It is universally reported that there is fornication among you, and such fornication as is not even among the nations, so that one should have his father's wife.

And ye are puffed up, and ye have not rather mourned, in order that he that has done this deed might be taken away out of the midst of you.

to deliver, in the name of our Lord Jesus Christ (ye and my spirit being gathered together, with the power of our Lord Jesus Christ), him that has so wrought this:

to deliver him, I say, being such, to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

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

Purge out the old leaven, that ye may be a new lump, according as ye are unleavened. For also our passover, Christ, has been sacrificed;

so that let us celebrate the feast, not with old leaven, nor with leaven of malice and wickedness, but with unleavened bread of sincerity and truth.

For what have I to do with judging those outside also? ye, do not ye judge them that are within?

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

Do ye not know that we shall judge angels? and not then matters of this life?

But brother prosecutes his suit with brother, and that before unbelievers.

Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded?

Do ye not know that unrighteous persons shall not inherit the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor those who make women of themselves, nor who abuse themselves with men,

Do ye not know that your bodies are members of Christ? Shall I then, taking the members of the Christ, make them members of a harlot? Far be the thought.

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

But he that is joined to the Lord is one Spirit.

Flee fornication. Every sin which a man may practise is without the body, but he that commits fornication sins against his own body.

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

Defraud not one another, unless, it may be, by consent for a time, that ye may devote yourselves to prayer, and again be together, that Satan tempt you not because of your incontinency.

But I say to the unmarried and to the widows, It is good for them that they remain even as I.

Let each abide in that calling in which he has been called.

For the bondman that is called in the Lord is the Lord's freedman; in like manner also the freeman being called is Christ's bondman.

I think then that this is good, on account of the present necessity, that it is good for a man to remain so as he is.

But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having any:

and they that weep, as not weeping; and they that rejoice, as not rejoicing; and they that buy, as not possessing;

and they that use the world, as not disposing of it as their own; for the fashion of this world passes.

but he that has married cares for the things of the world, how he shall please his wife.

There is a difference between the wife and the virgin. The unmarried cares for the things of the Lord, that she may be holy both in body and spirit; but she that has married cares for the things of the world, how she shall please her husband.

But I say this for your own profit; not that I may set a snare before you, but for what is seemly, and waiting on the Lord without distraction.

But if any one think that he behaves unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry.

So that he that marries himself does well; and he that does not marry does better.

But she is happier if she so remain, according to my judgment; but I think that I also have God's Spirit.

concerning then the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God save one.

Wherefore if meat be a fall-trap to my brother, I will eat no flesh for ever, that I may not be a fall-trap to my brother.

For in the law of Moses it is written, Thou shalt not muzzle the ox that is treading out corn. Is God occupied about the oxen,

or does he say it altogether for our sakes? For for our sakes it has been written, that the plougher should plough in hope, and he that treads out corn, in hope of partaking of it.

If others partake of this right over you, should not rather we? But we have not used this right, but we bear all things, that we may put no hindrance in the way of the glad tidings of the Christ.

Do ye not know that they who labour at sacred things eat of the offerings offered in the temple; they that attend at the altar partake with the altar?

So also the Lord has ordained to those that announce the glad tidings to live of the glad tidings.

But I have used none of these things. Now I have not written these things that it should be thus in my case; for it were good for me rather to die than that any one should make vain my boast.

What is the reward then that I have? That in announcing the glad tidings I make the glad tidings costless to others, so as not to have made use, as belonging to me, of my right in announcing the glad tidings.

For being free from all, I have made myself bondman to all, that I might gain the most possible.

And I became to the Jews as a Jew, in order that I might gain the Jews: to those under law, as under law, not being myself under law, in order that I might gain those under law:

to those without law, as without law, (not as without law to God, but as legitimately subject to Christ,) in order that I might gain those without law.

I became to the weak, as weak, in order that I might gain the weak. To all I have become all things, in order that at all events I might save some.

And I do all things for the sake of the glad tidings, that I may be fellow-partaker with them.

Know ye not that they who run in the race-course run all, but one receives the prize? Thus run in order that ye may obtain.

But every one that contends for a prize is temperate in all things: they then indeed that they may receive a corruptible crown, but we an incorruptible.

For I would not have you ignorant, brethren, that all our fathers were under the cloud, and all passed through the sea;

But these things happened as types of us, that we should not be lusters after evil things, as they also lusted.

So that let him that thinks that he stands take heed lest he fall.

No temptation has taken you but such as is according to man's nature; and God is faithful, who will not suffer you to be tempted above what ye are able to bear, but will with the temptation make the issue also, so that ye should be able to bear it.

Because we, being many, are one loaf, one body; for we all partake of that one loaf.

What then do I say? that what is sacrificed to an idol is anything, or that an idol is anything?

But that what the nations sacrifice they sacrifice to demons, and not to God. Now I do not wish you to be in communion with demons.

Let no one seek his own advantage, but that of the other.

But if any one of the unbelievers invite you, and ye are minded to go, all that is set before you eat, making no inquiry for conscience sake.

But if any one say to you, This is offered to holy purposes, do not eat, for his sake that pointed it out, and conscience sake;

but conscience, I mean, not thine own, but that of the other: for why is my liberty judged by another conscience?

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

Now I praise you, that in all things ye are mindful of me; and that as I have directed you, ye keep the directions.

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.

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

Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?

But in prescribing to you on this which I now enter on, I do not praise, namely, that ye come together, not for the better, but for the worse.

For there must also be sects among you, that the approved may become manifest among you.

For I received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread,

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 being judged, we are disciplined of the Lord, that we may not be condemned with the world.

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

If any one be hungry, let him eat at home, that ye may not come together for judgment. But the other things, whenever I come, I will set in order.

Ye know that when ye were of the nations ye were led away to dumb idols, in whatever way ye might be led.

I give you therefore to know, that no one, speaking in the power of the Spirit of God, says, Curse on Jesus; and no one can say, Lord Jesus, unless in the power of the Holy Spirit.

but our comely parts have not need. But God has tempered the body together, having given more abundant honour to the part that lacked;

that there might be no division in the body, but that the members might have the same concern one for another.

And if I shall dole out all my goods in food, and if I deliver up my body that I may be burned, but have not love, I profit nothing.

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

Follow after love, and be emulous of spiritual manifestations, but rather that ye may prophesy.

For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries.

But he that prophesies speaks to men in edification, and encouragement, and consolation.

He that speaks with a tongue edifies himself; but he that prophesies edifies the assembly.

Now I desire that ye should all speak with tongues, but rather that ye should prophesy. But greater is he that prophesies than he that speaks with tongues, unless he interpret, that the assembly may receive edification.

If therefore I do not know the power of the sound, I shall be to him that speaks a barbarian, and he that speaks a barbarian for me.

Thus ye also, since ye are desirous of spirits, seek that ye may abound for the edification of the assembly.

Wherefore let him that speaks with a tongue pray that he may interpret.

but in the assembly I desire to speak five words with my understanding, that I may instruct others also, rather than ten thousand words in a tongue.

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.

the secrets of his heart are manifested; and thus, falling upon his face, he will do homage to God, reporting that God is indeed amongst you.

For ye can all prophesy one by one, that all may learn and all be encouraged.

If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord's commandment.

So that, brethren, desire to prophesy, and do not forbid the speaking with tongues.

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

and that he was buried; and that he was raised the third day, according to the scriptures;

and that he appeared to Cephas, then to the twelve.

Now if Christ is preached that he is raised from among the dead, how say some among you that there is not a resurrection of those that are dead?

But if there is not a resurrection of those that are dead, neither is Christ raised:

And we are found also false witnesses of God; for we have witnessed concerning God that he raised the Christ, whom he has not raised if indeed those that are dead are not raised.

For if those that are dead are not raised, neither is Christ raised;

For since by man came death, by man also resurrection of those that are dead.

But each in his own rank: the first-fruits, Christ; then those that are the Christ's at his coming.