"Everything is permissible [to do];" but not everything is profitable [See note at 6:12]. "Everything is permissible [to do];" but not everything builds [people] up.

Let no man seek his own, but every man another's wealth.

Whatsoever is sold in the meat market, that eat, asking no question for conscience's sake:

For the earth is the Lord's, and the fulness thereof.

If any of them that believe not bid you to a feast, and you be disposed to go; whatsoever is set before you, eat, asking no question for conscience's sake.

But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

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

If, so far as I am concerned, I partake with a grateful heart, why am I to be found fault with in regard to a thing for which I give thanks?"

Whether therefore ye eat, or drink, or whatever ye do, do all things to God's glory.

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

just as I myself try to please everybody in every way. I don't look out for my own benefit, but rather for the benefit of many people, so that they might be saved.

Be imitators of me, in so far as I in turn am an imitator 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 I wish you to know that the Christ is the head of every man, but woman's head is the man, and the Christ's head God.

But every woman who does so with her head unveiled, puts shame on her head: for it is the same as if her hair was cut off.

So if a woman’s head is not covered, her hair should be cut off. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should be covered.

For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.

For man did not come from woman [i.e., Adam was created directly by God], but woman came from man [i.e., she was taken from his side. See Gen. 2:18-23].

For man was not created for woman's sake, but woman for man's.

This [i.e., the order of creation] is the reason that the woman should have [a symbol of] authority on her [physical] head [i.e., hair or a shawl to indicate subjection to her husband], and because of the angels. [Note: This difficult phrase probably means that angels, who observe the activities of Christian assemblies, are pleased when they see things being done in their proper order].

Nevertheless, in [the fellowship of] the Lord, woman is not independent of man, nor is man independent of woman. [See Gal. 3:28].

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

[So], judge for yourselves: Is it proper for a woman to pray to God [in the assembly] with her [physical] head uncovered [i.e., by hair or a shawl]?

[And] does not the very nature of things teach you that it is disgraceful for a man to have long hair? [Note: The prevailing, worldwide custom, observable to Paul even in his day, was shorter hair on men and longer hair on women. The fact of exceptions to this arrangement only proves the rule. See Num. 6:5; I Sam. 1:11].

nor that hair is a woman's glory, since hair is given as a substitute for coverings.

But if any man seems to be contentious, we have no such custom, neither do God's assemblies.

Now in what I am going to say, I do not commend you, because your assemblies are not to your advantage, but to your prejudice.

For first of all, I have been informed [Note: This was probably by Chloe's family. See 1:11] that divisions exist among you people when you assemble as a congregation. And I am inclined to believe it [is true].

There must, indeed, be factions among you, so that those who are approved may be recognized among you.

When ye come together therefore into one place, this is not to eat the Lord's supper.

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.

He took the cup, too, after supper, in the same way, saying, "This cup is the new agreement ratified by my blood. Whenever you drink it, do so in memory of me."

For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

So that whosoever shall eat the bread, or drink the cup of the Lord, unworthily, shall be guilty in respect of the body and of the blood of the Lord.

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

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

That's why so many of you are weak and sick and a considerable number are dying.

But if we judged ourselves, so were we not judged.

But when we [fall short and] are judged by the Lord, we are disciplined [by undergoing His correction] so that we will not be condemned [to eternal punishment] along with the world.

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

If anyone is hungry, he should eat at home, so that when you gather together you will not come under judgment. And I will give instructions about the other matters whenever I come.

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

But to every man some form of the Spirit's working is given for the common good.

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.

And to another the power of working wonders; and to another the prophet's word; and to another the power of testing spirits; to another different sorts of tongues; and to another the power of making clear the sense of the tongues:

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

For we were all immersed by means of the one Holy Spirit into one body [i.e., the church], whether [we were] Jews or Greeks [i.e., Gentiles], whether slaves or free people, and were all given the one [and the same] Holy Spirit to drink. [Note: This probably refers to the indwelling of the Holy Spirit, given to all immersed believers. See John 7:37-39; Acts 2:38].

So the body is not one part but many.

If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

But now [as things really are], God has placed and arranged the parts in the body, each one of them, just as He willed and saw fit [with the best balance of function].

So there are many parts, but one body.

And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

and those which we deem less honorable we clothe with more abundant honor; and so our ungraceful parts come to have a more abundant grace, while our graceful parts have everything they need.

while our more presentable parts do not require it. But God has combined the [whole] body, giving greater honor to that part which lacks it,

so that there would be no division or discord in the body [that is, lack of adaptation of the parts to each other], but that the parts may have the same concern for one another.

So if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

Now ye are Christ's body, and members in particular.

So God has appointed and placed in the church [for His own use]: first apostles [chosen by Christ], second prophets [those who foretell the future, those who speak a new message from God to the people], third teachers, then those who work miracles, then those with the gifts of healings, the helpers, the administrators, and speakers in various kinds of [unknown] tongues.

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].

And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

If I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it does me no good at all.

Love is so patient and so kind; love never boils with jealousy; it never boasts, is never puffed with pride;

It is not rude; it is not self-seeking, it is not provoked [nor overly sensitive and easily angered]; it does not take into account a wrong endured.

is never glad with sin; she's always glad to side with truth, and pleased that truth will win.

[Love] conceals all [people's] faults; it believes [the best about] all people; it hopes [for the best in] all people; it endures [ill treatment from] all people.

Though the prophet's word may come to an end, tongues come to nothing, and knowledge have no more value, love has no end.

For our knowledge is imperfect, and so is our prophesying;

but when that which is complete comes [i.e., the full revelation of God's will, contained in the New Testament Scriptures], then the partial will be abolished [i.e., the supernatural gifts, which provided only part of the revealed will of God, will cease to be exercised].

When I was a child, I made use of a child's language, I had a child's feelings and a child's thoughts: now that I am a man, I have put away the things of a child.

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

And now there remain: faith [abiding trust in God and His promises], hope [confident expectation of eternal salvation], love [unselfish love for others growing out of God’s love for me], these three [the choicest graces]; but the greatest of these is love.

Be eager in your pursuit of this Love, and be earnestly ambitious for spiritual gifts, but let it be chiefly so in order that you may prophesy.

For the person who speaks in a language [supernaturally] does not speak to people, but to God, for no one can understand him [i.e., unless there is an interpreter or it is the person's native language]; he speaks [previously] unrevealed truths under the influence of the Holy Spirit [or "in his spirit"]. [Note: For a correct understanding of this chapter, it must be kept in mind that Paul is addressing a misuse ofthe gift of speaking in languages supernaturally. The Corinthians were doing this in the wrong way and for the wrong purpose].

But the person who prophesies speaks [God's message] to people to build them up [spiritually], encourage them and comfort them.

He who makes use of tongues may do good to himself; but he who gives the prophet's word does good to the church.

Now I wish that all of you spoke in unknown tongues, but even more [I wish] that you would prophesy. The one who prophesies is greater [and more useful] than the one who speaks in tongues, unless he translates or explains [what he says], so that the church may be edified [instructed, improved, strengthened].

Now, believers, if I come to you speaking in unknown tongues, how will I benefit you unless I also speak to you [clearly] either by revelation [revealing God’s mystery], or by knowledge [teaching about God], or by prophecy [foretelling the future, speaking a new message from God to the people], or by instruction [teaching precepts that develop spiritual maturity]?

In the same way, lifeless instruments like the flute or harp produce sounds. But if there's no difference in the notes, how can a person tell what tune is being played?

So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

There are, it may be, so many kinds of voices in the world, and none of them is without signification.

So, if I do not know the meaning of the sound [i.e., language], I will [appear] as a foreigner to the person speaking [that language to me]. And the person speaking [to me] will [appear] as a foreigner to me.

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

So then, one who speaks in a tongue should pray that he may interpret.

Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

It's good for you to give thanks, but it does not build up the other person.

nevertheless, in public worship I would rather say five understandable words in order to instruct others, than ten thousand words in a tongue [which others cannot understand].

in the law it hath been written, that, 'With other tongues and with other lips I will speak to this people, and not even so will they hear Me, saith the Lord;'

So that tongues are for a sign, not to those who believe, but to unbelievers; but prophecy, not to unbelievers, but to those who believe.

If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

But if everyone is prophesying, when an unbeliever or an uneducated person comes in he will be convicted and examined by everything that's happening.

And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

So, what is the conclusion, brothers? When you people assemble together, each one of you has a psalm [to sing], or a lesson [to teach], or a [supernatural] revelation [to give], or a language [to speak supernaturally], or an interpretation [of that language]. Everything that is done should be for the building up [of the church].

If there is speaking in an unknown tongue, only two or at the most three should speak, and they should do so one at a time, and one should interpret;

But if there is no interpreter present [at the meeting], the person [i.e., with the ability to speak a language supernaturally] should remain quiet in the assembly. [Note: This implies that the speaker would know before he begins speaking whether or not an interpreter is present]. [In that case], he should speak [only] to himself and to God. [See verse 2].

Let two or three prophets speak [as inspired by the Holy Spirit], while the rest pay attention and weigh carefully what is said.

For [in this way] you can all prophesy one by one, so that everyone may be instructed and everyone may be encouraged;

for the spirits of prophets are subject to the prophets [the prophecy is under the speaker’s control, and he can stop speaking];

for God [who is the source of their prophesying] is not a God of confusion and disorder but of peace and order.As [is the practice] in all the churches of the saints (God’s people),