The Epistles of the New Testament - Catholic Public Domain Version of the Sacred Bible

The Sacred Bible: The Epistles of the New Testament

The New Testament: The Letter to the Romans

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[Romans 1]
{1:1} Paul, a servant of Jesus Christ, called as an Apostle, separated for the Gospel of God,
{1:2} which he had promised beforehand, through his Prophets, in the Holy Scriptures,
{1:3} about his Son, who was made for him from the offspring of David according to the flesh,
{1:4} the Son of God, who was predestined in virtue according to the Spirit of sanctification from the resurrection of the dead, our Lord Jesus Christ,
{1:5} through whom we have received grace and Apostleship, for the sake of his name, for the obedience of faith among all the Gentiles,
{1:6} from whom you also have been called by Jesus Christ:
{1:7} To all who are at Rome, the beloved of God, called as saints. Grace to you, and peace, from God our Father and from the Lord Jesus Christ.
{1:8} Certainly, I give thanks to my God, through Jesus Christ, first for all of you, because your faith is being announced throughout the entire world.
{1:9} For God is my witness, whom I serve in my spirit by the Gospel of his Son, that without ceasing I have kept a remembrance of you
{1:10} always in my prayers, pleading that in some way, at some time, I may have a prosperous journey, within the will of God, to come to you.
{1:11} For I long to see you, so that I may impart to you a certain spiritual grace to strengthen you,
{1:12} specifically, to be consoled together with you through that which is mutual: your faith and mine.
{1:13} But I want you to know, brothers, that I have often intended to come to you, (though I have been hindered even to the present time) so that I might obtain some fruit among you also, just as also among the other Gentiles.
{1:14} To the Greeks and to the uncivilized, to the wise and to the foolish, I am in debt.
{1:15} So within me there is a prompting to evangelize to you also who are at Rome.
{1:16} For I am not ashamed of the Gospel. For it is the power of God unto salvation for all believers, the Jew first, and the Greek.
{1:17} For the justice of God is revealed within it, by faith unto faith, just as it was written: "For the just one lives by faith."
{1:18} For the wrath of God is revealed from heaven over every impiety and injustice among those men who fend off the truth of God with injustice.
{1:19} For what is known about God is manifest in them. For God has manifested it to them.
{1:20} For unseen things about him have been made conspicuous, since the creation of the world, being understood by the things that were made; likewise his everlasting virtue and divinity, so much so that they have no excuse.
{1:21} For although they had known God, they did not glorify God, nor give thanks. Instead, they became weakened in their thoughts, and their foolish heart was obscured.
{1:22} For, while proclaiming themselves to be wise, they became foolish.
{1:23} And they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of flying things, and of four-legged beasts, and of serpents.
{1:24} For this reason, God handed them over to the desires of their own heart for impurity, so that they afflicted their own bodies with indignities among themselves.
{1:25} And they exchanged the truth of God for a lie. And they worshipped and served the creature, rather than the Creator, who is blessed for all eternity. Amen.
{1:26} Because of this, God handed them over to shameful passions. For example, their females have exchanged the natural use of the body for a use which is against nature.
{1:27} And similarly, the males also, abandoning the natural use of females, have burned in their desires for one another: males doing with males what is disgraceful, and receiving within themselves the recompense that necessarily results from their error.
{1:28} And since they did not prove to have God by knowledge, God handed them over to a morally depraved way of thinking, so that they might do those things which are not fitting:
{1:29} having been completely filled with all iniquity, malice, fornication, avarice, wickedness; full of envy, murder, contention, deceit, malice, gossiping;
{1:30} slanderous, hateful toward God, abusive, arrogant, self-exalting, devisers of evil, disobedient to parents,
{1:31} foolish, disorderly; without affection, without fidelity, without mercy.
{1:32} And these, though they had known the justice of God, did not understand that those who act in such a manner are deserving of death, and not only those who do these things, but also those who consent to what is done.

[Romans 2]
{2:1} For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.
{2:2} For we know that the judgment of God is in accord with truth against those who do such things.
{2:3} But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?
{2:4} Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?
{2:5} But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.
{2:6} For he will render to each one according to his works:
{2:7} To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.
{2:8} But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.
{2:9} Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.
{2:10} But glory and honor and peace are for all who do what is good: the Jew first, and also the Greek.
{2:11} For there is no favoritism with God.
{2:12} For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
{2:13} For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
{2:14} For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
{2:15} For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
{2:16} unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.
{2:17} But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
{2:18} and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
{2:19} you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
{2:20} an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
{2:21} As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
{2:22} You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
{2:23} You would glory in the law, but through a betrayal of the law you dishonor God.
{2:24} (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
{2:25} Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
{2:26} And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
{2:27} And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
{2:28} For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.
{2:29} But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.

[Romans 3]
{3:1} So then, what more is the Jew, or what is the usefulness of circumcision?
{3:2} Much in every way: First of all, certainly, because the eloquence of God was entrusted to them.
{3:3} But what if some of them have not believed? Shall their unbelief nullify the faith of God? Let it not be so!
{3:4} For God is truthful, but every man is deceitful; just as it was written: "Therefore, you are justified in your words, and you will prevail when you give judgment."
{3:5} But if even our injustice points to the justice of God, what shall we say? Could God be unfair for inflicting wrath?
{3:6} (I am speaking in human terms.) Let it not be so! Otherwise, how would God judge this world?
{3:7} For if the truth of God has abounded, through my falseness, unto his glory, why should I still be judged as such a sinner?
{3:8} And should we not do evil, so that good may result? For so we have been slandered, and so some have claimed we said; their condemnation is just.
{3:9} What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin,
{3:10} just as it was written: "There is no one who is just.
{3:11} There is no one who understands. There is no one who seeks God.
{3:12} All have gone astray; together they have become useless. There is no one who does good; there is not even one.
{3:13} Their throat is an open sepulcher. With their tongues, they have been acting deceitfully. The venom of asps is under their lips.
{3:14} Their mouth is full of curses and bitterness.
{3:15} Their feet are swift to shed blood.
{3:16} Grief and unhappiness are in their ways.
{3:17} And the way of peace they have not known.
{3:18} There is no fear of God before their eyes."
{3:19} But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.
{3:20} For in his presence no flesh shall be justified by the works of the law. For knowledge of sin is through the law.
{3:21} But now, without the law, the justice of God, to which the law and the prophets have testified, has been made manifest.
{3:22} And the justice of God, though the faith of Jesus Christ, is in all those and over all those who believe in him. For there is no distinction.
{3:23} For all have sinned and all are in need of the glory of God.
{3:24} We have been justified freely by his grace through the redemption that is in Christ Jesus,
{3:25} whom God has offered as a propitiation, through faith in his blood, to reveal his justice for the remission of the former offenses,
{3:26} and by the forbearance of God, to reveal his justice in this time, so that he himself might be both the Just One and the Justifier of anyone who is of the faith of Jesus Christ.
{3:27} So then, where is your self-exaltation? It is excluded. Through what law? That of works? No, but rather through the law of faith.
{3:28} For we judge a man to be justified by faith, without the works of the law.
{3:29} Is God of the Jews only and not also of the Gentiles? On the contrary, of the Gentiles also.
{3:30} For One is the God who justifies circumcision by faith and uncircumcision through faith.
{3:31} Are we then destroying the law through faith? Let it not be so! Instead, we are making the law stand.

[Romans 4]
{4:1} So then, what shall we say that Abraham had achieved, who is our father according to the flesh?
{4:2} For if Abraham was justified by works, he would have glory, but not with God.
{4:3} For what does Scripture say? "Abram believed God, and it was reputed to him unto justice."
{4:4} But for he who works, wages are not accounted according to grace, but according to debt.
{4:5} Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.
{4:6} Similarly, David also declares the blessedness of a man, to whom God brings justice without works:
{4:7} "Blessed are they whose iniquities have been forgiven and whose sins have been covered.
{4:8} Blessed is the man to whom the Lord has not imputed sin." (Psalm 31:1-2)
{4:9} Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.
{4:10} But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
{4:11} For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,
{4:12} and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.
{4:13} For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.
{4:14} For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.
{4:15} For the law works unto wrath. And where there is no law, there is no law-breaking.
{4:16} Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,
{4:17} in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: "I have established you as the father of many nations."
{4:18} And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: "Thus shall your posterity shall be."
{4:19} And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.
{4:20} And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,
{4:21} knowing most fully that whatever God has promised, he is also able to accomplish.
{4:22} And for this reason, it was reputed to him unto justice.
{4:23} Now this has been written, that it was reputed to him unto justice, not only for his sake,
{4:24} but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,
{4:25} who was handed over because of our offenses, and who rose up again for our justification.

[Romans 5]
{5:1} Therefore, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.
{5:2} For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.
{5:3} And not only that, but we also find glory in tribulation, knowing that tribulation exercises patience,
{5:4} and patience leads to proving, yet truly proving leads to hope,
{5:5} but hope is not unfounded, because the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us.
{5:6} Yet why did Christ, while we were still infirm, at the proper time, suffer death for the impious?
{5:7} Now someone might barely be willing to die for the sake of justice, for example, perhaps someone might dare to die for the sake of a good man.
{5:8} But God demonstrates his love for us in that, while we were yet sinners, at the proper time,
{5:9} Christ died for us. Therefore, having been justified now by his blood, all the more so shall we be saved from wrath through him.
{5:10} For if we were reconciled to God through the death of his Son, while we were still enemies, all the more so, having been reconciled, shall we be saved by his life.
{5:11} And not only that, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.
{5:12} Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned.
{5:13} For even before the law, sin was in the world, but sin was not imputed while the law did not exist.
{5:14} Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.
{5:15} But the gift is not entirely like the offense. For though by the offense of one, many died, yet much more so, by the grace of one man, Jesus Christ, has the grace and gift of God abounded to many.
{5:16} And the sin through one is not entirely like the gift. For certainly, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.
{5:17} For though, by the one offense, death reigned through one, yet so much more so shall those who receive the abundance of grace and the gift and justice reign in life through the one Jesus Christ.
{5:18} Therefore, just as through the offense of one, all men fell under condemnation, so also through the justice of one, all men fall under justification unto life.
{5:19} For, just as through the disobedience of one man, many were established as sinners, so also through the obedience of one man, many shall be established as just.
{5:20} Now the law entered in such a way that offenses would abound. But where offenses were abundant, grace was superabundant.
{5:21} So then, just as sin has reigned unto death, so also may grace reign through justice unto eternal life, through Jesus Christ our Lord.

[Romans 6]
{6:1} So what shall we say? Should we remain in sin, so that grace may abound?
{6:2} Let it not be so! For how can we who have died to sin still live in sin?
{6:3} Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?
{6:4} For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.
{6:5} For if we have been planted together, in the likeness of his death, so shall we also be, in the likeness of his resurrection.
{6:6} For we know this: that our former selves have been crucified together with him, so that the body which is of sin may be destroyed, and moreover, so that we may no longer serve sin.
{6:7} For he who has died has been justified from sin.
{6:8} Now if we have died with Christ, we believe that we shall also live together with Christ.
{6:9} For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.
{6:10} For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.
{6:11} And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
{6:12} Therefore, let not sin reign in your mortal body, such that you would obey its desires.
{6:13} Nor should you offer the parts your body as instruments of iniquity for sin. Instead, offer yourselves to God, as if you were living after death, and offer the parts of your body as instruments of justice for God.
{6:14} For sin should not have dominion over you. For you are not under the law, but under grace.
{6:15} What is next? Should we sin because we are not under the law, but under grace? Let it not be so!
{6:16} Do you not know to whom you are offering yourselves as servants under obedience? You are the servants of whomever you obey: whether of sin, unto death, or of obedience, unto justice.
{6:17} But thanks be to God that, though you used to be the servants of sin, now you have been obedient from the heart to the very form of the doctrine into which you have been received.
{6:18} And having been freed from sin, we have become servants of justice.
{6:19} I am speaking in human terms because of the infirmity of your flesh. For in as much as you have offered the parts of your body to serve impurity and iniquity, for the sake of iniquity, so also have you now yielded the parts of your body to serve justice, for the sake of sanctification.
{6:20} For though you were once the servants of sin, you have become the children of justice.
{6:21} But what fruit did you hold at that time, in those things about which you are now ashamed? For the end of those things is death.
{6:22} Yet truly, having been freed now from sin, and having been made servants of God, you hold your fruit in sanctification, and truly its end is eternal life.
{6:23} For the wages of sin is death. But the free gift of God is eternal life in Christ Jesus our Lord.

[Romans 7]
{7:1} Or do you not know, brothers, (now I am speaking to those who know the law) that the law has dominion over a man only so long as he lives?
{7:2} For example, a woman who is subject to a husband is obligated by the law while her husband lives. But when her husband has died, she is released from the law of her husband.
{7:3} Therefore, while her husband lives, if she has been with another man, she should be called an adulteress. But when her husband has died, she is freed from the law of her husband, such that, if she has been with another man, she is not an adulteress.
{7:4} And so, my brothers, you also have become dead to the law, through the body of Christ, so that you may be another one who has risen from the dead, in order that we may bear fruit for God.
{7:5} For when we were in the flesh, the passions of sins, which were under the law, operated within our bodies, so as to bear fruit unto death.
{7:6} But now we have been released from the law of death, by which we were being held, so that now we may serve with a renewed spirit, and not in the old way, by the letter.
{7:7} What should we say next? Is the law sin? Let it not be so! But I do not know sin, except through the law. For example, I would not have known about coveting, unless the law said: "You shall not covet."
{7:8} But sin, receiving an opportunity through the commandment, wrought in me all manner of coveting. For apart from the law, sin was dead.
{7:9} Now I lived for some time apart from the law. But when the commandment had arrived, sin was revived,
{7:10} and I died. And the commandment, which was unto life, was itself found to be unto death for me.
{7:11} For sin, receiving an opportunity through the commandment, seduced me, and, through the law, sin killed me.
{7:12} And so, the law itself is indeed holy, and the commandment is holy and just and good.
{7:13} Then was something good made into death for me? Let it not be so! But rather sin, in order that it might be known as sin by something good, wrought death in me; so that sin, through the commandment, might become sinful beyond measure.
{7:14} For we know that the law is spiritual. But I am carnal, having been sold under sin.
{7:15} For I do things that I do not understand. For I do not do the good that I want to do. But the evil that I hate is what I do.
{7:16} So, when I do what I do not want to do, I am in agreement with the law, that the law is good.
{7:17} But I am then acting not according to the law, but according the sin which lives within me.
{7:18} For I know that what is good does not live within me, that is, within my flesh. For the willingness to do good lies close to me, but the carrying out of that good, I cannot reach.
{7:19} For I do not do the good that I want to do. But instead, I do the evil that I do not want to do.
{7:20} Now if I do what I am not willing to do, it is no longer I who am doing it, but the sin which lives within me.
{7:21} And so, I discover the law, by wanting to do good within myself, though evil lies close beside me.
{7:22} For I am delighted with the law of God, according to the inner man.
{7:23} But I perceive another law within my body, fighting against the law of my mind, and captivating me with the law of sin which is in my body.
{7:24} Unhappy man that I am, who will free me from this body of death?
{7:25} The grace of God, by Jesus Christ our Lord! Therefore, I serve the law of God with my own mind; but with the flesh, the law of sin.

[Romans 8]
{8:1} Therefore, there is now no condemnation for those who are in Christ Jesus, who are not walking according to the flesh.
{8:2} For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and death.
{8:3} For though this was impossible under the law, because it was weakened by the flesh, God sent his own Son in the likeness of sinful flesh and because of sin, in order to condemn sin in the flesh,
{8:4} so that the justification of the law might be fulfilled in us. For we are not walking according to the flesh, but according to the spirit.
{8:5} For those who are in agreement with the flesh are mindful of the things of the flesh. But those who are in agreement with the spirit are mindful of the things of the spirit.
{8:6} For the prudence of the flesh is death. But the prudence of the spirit is life and peace.
{8:7} And the wisdom of the flesh is inimical to God. For it is not subject to the law of God, nor can it be.
{8:8} So those who are in the flesh are not able to please God.
{8:9} And you are not in the flesh, but in the spirit, if it is true that the Spirit of God lives within you. But if anyone does not have the Spirit of Christ, he does not belong to him.
{8:10} But if Christ is within you, then the body is indeed dead, concerning sin, but the spirit truly lives, because of justification.
{8:11} But if the Spirit of him who raised up Jesus from the dead lives within you, then he who raised up Jesus Christ from the dead shall also enliven your mortal bodies, by means of his Spirit living within you.
{8:12} Therefore, brothers, we are not debtors to the flesh, so as to live according to the flesh.
{8:13} For if you live according to the flesh, you will die. But if, by the Spirit, you mortify the deeds of the flesh, you shall live.
{8:14} For all those who are led by the Spirit of God are the sons of God.
{8:15} And you have not received, again, a spirit of servitude in fear, but you have received the Spirit of the adoption of sons, in whom we cry out: "Abba, Father!"
{8:16} For the Spirit himself renders testimony to our spirit that we are the sons of God.
{8:17} But if we are sons, then we are also heirs: certainly heirs of God, but also co-heirs with Christ, yet in such a way that, if we suffer with him, we shall also be glorified with him.
{8:18} For I consider that the sufferings of this time are not worthy to be compared with that future glory which shall be revealed in us.
{8:19} For the anticipation of the creature anticipates the revelation of the sons of God.
{8:20} For the creature was made subject to emptiness, not willingly, but for the sake of the One who made it subject, unto hope.
{8:21} For the creature itself shall also be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.
{8:22} For we know that every creature groans inwardly, as if giving birth, even until now;
{8:23} and not only these, but also ourselves, since we hold the first-fruits of the Spirit. For we also groan within ourselves, anticipating our adoption as the sons of God, and the redemption of our body.
{8:24} For we have been saved by hope. But a hope which is seen is not hope. For when a man sees something, why would he hope?
{8:25} But since we hope for what we do not see, we wait with patience.
{8:26} And similarly, the Spirit also helps our weakness. For we do not know how to pray as we ought, but the Spirit himself asks on our behalf with ineffable sighing.
{8:27} And he who examines hearts knows what the Spirit seeks, because he asks on behalf of the saints in accordance with God.
{8:28} And we know that, for those who love God, all things work together unto good, for those who, in accordance with his purpose, are called to be saints.
{8:29} For those whom he foreknew, he also predestinated, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.
{8:30} And those whom he predestinated, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.
{8:31} So, what should we say about these things? If God is for us, who is against us?
{8:32} He who did not spare even his own Son, but handed him over for the sake of us all, how could he not also, with him, have given us all things?
{8:33} Who will make an accusation against the elect of God? God is the One who justifies;
{8:34} who is the one who condemns? Christ Jesus who has died, and who has indeed also risen again, is at the right hand of God, and even now he intercedes for us.
{8:35} Then who will separate us from the love of Christ? Tribulation? Or anguish? Or famine? Or nakedness? Or peril? Or persecution? Or the sword?
{8:36} For it is as it has been written: "For your sake, we are being put to death all day long. We are being treated like sheep for the slaughter."
{8:37} But in all these things we overcome, because of him who has loved us.
{8:38} For I am certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,
{8:39} nor the heights, nor the depths, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

[Romans 9]
{9:1} I am speaking the truth in Christ; I am not lying. My conscience offers testimony to me in the Holy Spirit,
{9:2} because the sadness within me is great, and there is a continuous sorrow in my heart.
{9:3} For I was desiring that I myself might be anathemized from Christ, for the sake of my brothers, who are my kinsmen according to the flesh.
{9:4} These are the Israelites, to whom belongs adoption as sons, and the glory and the testament, and the giving and following of the law, and the promises.
{9:5} Theirs are the fathers, and from them, according to the flesh, is the Christ, who is over all things, blessed God, for all eternity. Amen.
{9:6} But it is not that the Word of God has perished. For not all those who are Israelites are of Israel.
{9:7} And not all sons are the offspring of Abraham: "For your offspring will be invoked in Isaac."
{9:8} In other words, those who are the sons of God are not those who are sons of the flesh, but those who are sons of the Promise; these are considered to be the offspring.
{9:9} For the word of promise is this: "I will return at the proper time. And there shall be a son for Sarah."
{9:10} And she was not alone. For Rebecca also, having conceived by Isaac our father, from one act,
{9:11} when the children had not yet been born, and had not yet done anything good or bad (such that the purpose of God might be based on their choice),
{9:12} and not because of deeds, but because of a calling, it was said to her: "The elder shall serve the younger."
{9:13} So also it was written: "I have loved Jacob, but I have hated Esau."
{9:14} What should we say next? Is there unfairness with God? Let it not be so!
{9:15} For to Moses he says: "I will take pity on whomever I take pity. And I will offer mercy to whomever I take pity."
{9:16} Therefore, it is not based on those who choose, nor on those who excel, but on God who takes pity.
{9:17} For Scripture says to the Pharaoh: "I have raised you up for this purpose, so that I may reveal my power by you, and so that my name may be announced to all the earth."
{9:18} Therefore, he takes pity on whomever he wills, and he hardens whomever he wills.
{9:19} And so, you would say to me: "Then why does he still find fault? For who can resist his will?"
{9:20} O man, who are you to question God? How can the thing that has been formed say to the One who formed him: "Why have you made me this way?"
{9:21} And does not the potter have the authority over the clay to make, from the same material, indeed, one vessel unto honor, yet truly another unto disgrace?
{9:22} What if God, wanting to reveal his wrath and to make his power known, endured, with much patience, vessels deserving wrath, fit to be destroyed,
{9:23} so that he might reveal the wealth of his glory, within these vessels of mercy, which he has prepared unto glory?
{9:24} And so it is with those of us whom he has also called, not only from among the Jews, but even from among the Gentiles,
{9:25} just as he says in Hosea: "I will call those who were not my people, 'my people,' and she who was not beloved, 'beloved,' and she who had not obtained mercy, 'one who has obtained mercy.'
{9:26} And this shall be: in the place where it was said to them: 'You are not my people,' there they shall be called the sons of the living God."
{9:27} And Isaiah cried out on behalf of Israel: "When the number of the sons of Israel is like the sand of the sea, a remnant shall be saved.
{9:28} For he shall complete his word, while abbreviating it out of equity. For the Lord shall accomplish a brief word upon the earth."
{9:29} And it is just as Isaiah predicted: "Unless the Lord of hosts had bequeathed offspring, we would have become like Sodom, and we would have been made similar to Gomorrah."
{9:30} What should we say next? That the Gentiles who did not follow justice have attained justice, even the justice that is of faith.
{9:31} Yet truly Israel, though following the law of justice, has not arrived at the law of justice.
{9:32} Why is this? Because they did not seek it from faith, but as if it were from works. For they stumbled over a stumbling block,
{9:33} just as it was written: "Behold, I am placing a stumbling block in Zion, and a rock of scandal, but whoever believes in him shall not be confounded."

[Romans 10]
{10:1} Brothers, certainly the will of my heart, and my prayer to God, is for them unto salvation.
{10:2} For I offer testimony to them, that they have a zeal for God, but not according to knowledge.
{10:3} For, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.
{10:4} For the end of the law, Christ, is unto justice for all who believe.
{10:5} And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.
{10:6} But the justice that is of faith speaks in this way: Do not say in your heart: "Who shall ascend into heaven?" (that is, to bring Christ down);
{10:7} "Or who shall descend into the abyss?" (that is, to call back Christ from the dead).
{10:8} But what does Scripture say? "The word is near, in your mouth and in your heart." This is the word of faith, which we are preaching.
{10:9} For if you confess with your mouth the Lord Jesus, and if you believe in your heart that God has raised him up from the dead, you shall be saved.
{10:10} For with the heart, we believe unto justice; but with the mouth, confession is unto salvation.
{10:11} For Scripture says: "All those who believe in him shall not be confounded."
{10:12} For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.
{10:13} For all those who have called upon the name of the Lord shall be saved.
{10:14} Then in what way will those who have not believed in him call upon him? Or in what way will those who have not heard of him believe in him? And in what way will they hear of him without preaching?
{10:15} And truly, in what way will they preach, unless they have been sent, just as it has been written: "How beautiful are the feet of those who evangelize peace, of those who evangelize what is good!"
{10:16} But not all are obedient to the Gospel. For Isaiah says: "Lord, who has believed our report?"
{10:17} Therefore, faith is from hearing, and hearing is through the Word of Christ.
{10:18} But I say: Have they not heard? For certainly: "Their sound has gone forth throughout all the earth, and their words unto the limits of the whole world."
{10:19} But I say: Has Israel not known? First, Moses says: "I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath."
{10:20} And Isaiah dares to say: "I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me."
{10:21} Then to Israel he says: "All day long I have stretched out my hands to a people who do not believe and who contradict me."

[Romans 11]
{11:1} Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.
{11:2} God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?
{11:3} "Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life."
{11:4} But what is the Divine response to him? "I have retained for myself seven thousand men, who have not bent their knees before Baal."
{11:5} Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.
{11:6} And if it is by grace, then it is not now by works; otherwise grace is no longer free.
{11:7} What is next? That which Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,
{11:8} just as it was written: "God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day."
{11:9} And David says: "Let their table become like a snare, and a deception, and a scandal, and a retribution for them.
{11:10} Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always."
{11:11} Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.
{11:12} Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?
{11:13} For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry
{11:14} in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.
{11:15} For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
{11:16} For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.
{11:17} And if some of the branches are broken, and if you, being a wild olive branch, are grafted onto them, and you become a partaker of the root and of the fatness of the olive tree,
{11:18} do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
{11:19} Therefore, you would say: The branches were broken off, so that I might be grafted on.
{11:20} Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.
{11:21} For if God has not spared the natural branches, perhaps also he might not spare you.
{11:22} So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.
{11:23} Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.
{11:24} So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?
{11:25} For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.
{11:26} And in this way, all of Israel may be saved, just as it was written: "From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.
{11:27} And this will be my covenant for them, when I will take away their sins."
{11:28} Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.
{11:29} For the gifts and the call of God are without regret.
{11:30} And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,
{11:31} so also have these now not believed, for your mercy, so that they might obtain mercy also.
{11:32} For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
{11:33} Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!
{11:34} For who has known the mind of the Lord? Or who has been his counselor?
{11:35} Or who first gave to him, so that repayment would be owed?
{11:36} For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.

[Romans 12]
{12:1} And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.
{12:2} And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.
{12:3} For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.
{12:4} For just as, within one body, we have many parts, though all the parts do not have the same role,
{12:5} so also we, being many, are one body in Christ, and each one is a part, the one of the other.
{12:6} And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;
{12:7} or ministry, in ministering; or he who teaches, in doctrine;
{12:8} he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.
{12:9} Let love be without falseness: hating evil, clinging to what is good,
{12:10} loving one another with fraternal charity, surpassing one another in honor:
{12:11} in solicitude, not lazy; in spirit, fervent; serving the Lord;
{12:12} in hope, rejoicing; in tribulation, enduring; in prayer, ever-willing;
{12:13} in the difficulties of the saints, sharing; in hospitality, attentive.
{12:14} Bless those who are persecuting you: bless, and do not curse.
{12:15} Rejoice with those who are rejoicing. Weep with those who are weeping.
{12:16} Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.
{12:17} Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.
{12:18} If it is possible, in so far as you are able, be at peace with all men.
{12:19} Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: "Vengeance is mine. I shall give retribution, says the Lord."
{12:20} So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.
{12:21} Do not allow evil to prevail, instead prevail over evil by means of goodness.

[Romans 13]
{13:1} Let every soul be subject to higher authorities. For there is no authority except from God and those who have been ordained by God.
{13:2} And so, whoever resists authority, resists what has been ordained by God. And those who resist are acquiring damnation for themselves.
{13:3} For leaders are not a source of fear to those who work good, but to those who work evil. And would you prefer not to be afraid of authority? Then do what is good, and you shall have praise from them.
{13:4} For he is a minister of God for you unto good. But if you do what is evil, be afraid. For it is not without reason that he carries a sword. For he is a minister of God; an avenger to execute wrath upon whomever does evil.
{13:5} For this reason, it is necessary to be subject, not solely because of wrath, but also because of conscience.
{13:6} Therefore, you must also offer tribute. For they are the ministers of God, serving him in this.
{13:7} Therefore, render to all whatever is owed. Taxes, to whom taxes is due; revenue, to whom revenue is due; fear, to whom fear is due; honor, to whom honor is due.
{13:8} You should owe nothing to anyone, except so as to love one another. For whoever loves his neighbor has fulfilled the law.
{13:9} For example: You shall not commit adultery. You shall not kill. You shall not steal. You shall not speak false testimony. You shall not covet. And if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself.
{13:10} The love of neighbor does no harm. Therefore, love is the plenitude of the law.
{13:11} And we know the present time, that now is the hour for us to rise up from sleep. For already our salvation is closer than when we first believed.
{13:12} The night has passed, and the day draws near. Therefore, let us cast aside the works of darkness, and be clothed with the armor of light.
{13:13} Let us walk honestly, as in the daylight, not in carousing and drunkenness, not in promiscuity and sexual immorality, not in contention and envy.
{13:14} Instead, be clothed with the Lord Jesus Christ, and make no provision for the flesh in its desires.

[Romans 14]
{14:1} But accept those who are weak in faith, without disputing about ideas.
{14:2} For one person believes that he may eat all things, but if another is weak, let him eat plants.
{14:3} He who eats should not despise he who does not eat. And he who does not eat should not judge he who eats. For God has accepted him.
{14:4} Who are you to judge the servant of another? He stands or falls by his own Lord. But he shall stand. For God is able to make him stand.
{14:5} For one person discerns one age from the next. But another discerns unto every age. Let each one increase according to his own mind.
{14:6} He who understands the age, understands for the Lord. And he who eats, eats for the Lord; for he gives thanks to God. And he who does not eat, does not eat for the Lord, and he gives thanks to God.
{14:7} For none of us lives for himself, and none of us dies for himself.
{14:8} For if we live, we live for the Lord, and if we die, we die for the Lord. Therefore, whether we live or die, we belong to the Lord.
{14:9} For Christ died and rose again for this purpose: that he might be the ruler of both the dead and the living.
{14:10} So then, why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of Christ.
{14:11} For it is written: "As I live, says the Lord, every knee shall bend to me, and every tongue shall confess to God."
{14:12} And so, each one of us shall offer an explanation of himself to God.
{14:13} Therefore, we should no longer judge one another. Instead, judge this to a greater extent: that you should not place an obstacle before your brother, nor lead him astray.
{14:14} I know, with confidence in the Lord Jesus, that nothing is unclean in and of itself. But to him who considers anything to be unclean, it is unclean to him.
{14:15} For if your brother is grieved because of your food, you are not now walking according to love. Do not allow your food to destroy him for whom Christ died.
{14:16} Therefore, what is good for us should not be a cause of blasphemy.
{14:17} For the kingdom of God is not food and drink, but rather justice and peace and joy, in the Holy Spirit.
{14:18} For he who serves Christ in this, pleases God and is proven before men.
{14:19} And so, let us pursue the things that are of peace, and let us keep to the things that are for the edification of one another.
{14:20} Do not be willing to destroy the work of God because of food. Certainly, all things are clean. But there is harm for a man who offends by eating.
{14:21} It is good to refrain from eating meat and from drinking wine, and from anything by which your brother is offended, or led astray, or weakened.
{14:22} Do you have faith? It belongs to you, so hold it before God. Blessed is he who does not judge himself in that by which he is tested.
{14:23} But he who discerns, if he eats, he is condemned, because it is not of faith. For all that is not of faith is sin.

[Romans 15]
{15:1} But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.
{15:2} Each one of you should please his neighbor unto good, for edification.
{15:3} For even Christ did not please himself, but as it was written: "The reproaches of those who reproached you fell upon me."
{15:4} For whatever was written, was written to teach us, so that, through patience and the consolation of the Scriptures, we might have hope.
{15:5} So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,
{15:6} so that, together with one mouth, you may glorify the God and Father of our Lord Jesus Christ.
{15:7} For this reason, accept one another, just as Christ also has accepted you, in the honor of God.
{15:8} For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,
{15:9} and that the Gentiles are to honor God because of his mercy, just as it was written: "Because of this, I will confess you among the Gentiles, O Lord, and I will sing to your name."
{15:10} And again, he says: "Rejoice, O Gentiles, along with his people.
{15:11} And again: "All Gentiles, praise the Lord; and all peoples, magnify him."
{15:12} And again, Isaiah says: "There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope."
{15:13} So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.
{15:14} But I am also certain about you, my brothers, that you also have been filled with love, completed with all knowledge, so that you are able to admonish one another.
{15:15} But I have written to you, brothers, more boldly than to the others, as if calling you to mind again, because of the grace which has been given to me from God,
{15:16} so that I may be a minister of Christ Jesus among the Gentiles, sanctifying the Gospel of God, in order that the oblation of the Gentiles may be made acceptable and may be sanctified in the Holy Spirit.
{15:17} Therefore, I have glory in Christ Jesus before God.
{15:18} So I dare not speak of any of those things which Christ does not effect through me, unto the obedience of the Gentiles, in word and deed,
{15:19} with the power of signs and wonders, by power of the Holy Spirit. For in this way, from Jerusalem, throughout its surroundings, as far as Illyricum, I have replenished the Gospel of Christ.
{15:20} And so I have preached this Gospel, not where Christ was known by name, lest I build upon the foundation of another,
{15:21} but just as it was written: "Those to whom he was not announced shall perceive, and those who have not heard shall understand."
{15:22} Because of this also, I was greatly hindered in coming to you, and I have been prevented until the present time.
{15:23} Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,
{15:24} when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.
{15:25} But next I will set out for Jerusalem, to minister to the saints.
{15:26} For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.
{15:27} And this has pleased them, because they are in their debt. For, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.
{15:28} Therefore, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.
{15:29} And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.
{15:30} Therefore, I beg you, brothers, through our Lord Jesus Christ and though the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,
{15:31} so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.
{15:32} So may I come to you with joy, through the will of God, and so may I be refreshed with you.
{15:33} And may the God of peace be with you all. Amen.

[Romans 16]
{16:1} Now I commend to you our sister Phoebe, who is in the ministry of the Church, which is at Cenchreae,
{16:2} so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.
{16:3} Greet Prisca and Aquila, my helpers in Christ Jesus,
{16:4} who have risked their own necks on behalf of my life, for whom I give thanks, not I alone, but also all the Churches of the Gentiles;
{16:5} and greet the Church at their house. Greet Epaenetus, my beloved, who is among the first-fruits of Asia in Christ.
{16:6} Greet Mary, who has labored much among you.
{16:7} Greet Andronicus and Junias, my kinsmen and fellow captives, who are noble among the Apostles, and who were in Christ prior to me.
{16:8} Greet Ampliatus, most beloved to me in the Lord.
{16:9} Greet Urbanus, our helper in Christ Jesus, and Stachys, my beloved.
{16:10} Greet Apelles, who has been tested in Christ.
{16:11} Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.
{16:12} Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most beloved, who has labored much in the Lord.
{16:13} Greet Rufus, elect in the Lord, and his mother and mine.
{16:14} Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
{16:15} Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
{16:16} Greet one another with a holy kiss. All the Churches of Christ greet you.
{16:17} But I beg you, brothers, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away them.
{16:18} For ones such as these do not serve Christ our Lord, but their inner selves, and, through pleasing words and skillful speaking, they seduce the hearts of the innocent.
{16:19} But your obedience has been made known in every place. And so, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.
{16:20} And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
{16:21} Timothy, my fellow laborer, greets you, and Lucius and Jason and Sosipater, my kinsmen.
{16:22} I, Tertius, who wrote this epistle, greet you in the Lord.
{16:23} Gaius, my host, and the entire Church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.
{16:24} The grace of our Lord Jesus Christ be with you all. Amen.
{16:25} But to him who is able to confirm you according to my Gospel and the preaching of Jesus Christ, in accord with the revelation of the mystery which has been hidden from time immemorial,
{16:26} (which now has been made clear through the Scriptures of the Prophets, in accord with the precept of the eternal God, unto the obedience of faith) which has been made known among all the Gentiles:
{16:27} to God, who alone is wise, through Jesus Christ, to him be honor and glory forever and ever. Amen.

The New Testament: The First Letter to the Corinthians

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

[1 Corinthians 1]
{1:1} Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
{1:2} to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.
{1:3} Grace and peace to you from God our Father and from the Lord Jesus Christ.
{1:4} I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.
{1:5} By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
{1:6} And so, the testimony of Christ has been strengthened in you.
{1:7} In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.
{1:8} And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.
{1:9} God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
{1:10} And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.
{1:11} For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.
{1:12} Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”
{1:13} Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
{1:14} I give thanks to God that I have baptized none of you, except Crispus and Gaius,
{1:15} lest anyone say that you have been baptized in my name.
{1:16} And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
{1:17} For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.
{1:18} For the Word of the cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.
{1:19} For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”
{1:20} Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?
{1:21} For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.
{1:22} For the Jews ask for signs, and the Greeks seek wisdom.
{1:23} But we are preaching Christ crucified. Certainly, to the Jews this is a scandal, and to the Gentiles, this is foolishness.
{1:24} But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.
{1:25} For that which is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
{1:26} So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.
{1:27} But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.
{1:28} And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.
{1:29} So then, nothing that is of the flesh should glory in his sight.
{1:30} But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.
{1:31} And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”

[1 Corinthians 2]
{2:1} And so, brothers, when I came to you, announcing to you the testimony of Christ, I did not bring exalted words or lofty wisdom.
{2:2} For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.
{2:3} And I was with you in weakness, and in fear, and with much trembling.
{2:4} And my words and preaching were not the persuasive words of human wisdom, but were a manifestation of the Spirit and of virtue,
{2:5} so that your faith would not be based on the wisdom of men, but on the virtue of God.
{2:6} Now, we do speak wisdom among the perfect, yet truly, this is not the wisdom of this age, nor that of the leaders of this age, which shall be reduced to nothing.
{2:7} Instead, we speak of the wisdom of God in a mystery which has been hidden, which God predestined before this age for our glory,
{2:8} something that none of the leaders of this world have known. For if they had known it, they would never have crucified the Lord of glory.
{2:9} But this is just as it has been written: “The eye has not seen, and the ear has not heard, nor has it entered into the heart of man, what things God has prepared for those who love him.”
{2:10} But God has revealed these things to us through his Spirit. For the Spirit searches all things, even the depths of God.
{2:11} And who can know the things that are of a man, except the spirit which is within that man? So also, no one knows the things which are of God, except the Spirit of God.
{2:12} But we have not received the spirit of this world, but the Spirit who is of God, so that we may understand the things that have been given to us by God.
{2:13} And we are also speaking of these things, not in the learned words of human wisdom, but in the doctrine of the Spirit, bringing spiritual things together with spiritual things.
{2:14} But the animal nature of man does not perceive these things that are of the Spirit of God. For it is foolishness to him, and he is not able to understand it, because it must be examined spiritually.
{2:15} But the spiritual nature of man judges all things, and he himself may be judged by no man.
{2:16} For who has known the mind of the Lord, so that he may instruct him? But we have the mind of Christ.

[1 Corinthians 3]
{3:1} And so, brothers, I was not able to speak to you as if to those who are spiritual, but rather as if to those who are carnal. For you are like infants in Christ.
{3:2} I gave you milk to drink, not solid food. For you were not yet able. And indeed, even now, you are not able; for you are still carnal.
{3:3} And since there is still envy and contention among you, are you not carnal, and are you not walking according to man?
{3:4} For if one says, “Certainly, I am of Paul,” while another says, “I am of Apollo,” are you not men? But what is Apollo, and what is Paul?
{3:5} We are only the ministers of he in whom you have believed, just as the Lord has granted to each of you.
{3:6} I planted, Apollo watered, but God provided the growth.
{3:7} And so, neither he who plants, nor he who waters, is anything, but only God, who provides the growth.
{3:8} Now he who plants, and he who waters, are one. But each shall receive his proper reward, according to his labors.
{3:9} For we are God's assistants. You are God's cultivation; you are God's construction.
{3:10} According to the grace of God, which has been given to me, I have laid the foundation like a wise architect. But another builds upon it. So then, let each one be careful how he builds upon it.
{3:11} For no one is able to lay any other foundation, in place of that which has been laid, which is Christ Jesus.
{3:12} But if anyone builds upon this foundation, whether gold, silver, precious stones, wood, hay, or stubble,
{3:13} each one's work shall be made manifest. For the day of the Lord shall declare it, because it will be revealed by fire. And this fire will test each one's work, as to what kind it is.
{3:14} If anyone's work, which he has built upon it, remains, then he will receive a reward.
{3:15} If anyone's work is burned up, he will suffer its loss, but he himself will still be saved, but only as through fire.
{3:16} Do you not know that you are the Temple of God, and that the Spirit of God lives within you?
{3:17} But if anyone violates the Temple of God, God will destroy him. For the Temple of God is holy, and you are that Temple.
{3:18} Let no one deceive himself. If anyone among you seems to be wise in this age, let him become foolish, so that he may be truly wise.
{3:19} For the wisdom of this world is foolishness with God. And so it has been written: “I will catch the wise in their own astuteness.”
{3:20} And again: “The Lord knows the thoughts of the wise, that they are vain.”
{3:21} And so, let no one glory in men.
{3:22} For all is yours: whether Paul, or Apollo, or Cephas, or the world, or life, or death, or the present, or the future. Yes, all is yours.
{3:23} But you are Christ's, and Christ is God's.

[1 Corinthians 4]
{4:1} Accordingly, let man consider us to be ministers of Christ and attendants of the mysteries of God.
{4:2} Here and now, it is required of attendants that each one be found to be faithful.
{4:3} But as for me, it is such a small thing to be judged by you, or by the age of mankind. And neither do I judge myself.
{4:4} For I have nothing on my conscience. But I am not justified by this. For the Lord is the One who judges me.
{4:5} And so, do not choose to judge before the time, until the Lord returns. He will illuminate the hidden things of the darkness, and he will make manifest the decisions of hearts. And then each one shall have praise from God.
{4:6} And so, brothers, I have presented these things in myself and in Apollo, for your sakes, so that you may learn, through us, that no one should be inflated against one person and for another, not beyond what has been written.
{4:7} For what distinguishes you from another? And what do you have that you have not received? But if you have received it, why do you glory, as if you had not received it?
{4:8} So, now you have been filled, and now you have been made wealthy, as if to reign without us? But I wish that you would reign, so that we, too, might reign with you!
{4:9} For I think that God has presented us as the last Apostles, as those destined for death. For we have been made into a spectacle for the world, and for Angels, and for men.
{4:10} So we are fools because of Christ, but you are discerning in Christ? We are weak, but you are strong? You are noble, but we are ignoble?
{4:11} Even to this very hour, we hunger and thirst, and we are naked and repeatedly beaten, and we are unsteady.
{4:12} And we labor, working with our own hands. We are slandered, and so we bless. We suffer and endure persecution.
{4:13} We are cursed, and so we pray. We have become like the refuse of this world, like the reside of everything, even until now.
{4:14} I am not writing these things in order to confound you, but in order to admonish you, as my dearest sons.
{4:15} For you might have ten thousand instructors in Christ, but not so many fathers. For in Christ Jesus, through the Gospel, I have begotten you.
{4:16} Therefore, I beg you, be imitators of me, just as I am of Christ.
{4:17} For this reason, I have sent you Timothy, who is my dearest son, and who is faithful in the Lord. He will remind you of my ways, which are in Christ Jesus, just as I teach everywhere, in every Church.
{4:18} Certain persons have become inflated in thinking that I would not return to you.
{4:19} But I will return to you soon, if the Lord is willing. And I will consider, not the words of those who are inflated, but the virtue.
{4:20} For the kingdom of God is not in words, but in virtue.
{4:21} What would you prefer? Should I return to you with a rod, or with charity and a spirit of meekness?

[1 Corinthians 5]
{5:1} Above all else, it is being said that there is fornication among you, even fornication of a such kind that is not among the Gentiles, so that someone would have the wife of his father
{5:2} And yet you are inflated, and you have not instead been grieved, so that he who has done this thing would be taken away from your midst.
{5:3} Certainly, though absent in body, I am present in spirit. Thus, I have already judged, as if I were present, him who has done this.
{5:4} In the name of our Lord Jesus Christ, you have been gathered together with my spirit, in the power of our Lord Jesus,
{5:5} to hand over such a one as this to Satan, for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ.
{5:6} It is not good for you to glory. Do you not know that a little leaven corrupts the entire mass?
{5:7} Purge the old leaven, so that you may become the new bread, for you are unleavened. For Christ, our Passover, has now been immolated.
{5:8} And so, let us feast, not with the old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
{5:9} As I have written to you in an epistle: “Do not associate with fornicators,”
{5:10} certainly not with the fornicators of this world, nor with the greedy, nor with robbers, nor with the servants of idolatry. Otherwise, you ought to depart from this world.
{5:11} But now I have written to you: do not associate with anyone who is called a brother and yet is a fornicator, or greedy, or a servant of idolatry, or a slanderer, or inebriated, or a robber. With such a one as this, do not even take food.
{5:12} For what have I to do with judging those who are outside? But do not even you yourselves judge those who are inside?
{5:13} For those who are outside, God will judge. But send this evil person away from yourselves.

[1 Corinthians 6]
{6:1} How is it that anyone of you, having a dispute against another, would dare to be judged before the iniquitous, and not before the saints?
{6:2} Or do you not know that the saints from this age shall judge it? And if the world is to be judged by you, are you unworthy, then, to judge even the smallest matters?
{6:3} Do you not know that we shall judge angels? How much more the things of this age?
{6:4} Therefore, if you have matters to judge concerning this age, why not appoint those who are most contemptible in the Church to judge these things!
{6:5} But I am speaking so as to shame you. Is there no one among you wise enough, so that he might be able to judge between his brothers?
{6:6} Instead, brother contends against brother in court, and this before the unfaithful!
{6:7} Now there is certainly an offense among you, beyond everything else, when you have court cases against one another. Should you not accept injury instead? Should you not endure being cheated instead?
{6:8} But you are doing the injuring and the cheating, and this toward brothers!
{6:9} Do you not know that the iniquitous will not possess the kingdom of God? Do not choose to wander astray. For neither fornicators, nor servants of idolatry, nor adulterers,
{6:10} nor the effeminate, nor males who sleep with males, nor thieves, nor the avaricious, nor the inebriated, nor slanderers, nor the rapacious shall possess the kingdom of God.
{6:11} And some of you were like this. But you have been absolved, but you have been sanctified, but you have been justified: all in the name of our Lord Jesus Christ and in the Spirit of our God.
{6:12} All is lawful to me, but not all is expedient. All is lawful to me, but I will not be driven back by the authority of anyone.
{6:13} Food is for the stomach, and the stomach is for food. But God shall destroy both the stomach and food. And the body is not for fornication, but rather for the Lord; and the Lord is for the body.
{6:14} Truly, God has raised up the Lord, and he will raise us up by his power.
{6:15} Do you not know that your bodies are a part of Christ? So then, should I take a part of Christ and make it a part of a harlot? Let it not be so!
{6:16} And do you not know that whoever is joined to a harlot becomes one body? “For the two,” he said, “shall be as one flesh.”
{6:17} But whoever is joined to the Lord is one spirit.
{6:18} Flee from fornication. Every sin whatsoever that a man commits is outside of the body, but whoever fornicates, sins against his own body.
{6:19} Or do you not know that your bodies are the Temple of the Holy Spirit, who is in you, whom you have from God, and that you are not your own?
{6:20} For you have been bought at a great price. Glorify and carry God in your body.

[1 Corinthians 7]
{7:1} Now concerning the things about which you wrote to me: It is good for a man not to touch a woman.
{7:2} But, because of fornication, let each man have his own wife, and let each woman have her own husband.
{7:3} A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.
{7:4} It is not the wife, but the husband, who has power over her body. But, similarly also, it is not the husband, but the wife, who has power over his body.
{7:5} So, do not fail in your obligations to one another, except perhaps by consent, for a limited time, so that you may empty yourselves for prayer. And then, return together again, lest Satan tempt you by means of your abstinence.
{7:6} But I am saying this, neither as an indulgence, nor as a commandment.
{7:7} For I would prefer it if you were all like myself. But each person has his proper gift from God: one in this way, yet another in that way.
{7:8} But I say to the unmarried and to widows: It is good for them, if they would remain as they are, just as I also am.
{7:9} But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.
{7:10} But to those who have been joined in matrimony, it is not I who commands you, but the Lord: a wife is not to separate from her husband.
{7:11} But if she has separated from him, she must remain unmarried, or be reconciled to her husband. And a husband should not divorce his wife.
{7:12} Concerning the rest, I am speaking, not the Lord. If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her.
{7:13} And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce her husband.
{7:14} For the unbelieving husband has been sanctified through the believing wife, and the unbelieving wife has been sanctified through the believing husband. Otherwise, your children would be unclean, whereas instead they are holy.
{7:15} But if the unbeliever departs, let him depart. For a brother or sister cannot be made subject to servitude in this way. For God has called us to peace.
{7:16} And how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
{7:17} However, let each one walk just as the Lord has distributed to him, each one just as God has called him. And thus do I teach in all the Churches.
{7:18} Has any circumcised man been called? Let him not cover his circumcision. Has any uncircumcised man been called? Let him not be circumcised.
{7:19} Circumcision is nothing, and uncircumcision is nothing; there is only the observance of the commandments of God.
{7:20} Let each and every one remain in the same calling to which he was called.
{7:21} Are you a servant who has been called? Do not be concerned about it. But if you ever have the ability to be free, make use of it.
{7:22} For any servant who has been called in the Lord is free in the Lord. Similarly, any free person who has been called is a servant in Christ.
{7:23} You have been bought with a price. Do not be willing to become the servants of men.
{7:24} Brothers, let each one, in whatever state he was called, remain in that state with God.
{7:25} Now, concerning virgins, I have no commandment from the Lord. But I give counsel, as one who has obtained the mercy of the Lord, so as to be faithful.
{7:26} Therefore, I consider this to be good, because of the present necessity: that it is good for a man to be such as I am.
{7:27} Are you bound to a wife? Do not seek to be freed. Are you free of a wife? Do not seek a wife.
{7:28} But if you take a wife, you have not sinned. And if a virgin has married, she has not sinned. Even so, such as these will have the tribulation of the flesh. But I would spare you from this.
{7:29} And so, this is what I say, brothers: The time is short. What remains of it is such that: those who have wives should be as if they had none;
{7:30} and those who weep, as though they were not weeping; and those who rejoice, as if they were not rejoicing; and those who buy, as if they possessed nothing;
{7:31} and those who use the things of this world, as if they were not using them. For the figure of this world is passing away.
{7:32} But I would prefer you to be without worry. Whoever is without a wife is worried about the things of the Lord, as to how he may please God.
{7:33} But whoever is with a wife is worried about the things of the world, as to how he may please his wife. And so, he is divided.
{7:34} And the unmarried woman and the virgin think about the things that are of the Lord, so that she may be holy in body and in spirit. But she who is married thinks about the things that are of the world, as to how she may please her husband.
{7:35} Furthermore, I am saying this for your own benefit, not in order to cast a snare over you, but toward whatever is honest and whatever may provide you with the ability to be without hindrance, so as to worship Lord.
{7:36} But if any man considers himself to seem dishonorable, concerning a virgin who is of adult age, and so it ought to be, he may do as he wills. If he marries her, he does not sin.
{7:37} But if he has decided firmly in his heart, and he does not have any obligation, but only the power of his free will, and if he has judged this in his heart, to let her remain a virgin, he does well.
{7:38} And so, he who joins with his virgin in matrimony does well, and he who does not join with her does better.
{7:39} A woman is bound under the law for as long as her husband lives. But if her husband has died, she is free. She may marry whomever she wishes, but only in the Lord.
{7:40} But she will be more blessed, if she remains in this state, in accord with my counsel. And I think that I, too, have the Spirit of God.

[1 Corinthians 8]
{8:1} Now concerning those things that are sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but charity builds up.
{8:2} But if anyone considers himself to know anything, he does not yet know in the way that he ought to know.
{8:3} For if anyone loves God, he is known by him.
{8:4} But as to the foods that are immolated to idols, we know that an idol in the world is nothing, and that no one is God, except One.
{8:5} For although there are things that are called gods, whether in heaven or on earth, (if one even considers there to be many gods and many lords),
{8:6} yet we know that there is only one God, the Father, from whom all things are, and in whom we are, and one Lord Jesus Christ, through whom all things are, and by whom we are.
{8:7} But knowledge is not in everyone. For some persons, even now, with consent to an idol, eat what has been sacrificed to an idol. And their conscience, being infirm, becomes polluted.
{8:8} Yet food does not commend us to God. For if we eat, we will not have more, and if we do not eat, we will not have less.
{8:9} But be careful not to let your liberty become a cause of sin to those who are weak.
{8:10} For if anyone sees someone with knowledge sitting down to eat in idolatry, will not his own conscience, being infirm, be emboldened to eat what has been sacrificed to idols?
{8:11} And should an infirm brother perish by your knowledge, even though Christ died for him?
{8:12} So when you sin in this way against the brothers, and you harm their weakened conscience, then you sin against Christ.
{8:13} Because of this, if food leads my brother to sin, I will never eat meat, lest I lead my brother to sin.

[1 Corinthians 9]
{9:1} Am I not free? Am I not an Apostle? Have I not seen Christ Jesus our Lord? Are you not my work in the Lord?
{9:2} And if I am not an Apostle to others, yet still I am to you. For you are the seal of my Apostleship in the Lord.
{9:3} My defense with those who question me is this:
{9:4} Do we not have the authority to eat and to drink?
{9:5} Do we not have the authority to travel around with a woman who is a sister, just as do the other Apostles, and the brothers of the Lord, and Cephas?
{9:6} Or is it only myself and Barnabas who do not have the authority to act in this way?
{9:7} Who has ever served as a soldier and paid his own stipend? Who plants a vineyard and does not eat from its produce? Who pastures a flock and does not drink from the milk of the flock?
{9:8} Am I saying these things according to man? Or does the law not also say these things?
{9:9} For it is written in the law of Moses: “You shall not bind the mouth of an ox, while it is treading out the grain.” Is God here concerned with the oxen?
{9:10} Or is he saying this, indeed, for our sake? These things were written specifically for us, because he who ploughs, ought to plough in hope, and he who threshes, too, in hope of receiving the produce.
{9:11} If we have sown spiritual things in you, is it important if we harvest from your worldly things?
{9:12} If others are sharers in this authority over you, why are we not more entitled? And yet we have not used this authority. Instead, we bear all things, lest we give any hindrance to the Gospel of Christ.
{9:13} Do you not know that those who work in the holy place eat the things that are for the holy place, and that those who serve at the altar also share with the altar?
{9:14} So, too, has the Lord ordained that those who announce the Gospel should live by the Gospel.
{9:15} Yet I have used none of these things. And I have not written, so that these things may be done for me. For it is better for me to die, rather than to let anyone empty out my glory.
{9:16} For if I preach the Gospel, it is not glory for me. For an obligation has been laid upon me. And woe to me, if I do not preach the Gospel.
{9:17} For if I do this willingly, I have a reward. But if I do this reluctantly, a dispensation is granted to me.
{9:18} And what, then, would be my reward? So, when preaching the Gospel, I should give the Gospel without taking, so that I may not misuse my authority in the Gospel.
{9:19} For when I was a free man to all, I made myself the servant of all, so that I might gain all the more.
{9:20} And so, to the Jews, I became like a Jew, so that I might gain the Jews.
{9:21} To those who are under the law, I became as if I were under the law, (though I was not under the law) so that I might gain those who were under the law. To those who were without the law, I became as if I were without the law, (though I was not without the law of God, being in the law of Christ) so that I might gain those who were without the law.
{9:22} To the weak, I became weak, so that I might gain the weak. To all, I became all, so that I might save all.
{9:23} And I do everything for the sake of the Gospel, so that I may become its partner.
{9:24} Do you not know that, of those who run in a race, all of them, certainly, are runners, but only one achieves the prize. Similarly, you must run, so that you may achieve.
{9:25} And one who competes in a contest abstains from all things. And they do this, of course, so that they may achieve a corruptible crown, but we do this, so that we may achieve what is incorruptible.
{9:26} And so I run, but not with uncertainty. And so I fight, but not by flailing in the air.
{9:27} Instead, I chastise my body, so as to redirect it into servitude. Otherwise, I might preach to others, and become myself an outcast.

[1 Corinthians 10]
{10:1} For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and they all went across the sea.
{10:2} And in Moses, they all were baptized, in the cloud and in the sea.
{10:3} And they all ate of the same spiritual food.
{10:4} And they all drank of the same spiritual drink. And so, they all were drinking of the spiritual rock seeking to obtain them; and that rock was Christ.
{10:5} But with most of them, God was not well-pleased. For they were struck down in the desert.
{10:6} Now these things were done as an example for us, so that we might not desire evil things, just as they desired.
{10:7} And so, do not take part in idolatry, as some of them did, just as it was written: “The people sat down to eat and to drink, and then they rose up to amuse themselves.”
{10:8} And let us not commit fornication, as some of them fornicated, and so twenty-three thousand fell in one day.
{10:9} And let us not tempt Christ, as some of them tempted, and so they perished by serpents.
{10:10} And you should not murmur, as some of them murmured, and so they perished by the destroyer.
{10:11} Now all of these things happened to them as an example, and so these have been written for our correction, because the final age has fallen upon us.
{10:12} And so, whosoever considers himself to be standing, let him be careful not to fall.
{10:13} Temptation should not take hold of you, except what is human. For God is faithful, and he will not permit you to be tempted beyond your ability. Instead, he will effect his Providence, even during temptation, so that you may be able to bear it.
{10:14} Because of this, most beloved of mine, flee from the worship of idols.
{10:15} Since I am speaking to those who are prudent, judge what I say for yourselves.
{10:16} The cup of benediction that we bless, is it not a communion in the Blood of Christ? And the bread that we break, is it not a participation in the Body of the Lord?
{10:17} Through the one bread, we, though many, are one body: all of us who are partakers of the one bread.
{10:18} Consider Israel, according to the flesh. Are not those who eat from the sacrifices partakers of the altar?
{10:19} What is next? Should I say that what is immolated to idols is anything? Or that the idol is anything?
{10:20} But the things that the Gentiles immolate, they immolate to demons, and not to God. And I do not want you to become partakers with demons.
{10:21} You cannot drink the cup of the Lord, and the cup of demons. You cannot be partakers of the table of the Lord, and partakers of the table of demons.
{10:22} Or should we provoke the Lord to jealousy? Are we stronger than he is? All is lawful to me, but not all is expedient.
{10:23} All is lawful to me, but not all is edifying.
{10:24} Let no one seek for himself, but for others.
{10:25} Whatever is sold in the market, you may eat, without asking questions for the sake of conscience.
{10:26} “The earth and all its fullness belong to the Lord.”
{10:27} If you are invited by any unbelievers, and you are willing to go, you may eat whatever is set before you, without asking questions for the sake of conscience.
{10:28} But if anyone says, “This has been sacrificed to idols,” do not eat it, for the sake of the one who told you, and for the sake of conscience.
{10:29} But I am referring to the conscience of the other person, not to yours. For why should my liberty be judged by the conscience of another?
{10:30} If I partake with thanksgiving, why should I be slandered over that for which I give thanks?
{10:31} Therefore, whether you eat or drink, or whatever else you may do, do everything for the glory of God.
{10:32} Be without offense toward the Jews, and toward the Gentiles, and toward the Church of God,
{10:33} just as I also, in all things, please everyone, not seeking what is best for myself, but what is best for many others, so that they may be saved.

[1 Corinthians 11]
{11:1} Be imitators of me, as I also am of Christ.
{11:2} Now I praise you, brothers, because you are mindful of me in everything, in such a way as to hold to my precepts as I have handed them down to you.
{11:3} So I want you to know that the head of every man is Christ. But the head of woman is man. Yet truly, the head of Christ is God.
{11:4} Every man praying or prophesying with his head covered disgraces his head.
{11:5} But every woman praying or prophesying with her head not covered disgraces her head. For it is the same as if her head were shaven.
{11:6} So if a woman is not veiled, let her hair be cut off. Truly then, if it is a disgrace for a woman to have her hair cut off, or to have her head shaven, then she should cover her head.
{11:7} Certainly, a man ought not to cover his head, for he is the image and glory of God. But woman is the glory of man.
{11:8} For man is not of woman, but woman is of man.
{11:9} And indeed, man was not created for woman, but woman was created for man.
{11:10} Therefore, a woman ought to have a sign of authority on her head, because of the Angels.
{11:11} Yet truly, man would not exist without woman, nor would woman exist without man, in the Lord.
{11:12} For just as woman came into existence from man, so also does man exist through woman. But all things are from God.
{11:13} Judge for yourselves. Is it proper for a woman to pray to God unveiled?
{11:14} Does not even nature herself teach you that, indeed, if a man grows his hair long, it is a disgrace for him?
{11:15} Yet truly, if a woman grows her hair long, it is a glory for her, because her hair has been given to her as a covering.
{11:16} But if anyone has a mind to be contentious, we have no such custom, nor does the Church of God.
{11:17} Now I caution you, without praising, about this: that you assemble together, and not for better, but for worse.
{11:18} First of all, indeed, I hear that when you assemble together in the Church, there are schisms among you. And I believe this, in part.
{11:19} For there must also be heresies, so that those who have been tested may be made manifest among you.
{11:20} And so, when you assemble together as one, it is no longer in order to eat the Lord's supper.
{11:21} For each one first takes his own supper to eat. And as a result, one person is hungry, while another is inebriated.
{11:22} Do you not have houses, in which to eat and drink? Or do you have such contempt for the Church of God that you would confound those who do not have such contempt? What should I say to you? Should I praise you? I am not praising you in this.
{11:23} For I have received from the Lord what I have also delivered to you: that the Lord Jesus, on the same night that he was handed over, took bread,
{11:24} and giving thanks, he broke it, and said: “Take and eat. This is my body, which shall be given up for you. Do this in remembrance of me.”
{11:25} Similarly also, the cup, after he had eaten supper, saying: “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
{11:26} For whenever you eat this bread and drink this cup, you proclaim the death of the Lord, until he returns.
{11:27} And so, whoever has eaten this bread, or drank from this cup of the Lord, unworthily, shall be liable of the body and blood of the Lord.
{11:28} But let a man examine himself, and, in this way, let him eat from that bread and drink from that cup.
{11:29} For whoever eats and drinks unworthily, eats and drinks a sentence against himself, not discerning it to be the body of the Lord.
{11:30} As a result, many are weak and sick among you, and many have fallen asleep.
{11:31} But if we would discern it, then we would not be judged.
{11:32} Yet when we are judged, we are being corrected by the Lord, so that we might not be condemned along with this world.
{11:33} And so, my brothers, when you assemble together to eat, be attentive to one another.
{11:34} If anyone is hungry, let him eat at home, so that you may not assemble together unto judgment. As for the rest, I will set it in order when I arrive.

[1 Corinthians 12]
{12:1} Now concerning spiritual things, I do not want you to be ignorant, brothers.
{12:2} You know that when you were Gentiles, you approached mute idols, doing what you were led to do.
{12:3} Because of this, I would have you know that no one speaking in the Spirit of God utters a curse against Jesus. And no one is able to say that Jesus is Lord, except in the Holy Spirit.
{12:4} Truly, there are diverse graces, but the same Spirit.
{12:5} And there are diverse ministries, but the same Lord.
{12:6} And there are diverse works, but the same God, who works everything in everyone.
{12:7} However, the manifestation of the Spirit is given to each one toward what is beneficial.
{12:8} Certainly, to one, through the Spirit, is given words of wisdom; but to another, according to the same Spirit, words of knowledge;
{12:9} to another, in the same Spirit, faith; to another, in the one Spirit, the gift of healing;
{12:10} to another, miraculous works; to another, prophecy; to another, the discernment of spirits; to another, different kinds of languages; to another, the interpretation of words.
{12:11} But one and the same Spirit works all these things, distributing to each one according to his will.
{12:12} For just as the body is one, and yet has many parts, so all the parts of the body, though they are many, are only one body. So also is Christ.
{12:13} And indeed, in one Spirit, we were all baptized into one body, whether Jews or Gentiles, whether servant or free. And we have all drank in the one Spirit.
{12:14} For the body, too, is not one part, but many.
{12:15} If the foot were to say, “Because I am not the hand, I am not of the body,” would it then not be of the body?
{12:16} And if the ear were to say, “Because I am not the eye, I am not of the body,” would it then not be of the body?
{12:17} If the whole body were the eye, how would it hear? If the whole were hearing, how would it smell?
{12:18} But instead, God has placed the parts, each one of them, in the body, just as it has pleased him.
{12:19} So if they were all one part, how would it be a body?
{12:20} But instead, there are many parts, indeed, yet one body.
{12:21} And the eye cannot say to the hand, “I have no need for your works.” And again, the head cannot say to the feet, “You are of no use to me.”
{12:22} In fact, so much more necessary are those parts of the body which seem to be weaker.
{12:23} And though we consider certain parts of the body to be less noble, we surround these with more abundant dignity, and so, those parts which are less presentable end up with more abundant respect.
{12:24} However, our presentable parts have no such need, since God has tempered the body together, distributing the more abundant honor to that which has the need,
{12:25} so that there might be no schism in the body, but instead the parts themselves might take care of one another.
{12:26} And so, if one part suffers anything, all the parts suffer with it. Or, if one part finds glory, all the parts rejoice with it.
{12:27} Now you are the body of Christ, and parts like any part.
{12:28} And indeed, God has established a certain order in the Church: first Apostles, second Prophets, third Teachers, next miracle-workers, and then the grace of healing, of helping others, of governing, of different kinds of languages, and of the interpretation of words.
{12:29} Are all Apostles? Are all Prophets? Are all Teachers?
{12:30} Are all workers of miracles? Do all have the grace of healing? Do all speak in tongues? Do all interpret?
{12:31} But be zealous for the better charisms. And I reveal to you a yet more excellent way.

[1 Corinthians 13]
{13:1} If I were to speak in the language of men, or of Angels, yet not have charity, I would be like a clanging bell or a crashing cymbal.
{13:2} And if I have prophecy, and learn every mystery, and obtain all knowledge, and possess all faith, so that I could move mountains, yet not have charity, then I am nothing.
{13:3} And if I distribute all my goods in order to feed the poor, and if I hand over my body to be burned, yet not have charity, it offers me nothing.
{13:4} Charity is patient, is kind. Charity does not envy, does not act wrongly, is not inflated.
{13:5} Charity is not ambitious, does not seek for itself, is not provoked to anger, devises no evil.
{13:6} Charity does not rejoice over iniquity, but does rejoice in truth.
{13:7} Charity suffers all, believes all, hopes all, endures all.
{13:8} Charity is never torn away, even if prophecies pass away, or languages cease, or knowledge is destroyed.
{13:9} For we know only in part, and we prophesy only in part.
{13:10} But when the perfect arrives, the imperfect passes away.
{13:11} When I was a child, I spoke like a child, I understood like a child, I thought like a child. But when I became a man, I put aside the things of a child.
{13:12} Now we see through a glass darkly. But then we shall see face to face. Now I know in part, but then I shall know, even as I am known.
{13:13} But for now, these three continue: faith, hope, and charity. And the greatest of these is charity.

[1 Corinthians 14]
{14:1} Pursue charity. Be zealous for spiritual things, but only so that you may prophesy.
{14:2} For whoever speaks in tongues, speaks not to men, but to God. For no one understands. Yet by the Spirit, he speaks mysteries.
{14:3} But whoever prophesies speaks to men for edification and exhortation and consolation.
{14:4} Whoever speaks in tongues edifies himself. But whoever prophesies edifies the Church.
{14:5} Now I want you all to speak in tongues, but more so to prophesy. For he who prophesies is greater than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification.
{14:6} But now, brothers, if I were to come to you speaking in tongues, how would it benefit you, unless instead I speak to you in revelation, or in knowledge, or in prophecy, or in doctrine?
{14:7} Even those things that are without a soul can make sounds, whether it is a wind or a stringed instrument. But unless they present a distinction within the sounds, how will it be known which is from the pipe and which is from the string?
{14:8} For example, if the trumpet made an uncertain sound, who would prepare himself for battle?
{14:9} So it is with you also, for unless you utter with the tongue in plain speech, how will it be known what is said? For then you would be speaking into the air.
{14:10} Consider that there are so many different kinds of languages in this world, and yet none is without a voice.
{14:11} Therefore, if I do not understand the nature of the voice, then I shall be like a foreigner to the one with whom I am speaking; and he who is speaking will be like a foreigner to me.
{14:12} So it is with you also. And since you are zealous for what is spiritual, seek the edification of the Church, so that you may abound.
{14:13} For this reason, too, whoever speaks in tongues, let him pray for the interpretation.
{14:14} So, if I pray in tongues, my spirit prays, but my mind is without fruit.
{14:15} What is next? I should pray with the spirit, and also pray with the mind. I should sing psalms with the spirit, and also recite psalms with the mind.
{14:16} Otherwise, if you have blessed only with the spirit, how can someone, in a state of ignorance, add an “Amen” to your blessing? For he does not know what you are saying.
{14:17} In this case, certainly, you give thanks well, but the other person is not edified.
{14:18} I thank my God that I speak in tongues for all of you.
{14:19} But in the Church, I prefer to speak five words from my mind, so that I may instruct others also, rather than ten thousand words in tongues.
{14:20} Brothers, do not choose to have the minds of children. Instead, be free of malice like infants, but be mature in your minds.
{14:21} It is written in the law: “ 'I will speak to this people with other tongues and other lips, and even so, they will not heed me,' says the Lord.”
{14:22} And so, tongues are a sign, not for believers, but for unbelievers; and prophecies are not for unbelievers, but for believers.
{14:23} If then, the entire Church were to gather together as one, and if all were to speak in tongues, and then ignorant or unbelieving persons were to enter, would they not say that you were insane?
{14:24} But if everyone prophesies, and one who is ignorant or unbelieving enters, he may be convinced by it all, because he understands it all.
{14:25} The secrets of his heart are then made manifest. And so, falling to his face, he would adore God, proclaiming that God is truly among you.
{14:26} What is next, brothers? When you gather together, each one of you may have a psalm, or a doctrine, or a revelation, or a language, or an interpretation, but let everything be done for edification.
{14:27} If anyone is speaking in tongues, let there be only two, or at most three, and then in turn, and let someone interpret.
{14:28} But if there is no one to interpret, he should remain silent in the church, then he may speak when he is alone with God.
{14:29} And let the prophets speak, two or three, and let the others discern.
{14:30} But then, if something is revealed to another who is sitting, let the first one become silent.
{14:31} For you are all able to prophesy one at a time, so that all may learn and all may be encouraged.
{14:32} For the spirits of the prophets are subject to the prophets.
{14:33} And God is not of dissension, but of peace, just as I also teach in all the Churches of the saints.
{14:34} Women should be silent in the Churches. For it is not permitted for them to speak; but instead, they should be subordinate, as the law also says.
{14:35} And if they want to learn anything, let them ask their husbands at home. For it is disgraceful for a woman to speak in the Church.
{14:36} So now, did the Word of God proceed from you? Or was it sent to you alone?
{14:37} If anyone seems to be a prophet or a spiritual person, he should understand these things which I am writing to you, that these things are the commandments of the Lord.
{14:38} If anyone does not recognize these things, he should not be recognized.
{14:39} And so, brothers, be zealous to prophesy, and do not prohibit speaking in tongues.
{14:40} But let everything be done respectfully and according to proper order.

[1 Corinthians 15]
{15:1} And so I make known to you, brothers, the Gospel that I preached to you, which you also received, and on which you stand.
{15:2} By the Gospel, too, you are being saved, if you hold to the understanding that I preached to you, lest you believe in vain.
{15:3} For I handed on to you, first of all, what I also received: that Christ died for our sins, according to the Scriptures;
{15:4} and that he was buried; and that he rose again on the third day, according to the Scriptures;
{15:5} and that he was seen by Cephas, and after that by the eleven.
{15:6} Next he was seen by more than five hundred brothers at one time, many of whom remain, even to the present time, although some have fallen asleep.
{15:7} Next, he was seen by James, then by all the Apostles.
{15:8} And last of all, he was seen also by me, as if I were someone born at the wrong time.
{15:9} For I am the least of the Apostles. I am not worthy to be called an Apostle, because I persecuted the Church of God.
{15:10} But, by the grace of God, I am what I am. And his grace in me has not been empty, since I have labored more abundantly than all of them. Yet it is not I, but the grace of God within me.
{15:11} For whether it is I or they: so we preach, and so you have believed.
{15:12} Now if Christ is preached, that he rose again from the dead, how is it that some among you say that there is no resurrection of the dead?
{15:13} For if there is no resurrection of the dead, then Christ has not risen.
{15:14} And if Christ has not risen, then our preaching is useless, and your faith is also useless.
{15:15} Then, too, we would be found to be false witnesses of God, because we would have given testimony against God, saying that he had raised up Christ, when he had not raised him up, if, indeed, the dead do not rise again.
{15:16} For if the dead do not rise again, then neither has Christ risen again.
{15:17} But if Christ has not risen, then your faith is vain; for you would still be in your sins.
{15:18} Then, too, those who have fallen asleep in Christ would have perished.
{15:19} If we have hope in Christ for this life only, then we are more miserable than all men.
{15:20} But now Christ has risen again from the dead, as the first-fruits of those who sleep.
{15:21} For certainly, death came through a man. And so, the resurrection of the dead came through a man
{15:22} And just as in Adam all die, so also in Christ all will be brought to life,
{15:23} but each one in his proper order: Christ, as the first-fruits, and next, those who are of Christ, who have believed in his advent.
{15:24} Afterwards is the end, when he will have handed over the kingdom to God the Father, when he will have emptied all principality, and authority, and power.
{15:25} For it is necessary for him to reign, until he has set all his enemies under his feet.
{15:26} Lastly, the enemy called death shall be destroyed. For he has subjected all things under his feet. And although he says,
{15:27} “All things have been subjected to him,” without doubt he does not include the One who has subjected all things to him.
{15:28} And when all things will have been subjected to him, then even the Son himself will be subjected to the One who subjected all things to him, so that God may be all in all.
{15:29} Otherwise, what will those who are being baptized for the dead do, if the dead do not rise again at all? Why then are they being baptized for them?
{15:30} Why also do we endure trials every hour?
{15:31} Daily I die, by means of your boasting, brothers: you whom I have in Christ Jesus our Lord.
{15:32} If, according to man, I fought with the beasts at Ephesus, how would that benefit me, if the dead do not rise again? “Let us eat and drink, for tomorrow we shall die.”
{15:33} Do not be led astray. Evil communication corrupts good morals.
{15:34} Be vigilant, you just ones, and do not be willing to sin. For certain persons have an ignorance of God. I say this to you with respect.
{15:35} But someone may say, “How do the dead rise again?” or, “What type of body do they return with?”
{15:36} How foolish! What you sow cannot be brought back to life, unless it first dies.
{15:37} And what you sow is not the body that will be in the future, but a bare grain, such as of wheat, or of some other grain.
{15:38} For God gives it a body according to his will, and according to each seed's proper body.
{15:39} Not all flesh is the same flesh. But one is indeed of men, another truly is of beasts, another is of birds, and another is of fish.
{15:40} Also, there are heavenly bodies and earthly bodies. But while the one, certainly, has the glory of heaven, the other has the glory of earth.
{15:41} One has the brightness of the sun, another the brightness of the moon, and another the brightness of the stars. For even star differs from star in brightness.
{15:42} So it is also with the resurrection of the dead. What is sown in corruption shall rise to incorruption.
{15:43} What is sown in dishonor shall rise to glory. What is sown in weakness shall rise to power.
{15:44} What is sown with an animal body shall rise with a spiritual body. If there is an animal body, there is also a spiritual one.
{15:45} Just as it was written that the first man, Adam, was made with a living soul, so shall the last Adam be made with a spirit brought back to life.
{15:46} So what is, at first, not spiritual, but animal, next becomes spiritual.
{15:47} The first man, being earthly, was of the earth; the second man, being heavenly, will be of heaven.
{15:48} Such things as are like the earth are earthly; and such things as are like the heavens are heavenly.
{15:49} And so, just as we have carried the image of what is earthly, let us also carry the image of what is heavenly.
{15:50} Now I say this, brothers, because flesh and blood is not able to possess the kingdom of God; neither will what is corrupt possess what is incorrupt.
{15:51} Behold, I tell you a mystery. Certainly, we shall all rise again, but we shall not all be transformed:
{15:52} in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise up, incorruptible. And we shall be transformed.
{15:53} Thus, it is necessary for this corruptibility to be clothed with incorruptibility, and for this mortality to be clothed with immortality.
{15:54} And when this mortality has been clothed with immortality, then the word that was written shall occur: “Death is swallowed up in victory.”
{15:55} “O death, where is your victory? O death, where is your sting?”
{15:56} Now the sting of death is sin, and the power of sin is the law.
{15:57} But thanks be to God, who has given us victory through our Lord Jesus Christ.
{15:58} And so, my beloved brothers, be steadfast and unmovable, abounding always in the work of the Lord, knowing that your labor is not useless in the Lord.

[1 Corinthians 16]
{16:1} Now concerning the collections which are made for the saints: just as I have arranged for the Churches of Galatia, so should it also be done with you.
{16:2} On the first day of the week, the Sabbath, let each one of you take from himself, setting aside what will be well-pleasing to him, so that when I arrive, the collections will not have to be made then.
{16:3} And when I am present, whomever you shall approve through letters, these I shall send to bear your gifts to Jerusalem.
{16:4} And if it is fitting for me to go too, they shall go with me.
{16:5} Now I will visit you after I have passed through Macedonia. For I will pass through Macedonia.
{16:6} And perhaps I will stay with you, and even spend the winter, so that you may lead me on my way, whenever I depart.
{16:7} For I am not willing to see you now only in passing, since I hope that I may remain with you for some length of time, if the Lord permits.
{16:8} But I must remain at Ephesus, even until Pentecost.
{16:9} For a door, great and unavoidable, has opened to me, as well as many adversaries.
{16:10} Now if Timothy arrives, see to it that he may be among you without fear. For he is doing the work of the Lord, just as I also do.
{16:11} Therefore, let no one despise him. Instead, lead him on his way in peace, so that he may come to me. For I am awaiting him with the brothers.
{16:12} But concerning our brother, Apollo, I am letting you know that I pleaded with him greatly to go to you with the brothers, and clearly it was not his will to go at this time. But he will arrive when there is a space of time for him.
{16:13} Be vigilant. Stand with faith. Act manfully and be strengthened.
{16:14} Let all that is yours be immersed in charity.
{16:15} And I beg you, brothers. You know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the first-fruits of Achaia, and that they have dedicated themselves to the ministry of the saints.
{16:16} So you should be subject also to persons such as this, as well as to all who are cooperating and working with them.
{16:17} Now I rejoice in the presence of Stephanus and Fortunatus and Achaicus, because what was lacking in you, they have supplied.
{16:18} For they have refreshed my spirit and yours. Therefore, recognize persons such as this.
{16:19} The Churches of Asia greet you. Aquila and Priscilla greet you greatly in the Lord, with the Church of their household, where I also am a guest.
{16:20} All the brothers greet you. Greet one another with a holy kiss.
{16:21} This is a greeting from my own hand, Paul.
{16:22} If anyone does not love our Lord Jesus Christ, let him be anathema! Maran Atha.
{16:23} May the grace of our Lord Jesus Christ be with you all.
{16:24} My charity is with all of you in Christ Jesus. Amen.

The New Testament: The Second Letter to the Corinthians

1 2 3 4 5 6 7 8 9 10 11 12 13

[2 Corinthians 1]
{1:1} Paul, an Apostle of Jesus Christ by the will of God, and Timothy, a brother, to the Church of God which is at Corinth, with all the saints who are in all of Achaia:
{1:2} Grace and peace to you from God our Father and from the Lord Jesus Christ.
{1:3} Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation.
{1:4} He consoles us in all our tribulation, so that we too may be able to console those who are in any kind of distress, through the exhortation by which we also are being exhorted by God.
{1:5} For just as the Passion of Christ abounds in us, so also, through Christ, does our consolation abound.
{1:6} So, if we are in tribulation, it is for your exhortation and salvation, or if we are in consolation, it is for your consolation, or if we are exhorted, it is for your exhortation and salvation, which results in the patience endurance of the same passion which we also endure.
{1:7} So may our hope for you be made firm, knowing that, just as you are participants in the suffering, so also shall you be participants in the consolation.
{1:8} For we do not want you to be ignorant, brothers, about our tribulation, which happened to us in Asia. For we were weighed down beyond measure, beyond our strength, so that we became weary even of life itself.
{1:9} But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.
{1:10} He has rescued us, and he is rescuing us, from great peril. In him, we hope that that he will continue to rescue us.
{1:11} And you are assisting, with your prayers for us, so that from many persons, by that which is a gift in us, thanks may be given through many persons, because of us.
{1:12} For our glory is this: the testimony of our conscience, which is found in simplicity of heart and in sincerity toward God. And it is not with worldly wisdom, but in the grace of God, that we have conversed with this world, and more abundantly toward you.
{1:13} For we write nothing else to you other than what you have read and understood. And I hope that you will continue to understand, even unto the end.
{1:14} And just as you have acknowledged us in our role, that we are your glory, so also are we yours, unto the day of our Lord Jesus Christ.
{1:15} And with this confidence, I wanted to come to you sooner, so that you might have a second grace,
{1:16} and through you to pass into Macedonia, and to return to you again from Macedonia, and so be led by you on my way to Judea.
{1:17} Then, although I had intended this, did I act lightly? Or in the things that I consider, do I consider according to the flesh, so that there would be, with me, both Yes and No?
{1:18} But God is faithful, so our word, which was set before you, was not, in him, both Yes and No.
{1:19} For the Son of God, Jesus Christ, who was preached among you through us, through myself and Sylvanus and Timothy, was not Yes, and No; but it was simply Yes in him.
{1:20} For whatever promises are of God are, in him, Yes. For this reason, too, through him: Amen to God for our glory.
{1:21} Now the One who confirms us with you in Christ, and who has anointed us, is God.
{1:22} And he has sealed us, and he has placed the pledge of the Spirit in our hearts.
{1:23} But I call God as a witness to my soul, that I was lenient with you, in that I did not return to Corinth:
{1:24} not because we have dominion over your faith, but because we are assistants of your joy. For by faith you stand.

[2 Corinthians 2]
{2:1} But I determined this within myself, not to return again to you in sorrow.
{2:2} For if I make you sorrowful, then who is it that can make me glad, except the one who is made sorrowful by me?
{2:3} And so, I wrote this same thing to you, so that I might not, when I arrive, add sorrow to sorrow for those with whom I ought to rejoice, having confidence in you in all things, so that my joy may be entirely yours.
{2:4} For with much tribulation and anguish of heart, I wrote to you with many tears: not so that you would be sorrowful, but so that you might know the charity that I have more abundantly toward you.
{2:5} But if anyone has brought sorrow, he has not sorrowed me. Yet, for my part, this is so that I might not burden all of you.
{2:6} Let this rebuke be sufficient for someone like this, for it has been brought by many.
{2:7} So then, to the contrary, you should be more forgiving and consoling, lest perhaps someone like this may be overwhelmed with excessive sorrow.
{2:8} Because of this, I beg you to confirm your charity toward him.
{2:9} It was for this reason, also, that I wrote, so that I might know, by testing you, whether you would be obedient in all things.
{2:10} But anyone whom you have forgiven of anything, I also forgive. And then, too, anyone I have forgiven, if I have forgiven anything, it was done in the person of Christ for your sakes,
{2:11} so that we would not be circumvented by Satan. For we are not ignorant of his intentions.
{2:12} And when I had arrived at Troas, because of the Gospel of Christ, and a door had opened to me in the Lord,
{2:13} I had no rest within my spirit, because I was not able to find Titus, my brother. So, saying goodbye to them, I set out for Macedonia.
{2:14} But thanks be to God, who always brings triumph to us in Christ Jesus, and who manifests the fragrance of his knowledge through us in every place.
{2:15} For we are the sweet fragrance of Christ for God, both with those who are being saved and with those who are perishing.
{2:16} To the one, certainly, the fragrance is of death unto death. But to the other, the fragrance is of life unto life. And concerning these things, who is so suitable?
{2:17} For we are not like many others, adulterating the Word of God, but instead we speak with sincerity: from God, before God, and in Christ.

[2 Corinthians 3]
{3:1} Must we begin again to commend ourselves? Or are we in need (as some are) of epistles of commendation for you, or from