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.

Do we provoke the Lord to jealousy? are we stronger than he?

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.

I thank God I speak in a tongue more than all of you:

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.

But by God's grace I am what I am; and his grace, which was towards me, has not been vain; but I have laboured more abundantly than they all, but not I, but the grace of God which was with me.

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.

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.

But when all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all.)

Since what shall the baptised for the dead do if those that are dead rise not at all? why also are they baptised for them?

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.

And what thou sowest, thou sowest not the body that shall be, but a bare grain: it may be of wheat, or some one of the rest:

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

But that which is spiritual was not first, but that which is natural, then that which is spiritual:

But this I say, brethren, that flesh and blood cannot inherit God's kingdom, nor does corruption inherit incorruptibility.

So then, my beloved brethren, be firm, immovable, abounding always in the work of the Lord, knowing that your toil is not in vain in the Lord.

On the first of the week let each of you put by at home, laying up in whatever degree he may have prospered, that there may be no collections when I come.

and if it be suitable that I also should go, they shall go with me.

But perhaps I will stay with you, or even winter with you, that ye may set me forward wheresoever I may go.

Now if Timotheus come, see that he may be with you without fear; for he works the work of the Lord, even as I.

Let not therefore any one despise him; but set him forward in peace, that he may come to me; for I expect him with the brethren.

Now concerning the brother Apollos, I begged him much that he would go to you with the brethren; but it was not at all his will to go now; but he will come when he shall have good opportunity.

But I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and they have devoted themselves to the saints for service,)

that ye should also be subject to such, and to every one joined in the work and labouring.

who encourages us in all our tribulation, that we may be able to encourage those who are in any tribulation whatever, through the encouragement with which we ourselves are encouraged of God.

(and our hope for you is sure;) or whether we are encouraged, it is for your encouragement and salvation: knowing that as ye are partakers of the sufferings, so also of the encouragement.

For we do not wish you to be ignorant, brethren, as to our tribulation which happened to us in Asia, that we were excessively pressed beyond our power, so as to despair even of living.

But we ourselves had the sentence of death in ourselves, that we should not have our trust in ourselves, but in God who raises the dead;

who has delivered us from so great a death, and does deliver; in whom we confide that he will also yet deliver;

ye also labouring together by supplication for us that the gift towards us, through means of many persons, may be the subject of the thanksgiving of many for us.

For our boasting is this, the testimony of our conscience, that in simplicity and sincerity before God, (not in fleshly wisdom but in God's grace,) we have had our conversation in the world, and more abundantly towards you.

For we do not write other things to you but what ye well know and recognise; and I hope that ye will recognise to the end,

even as also ye have recognised us in part, that we are your boast, even as ye are ours in the day of the Lord Jesus.

And with this confidence I purposed to come to you previously, that ye might have a second favour;

Having therefore this purpose, did I then use lightness? Or what I purpose, do I purpose according to flesh, that there should be with me yea yea, and nay nay?

Now God is faithful, that our word to you is not yea and nay.

Now he that establishes us with you in Christ, and has anointed us, is God,

But I call God to witness upon my soul that to spare you I have not yet come to Corinth.

Not that we rule over your faith, but are fellow-workmen of your joy: for by faith ye stand.

For if I grieve you, who also is it that gladdens me, if not he that is grieved through me?