in order that your faith may not be in the wisdom of men, but in the power of God.

But we have not received the spirit of the world, but the Spirit who is from God; in order that we may know the things which have been graciously given unto us from God.

But he that planteth and he that watereth are one: and each one shall receive his own reward according to his own labor.

Do you not know that you are the temple of God, and the Spirit of God dwells in you?

Let no one deceive himself. If any one seems to be wise among you in this age, let him become a fool, that he may be wise.

And again, The Lord knows the thoughts of the wise, that they are vain.

Here, moreover, it is required among stewards, that every one must be found faithful.

But to me it is the smallest matter, that I may be judged by you, or by human day: but I do not judge myself.

But, brethren, I have transferred these things to myself and Apollos on your account: that you may learn among us not to be wise above what is written; in order that you may not be puffed up one in behalf of one against another.

Already are ye filled, already have ye become rich; you did reign without us: and I would indeed that you did reign, in order that we also might reign along with you.

For, I think, God has exhibited us apostles the last, as exposed to death: that we may become a theater to the world, and to angels, and to men.

Fornication is truly heard of among you, and such fornication which is not among the heathens, that one should have the wife of his father.

And have you been inflated, and have not rather mourned, that the one having done this work may be taken from your midst?

to turn over such a one to Satan for the destruction of carnality, in order that the spirit may be saved in the day of the Lord Jesus.

Your boasting is not good. Do you not know that a little leaven leavens the whole lump?

Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.

Do you not know that the saints will judge the world? and if the world is judged by you, are you unworthy of the smallest judgments?

Do you not know that we shall judge angels, not indeed matters of this life?

But does brother go to law with brother, and that before the unbelievers?

Indeed it is already altogether a small matter to you, that you have law-suits one with another. Why do you not rather stiffer injustice? why are you not rather defrauded?

But you inflict injustice, and defraud, and that your brethren.

Do you not know that the unrighteous shall not inherit the kingdom of God? He not deceived: neither fornicators, nor idolaters, nor adulterers, nor catamites, nor Sodomites,

Do you not know that your bodies are members of Christ? then taking the members of Christ, shall I make them the members of a harlot? it could not be so.

Do you not know that he who is joined to the harlot is one body? for it says, They two shall be one flesh.

Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God? and you are not your own;

But concerning those things about which you wrote to me: That it is good for a man not to receive a wife:

Let the husband give to the wife that which is due, and likewise the wife also to the husband.

Do not defraud one another, unless it may be with consent for a time, that you may give attention to prayer, and again come together, in order that Satan may not tempt you on account of your incontinency.

But I wish that all men were even as myself; but each one has his own gift from God, some one, and some another.

But I speak to the unmarried and the widows, that it is good for them that they may remain even as I:

but if they do not contain, let them marry: for it is better to marry than to burn.

But I proclaim to those who have married, not I, but the Lord, That a wife shall not depart from her husband

(but if indeed she may depart, let her remain unmarried, or let her be reconciled unto her husband); and that the husband shall not send away the wife.

But I consider this to be good on account of the present distress, that it is good for a man so to be.

But I say this, brethren; that the time is at hand, that moreover indeed those having wives may be as those not having;

I wish you to be free from solicitude. The unmarried man cares for the things of the Lord, in order that he may please the Lord:

but the one having married cares for the things of the world, in order that he may please his wife.

A wife and a virgin truly also differ: the unmarried woman cares for the things of the Lord, that she may be holy in body and in spirit: but she having married cares for the things of the world, that she may please her husband.

I speak this for the profit of you yourselves; not that I may cast a burden upon you, but for that which is pleasing and acceptable to the Lord without perturbation.

But if any one considers that he is acting indiscreetly towards his virgin, if she may be marriageable, and thus it ought so to be, let him do what he wishes; he does not sin; let them marry.

So indeed he that marries his own virgin does well; and he that marries her not will do better.

But she is happier if she may so remain, according to my opinion: but I realize that I truly have the Spirit of God.

But concerning things offered to idols: we know that we all have knowledge. Knowledge puffs up, but divine love builds up.

Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no God except one.

If indeed meat causes my brother to stumble, I never eat any more meat, in order that I may not lay a stumblingblock in the way of my brother.

For in the law of Moses it has been written, Thou shalt not muzzle the ox that plows. Is there a care to God for oxen,

or does he speak it altogether on account of us? For it was written on account of us, That the one plowing ought to plow in hope, and the one threshing in hope of partaking.

If others partake of your bounty, shall not we the more? But we have not used this privilege, but we bear all things, in order that we may not give a hindrance to the gospel of Christ.

Do you not know that those working in the sacrifices eat those things of the temple; and those serving the altar partake of the altar?

But I have used none of these things. But I have not written these things that it may be so in me: for it is good for me rather to die than that any one shall make void my boasting.

Then what is my reward? that preaching the gospel, I may render the gospel free from charge, in order that I may not use my right in the gospel.

For being free from all, I rendered myself servant to all, that I may gain the more.

And to the Jews I became as a Jew, that I may gain the Jews; to those under the law, as under the law, not myself being under law, that I may gain those under the law;

to those without law, I became as without law, not being without the law of God, but under the law of Christ, that I may gain those without law.

To the weak I became as weak, that I may gain the weak. I became all things to all men, that I may indeed save some.

But I do all these things for the sake of the gospel, that I may be its fellow-partaker.

Do you not know that those running in the stadium, indeed all run, and one receives the prize? So run, that you may receive it.

But every one contesting is abstinent in all things, they indeed also that they may receive a corruptible crown, but we an incorruptible.

For I do not wish you to be ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea;

and all did drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

And these became our examples, in order that we may not lust after evil things, as they also lusted.

No temptation has overtaken you, except that which is human: but God is faithful, who will not suffer you to be tempted above what you are able, but with the temptation, He will also make a way of escape, in order that you may be able to bear it.

Then what do I say? that idolatry is anything? or that an idol is anything?

Or do we provoke the Lord to jealousy? whether are we stronger than he?

Let no one seek his own, but that of another.

If I partake with grace, why am I traduced for that over which I give thanks?

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

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

But every woman praying or prophesying with her head uncovered dishonors her head: for that is one and the same to her being shaven.

Does not nature itself teach you, that, if a man may indeed have long hair, it is a dishonor to him?

For in the first place, indeed you coming together, I hear that there are schisms among you; and I in part believe it.

For it behooves that heresies should indeed be among you, in order that the approved may be made manifest among you.

For I received this from the Lord, which I have also delivered unto you, that the Lord Jesus, the night in which he was betrayed, took bread,

But being judged, by the Lord we are chastised, in order that we may not be condemned along with the world.

If one is hungry let him eat at home; in order that you may not come together unto condemnation. But I will set in order the remaining things when I may come.

And if I give all my goods to feed the poor, and if I may give my body that I shall be burnt, and have not divine love, I am profited as to nothing.

but when the perfect may come, that which is in part shall be done away.

Follow after divine love; and seek the spiritual gifts, but rather that you may prophesy.

But I wish you all to speak with tongues, but rather that you may prophesy: but greater is the one prophesying, than the one speaking with tongues, unless he may interpret, in order that the church may receive edification.

Thus also if you through the tongue may give an indistinct word, how will that which is spoken be known? for you will be speaking into the air.

If it so happens that there are so many kinds of voices in the world, and nothing without a voice;

So also you, since you are zealots of spirits, seek that you may abound unto the edification of the church.

Therefore let the one speaking with a tongue, pray that one may interpret.

I thank God, I speak with tongue more than you all:

but I would rather speak five words in the church with my understanding, so that I may indeed teach others, than ten thousand words in a tongue.

Then if the whole church may come together, and all may speak with tongues, and the unlearned or unbelievers may come in, will they not say that you are gone mad?

the secrets of his heart are made manifest; and thus falling upon his face he will worship God, proclaiming that God is truly in you.

For you are all able to prophesy one by one, in order that all may learn, and all may be comforted.

If any one seems to be a prophet, or spiritual, let him understand the things which I write to you, that they are of the Lord;

For I delivered unto you in the first place that which I also received, that Christ died for our sins according to the scriptures;

and that he was buried, and that he arose on the third day according to the Scriptures;

and that he was seen by Cephas; then by the twelve.

Then he was seen by more than five hundred brethren at once, of whom the more remain unto this day, but some have fallen asleep.

But by the grace of God I am what I am: and his grace was not vain toward me; but I have labored more abundantly than they all: and not I, but the grace of God with me.

But if Christ is preached that he is risen from the dead, how do certain ones among you say that there is no resurrection of the dead?

And we are indeed found false witnesses of God; because we testified according to God that he raised Christ: whom he did not raise, if then the dead rise not.

But now Christ is risen from the dead, the firstfruit of them that slept.

For, he has subordinated all things beneath his feet. But when he may say, that all things have been subordinated, it is evident that the One having subordinated all things to him is excepted.

But when he may subordinate all things to him, then the Son himself will also be subordinated to him who hath subordinated all things to Himself, in order that God may be all things in all.

Thou foolish one, that which thou sowest, is not quickened unless it may die;