wife? do not seek a wife.

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

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.

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

For and if indeed there are those 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 all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and we by him.

For if any one see thee, who hast knowledge, sitting at table in an idol-house, shall not his conscience, he being weak, be emboldened to eat the things sacrificed to the idol?

and the weak one, the brother for whose sake Christ died, will perish through thy knowledge.

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.

Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord?

If I am not an apostle to others, yet at any rate I am to you: for the seal of mine apostleship are ye in the Lord.

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.

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 announce the glad tidings, I have nothing to boast of; for a necessity is laid upon me; for it is woe to me if I should not announce the glad tidings.

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

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

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

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;

and all drank the same spiritual drink, for they drank of a spiritual rock which followed them: (now the rock was the Christ;)

yet God was not pleased with the most of them, for they were strewed in the desert.

Now all these things happened to them as types, and have been written for our admonition, upon whom the ends of the ages are come.

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

Everything sold in the shambles eat, making no inquiry for conscience sake.

For the earth is the Lord's and its fulness.

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?

If I partake with thanksgiving, why am I spoken evil of for what I give thanks for?

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 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.

For first, when ye come together in assembly, I hear there exist divisions among you, and I partly give credit to it.

For there must also be sects among you, that the approved may become manifest among you.

For each one in eating takes his own supper before others, and one is hungry and another drinks to excess.