Nevertheless, he that standeth stedfast in his heart, having no necessity, but having power over his own will, and hath determined this in his heart to keep his virgin, doth well.

So then he also that giveth in marriage, doth well; but he that giveth not in marriage, doth better.

The wife is bound as long as her husband liveth; but if her husband be dead, she is at liberty to marry whom she will; only in the Lord.

But she is happier, if she continue as she is, in my judgment; and I think that I also have the Spirit of God.

Knowledge puffeth up, but love edifieth. And if any one think he knoweth any thing, he knoweth nothing yet as he ought to know.

But if any one love God, he is known by him. I say, as to the eating of things sacrificed to idols,

we know that an idol is nothing in the world, and that there is no God but one.

For though there be that are called gods, whether in heaven or on earth, (as there are many gods and many lords) Yet to us there is but one God,

But there is not in all men this knowledge; for some do even until now, with consciousness of the idol, eat it 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, nor if we eat not, are we the worse.

But take heed, lest by any means this your liberty become a stumbling-block to the weak.

But when ye sin thus against your brethren, and wound their weak conscience, ye sin against Christ.

If others partake of this power over you, do not we rather? Yet we have not used this power: but we suffer all things, lest we should hinder the gospel of Christ.

But I have used none of these things; nor have I written thus, that it might be done so unto me: for it were better for me to die, than that any man should make this my glorying void.

If indeed I do this willingly, I have a reward; but if unwillingly, yet a dispensation is intrusted to me.

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

Know ye not, that they who run in the race, all run, but one receiveth the prize? so run that ye may obtain.

And every one that contendeth, is temperate in all things: and they indeed, to obtain a corruptible crown, but we an incorruptible.

But I keep under my body, and bring it into subjection, lest by any means, after having preached to others, I myself should become a reprobate.

There hath no temptation taken you, but such as is common to man; and God is faithful, who will not suffer you to be tempted above your ability, but will with the temptation make also a way to escape, that ye may be able to bear it.

But that what the heathens sacrifice, they sacrifice to devils, and not to God. Now I would not that ye should be partakers with devils.

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

Let no one seek his own, but every one another's welfare.

But if any one say to you, This hath been sacrificed to an idol, eat not, for his sake that shewed thee, and for conscience sake.

Conscience I say, not thy own, but that of the other: for why is my liberty judged by another's conscience?

Even as I please all men in all things, not seeking my own profit, but that of many that they may be saved.

But I would have you know, that the head of the woman is the man, and the head of every man is Christ, and the head of Christ is God.

But every woman praying or prophesying with her head uncovered, dishonoureth her head; for it is the same as if she were shaved.

Therefore if a woman is not covered, let her also be shaved: but if it be shameful, for a woman to have her hair shaved off, or cut short, let her be covered.

A man indeed ought not to have his head covered, being the image and glory of God; but the woman is the glory of the man.

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

Neither was the man created for the sake of the woman, but the woman for the sake of the man.

And as the woman was of the man, so also the man is by the woman; but all things are of God.

But if any one be contentious, we have no such custom, neither the churches of God.

But in this which I declare, I praise you not, that ye come together not for the better, but for the worse.

But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.

Therefore I give you to know, that as no one speaking by the Spirit of God, calleth Jesus accursed; so no one can say, Jesus is the Lord, but by the Holy Ghost.

Now there are diversities of gifts, but the same Spirit.

And there are diversities of administrations, but the same Lord:

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

But the manifestation of the Spirit is given to each, to profit withal.

But one and the same Spirit worketh all these, dividing to every one severally as he willeth.

For as the body is one, and yet hath many members, but all the members of the body, many as they are, are one body, so is Christ.

For the body is not one member, but many. If the foot should say,

But now hath God set the members, every one of them in the body, as it hath pleased him.

Whereas now there are indeed many members, yet but one body.

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

That there might be no schism in the body, but that the members might have the same care for each other:

Have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts.

Doth not behave indecently, seeketh not her own, is not provoked, thinketh no evil; Rejoiceth not at iniquity, but rejoiceth in the truth:

Love never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

When I was a child, I talked as a child, I understood as a child, I reasoned as a child; but when I became a man, I put away childish things.

And now we see by means of a glass obscurely; but then face to face: now I know in part; but then I shall know even as also I am known.

And now abide these three, faith, hope, love; but the greatest of these is love.

Follow after love: and desire spiritual gifts; but especially that ye may prophesy.

For he that speaketh in an unknown tongue, speaketh not to men, but to God; for no one understandeth him, though by the Spirit he speaketh mysteries:

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

I would that ye all spake with tongues, but rather that ye prophesied; for he that prophesieth, is greater than he that speaketh with tongues, unless he interpret, that the church may receive edification.

For if I pray in an unknown tongue, my Spirit prayeth, but my understanding is unfruitful.

What then is my duty? I will pray with the Spirit; but I will pray with the understanding also; I will sing with the Spirit; but I will sing with the understanding also.

Brethren, be not children in understanding: in wickedness be ye as infants, but in understanding be ye grown men.

So that tongues are for a sign, not to believers, but to unbelievers; whereas prophecy is not for unbelievers, but for believers.

But if there be no interpreter, let him be silent in the church, and let him speak to himself and to God.

Let two or three of the prophets speak, and let the rest judge. But if any thing be revealed to another that sitteth by,

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

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

But if any one is ignorant, let him be ignorant.

of whom the greater part remain until now, but some are fallen asleep.

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

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

But now is Christ risen from the dead, the first-fruit of them that slept.

But every one in his own order: Christ the first-fruit, afterward they who are Christ's, at his coming.

But when he saith, All things are put under him, it is manifest that he who did put all things under him is excepted.

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

But some one will say, How are the dead raised? And with what body do they come?

And that which thou sowest, thou sowest not the body that shall be, but a bare grain, perhaps of wheat, or of any other corn:

But God giveth it a body as it hath pleased him, and to each of the seeds, its own body.

All flesh is not the same flesh; but there is one kind of flesh of men, another of beasts, another of fishes, another of birds.

There are also heavenly, and there are earthly bodies: but the glory of the heavenly is one, and that of the earthly another.

Yet the spiritual body was not first, but the animal; afterward the spiritual.

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

Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed.

But thanks be to God,

For I will not see you now in my way; but hope to stay some time with you, if the Lord permit.

But I will stay at Ephesus till Pentecost.

But if Timotheus come, see that he be with you without fear; for he laboureth in the work of the Lord, even as I.

Therefore let no man despise him, but conduct him forward on his journey in peace, that he may come to me; for I look for him with the brethren.

As to our brother Apollos, I besought him much, to come to you with the brethren; yet he was by no means willing to come now; but he will come, when it shall be convenient.

Yea, we had the sentence of death in ourselves, that we might not trust in ourselves, but in God, who raiseth the dead:

For this is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with carnal wisdom, but by the grace of God, we have had our conversation in the world, and more especially toward you.

For we write no other things to you, but what ye know and acknowledge, and I trust will acknowledge even to the end.

For Jesus Christ the Son of God, who was preached among you by us, by me, and Silvanus, and Timotheus was not yea and nay; but was yea in him.

But I call God for a record on my soul, that to spare you, I came not as yet to Corinth.

Not that we have dominion over your faith, but are helpers of your joy; for by faith ye have stood.

But I determined this with myself not to come to you again in grief.

For if I grieve you, who is he that cheareth me, but he that is grieved by me?

For from much affliction and anguish of heart I wrote to you with many tears, not that ye might be grieved, but that ye might know the abundant love which I have toward you.

And if any have caused grief, he hath grieved me but in part, that I may not overburden you all.

To these an odour of death unto death, but to those an odour of life unto life. And who is sufficient for these things?

For we are not as many, who adulterate the word of God; but as of sincerity, but as from God, in the sight of God, speak we in Christ.