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].

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.

but every woman praying or prophesying with her head unveiled, dishonoureth her head; for it is one and the same thing, as if she were shaven.

For if the woman be not veiled, let her hair be clipped: but if it would be scandalous for a woman to appear clipped or shaved, let her be veiled.

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

For the man is not from the woman, but the woman from the man.

Also the man was not created for the woman, but the woman for the man.

For as the woman was taken out of the man, so also is the man by the woman: but all things are of God.

But if a woman let her hair flow, it is an ornament to her; for the hair was given her for a covering,

But if any man mean to be contentious about it, we have no such custom, nor the churches of God.

But in the matter I am going to denounce, I do not commend you, that ye meet together not for the better, but for the worse.

But let a man examine himself, and so let him eat of the bread, and drink of the cup.

But being judged, we are corrected by the Lord, that we might not be condemned with the world.

Wherefore I advertise you, that no man speaking by the Spirit of God, call Jesus anathema: and no man can say, Lord Jesus, but by the Holy Ghost.

But there are diversities of gifts, though the same Spirit.

And there are diversities of services, but the same Lord.

And there are diversities of mighty operations, but it is the same God who worketh all in all.

For to one man by the Spirit is given wise discourse; but to another speech [communicative] of knowledge by the same Spirit;

but all these things worketh that one and the same Spirit, distributing peculiar gifts to every one even as he wills.

For as the body is one, and hath many members, but all the members of that one body, though many, are one body: so also is Christ.

For the body is not one member, but many.

But now hath God placed the members, every one of them in the body, as he hath chosen.

But if the whole were one member, where were the body?

But now the members indeed are many, but the body one.

For our comely parts have no need: but God hath tempered together the body, giving more abundant honour to that part which lacked:

that there might be no schism in the body; but that the members should have the same care one for another.

But zealously seek the gifts that are the best: and yet I shew unto you a more transcendently excellent way.

THOUGH I speak with the tongues of men and of angels, but have not love, I am become as sounding brass, and tinkling cymbal.

And though I have the gift of prophecy, and know all mysteries, and all manner of science; and though I have all faith, so that I could remove mountains, but have not love, I am nothing.

And if I deal out all my goods in alms, and deliver up my body that I should be burned, but have not love, I am nothing advantaged by it.

rejoiceth not in unrighteousness, but rejoiceth in the truth;

Love never faileth: but if there be prophetic gifts, they shall be no more; if tongues, they shall cease; if science, it shall vanish away.

But when that which is perfect cometh, then that which is in part shall be done away.

When I was a child, I spake as a child, I thought as a child, I reasoned as a child: but when I grew a man, I put away childish things.

For now we see by reflected light, indistinctly; but then face to face: now I know partially; but then shall I know even as I am known.

But now abideth faith, hope, love, these three; but the greater of these is love.

FOLLOW earnestly after love, and zealously seek spiritual gifts, but rather that ye may prophesy.

For he that speaketh in an unknown tongue, speaketh not to men, but to God: for no man understandeth him; although in spirit he speaketh mysterious truths.

But he that prophesieth, addresseth men for edification, and exhortation, and consolation.

He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the church.

Now I could wish that you all spake with tongues, but rather that ye should prophesy: for greater is he that prophesieth, than he that speaketh with tongues, except he interpret also, that the church may receive edification.

For if I pray in an unknown tongue, my spirit prayeth, but my mind produces no fruit.

For thou indeed givest thanks to God well, but another man is not edified by it.

but in the church I had rather speak five words with my understanding, that I may instruct others also, than ten thousand words in an unknown tongue.

Brethren, be not children in your minds: though in naughtiness be ye children, but in your minds be men complete.

Wherefore tongues are for a sign, not to those that believe, but to those who do not believe: but the gift of prophecy is not for those who are infidels, but for believers.

But if all prophesy, and any infidel or illiterate person come in, he receives conviction from all, he is judged of all:

But if there be not an interpreter, let him be silent in the church; but let him speak to himself and to God.

But if any thing should be revealed to one sitting by, let the first be silent.

For God is not the author of confusion, but of peace, as in all the churches of his saints.

Let your women be silent in the churches: for it is not permitted to them to speak: but to be in subjection, as also the law saith.

But if they will learn any thing, let them ask their own husbands at home: for it is a shame for women to speak in the church.

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

afterwards he appeared before five hundred brethren at once; of whom the greater number remain alive unto this hour, but some also are gone to rest.

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

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

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

But if there is no resurrection of the dead, neither is Christ risen:

But now is Christ risen from the dead, and become the first-fruit of those who have fallen asleep.

But every one in his own rank: Christ the first-fruit; afterwards those that are Christ's at his appearing.

For he hath put all things under his feet. But when he saith, that all things are put under him, it is evident that there is an exception of him, who subjected all things to him.

But when he shall have put all things under him, then also the Son himself shall be subjected to him who put all things under him, that God may be all in all.

But will any man say, How are the dead raised up? and with what body do they come?

and that which thou sowest, thou sowest not the body which shall be afterwards, but the bare grain, perhaps of wheat, or of some of the other seeds:

but God giveth it a body as he pleaseth, and to each of the seeds its peculiar body.

All flesh is not the same flesh: but there is one kind of flesh of men, and another flesh of cattle, and another of fishes, and another of birds.

Also there are celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and that of the terrestrial another.

But that which is spiritual was not first, but that which is animal; and afterward that which is spiritual.

But this I say, brethren, that flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption.

Behold, I shew you a mystery; we shall not indeed all sleep, but we shall all be changed,

But thanks be to God, who giveth us the victory through our Lord Jesus Christ.