Now these things took place as examples for us, that we should not desire evil things, as they, also, desired.

"Wherefore, let him that thinks he stands, take heed lest he foil.

No trial has come upon you but such as is common to man: but God is faithful, who will not suffer you to be tried more than you are able to bear; but he will, with the trial, make a way to escape, so that you be able to bear up under it.

What, then, do I say? That an idol is any thing? or, that what is sacrificed to an idol is any thing?

But I say, that the things which the Gen tiles sacrifice, they sacrifice to demons, and not to God. I do not wish you to be partakers with demons.

Any thing that is sold in the market, eat, asking no questions on account of conscience:

If any one of the unbelievers invites you to a feast, and you are disposed to go, eat any thing that is set before you, asking no questions for conscience sake.

But if any one say to you: This is sacrificed to idols; eat not, for the sake of him that pointed it out, and for conscience sake:

conscience, I say, not your own, but that of the other. Why, then, is my liberty judged by the conscience of another?

If I partake with thanksgiving, why am I evil spoken of on account of that for which I give thanks?

even as I please all men in all things, not seeking my own good, but that of the many, in order that they may be saved.

But I wish you to know, that the head of every man is the Christ, and the head of the woman is the man; and the head of Christ is God.

Every man that prays or prophesies, having his head covered, dishonors his head.

But every woman that prays or prophesies with her head uncovered, dishonors her head: for it is one and the same as if she was shaved.

Judge in yourselves, whether it is becoming that a woman pray to God unvailed.

Does not nature itself teach you, that, if a man has long hair, it is a dishonor to him?

But I praise you not in this, which I now mention, that you come together, not for the better, but for the worse.

For, in the first place, when you come together in the church, I hear that there are schisms among you, and I partly believe it:

for there must be sects among you, that the approved may be made known among you.

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

Wherefore he that eats this bread, or drinks this cup of the Lord, in an improper manner, shall be guilty of the body and the blood of the Lord.

for he that eats and drinks in an improper manner, eats and drinks condemnation to himself, not discerning the Lord's body.

but being judged, we are chastened by the Lord, that we may not be condemned with the world.

and if any one is hungry, let him eat at home, that you come not together for condemnation. But other things I will set in order when I come.

You know that you were Gentiles, carried away to those dumb idols, as you might be led.

For this reason, I make known to you, that no one, speaking by the Spirit of God, calls Jesus accursed: and no one can say that Jesus is Lord, but by the Holy Spirit.

for our comely members have no need. But God has so arranged the body, giving more abundant honor to that part which is deficient,

that there may be no schism in the body; but that the members should have the same anxious care, one for another;

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 love, I am nothing.

but when that which is perfect has come, then that which is in part shall have an end.

Cultivate love, and earnestly desire spiritual gifts, but rather that you may prophesy.

For he that speaks in an unknown tongue, speaks not to men, but to God; for no one understands him: but yet in spirit he speaks mysteries.

But he that prophesies speaks to men so as to build them up, to exhort and comfort them.

He that speaks in an unknown tongue, edifies himself; but he that prophesies, edifies the church.

I am willing, indeed, that you should all speak in tongues, but rather that you should prophesy; for greater is he that prophesies than he that speaks in tongues, unless he interprets, in order that the church may receive instruction.

And even lifeless instruments, which produce sound, whether pipe or harp, unless they give a distinction in the notes, how shall that which is piped or harped be known?

So, also, unless you, with the tongue, utter words that are intelligible, how shall that which is spoken be known? for you will speak into the air.

If, then, I know not the meaning of the voice, I shall be to him that speaks a barbarian; and he that speaks will be a barbarian to me.

For which reason, let him that speaks in an unknown tongue pray that he may interpret.

What, then, is it? I will pray with the spirit which is given to me, and I will pray with my understanding also. I will sing with the spirit that is given to me, and I will sing with my understanding also.

Otherwise, if you bless with the spirit that is given to you, how will he that occupies the place of the unlearned man say Amen, when you give thanks, since he understands not what you say?

I thank God that I speak in tongues more than you all.

Yet in the church I would rather speak five words with my understanding, that I may instruct others, than ten thousand words in an unknown tongue.

If, then, the whole church come together into the same place, and all speak in tongues, and there come in unlearned men, or unbelievers, will they not say that you are mad?

and the secrets of his heart are made manifest; and so, falling down on his face, he will worship God, and report that God is really among you.

For you can all prophesy, one by one, that all may learn, and all may be encouraged;

If any one has the reputation of being a prophet, or spiritual man, let him acknowledge that the things which I write to you are the commandments of the Lord.

But I make known to you, brethren, the gospel that I preached to you, which also you received, in which also you stand,

For I delivered to you among the first things, that which I also received: That Christ died for our sins, according to the scriptures;

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

and that he was seen by Cephas, then by the twelve;

after that, he was seen by more than five hundred brethren at once, of whom the greater part remain till this day; but some have fallen asleep.

After that, he was seen by James, then by all the apostles.

But if Christ is preached that he rose from the dead, how say some among you, that a resurrection of the dead is impossible?

We are, indeed, also found false witnesses of God; for we have testified against God, that he raised the Christ, whom he did not raise, if, indeed, the dead are not raised.

For he has put all things under his feet. But when the scripture says, that all things are put under him, it is evident that he is excepted, who did put all things under him.

And when all things shall have been put under him, then, also, shall the Son himself be subjected to him that did put all things under him, that God may be the all in all.

Thoughtless man! That which you sow is not made alive, unless it die;

and as to that which you sow, you sow not the body that shall be produced, but the naked grain, it may be of wheat, or of some other grain:

There are also bodies celestial, and bodies terrestrial: but the glory of the celestial is one, and that of the terrestrial is another.

But that was not first which is spiritual, but that which is animal; and afterward that which is spiritual.

But this I say, brethren, that flesh and blood can not inherit the kingdom of God, nor does corruption inherit incorruption.

And when this corruptible body shall have put on incorruptibility, and this mortal body shall have put on immortality, then shall come to pass the word that is written: Death is swallowed up in victory.

Therefore, my be loved brethren, be firm, immovable, always abounding in the work of the Lord; for you know that your labor is not in vain in the Lord.

On the first day of the week, let each of you lay by him, and treasure up as he has prospered, that there may be no collections when I come.

And if it be proper that I also should go, they shall go with me.

and perhaps I may abide with you, or even spend the winter, that you may conduct me on my way to whatever place I may go.

If Timothy come, see that he be with you without fear: for he works the work of the Lord, as I also do.

Therefore, let no one despise him; but conduct him forth in peace, that he may come to me: for I look for him with the brethren.

I beseech you, brethren, (you know the house of Stephanas, that they are the first-fruits of Achaia, and that they have devoted themselves to the ministry of the saints,)

that you submit yourselves to such, and to every one that works and labors with us.

The churches of Asia salute you: Aquila and Priscilla, with the church that is in their house, send you many salutations in the Lord.

PAUL, an apostle of Jesus Christ, by the will of God, and Timothy my brother, to the church of God which is in Corinth, with all the saints that are in all Achaia:

who con soles us in all our afflictions, so that we are able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

And if we are afflicted, it is for your consolation and salvation, which salvation is effected by your patient endurance of the same sufferings that we also suffer; (and our hope in you is steadfast;) or if we are consoled, it is for your comfort and salvation;

because we know, that as you are partakers of the sufferings, so also you shall be partakers of the comfort.

For we do not wish you to be ignorant, brethren, concerning our affliction which came upon us in Asia, that we were exceedingly oppressed, beyond our strength, so that we despaired even of life.

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

who delivered us from so great a death, and does still deliver us: in whom we have confidence, that he will continue to deliver us,

if you also unite in prayer for our aid, that the favor bestowed on us, through the intercession of many persons, may cause thanks to be given by many for us.

For the ground of our rejoicing is this: the testimony of our conscience that we have lived in the world more abundantly, indeed, for you in sincerity and godly purity, not in carnal wisdom, but in the grace of God.

as some of you also acknowledge us, that we are the cause of your rejoicing, even as you, also, are of ours, in the day of the Lord Jesus.

And in this confidence I intended to go to you before, that you might have a second benefit;

In forming this purpose, did I, therefore, behave with levity? or do I purpose what I purpose, according to the flesh, that there may be with me, yes yes, and no, no?

But I call on God as a witness against my soul, that wishing to spare you, I did not go to Corinth;

not that we are lords over your faith, but fellow- workers for your joy: for by faith you stand.

But I determined this in myself, that with sorrow I would not again come to you:

for if I cause you to grieve, who is he that makes me glad, but he that is made sorry by me?

And I wrote to you this very thing, that, on coming to you, I might not have sorrow from those from whom I ought to receive joy; because I have confidence in you all, that my joy is the joy of you all.

For out of much affliction and distress of heart, I wrote to you with many tears: not that you might be grieved, but that you might know the love which I have more abundantly for you.

so that, on the other hand, you should rather forgive and comfort him, lest such a one should be swallowed up in too much sorrow.

For I wrote to you for this purpose also, that I might have a sure proof from you, whether you are obedient in all things.

not that we are able, of ourselves, to devise any thing, as from ourselves; but our ability is from God,

For if the ministering of death, by means of a covenant that was written and engraven in stones, was glorious, so that the sons of Israel could not look steadily at the face of Moses, on ac count of the glory of his face, which glory was to come to an end:

For that which was made glorious had no glory in this respect, because of the glory that surpasses.

For if that which was to come to an end was glorious, much more that which is to remain is glorious.

and do not as Moses did, who put a vail over his face, so that the sons of Israel could not steadily look to the end of that which was to come to an end.

whose unbelieving minds the god of this age has darkened, so that the light of the glorious gospel of Christ, who is the image of God, should not shine to them.

But we have this treasure in earthen vessels, that the exceeding greatness of the power may be God's and not our own.

always bearing about in our body the violent death of the Lord Jesus, that the life also of Jesus may be made manifest in our body.