For it hath been signified unto me, concerning you, my brethren, - by them who are of the household of Chloe, - that there are strifes among you,

The Christ is divided! Was, Paul, crucified for you? Or, into the name of Paul, were ye immersed?

For Christ sent me not, to be immersing, but to be telling the good news, - not with wisdom of discourse, lest, void should be made, the cross of the Christ.

For, the discourse which concerneth the cross, unto them, indeed, who are perishing, is, foolishness; but, unto them who are being saved - unto us, it is, God's power.

For it is written - I will destroy the wisdom of the wise, and, the discernment of the discerning, will I set aside.

For, seeing that, in the wisdom of God, the world, through its wisdom, did not get to knew God, God was well-pleased - through the foolishness of the thing proclaimed, to save them that believe.

Seeing that both, Jews for signs, do ask, and, Greeks for wisdom, do seek,

For be looking at the calling of you, brethren, - that there were not many wise, according to flesh. Not many powerful, not many high-born:

For I had not determined to know anything among you, save Jesus Christ, - and, him, as one who had been crucified!

I, therefore in weakness, and in fear, and in much trembling, came to be with you,

But we speak, God's, wisdom, in a sacred secret, that hidden wisdom , which God marked out beforehand, before the ages, for our glory, -

Which, none of the rulers of this age had come to know, for, had they known, not, in that case, the Lord of the glory, would they have crucified!

But, even as it is written - The things which eye hath not seen, and ear hath not heard, and upon the heart of man have not come up, - whatsoever things God hath prepared for them that love him,

Unto us, in fact, hath God revealed through the Spirit; for, the Spirit, into all things, maketh search, yea! the deep things of God.

For who of men knoweth the things of a man, - save the spirit of the man that is in him? thus, even the things of God, hath no one come to know, save the Spirit of God.

But, as for us, - not the spirit of the world, have we received, but the Spirit which is of God, - that we might know the things which, by God, have been given in favour unto us: -

But, a man of the soul, doth not welcome the things of the Spirit of God, for they are foolishness unto him, and he cannot get to know them, because, spiritually, are they examined;

For who hath come to know the mind of the Lord, that shall instruct him? But, we, have, the mind of Christ.

With milk, have I fed you, not, with meat; for, not yet, have ye been able; - nay! not yeteven now, are ye able,

For ye are yet fleshly. For, whereas there are, among you, jealousy and strife, are ye not, fleshly, and, after the manner of men, walking?

For, as soon as one beginneth to say - I, indeed, am of Paul! and another - I, of Apollos! are ye not, men?

For we are, God's, fellow-workmen: ye are, God's, farm, God's building.

For, other foundation, can, no one, lay, than that which is lying, which is, Jesus Christ.

Each one's work, shall be made, manifest; for, the day, will make it plain, because, by fire, is it to be revealed, - and, each one's work, of what sort it is, the fire itself will prove: -

If, anyone's work, shall be burnt up, he shall suffer loss, but shall, himself, be saved - though, thus, as through fire.

If anyone doth mar the shrine of God, God, will mar him; for the shrine of God is holy, - and such are ye.

For, the wisdom of this world, is, foolishness with God; for it is written - He that taketh the wise in their knavery, -

So then, let, no one, be boasting in men; for, all things, are yours -

With me, however, it counteth for the very smallest thing, that, by you, I should be examined, or by a human day. Nay! I am not even examining myself,

For, of nothing, to myself, am I conscious: nevertheless, not hereby, am I declared righteous, but, he that doth examine me, is the Lord.

But, these things, brethren, have I transferred unto myself and Apollos, for your sakes, that, in us, ye might learn the lesson - Not beyond the things that are written -- ! that ye do not puff yourselves up, individually, for this one against that.

For who maketh thee to differ? and what hast thou which thou didst not receive? But, if thou didst even receive it, why dost thou boast, as though thou hadst not received it?

For I think that, God, hath set forth, us the apostles, to be last of all, as men devoted to death, - in that, a spectacle, have we been made, unto the world, - both unto messengers and unto men.

We, are foolish for Christ's sake, but, ye, prudent in Christ; we are weak, but, ye, mighty; ye, all-glorious, but, we, dishonoured.

For, though myriads of tutors ye should have in Christ, yet not many fathers; for, in Christ Jesus, through means of the joyful message, I, begat you.

For this cause, sent I unto you, Timothy, - who is my beloved and faithful child in the Lord, who shall put, you, in mind of my ways which are in Christ Jesus, even as, everywhere, in every assembly, I teach.

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

For, I, indeed, - being absent in the body, but present in the spirit, have already judged, as present, him who, thus, this thing hath perpetrated: -

To deliver such a one as this, unto Satan, for the destruction of the flesh, - that, the spirit, may be saved in the day of the Lord.

Purge ye out the old leaven, that ye may be a new lump, - even as ye are unleavened; for, our passover, hath even been sacrificed - Christ:

For what have I to do to be judging them who are without? Do, ye, not judge, them who are within,

Dare any of you, having, a matter against his brother, sue for judgment before the unrighteous, and not before the saints?

If, then, for matters of this, life ye have judgment-seats, them who are of no account in the assembly, these, are ye seating thereupon?

But, brother with brother, sueth for judgment, and that before unbelievers?

Already, indeed, it is an utter defeat for you, that ye are having, law-suits, one with another. Wherefore are ye not rather taking wrong? Wherefore are ye not rather suffering yourselves to be defrauded?

Foods for the belly, and the belly for foods; but, God, will set aside, both it and them. The body, however, is not for fornication, but, for the Lord, - and, the Lord, for the body.

Know ye not that, your bodies, are, members of Christ? Shall I, then, take away the members of the Christ and make them members of a harlot? Far be it!

Or know ye not that, he that joineth himself unto the harlot, is, one body? For, saith he, the two, shall become, one flesh;

For ye have been bought with a price! Therefore glorify God in your body.

Now, concerning the things whereof ye wrote, it were, good, for a man, not to touch, a woman;

Be not depriving one another - unless perhaps by consent for a season, that ye may have leisure for prayer, and, again, may be together, - lest Satan be tempting you by reason of your want of self-control.

But I say, to the unmarried, and to the widows, good, were it for them, that they should abide, even as I;

But, if they have not self-control, let them marry, for, better, is it, to marry than to burn.

For the husband that believeth not is hallowed in the wife, and the wife that believeth not is hallowed in the brother: else were, your children, impure, but, now, are they, pure.

For how knowest thou, O woman, whether, thy husband, thou shalt save? Or how knowest thou, O man, whether, thy wife, thou shalt save?

A bond-servant, wast thou called? let it not cause thee concern; but, if thou canst even become, free, rather use it.

For, he who in the Lord was called, being a bond-servant, is, a freed-man of the Lord: in like manner, he that was called being, a freeman, is Christ's bond-servant: -

I consider this, then, to be, good, in the circumstances, by reason of the existing distress, - that it is, good for a man, so, to be:

But, this, I say - the opportunity is, contracted for what remaineth - in order that, they who have wives, may be, as though they had none,

And, they who use the world, as though they used it not to the full, - for the fashion of this world passeth away;

And I desire you to be, without anxiety: - the unmarried man, is anxious for the things of the Lord, how he may please the Lord;

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

And he is divided; and, the unmarried woman, or the virgin, is anxious for the things of the Lord, that she may be holy bothin her body and in her spirit; but, she that hath married, is anxious for the things of the world, how she may please her husband.

A wife, is bound for as long a time as her husband is living; but, if the husband have fallen asleep, she is, free, to be married unto whom she pleaseth, - only, in the Lord;

But, happier, is she, if, so, she remain, - in my judgment; for I think, I also, have the Spirit of God.

For, if indeed there are so-called gods, whether in heaven or upon earth, - as indeed 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.

For, if anyone should see theewho hast knowledge, in an idol-temple, reclining, will not, his conscience, being, weak, be built up for the eating of the idol-sacrifices?

In fact, he that is weak, is being destroyed, by thy knowledge - the brother for whose sake Christ died.

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

If, unto others, I am not an apostle, certainly at least, unto you, I am; for, the seal of my apostleship, ye, are in the Lord.

For, in the law of Moses, it is written - Thou shalt not muzzle an ox when it is treading out the corn: - Is it, for the oxen, God is caring?

Or, for our sakes altogether, is he saying it? For our sakes, it was written; because, he that ploweth, ought, to plow, in hope, - and, he that thresheth, to thresh in hope of partaking.

I, however, have not used any of these things; and have not written these things, in order that, so it should be done, in my case; for it were, good for me, rather to die than - - my boast, shall, no man, make void!

For, if I be telling the glad-message, it is, with me, no matter of boasting; for, necessity, upon me, lieth, - for it is, Woe to me, if I should not be telling the glad-message;

For, if, by choice, this thing I am doing, I have, a reward; but, if not by choice, with a stewardship, have I been entrusted!

What, then, is my reward? that, in telling the glad-message, free of cost, I should put the glad-message, - to the end I should not use to the full my right in the glad-message.

For, though free from all, unto all, myself, I enslaved, - that, the larger number, I might win:

But, all things, am I doing, for the sake of the glad-message, that a joint-partaker thereof, I may become.

For I wish not ye should be 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 continued to drink of the spiritual rock that followed them, and, the rock, was the Christ: -

Nevertheless, with the most of them, God, was not well-pleased, for they were strewed along in the desert.

But, in these things, they became, ensamples for us, to the end we should not be covetous of evil things, even as, they, also coveted;

Because, one loaf, one body, we, the many, are, for we, all, of the one loaf, partake.

Whatsoever, in the market, is sold, eat, - asking no question, for conscience sake;

For, unto the Lord, belongeth the earth, and the fullness thereof.

If one of them who believe not invite you, and ye are disposed to go, whatsoever is set before you, eat, - asking no question, for conscience sake.

But, if anyone should say unto you, - This, is, a holy sacrifice, do not eat, for that man's sake who disclosed it, and for conscience sake: -

But, conscience, I mean, not thine own, but the other's, - for why is my freedom to be judged by another's conscience?

If, I, with gratitude, partake, why am I to be defamed, as to that for which, I, give thanks?

But, every woman, praying, or prophesying, with her head, unveiled, putteth to shame her head, - for it is, one and the same, with her having been shaven.

For, if a woman doth not veil herself, let her also be shorn; but, if it were a shame in a woman to be shorn or shaven, let her be veiled.

For, a man, indeed, ought not to be veiling his head, being, the image and glory of God, - but, the woman, is the glory of man;

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 this cause, ought the woman to have, permission, upon her head, because of the messengers.

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

Among your own selves, judge ye, - Is it becoming for a woman, - unveiled, to be praying unto God?

But, if, a woman, have long hair, it is a glory to her, for, her long hair, instead of a veil, hath been given to her.

But, in giving you the following charge, I praise you not, - in that, not for the better, but for the worse, ye come together.