Now these events happened to those people as examples [to us], and they were written as warnings to us, to whom the fulfillment of the ages has come. [Note: This refers to past ages concluding with the coming of Christ in that day].

So that, he that thinketh he is standing, let him take heed lest he fall.

You have been put to no test but such as is common to man: and God is true, who will not let any test come on you which you are not able to undergo; but he will make with the test a way out of it, so that you may be able to go through it.

The cup of blessing that we give thanks for, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?

For we being many are one bread, and one body: for we are all partakers of that one bread.

Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar?

Do I say, then, that what is offered to images is anything, or that the image is anything?

What I say is that the things offered by the Gentiles are offered to evil spirits and not to God; and it is not my desire for you to have any part with evil spirits.

Or, are we [trying to] make the Lord jealous [by doing this]? [Do we think] we are stronger that He is?

Let, no one, be seeking, what concerneth himself, but that which concerneth some one else.

Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

for the earth is the Lord’s, and all that is in it.

If any of them that believe not bid you to a feast, and ye be 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: -

Right and wrong, I say, not for you, but for the other man; for the fact that I am free is not dependent on another man's sense of right or wrong.

But if I give praise to God for the food which I take, let no man say evil of me for that reason.

See that ye give none occasion of evil: neither to the Jews, nor yet to the gentiles, neither to the congregation of God.

Even as I give way to all men in all things, not looking for profit for myself, but for the good of others, that they may get salvation.

Imitate herein my example as I do that of Christ.

Now I am pleased to see that you keep me in memory in all things, and that you give attention to the teaching which was handed down from me to you.

But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.

Every man that prayeth or prophesieth having his head covered, dishonoreth his head.

But every woman who prays or prophesies with her head uncovered dishonors her head, since that is one and the same as having her head shaved.

If a woman will not veil herself, she should cut off her hair as well. But she ought to veil herself; for it is disgraceful that a woman should have her hair cut off or be shaven.

That is why she ought to wear upon her head something to symbolize her subjection, out of respect to the angels, if to nobody else.

Judge in yourselves: is it comely that a woman pray unto God uncovered?

Does it not seem natural to you that if a man has long hair, it is a cause of shame to him?

but that if a woman has long hair, it is her glory? For her hair is given to her as a covering.

If there be any man among you that lusteth to strife, let him know that we have no such customs, neither the congregations of God.

But in giving you this order, there is one thing about which I am not pleased: it is that when you come together it is not for the better but for the worse.

For first of all, it has come to my ears that when you come together in the church, there are divisions among you, and I take the statement to be true in part.

For divisions are necessary among you, in order that those who have God's approval may be clearly seen among you.

So when you hold your meetings it is not the Lord's Supper that you eat,

For as you are eating, each one of you partakes of his own supper [ahead of the others], so that one person is [still] hungry while the other gets drunk.

What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

For it was handed down to me from the Lord, as I gave it to you, that the Lord Jesus, on the night when Judas was false to him, took bread,

and having given thanks, he brake, and said, 'Take ye, eat ye, this is my body, that for you is being broken; this do ye -- to the remembrance of me.'

In the same way, when the meal was over, He also took the cup. "This cup," He said, "is the new Covenant of which my blood is the pledge. Do this, every time that you drink it, in memory of me."

For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death--until He returns.

So that, whosoever may be eating the loaf, or drinking the cup of the Lord, in an unworthy manner, shall be responsible for the body and blood of the Lord.

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

For a man puts himself in danger, if he takes part in the holy meal without being conscious that it is the Lord's body.

hence it is, that many are weak and sickly among you, and no small number now sleep in their graves.

If, however, we had been setting, ourselves, apart, we had not, in that case, been coming under judgment;

But if punishment does come, it is sent by the Lord, so that we may be safe when the world is judged.

So that, my brethren, when ye come together to eat, wait for one another.

If any man is in need of food, let him take his meal in his house; so that you may not come together to your damage. And the rest I will put in order when I come.

It is important, brethren, that you should have clear knowledge on the subject of spiritual gifts.

You are conscious that when you were Gentiles, in whatever way you were guided, you went after images without voice or power.

So it is my desire for you to be clear about this; that no one is able to say by the Spirit of God that Jesus is cursed; and no one is able to say that Jesus is Lord, but by the Holy Spirit.

And there are divers manners of operations, and yet but one God, which worketh all things that are wrought in all creatures.

But, unto each one, is given the manifesting of the Spirit, with a view to that which is profitable;

Still another person is given [supernatural] faith [See 13:2] by the same Holy Spirit; yet another person is given gifts [providing the ability] to perform [supernatural] healings by that one Holy Spirit.

But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

For as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ.

For, in fact, in one Spirit all of us--whether we are Jews or Gentiles, slaves or free men--were baptized to form but one body; and we were all nourished by that one Spirit.

If the foot says, "Since I am not a hand, I am not a part of the body," that does not make it any less a part of the body.

If the ear says, "Since I am not an eye, I am not a part of the body," that does not make it any less a part of the body.

But even more, those parts of the body that seem to be weaker are necessary.

And those parts of the body that we think to be less honorable, we clothe these with greater honor, and our unpresentable parts have a better presentation.

Whereas, our comely parts, have, no need. But, God, hath tempered the body together, - unto that which was lacking, giving more abundant honour; -

So that there might be no division in the body; but all the parts might have the same care for one another.

so that if one member suffer, they all suffer with it: or if one be honoured, they partake of it.

And God hath, indeed, set, certain, in the assembly, - first apostles, second prophets, third teachers, after that mighty works, then gifts of healings, helps, guidings, kinds of tongues.

But you must earnestly continue to cultivate your higher spiritual gifts. And yet I will show you a way that is better by far:

If I speak with the tongues of men and of angels, but have not love [for others growing out of God’s love for me], then I have become only a noisy gong or a clanging cymbal [just an annoying distraction].

If I have the gift of prophecy
and understand all mysteries
and all knowledge,
and if I have all faith
so that I can move mountains
but do not have love, I am nothing.

And, though I morsel out all my goods, - and though I deliver up my body, that I may boast, and have not, love, I am profited, nothing.

Acteth not unbecomingly, seeketh not her own things, is not easily provoked, imputeth not that which is base,

[Love] is not glad about the evil [that people do], but is glad about the truth [i.e., the good in their lives].

Love bears all things [regardless of what comes], believes all things [looking for the best in each one], hopes all things [remaining steadfast during difficult times], endures all things [without weakening].

Though that prophesying fail, or tongues shall cease, or knowledge vanish away: yet love falleth never away.

But, as soon as that which is complete is come, that which is in part, shall be done away.

When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things.

For now [in this time of imperfection] we see in a mirror dimly [a blurred reflection, a riddle, an enigma], but then [when the time of perfection comes we will see reality] face to face. Now I know in part [just in fragments], but then I will know fully, just as I have been fully known [by God].

Pursue love; nevertheless be envious of the spiritual gifts, - and, rather, that ye may be prophesying.

For, he that speaketh with a tongue, not unto men, doth speak, but, unto God, - for, no one, understandeth, although, in spirit, he is speaking sacred secrets;

But, be that prophesieth, unto men, doth speak - edification, and exhortation, and comfort.

He that speaketh with a tongue, buildeth up, himself, whereas, he that prophesieth, buildeth up, an assembly.

Howbeit I wish you all to speak with tongues, but, rather, that ye may prophesy, - moreover, greater, is he that prophesieth, than he that speaketh with tongues, - unless indeed he translate, that, the assembly, may receive upbuilding.

yet the things without life giving sound -- whether pipe or harp -- if a difference in the sounds they may not give, how shall be known that which is piped or that which is harped?

so also ye, if through the tongue, speech easily understood ye may not give -- how shall that which is spoken be known? for ye shall be speaking to air.

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

If, then, I do not know the meaning of the language, I shall be, unto him that is speaking, a foreigner, and, he that is speaking, shall be, in my case, a foreigner.

Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

Wherefore, he that speaketh with a tongue, let him pray that he may translate;

For if I pray ecstatically, it is my spirit that prays, but my mind is helping nobody.

Then what am I to do? I will pray with the spirit [by the Holy Spirit that is within me] and I will pray with the mind [using words I understand]; I will sing with the spirit [by the Holy Spirit that is within me] and I will sing with the mind [using words I understand].

Else, if thou be blessing in a spirit, he that filleth up the place of the ungifted person, how shall he say the Amen upon thy thanksgiving? since indeed, what thou art saying, he knoweth not;

I thank God that I speak in other languages more than all of you;

But, in assembly, I desire to speak five words with my mind, that, others also, I may instruct, than myriads of words in a tongue.

In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

So that, the tongues, are for a sign - not unto them that believe, but, unto them that believe not; whereas, prophesying, is not for them that believe not, but, for them that believe.

If, then, the whole assembly come together with one consent, and, all, are speaking with tongues, - and there come in persons unskilled or unbelieving, will they not say that ye are raving?

But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

And, so, falling down upon his face, he will do homage unto God, reporting that, in reality, God is, among you.

What a thing is it, brethren, that when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation?

If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

But if there is no interpreter, that person should keep silent in the church and 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,