But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ.

If others possess this right in relation to you, do not we still more? But we have not used this right; but we submit to all things, that we may occasion no hindrance to the gospel of Christ.

But I have used no right of this kind; nor have I written thus that anything of this kind should be done for me; for it were better for me to die, than that any one should take from me what I glory in.

For if I do this willingly, I have a reward; but if unwillingly, still I have been intrusted with a stewardship.

to those without the Law, as without the Law, being not without a law before God, but under the law of Christ, that I might gain those without the Law;

Know ye not, that of those who run in the racecourse all run, but one receiveth the prize? Thus run, that ye may obtain.

And every one who contendeth in the games is temperate in all things; they, however, to obtain a perishable crown, but we, an imperishable.

but I beat down my body, and bring it into subjection, lest perhaps, when I have been a herald to others, I should myself be rejected as unworthy.

but with most of them God was not well pleased; for they were laid low in the wilderness.

No temptation hath come upon you, but such as is common to man; but God is faithful, who will not suffer you to be tempted beyond what ye are able to endure, but will with the temptation furnish also the way to escape, that ye may be able to endure it.

Nay, but that what they sacrifice, they sacrifice to demons, and not to God; and I would not that ye should have communion with demons.

All things are lawful, but all things are not profitable; all things are lawful, but all things are not edifying.

Let no one seek his own pleasure, but the good of others.

But if any one say to you, This hath been offered in sacrifice to an idol, do not eat of it, on account of him that showed you this, and from a regard to conscience;

conscience I mean, not thine own, but that of the other. For why is my liberty to be judged by another conscience [than my own]?

as I also strive to please all in all things, not seeking my own advantage, but that of the many; that they may be saved.

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

But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head; for it is one and the same thing as if her head were shaved.

For if a woman is not veiled, let her also be shorn; but if it be a shame for a woman to be shorn or shaven, let her be veiled.

For a man indeed ought not to cover his head, since he is the image and 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;

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

But neither is the woman without the man, nor the man without the woman, in the Lord.

For as the woman is from the man, so also is the man by the woman; but all things from God.

but that if a woman have long hair, it is a glory to her? for her hair is given for a covering.

But if any one seemeth to be contentious, we have no such custom, nor the churches of God.

But I give you this charge, not praising you, because ye come together not for the better, but for the worse.

But let a man examine himself, and thus let him eat of the bread, and drink of the cup;

But if we judged ourselves, we should not be judged;

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

wherefore I give you to understand that no one speaking by the Spirit of God saith, Accursed be Jesus; and that no one can say, Jesus is Lord, but by the Holy Spirit.

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

and there are diversities of services, but the same Lord;

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

But the manifestation of the Spirit is given to each one for the good of others.

But all these worketh the one and selfsame Spirit, allotting to each one severally as it will.

For the body also is not one member, but many.

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

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

while our seemly parts have no need. But God so put the body together, as to give special honor 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 desire earnestly the greater gifts. And furthermore I show you by far the most excellent way.

rejoiceth not at iniquity, but rejoiceth in the truth,

Love never faileth; but whether there are prophesyings, they will come to an end; whether tongues, they will cease; whether knowledge, it will be done away.

but when that which is perfect is come, that which is in part will be done away.

When I was a child, I spoke as a child, I had the feelings of a child, I thought as a child; since I have become a man, I have put away the things of the child.

For now we see in a mirror, obscurely; but then face to face; now I know in part, but then I shall fully know even as I also am fully known.

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

Strive to possess love; and desire earnestly the spiritual gifts, but especially that of prophesying.

For he that speaketh in an [unknown] tongue speaketh not to men, but to God; for no one heareth; but in the Spirit he speaketh mysteries;

but he that prophesieth speaketh to men edification, and exhortation, and comfort.

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

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

But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either by revelation, or by knowledge, or by prophesying, or by teaching?

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

For thou indeed givest thanks well; but the other is not edified.

Brethren, do not become children in understanding; yet in malice be children, but in understanding be men.

and yet for all that will they not hear me, saith the Lord." Wherefore the tongues are for a sign, not to believers, but to unbelievers; but prophesying is not for unbelievers, but for believers.

But if all prophesy, and there come in one that is an unbeliever, or unlearned, he is convinced by all, he is searched through by all,

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

for God is not a God of confusion, but of peace. As in all the churches of the saints,

let your women keep silence in the churches; for it is not permitted them to speak, but they are to be in subjection, as also saith the Law.

but if any one be ignorant, let him be ignorant!

but let all things be done becomingly, and in order.

After that, he appeared to more than five hundred brethren at once, of whom the greater part remain until now, but some have fallen asleep.

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

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

But if there be no resurrection of the dead, then Christ hath not risen;

But now hath Christ risen from the dead, the firstfruits of them that have fallen asleep.

But every one in his own order; Christ the firstfruits, afterward they that are Christs, at his coming.

For he must reign, "till he hath put all enemies under his feet."

for "he put all things under his feet." But when it is said that all things have been put under him, it is manifest that he who put all things under him is excepted.

And when all things have been put under him, then will also the Son himself become 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 to rise? and with what body do they come?

and what thou sowest, not the body that shall be dost thou sow, but a bare grain, of wheat perhaps, or of some of the other grains;

but God giveth it a body, as he willed, and to every seed its own body.

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

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

But the spiritual is not first, but the animal; and afterward the spiritual.

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

For this corruptible must put on incorruption, and this mortal must put on immortality.

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then will be brought to pass that which is written: "Death is swallowed up in victory."

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

But I shall remain at Ephesus until the Pentecost;

let no one therefore despise him. But conduct him on in peace, that he may come to me; for I am waiting for him with the brethren.

As regards Apollos, the brother, I urged him much to come to you with the brethren; and it was not at all his will to come at this time; but he will come when he hath a convenient opportunity.

yea, we ourselves had within ourselves the sentence of death, that we might not trust in ourselves, but in God who raiseth the dead;

For our glorying is this, the testimony of our conscience, that in simplicity and the sincerity which is of God, not in fleshly wisdom, but in the grace of God, we have conducted ourselves in the world, and especially toward you.

But as God is faithful, our word to you is not yea and nay.

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

But I call upon God as a witness against my soul, that it was to spare you that I came no more to Corinth;

not that we have dominion over your faith, but are helpers of your joy. For in respect to faith ye stand firm.

But I determined this with myself, that my next visit to you should not be in sorrow.

For if I make you sorrowful, who is there to make me glad but he that is made sorrowful by me?

For out of much distress and anguish of heart I wrote to you with many tears, not that ye should be made sorrowful, but that ye might know the exceeding love which I have for you.

But if any one hath caused grief, he hath caused it not to me alone, but in a measure, not to be too severe on him, to all of you.

But to whom ye forgive anything, I forgive also; for what I have forgiven, if I have forgiven anything, for your sakes I forgave it in the person of Christ,

I had no rest in my spirit, because I found not Titus my brother; but taking my leave of them, I went forth into Macedonia.

But thanks be to God, who always exhibiteth us in triumph in Christ, and manifesteth through us the odor of the knowledge of him in every place.

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