But if any one love God, he is known of him):

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.

For and if indeed there are those called gods, whether in heaven or on earth, (as there are gods many, and lords many,)

yet to us there is one God, the Father, of whom all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and we by him.

But knowledge is not in all: but some, with conscience of the idol, until now eat as of a thing sacrificed to idols; and their conscience, being weak, is defiled.

But meat does not commend us to God; neither if we should not eat do we come short; nor if we should eat have we an advantage.

and the weak one, the brother for whose sake Christ died, will perish through thy knowledge.

My defence to those who examine me is this:

have we not a right to take round a sister as wife, as also the other apostles, and the brethren of the Lord, and Cephas?

Do I speak these things as a man, or does not the law also say these things?

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,

If we have sown to you spiritual things, is it a great thing if we shall reap your carnal things?

For if I announce the glad tidings, I have nothing to boast of; for a necessity is laid upon me; for it is woe to me if I should not announce the glad tidings.

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.

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.

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.

I therefore thus run, as not uncertainly; so I combat, as not beating the air.

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

Neither be ye idolaters, as some of them; as it is written, The people sat down to eat and to drink, and rose up to play.

Neither let us commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand.

Neither let us tempt the Christ, as some of them tempted, and perished by serpents.

Neither murmur ye, as some of them murmured, and perished by the destroyer.

Now all these things happened to them as types, and have been written for our admonition, upon whom the ends of the ages are come.

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.

I speak as to intelligent persons: do ye judge what I say.

The cup of blessing which we bless, is it not the communion of the blood of the Christ? The bread which we break, is it not the communion of the body of the Christ?

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

For the earth is the Lord's and its fulness.

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.

Be my imitators, even as I also am of Christ.

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.

But every woman praying or prophesying with her head uncovered puts her own head to shame; for it is one and the same as a shaved woman.

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

For man is not of woman, but woman of man.

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

For as the woman is of the man, so also is the man by the woman, but all things of 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 woman, if she have long hair, it is glory to her; for the long hair is given to her in lieu of a veil.

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

For each one in eating takes his own supper before others, and one is hungry and another drinks to excess.

and having given thanks broke it, and said, This is my body, which is for you: this do in remembrance of me.

In like manner also the cup, after having supped, saying, This cup is the new covenant in my blood: this do, as often as ye shall drink it, in remembrance of me.

For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come.

But to each the manifestation of the Spirit is given for profit.

For to one, by the Spirit, is given the word of wisdom; and to another the word of knowledge, according to the same Spirit;

But all these things operates the one and the same Spirit, dividing to each in particular according as he pleases.

For even as the body is one and has many members, but all the members of the body, being many, are one body, so also is the Christ.

For also the body is not one member but many.

If the foot say, Because I am not a hand I am not of the body, is it on account of this not indeed of the body?

And if the ear say, Because I am not an eye I am not of the body, is it on account of this not indeed of the body?

But now God has set the members, each one of them in the body, according as it has pleased him.

And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.

Love has long patience, is kind; love is not emulous of others; love is not insolent and rash, is not puffed up,

does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked, does not impute evil,

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

When I was a child, I spoke as a child, I felt as a child, I reasoned as a child; when I became a man, I had done with what belonged to the child.

For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.

And now abide faith, hope, love; these three things; and the greater of these is love.

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.

Even lifeless things giving a sound, whether pipe or harp, if they give not distinction to the sounds, how shall it be known what is piped or harped?

Thus also ye with the tongue, unless ye give a distinct speech, how shall it be known what is spoken? for ye will be speaking to the air.

For if I pray with a tongue, my spirit prays, but my understanding is unfruitful.

What is it then? I will pray with the spirit, but I will pray also with the understanding; I will sing with the spirit, but I will sing also with the understanding.

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

It is written in the law, By people of other tongues, and by strange lips, will I speak to this people; and neither thus will they hear me, saith the Lord.

But if all prophesy, and some unbeliever or simple person come in, he is convicted of all, he is judged of all;

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.

What is it then, brethren? whenever ye come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done to edification.

For God is not a God of disorder but of peace, as in all the assemblies of the saints.

Let your women be silent in the assemblies, for it is not permitted to them to speak; but to be in subjection, as the law also says.

But if they wish to learn anything, let them ask their own husbands at home; for it is a shame for a woman to speak in assembly.

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.

by which also ye are saved, (if ye hold fast the word which I announced to you as the glad tidings,) unless indeed ye have believed in vain.

and last of all, as to an abortion, he appeared to me also.

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:

but if Christ is not raised, then, indeed, vain also is our preaching, and vain also your faith.

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

but if Christ be not raised, your faith is vain; ye are yet in your sins.

(But now Christ is raised from among the dead, first-fruits of those fallen asleep.

For as in the Adam all die, thus also in the Christ all shall be made alive.

Then the end, when he gives up the kingdom to him who is God and Father; when he shall have annulled all rule and all authority and power.

The last enemy that is annulled is death.

For he has put all things in subjection under his feet. But when he says that all things are put in subjection, it is evident that it is except him who put all things in subjection to him.

If, to speak after the manner of man, I have fought with beasts in Ephesus, what is the profit to me if those that are dead do not rise? let us eat and drink; for to-morrow we die.

Awake up righteously, and sin not; for some are ignorant of God: I speak to you as a matter of shame.

Fool; what thou sowest is not quickened unless it die.

and God gives to it a body as he has pleased, and to each of the seeds its own body.

Every flesh is not the same flesh, but one is of men, and another flesh of beasts, and another flesh of birds, and another of fishes.

And there are heavenly bodies, and earthly bodies: but different is the glory of the heavenly, different that of the earthly:

Thus also is the resurrection of the dead. It is sown in corruption, it is raised in incorruptibility.

It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power.

It is sown a natural body, it is raised a spiritual body: if there is a natural body, there is also a spiritual one.