{1:1} Paulus vocatus Apostolus Iesu Christi per voluntatem Dei, et Sosthenes frater,
{1:1} Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
{1:2} Ecclesiæ Dei, quæ est Corinthi, sanctificatis in Christo Iesu, vocatis sanctis, cum omnibus, qui invocant nomen Domini nostri Iesu Christi, in omni loco ipsorum, et nostro.
{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} Gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo.
{1:3} Grace and peace to you from God our Father and from the Lord Jesus Christ.
{1:4} Gratias ago Deo meo semper pro vobis in gratia Dei, quæ data est vobis in Christo Iesu:
{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} quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia:
{1:5} By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
{1:6} sicut testimonium Christi confirmatum est in vobis:
{1:6} And so, the testimony of Christ has been strengthened in you.
{1:7} ita ut nihil vobis desit in ulla gratia, expectantibus revelationem Domini nostri Iesu Christi,
{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} qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Iesu Christi.
{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} Fidelis Deus: per quem vocati estis in societatem Filii eius, Iesu Christi Domini nostri.
{1:9} God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
{1:10} Obsecro autem vos fratres per nomen Domini nostri Iesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia.
{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} Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloes, quia contentiones sunt inter vos.
{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} Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephæ: ego autem Christi.
{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} Divisus est Christus? Numquid Paulus crucifixus est pro vobis? Aut in nomine Pauli baptizati estis?
{1:13} Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
{1:14} Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum, et Caium:
{1:14} I give thanks to God that I have baptized none of you, except Crispus and Gaius,
{1:15} ne quis dicat quod in nomine meo baptizati estis.
{1:15} lest anyone say that you have been baptized in my name.
{1:16} Baptizavi autem et Stephanæ domum: ceterum nescio si quem alium baptizaverim.
{1:16} And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
{1:17} Non enim misit me Christus baptizare, sed evangelizare: non in sapientia verbi, ut non evacuetur crux Christi.
{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} Verbum enim crucis pereuntibus quidem stultitia est: iis autem, qui salvi fiunt, id est nobis, Dei virtus est.
{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} Scriptum est enim: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo.
{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} Ubi sapiens? Ubi scriba? Ubi conquisitor huius sæculi? Nonne stultam fecit Deus sapientiam huius mundi?
{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?
~ The word ‘conquisitor’ refers to those who search for something, and the prefix ‘con’ intensifies the meaning of the word, making it an intense search, and the context of the verse makes it a search for wisdom and truth. Hence the translation: truth-seekers.
{1:21} Nam quia in Dei sapientia non cognovit mundus per sapientiam Deum: placuit Deo per stultitiam prædicationis salvos facere credentes.
{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} Quoniam et Iudæi signa petunt, et Græci sapientiam quærunt:
{1:22} For the Jews ask for signs, and the Greeks seek wisdom.
{1:23} nos autem prædicamus Christum crucifixum: Iudæis quidem scandalum, Gentibus autem stultitiam,
{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} ipsis autem vocatis Iudæis, atque Græcis Christum Dei virtutem, et Dei sapientia:
{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} quia quod stultum est Dei, sapientius est hominibus: et quod infirmum est Dei, fortius est hominibus.
{1:25} For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
{1:26} Videte enim vocationem vestram fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles:
{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} sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia:
{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} et ignobilia mundi, et contemptibilia elegit Deus, et ea, quæ non sunt, ut ea quæ sunt destrueret:
{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} ut non glorietur omnis caro in conspectu eius.
{1:29} So then, nothing that is of the flesh should glory in his sight.
{1:30} Ex ipso autem vos estis in Christo Iesu, qui factus est nobis sapientia a Deo, et iustitia, et sanctificatio, et redemptio:
{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} ut quemadmodum scriptum est: Qui gloriatur, in Domino glorietur.
{1:31} And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”
{2:1} Et ego, cum venissem ad vos, fratres, veni non in sublimitate sermonis, aut sapientiæ, annuncians vobis testimonium Christi.
{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} Non enim iudicavi me scire aliquid inter vos, nisi Iesum Christum, et hunc crucifixum.
{2:2} For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.
{2:3} Et ego in infirmitate, et timore, et tremore multo fui apud vos:
{2:3} And I was with you in weakness, and in fear, and with much trembling.
{2:4} et sermo meus, et prædicatio mea non in persuasibilibus humanæ sapientiæ verbis, sed in ostensione Spiritus, et virtutis:
{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} ut fides vestra non sit in sapientia hominum, sed in virtute Dei.
{2:5} so that your faith would not be based on the wisdom of men, but on the virtue of God.
{2:6} Sapientiam autem loquimur inter perfectos: sapientiam vero non huius sæculi, neque principum huius sæculi, qui destruuntur:
{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} sed loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram,
{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} quam nemo principum huius sæculi cognovit: si enim cognovissent, numquam Dominum gloriæ crucifixissent.
{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} Sed sicut scriptum est: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis, qui diligunt illum:
{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} nobis autem revelavit Deus per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei.
{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} Quis enim hominum scit quæ sunt hominis, nisi spiritus hominis, qui in ipso est? ita et quæ Dei sunt, nemo cognovit, nisi Spiritus Dei.
{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} Nos autem non spiritum huius mundi accepimus, sed Spiritum, qui ex Deo est, ut sciamus quæ a Deo donata sunt nobis:
{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} quæ et loquimur non in doctis humanæ sapientiæ verbis, sed in doctrina Spiritus, spiritualibus spiritualia comparantes.
{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} Animalis autem homo non percipit ea, quæ sunt Spiritus Dei: stultitia enim est illi, et non potest intelligere: quia spiritualiter examinatur.
{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} Spiritualis autem iudicat omnia: et ipse a nemine iudicatur.
{2:15} But the spiritual nature of man judges all things, and he himself may be judged by no man.
{2:16} Quis enim cognovit sensum Domini, qui instruat eum? Nos autem sensum Christi habemus.
{2:16} For who has known the mind of the Lord, so that he may instruct him? But we have the mind of Christ.
{3:1} Et ego, fratres, non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Tamquam parvulis in Christo,
{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} lac vobis potum dedi, non escam: nondum enim poteratis: sed nec nunc quidem potestis: adhuc enim carnales estis.
{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} Cum enim sit inter vos zelus, et contentio: nonne carnales estis, et secundum hominem ambulatis?
{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} Cum enim quis dicat: Ego quidem sum Pauli. Alius autem: Ego Apollo: nonne homines estis? Quid igitur est Apollo? quid vero Paulus?
{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} Ministri eius, cui credidistis, ut unicuique sicut Dominus dedit.
{3:5} We are only the ministers of him in whom you have believed, just as the Lord has granted to each of you.
{3:6} Ego plantavi, Apollo rigavit: sed Deus incrementum dedit.
{3:6} I planted, Apollo watered, but God provided the growth.
{3:7} Itaque neque qui plantat est aliquid, neque qui rigat: sed, qui incrementum dat, Deus.
{3:7} And so, neither he who plants, nor he who waters, is anything, but only God, who provides the growth.
{3:8} Qui autem plantat, et qui rigat, unum sunt. Unusquisque autem propriam mercedem accipiet secundum suum laborem.
{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} Dei enim sumus adiutores: Dei agricultura estis, Dei ædificatio estis.
{3:9} For we are God’s assistants. You are God’s cultivation; you are God’s construction.
{3:10} Secundum gratiam Dei, quæ data est mihi, ut sapiens architectus fundamentum posui: alius autem superædificat. Unusquisque autem videat quomodo superædificet.
{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} Fundamentum enim aliud nemo potest ponere præter id, quod positum est, quod est Christus Iesus.
{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} Si quis autem superædificat super fundamentum hoc, aurum, argentum, lapides pretiosos, ligna, fœnum, stipulam,
{3:12} But if anyone builds upon this foundation, whether gold, silver, precious stones, wood, hay, or stubble,
{3:13} uniuscuiusque opus manifestum erit: dies enim Domini declarabit, quia in igne revelabitur: et uniuscuiusque opus quale sit, ignis probabit.
{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} Si cuius opus manserit quod superædificavit, mercedem accipiet.
{3:14} If anyone’s work, which he has built upon it, remains, then he will receive a reward.
{3:15} Si cuius opus arserit, detrimentum patietur: ipse autem salvus erit: sic tamen quasi per ignem.
{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} Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis?
{3:16} Do you not know that you are the Temple of God, and that the Spirit of God lives within you?
{3:17} Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos.
{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} Nemo se seducat: Si quis videtur inter vos sapiens esse in hoc sæculo, stultus fiat ut sit sapiens.
{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} Sapientia enim huius mundi, stultitia est apud Deum. Scriptum est enim: Comprehendam sapientes in astutia eorum.
{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} Et iterum: Dominus novit cogitationes sapientium quoniam vanæ sunt.
{3:20} And again: “The Lord knows the thoughts of the wise, that they are vain.”
{3:21} Nemo itaque glorietur in hominibus.
{3:21} And so, let no one glory in men.
{3:22} Omnia enim vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive præsentia, sive futura: omnia enim vestra sunt:
{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} vos autem Christi: Christus autem Dei.
{3:23} But you are Christ’s, and Christ is God’s.
{4:1} Sic nos existimet homo ut ministros Christi: et dispensatores mysteriorum Dei.
{4:1} Accordingly, let man consider us to be ministers of Christ and attendants of the mysteries of God.
{4:2} Hic iam quæritur inter dispensatores ut fidelis quis inveniatur.
{4:2} Here and now, it is required of attendants that each one be found to be faithful.
{4:3} Mihi autem pro minimo est ut a vobis iudicer, aut ab humano die: sed neque meipsum iudico.
{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} Nihil enim mihi conscius sum: sed non in hoc iustificatus sum: qui autem iudicat me, Dominus est.
{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} Itaque nolite ante tempus iudicare, quoadusque veniat Dominus: qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo.
{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} Hæc autem, fratres, transfiguravi in me et Apollo, propter vos: ut in nobis discatis, ne supra quam scriptum est, unus adversus alterum infletur pro alio.
{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} Quis enim te discernit? Quid autem habes quod non accepisti? Si autem accepisti, quid gloriaris quasi non acceperis?
{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} Iam saturati estis, iam divites facti estis: sine nobis regnatis: et utinam regnetis, ut et nos vobiscum regnemus.
{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} Puto enim quod Deus nos Apostolos novissimos ostendit, tamquam morti destinatos: quia spectaculum facti sumus mundo, et Angelis, et hominibus.
{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} Nos stulti propter Christum, vos autem prudentes in Christo: nos infirmi, vos autem fortes: vos nobiles, nos autem ignobiles.
{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?
~ As also in verse 4:8, Paul is being sarcastic, because some who were mere infants in the Faith have acted as if they were teachers and leaders, even above true Apostles. Such is still the case today, where those who barely know the faith exalt themselves as if teachers and leaders.
{4:11} Usque in hanc horam et esurimus, et sitimus, et nudi sumus, et colaphis cædimur, et instabiles sumus,
{4:11} Even to this very hour, we hunger and thirst, and we are naked and repeatedly beaten, and we are unsteady.
{4:12} et laboramus operantes manibus nostris: maledicimur, et benedicimus: persecutionem patimur, et sustinemus:
{4:12} And we labor, working with our own hands. We are slandered, and so we bless. We suffer and endure persecution.
{4:13} blasphemamur, et obsecramus: tamquam purgamenta huius mundi facti sumus, omnium peripsema usque adhuc.
{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} Non ut confundam vos, hæc scribo, sed ut filios meos charissimos moneo.
{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} Nam si decem millia pædagogorum habeatis in Christo: sed non multos patres. Nam in Christo Iesu per Evangelium ego vos genui.
{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} Rogo ergo vos, imitatores mei estote, sicut et ego Christi.
{4:16} Therefore, I beg you, be imitators of me, just as I am of Christ.
{4:17} Ideo misi ad vos Timotheum, qui est filius meus charissimus, et fidelis in Domino: qui vos commonefaciet vias meas, quæ sunt in Christo Iesu, sicut ubique in omni Ecclesia doceo.
{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} Tamquam non venturus sim ad vos, sic inflati sunt quidam.
{4:18} Certain persons have become inflated in thinking that I would not return to you.
{4:19} Veniam autem ad vos cito, si Dominus voluerit: et cognoscam non sermonem eorum, qui inflati sunt, sed virtutem.
{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} Non enim in sermone est regnum Dei, sed in virtute.
{4:20} For the kingdom of God is not in words, but in virtue.
{4:21} Quid vultis? In virga veniam ad vos, an in charitate, et spiritu mansuetudinis?
{4:21} What would you prefer? Should I return to you with a rod, or with charity and a spirit of meekness?
{5:1} Omnino auditur inter vos fornicatio, et talis fornicatio, qualis nec inter Gentes, ita ut uxorem patris sui aliquis habeat.
{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.
~ The expression ‘wife of his father’ refers to his stepmother, not his natural mother.
{5:2} Et vos inflati estis: et non magis luctum habuistis ut tollatur de medio vestrum qui hoc opus fecit.
{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} Ego quidem absens corpore, præsens autem spiritu, iam iudicavi ut præsens, eum, qui sic operatus est,
{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 nomine Domini nostri Iesu Christi, congregatis vobis et meo spiritu, cum virtute Domini nostri Iesu,
{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} tradere huiusmodi Satanæ in interitum carnis, ut spiritus salvus sit in die Domini nostri Iesu Christi.
{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} Non est bona gloriatio vestra. Nescitis quia modicum fermentum totam massam corrumpit?
{5:6} It is not good for you to glory. Do you not know that a little leaven corrupts the entire mass?
{5:7} Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus.
{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} Itaque epulemur: non in fermento veteri, neque in fermento malitiæ, et nequitiæ: sed in azymis sinceritatis, et veritatis.
{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} Scripsi in epistola: Ne commisceamini fornicariis.
{5:9} As I have written to you in an epistle: “Do not associate with fornicators,”
{5:10} Non utique fornicariis huius mundi, aut avaris, aut rapacibus, aut idolis servientibus: alioquin debueratis de hoc mundo exiisse.
{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} Nunc autem scripsi vobis non commisceri: si is, qui frater nominatur, est fornicator, aut avarus, aut idolis serviens, aut maledicus, aut ebriosus, aut rapax: cum eiusmodi nec cibum sumere.
{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} Quid enim mihi de iis, qui foris sunt, iudicare? Nonne de iis, qui intus sunt, vos iudicatis?
{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} Nam eos, qui foris sunt, Deus iudicabit. Auferte malum ex vobis ipsis.
{5:13} For those who are outside, God will judge. But send this evil person away from yourselves.
{6:1} Audet aliquis vestrum habens negotium adversus alterum, iudicari apud iniquos, et non apud sanctos?
{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} An nescitis quoniam sancti de hoc mundo iudicabunt? Et si in vobis iudicabitur mundus, indigni estis qui de minimis iudicetis?
{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} Nescitis quoniam Angelos iudicabimus? Quanto magis sæcularia?
{6:3} Do you not know that we shall judge angels? How much more the things of this age?
{6:4} Sæcularia igitur iudicia si habueritis: contemptibiles, qui sunt in Ecclesia, illos constituite ad iudicandum!
{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} Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit iudicare inter fratrem suum?
{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} Sed frater cum fratre iudicio contendit: et hoc apud infideles!
{6:6} Instead, brother contends against brother in court, and this before the unfaithful!
{6:7} Iam quidem omnino delictum est in vobis, quod iudicia habetis inter vos. Quare non magis iniuriam accipitis? Quare non magis fraudem patimini?
{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} Sed vos iniuriam facitis, et fraudatis: et hoc fratribus.
{6:8} But you are doing the injuring and the cheating, and this toward brothers!
{6:9} An nescitis quia iniqui regnum Dei non possidebunt? Nolite errare: Neque fornicarii, neque idolis servientes, neque adulteri,
{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} neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt.
{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} Et hæc quidam fuistis: sed abluti estis, sed sanctificati estis, sed iustificati estis in nomine Domini nostri Iesu Christi, et in Spiritu Dei nostri.
{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} Omnia mihi licent, sed non omnia expediunt: Omnia mihi licent, sed ego sub nullis redigar potestate.
{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} Esca ventri, et venter escis: Deus autem et hunc, et has destruet: corpus autem non fornicationi, sed Domino: et Dominus corpori.
{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} Deus vero et Dominum suscitavit: et nos suscitabit per virtutem suam.
{6:14} Truly, God has raised up the Lord, and he will raise us up by his power.
{6:15} Nescitis quoniam corpora vestra membra sunt Christi? Tollens ergo membra Christi, faciam membra meretricis? Absit.
{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} An nescitis quoniam qui adhæret meretrici, unum corpus efficitur? Erunt enim (inquit) duo in carne una.
{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} Qui autem adhæret Domino, unus spiritus est.
{6:17} But whoever is joined to the Lord is one spirit.
{6:18} Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat.
{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} An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri?
{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} Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro.
{6:20} For you have been bought at a great price. Glorify and carry God in your body.
{7:1} De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
{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} propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
{7:2} But, because of fornication, let each man have his own wife, and let each woman have her own husband.
{7:3} Uxori vir debitum reddat: similiter autem et uxor viro.
{7:3} A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.
{7:4} Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
{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} Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi: et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.
{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} Hoc autem dico secundum indulgentiam, non secundum imperium.
{7:6} But I am saying this, neither as an indulgence, nor as a commandment.
{7:7} Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
{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} Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
{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} Quod si non se continent, nubant. Melius est enim nubere, quam uri.
{7:9} But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.
~ The Latin says ‘than to be burned,’ i.e. in the fires of Hell, due to sins of fornication. The Latin does not say ‘than to burn,’ i.e. to burn with desire.
{7:10} Iis autem, qui matrimonio iuncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:
{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} quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
{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} Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
{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} Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
{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} sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem: alioquin filii vestri immundi essent, nunc autem sancti sunt.
{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} Quod si infidelis discedit, discedat: non enim servituti subiectus est frater, aut soror in huiusmodi: in pace autem vocavit nos Deus.
{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} Unde enim scis mulier, si virum salvum facies? Aut unde scis vir, si mulierem salvam facies?
{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} Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus Ecclesiis doceo.
{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} Circumcisus aliquis vocatus est? Non adducat præputium. In præputio aliquis vocatus est? Non circumcidatur.
{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} Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.
{7:19} Circumcision is nothing, and uncircumcision is nothing; there is only the observance of the commandments of God.
{7:20} Unusquisque in qua vocatione vocatus est, in ea permaneat.
{7:20} Let each and every one remain in the same calling to which he was called.
{7:21} Servus vocatus es? Non sit tibi curæ: sed et si potes fieri liber, magis utere.
{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} Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
{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} Pretio empti estis, nolite fieri servi hominum.
{7:23} You have been bought with a price. Do not be willing to become the servants of men.
{7:24} Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
{7:24} Brothers, let each one, in whatever state he was called, remain in that state with God.
{7:25} De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
{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} Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
{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} Alligatus es uxori? Noli quærere solutionem. Solutus es ab uxore? Noli quærere uxorem.
{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} Si autem acceperis uxorem: non peccasti. Et si nupserit virgo, non peccavit. Tribulationem tamen carnis habebunt huiusmodi. Ego autem vobis parco.
{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} Hoc itaque dico, fratres: Tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
{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} et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:
{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} et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura huius mundi.
{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} Volo autem vos sine solicitudine esse. Qui sine uxore est, solicitus est quæ Domini sunt, quomodo placeat Deo.
{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} Qui autem cum uxore est, solicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
{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} Et mulier innupta, et virgo cogitat quæ Domini sunt, ut sit sancta corpore, et spiritu. Quæ autem nupta est, cogitat quæ sunt mundi, quomodo placeat viro.
{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} Porro hoc ad utilitatem vestram dico: non ut laqueum vobis iniiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.
{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 the Lord.
{7:36} Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri: quod vult faciat: non peccat, si nubat.
{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} Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc iudicavit in corde suo, servare virginem suam, bene facit.
{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} Igitur et qui matrimonio iungit virginem suam, bene facit: et qui non iungit, melius facit.
{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} Mulier alligata est legi quanto tempore vir eius vivit. Quod si dormierit vir eius, liberata est: cui vult nubat: tantum in Domino.
{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} Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
{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.
{8:1} De iis autem, quæ idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, charitas vero ædificat.
{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} Si quis autem se existimat scire aliquid, nondum cognovit quemadmodum oporteat eum scire.
{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} Si quis autem diligit Deum, hic cognitus est ab eo.
{8:3} For if anyone loves God, he is known by him.
{8:4} De escis autem, quæ idolis immolantur, scimus quia nihil est idolum in mundo, et quod nullus est Deus, nisi unus.
{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} Nam etsi sunt qui dicantur dii sive in cælo, sive in terra (si quidem sunt dii multi, et domini multi):
{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} nobis tamen unus est Deus, Pater, ex quo omnia, et nos in illum: et unus Dominus Iesus Christus, per quem omnia, et nos per ipsum.
{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} Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli, quasi idolothytum manducant: et conscientia ipsorum cum sit infirma, polluitur.
{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} Esca autem nos non commendat Deo. Neque enim si manducaverimus, abundabimus: neque si non manducaverimus, deficiemus.
{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} Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis.
{8:9} But be careful not to let your liberty become a cause of sin to those who are weak.
{8:10} Si enim quis viderit eum, qui habet scientiam, in idolio recumbentem: nonne conscientia eius, cum sit infirma, ædificabitur ad manducandum idolothyta?
{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} Et peribit infirmus in tua scientia frater, propter quem Christus mortuus est?
{8:11} And should an infirm brother perish by your knowledge, even though Christ died for him?
{8:12} Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis.
{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} Quapropter si esca scandalizat fratrem meum: non manducabo carnem in æternum, ne fratrem meum scandalizem.
{8:13} Because of this, if food leads my brother to sin, I will never eat meat, lest I lead my brother to sin.
{9:1} Non sum liber? Non sum Apostolus? Nonne Christum Iesum Dominum nostrum vidi? Nonne opus meum vos estis in Domino?
{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} Et si aliis non sum Apostolus, sed tamen vobis sum: nam signaculum Apostolatus mei vos estis in Domino.
{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} Mea defensio apud eos, qui me interrogant, hæc est:
{9:3} My defense with those who question me is this:
{9:4} Numquid non habemus potestatem manducandi, et bibendi?
{9:4} Do we not have the authority to eat and to drink?
{9:5} Numquid non habemus potestatem mulierem sororem circumducendi sicut et ceteri Apostoli, et fratres Domini, et Cephas?
{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} Aut ego solus, et Barnabas, non habemus potestatem hoc operandi?
{9:6} Or is it only myself and Barnabas who do not have the authority to act in this way?
{9:7} Quis militat suis stipendiis umquam? Quis plantat vineam, et de fructu eius non edit? Quis pascit gregem, et de lacte gregis non manducat?
{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} Numquid secundum hominem hæc dico? An et lex hæc non dicit?
{9:8} Am I saying these things according to man? Or does the law not also say these things?
{9:9} Scriptum est enim in lege Moysi: Non alligabis os bovi trituranti. Numquid de bobus cura est Deo?
{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} An propter nos utique hoc dicit? Nam propter nos scripta sunt, quoniam debet in spe qui arat, arare: et qui triturat, in spe fructus percipiendi.
{9:10} Or is he saying this, indeed, for our sake? These things were written specifically for us, because he who plows, ought to plow in hope, and he who threshes, too, in hope of receiving the produce.
{9:11} Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus?
{9:11} If we have sown spiritual things in you, is it important if we harvest from your worldly things?
{9:12} Si alii potestatis vestræ participes sunt, quare non potius nos? Sed non usi sumus hac potestate: sed omnia sustinemus, ne quod offendiculum demus Evangelio Christi.
{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} Nescitis quoniam qui in sacrario operantur, quæ de sacrario sunt, edunt: et qui altari deserviunt, cum altari participant?
{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} Ita et Dominus ordinavit iis, qui Evangelium annunciant, de Evangelio vivere.
{9:14} So, too, has the Lord ordained that those who announce the Gospel should live by the Gospel.
{9:15} Ego autem nullo horum usus sum. Non autem scripsi hæc ut ita fiant in me: bonum est enim mihi magis mori, quam ut gloriam meam quis evacuet.
{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} Nam si evangelizavero, non est mihi gloria: necessitas enim mihi incumbit: væ enim mihi est, si non evangelizavero.
{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} Si enim volens hoc ago, mercedem habeo: si autem invitus, dispensatio mihi credita est.
{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} Quæ est ergo merces mea? Ut Evangelium prædicans, sine sumptu ponam Evangelium, ut non abutar potestate mea in Evangelio.
{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} Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem.
{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} Et factus sum Iudæis tamquam Iudæus, ut Iudæos lucrarer.
{9:20} And so, to the Jews, I became like a Jew, so that I might gain the Jews.
{9:21} Iis qui sub lege sunt, quasi sub lege essem (cum ipse non essem sub lege) ut eos, qui sub lege erant, lucrifacerem. Iis, qui sine lege erant, tamquam sine lege essem (cum sine lege Dei non essem: sed in lege essem Christi) ut lucrifacerem eos, qui sine lege erant.
{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} Factus sum infirmis infirmus, ut infirmos lucrifacerem. Omnibus omnia factus sum, ut omnes facerem salvos.
{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} Omnia autem facio propter Evangelium: ut particeps eius efficiar.
{9:23} And I do everything for the sake of the Gospel, so that I may become its partner.
{9:24} Nescitis quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite ut comprehendatis.
{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} Omnis autem, qui in agone contendit, ab omnibus se abstinet: et illi quidem ut corruptibilem coronam accipiant: nos autem incorruptam.
{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} Ego igitur sic curro, non quasi in incertum: sic pugno, non quasi aerem verberans:
{9:26} And so I run, but not with uncertainty. And so I fight, but not by flailing in the air.
{9:27} sed castigo corpus meum, et in servitutem redigo: ne forte cum aliis prædicaverim, ipse reprobus efficiar.
{9:27} Instead, I chastise my body, so as to redirect it into servitude. Otherwise, I might preach to others, but become myself an outcast.
{10:1} Nolo enim vos ignorare fratres quoniam patres nostri omnes sub nube fuerunt, et omnes mare transierunt,
{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} et omnes in Moyse baptizati sunt in nube, et in mari:
{10:2} And in Moses, they all were baptized, in the cloud and in the sea.
{10:3} et omnes eandem escam spiritalem manducaverunt,
{10:3} And they all ate of the same spiritual food.
{10:4} et omnes eundem potum spiritalem biberunt: bibebant autem de spiritali, consequente eos, petra: petra autem erat Christus.
{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} Sed non in pluribus eorum beneplacitum est Deo: nam prostrati sunt in deserto.
{10:5} But with most of them, God was not well-pleased. For they were struck down in the desert.
~ They lay prostrate in the desert, in other words, their dead bodies lay in the desert.
{10:6} Hæc autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt.
{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} Neque idololatræ efficiamini, sicut quidam ex ipsis: quemadmodum scriptum est: Sedit populus manducare, et bibere, et surrexerunt ludere.
{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} Neque fornicemur, sicut quidam ex ipsis fornicati sunt, et ceciderunt una die viginti tria millia.
{10:8} And let us not commit fornication, as some of them fornicated, and so twenty-three thousand fell on one day.
{10:9} Neque tentemus Christum: sicut quidam eorum tentaverunt, et a serpentibus perierunt.
{10:9} And let us not tempt Christ, as some of them tempted, and so they perished by serpents.
{10:10} Neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore.
{10:10} And you should not murmur, as some of them murmured, and so they perished by the destroyer.
{10:11} Hæc autem omnia in figura contingebant illis: scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt.
{10:11} Now all of these things happened to them as an example, and so they have been written for our correction, because the final age has fallen upon us.
{10:12} Itaque qui se existimat stare, videat ne cadat.
{10:12} And so, whosoever considers himself to be standing, let him be careful not to fall.
{10:13} Tentatio vos non apprehendat nisi humana: fidelis autem Deus est, qui non patietur vos tentari supra id, quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere.
{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.
~ The word ‘proventum’ is not so much a way out, but the result of events, especially a successful outcome. When God accomplishes such an outcome, it is called Providence. Thus, the phrase ‘effect his providence’ is used, instead of the more literal ‘cause an outcome’ or ‘accomplish a good result.’
{10:14} Propter quod charissimi mihi, fugite ab idolorum cultura:
{10:14} Because of this, most beloved of mine, flee from the worship of idols.
{10:15} Ut prudentibus loquor, vos ipsi iudicate quod dico.
{10:15} Since I am speaking to those who are prudent, judge what I say for yourselves.
{10:16} Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est? Et panis, quem frangimus, nonne participatio corporis Domini est?
{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} Quoniam unus panis, unum corpus multi sumus, omnes, qui de uno pane participamus.
{10:17} Through the one bread, we, though many, are one body: all of us who are partakers of the one bread.
{10:18} Videte Israel secundum carnem: nonne qui edunt hostias, participes sunt altaris?
{10:18} Consider Israel, according to the flesh. Are not those who eat from the sacrifices partakers of the altar?
{10:19} Quid ergo? Dico quod idolis immolatum sit aliquid? Aut quod idolum, sit aliquid?
{10:19} What is next? Should I say that what is immolated to idols is anything? Or that the idol is anything?
{10:20} Sed quæ immolant Gentes, dæmoniis immolant, et non Deo. Nolo autem vos socios fieri dæmoniorum:
{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.
~ This verse and its idea are a foreshadowing of the abomination of desolation, a perverse imitation of the holy Eucharist, which is done in cooperation with fallen angels.
{10:21} non potestis calicem Domini bibere, et calicem dæmoniorum: non potestis mensæ Domini participes esse, et mensæ dæmoniorum.
{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} An æmulamur Dominum? Numquid fortiores illo sumus? Omnia mihi licent, sed non omnia expediunt.
{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} Omnia mihi licent, sed non omnia ædificat.
{10:23} All is lawful to me, but not all is edifying.
{10:24} Nemo quod suum est quærat, sed quod alterius.
{10:24} Let no one seek for himself, but for others.
{10:25} Omne, quod in macello vænit, manducate, nihil interrogantes propter conscientiam.
{10:25} Whatever is sold in the market, you may eat, without asking questions for the sake of conscience.
{10:26} Domini est terra, et plenitudo eius.
{10:26} “The earth and all its fullness belong to the Lord.”
{10:27} Si quis vocat vos infidelium, et vultis ire: omne, quod vobis apponitur, manducate, nihil interrogantes propter conscientiam.
{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} Si quis autem dixerit: Hoc immolatum est idolis: nolite manducare propter illum, qui indicavit, et propter conscientiam:
{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} conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea iudicatur ab aliena conscientia?
{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} Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago?
{10:30} If I partake with thanksgiving, why should I be slandered over that for which I give thanks?
{10:31} Sive ergo manducatis, sive bibitis, sive aliud quid facitis: omnia in gloriam Dei facite.
{10:31} Therefore, whether you eat or drink, or whatever else you may do, do everything for the glory of God.
{10:32} Sine offensione estote Iudæis, et Gentibus, et Ecclesiæ Dei:
{10:32} Be without offense toward the Jews, and toward the Gentiles, and toward the Church of God,
{10:33} sicut et ego per omnia omnibus placeo, non quærens quod mihi utile est, sed quod multis: ut salvi fiant.
{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.
{11:1} Imitatores mei estote, sicut et ego Christi.
{11:1} Be imitators of me, as I also am of Christ.
{11:2} Laudo autem vos fratres quod per omnia mei memores estis: et sicut tradidi vobis, præcepta mea tenetis.
{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} Volo autem vos scire quod omnis viri caput, Christus est: caput autem mulieris, vir: caput vero Christi, Deus.
{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.
~ This passage does not use ‘vir’ or ‘viri’ to refer to ‘husband,’ but more generally to ‘man.’ This is clear because the same word ‘vir’ is used consistently, even when there is no marriage relationship at issue, e.g. ‘the head of every man is Christ.’ Not every man is a husband, so vir and viri in this context mean man, not husband.
{11:4} Omnis vir orans, aut prophetans velato capite, deturpat caput suum.
{11:4} Every man praying or prophesying with his head covered disgraces his head.
{11:5} Omnis autem mulier orans, aut prophetans non velato capite, deturpat caput suum: unum enim est ac si decalvetur.
{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} Nam si non velatur mulier, tondeatur. Si vero turpe est mulieri tonderi, aut decalvari, velet caput suum.
{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} Vir quidem non debet velare caput suum: quoniam imago et gloria Dei est, mulier autem gloria viri est.
{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} Non enim vir ex muliere est, sed mulier ex viro.
{11:8} For man is not of woman, but woman is of man.
{11:9} Etenim non est creatus vir propter mulierem, sed mulier propter virum.
{11:9} And indeed, man was not created for woman, but woman was created for man.
{11:10} Ideo debet mulier potestatem habere supra caput propter Angelos.
{11:10} Therefore, a woman ought to have a sign of authority on her head, because of the Angels.
~ The veil or headcovering is a symbol if the order in creation, which includes Angels as well as men. For even among the Angels, there is order and levels of authority. The Angels are not all the same, they do not all have the same role, and some Angels have authority over other Angels. The holy Angels are offended when women pray without a headcovering, or when women take roles which God intends only for men. For the holy Angels keep to their proper places and are obedient to those Angels in authority over them. But the fallen angels rebelled by disobedience and by refusing to accept Christ as their head, as someone with authority over them; and so they destined themselves for Hell. Women who refuse to wear a veil, or who dress like a man, or who take a man’s role, are being disobedient to Christ and are disrespecting their head, repeating in miniature the same fault of disobedience and disrespect that caused some Angels to fall from grace. When the holy Angels see such disorder and disobedience by women towards their head, they remember the fall of the disobedient angels and they cringe.
{11:11} Verumtamen neque vir sine muliere: neque mulier sine viro in Domino.
{11:11} Yet truly, man would not exist without woman, nor would woman exist without man, in the Lord.
{11:12} Nam sicut mulier de viro, ita et vir per mulierem: omnia autem ex Deo.
{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} Vos ipsi iudicate: decet mulierem non velatam orare Deum?
{11:13} Judge for yourselves. Is it proper for a woman to pray to God unveiled?
{11:14} Nec ipsa natura docet vos, quod vir quidem si comam nutriat, ignominia est illi:
{11:14} Does not even nature herself teach you that, indeed, if a man grows his hair long, it is a disgrace for him?
~ Men are reflections of God, having the role of headship within humanity; women are reflections of Creation, that is, of nature, because God is the head of nature, just as man is the head of woman. Thus nature is referred to as ‘herself’.
{11:15} mulier vero si comam nutriat, gloria est illi: quoniam capilli pro velamine ei dati sunt.
{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} Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesia Dei.
{11:16} But if anyone has a mind to be contentious, we have no such custom, nor does the Church of God.
~ So, if you cannot see the wisdom of this teaching, then Paul says to at least accept it because it is a custom in the Church of God; there should be no other custom.
{11:17} Hoc autem præcipio, non laudans: quod non in melius, sed in deterius convenitis.
{11:17} Now I caution you, without praising, about this: that you assemble together, and not for better, but for worse.
{11:18} Primum quidem convenientibus vobis in Ecclesiam, audio scissuras esse inter vos, et ex parte credo.
{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} Nam oportet et hæreses esse, ut et qui probati sunt, manifesti fiant in vobis.
{11:19} For there must also be heresies, so that those who have been tested may be made manifest among you.
{11:20} Convenientibus ergo vobis in unum, iam non est Dominicam cœnam manducare.
{11:20} And so, when you assemble together as one, it is no longer in order to eat the Lord’s supper.
{11:21} Unusquisque enim suam cœnam præsumit ad manducandum. Et alius quidem esurit: alius autem ebrius est.
{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} Numquid domos non habetis ad manducandum, et bibendum? Aut Ecclesiam Dei contemnitis, et confunditis eos, qui non habent? Quid dicam vobis? Laudo vos? In hoc non laudo.
{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} Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Iesus in qua nocte tradebatur, accepit panem,
{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} et gratias agens fregit, et dixit: Accipite, et manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem.
{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} Similiter et calicem, postquam cœnavit, dicens: Hic calix novum testamentum est in meo sanguine. Hoc facite quotiescumque bibetis, in meam commemorationem.
{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} Quotiescumque enim manducabitis panem hunc, et calicem bibetis: mortem Domini annunciabitis donec veniat.
{11:26} For whenever you eat this bread and drink this cup, you proclaim the death of the Lord, until he returns.
{11:27} Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne: reus erit corporis, et sanguinis Domini.
{11:27} And so, whoever eats this bread, or drinks from the cup of the Lord, unworthily, shall be liable of the body and blood of the Lord.
{11:28} Probet autem seipsum homo: et sic de pane illo edat, et de calice bibat.
{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} Qui enim manducat, et bibit indigne, iudicium sibi manducat, et bibit: non diiudicans corpus Domini.
{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} Ideo inter vos multi infirmi et imbecilles, et dormiunt multi.
{11:30} As a result, many are weak and sick among you, and many have fallen asleep.
{11:31} Quod si nosmetipsos diiudicaremus, non utique iudicaremur.
{11:31} But if we ourselves were discerning, then certainly we would not be judged.
{11:32} Dum iudicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur.
{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} Itaque fratres mei, cum convenitis ad manducandum, invicem expectate.
{11:33} And so, my brothers, when you assemble together to eat, be attentive to one another.
{11:34} Si quis esurit, domi manducet: ut non in iudicium conveniatis. Cetera autem, cum venero, disponam.
{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.
{12:1} De spiritualibus autem, nolo vos ignorare fratres.
{12:1} Now concerning spiritual things, I do not want you to be ignorant, brothers.
{12:2} Scitis quoniam cum Gentes essetis, ad simulachra muta prout ducebamini euntes.
{12:2} You know that when you were Gentiles, you approached mute idols, doing what you were led to do.
{12:3} Ideo notum vobis facio, quod nemo in Spiritu Dei loquens, dicit anathema Iesu. Et nemo potest dicere, Dominus Iesus, nisi in Spiritu Sancto.
{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} Divisiones vero gratiarum sunt, idem autem Spiritus:
{12:4} Truly, there are diverse graces, but the same Spirit.
{12:5} Et divisiones ministrationum sunt, idem autem Dominus:
{12:5} And there are diverse ministries, but the same Lord.
{12:6} Et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus.
{12:6} And there are diverse works, but the same God, who works everything in everyone.
{12:7} Unicuique autem datur manifestatio Spiritus ad utilitatem.
{12:7} However, the manifestation of the Spirit is given to each one toward what is beneficial.
{12:8} Alii quidem per Spiritum datur sermo sapientiæ: alii autem sermo scientiæ secundum eundem Spiritum:
{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} alteri fides in eodem Spiritu: alii gratia sanitatum in uno Spiritu:
{12:9} to another, in the same Spirit, faith; to another, in the one Spirit, the gift of healing;
{12:10} alii operatio virtutum, alii prophetia, alii discretio spirituum, alii genera linguarum, alii interpretatio sermonum.
{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} Hæc autem omnia operantur unus atque idem Spiritus, dividens singulis prout vult.
{12:11} But one and the same Spirit works all these things, distributing to each one according to his will.
{12:12} Sicut enim corpus unum est, et membra habet multa, omnia autem membra corporis cum sint multa, unum tamen corpus sunt: ita et Christus.
{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} Etenim in uno Spiritu omnes nos in unum corpus baptizati sumus, sive Iudæi, sive Gentiles, sive servi, sive liberi: et omnes in uno Spiritu potati sumus.
{12:13} And indeed, in one Spirit, we were all baptized into one body, whether Jews or Gentiles, whether servant or free. And we all drank in the one Spirit.
{12:14} Nam et corpus non est unum membrum, sed multa.
{12:14} For the body, too, is not one part, but many.
{12:15} Si dixerit pes: Quoniam non sum manus, non sum de corpore: num ideo non est de corpore?
{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} Et si dixerit auris: Quoniam non sum oculus, non sum de corpore: num ideo est de corpore?
{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} Si totum corpus oculus: ubi auditus? Si totum auditus: ubi odoratus?
{12:17} If the whole body were the eye, how would it hear? If the whole were hearing, how would it smell?
{12:18} Nunc autem posuit Deus membra, unumquodque eorum in corpore sicut voluit.
{12:18} But instead, God has placed the parts, each one of them, in the body, just as it has pleased him.
{12:19} Quod si essent omnia unum membrum, ubi corpus?
{12:19} So if they were all one part, how would it be a body?
{12:20} Nunc autem multa quidem membra, unum autem corpus.
{12:20} But instead, there are many parts, indeed, yet one body.
{12:21} Non potest autem oculus dicere manui: Opera tua non indigeo: aut iterum caput pedibus: Non estis mihi necessarii.
{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} Sed multo magis quæ videntur membra corporis infirmiora esse, necessariora sunt:
{12:22} In fact, so much more necessary are those parts of the body which seem to be weaker.
{12:23} et quæ putamus ignobiliora membra esse corporis, his honorem abundantiorem circumdamus: et quæ inhonesta sunt nostra, abundantiorem honestatem habent.
{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} Honesta autem nostra nullius egent: sed Deus temperavit corpus, ei, cui deerat, abundationem tribuendo honorem,
{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} ut non sit schisma in corpore, sed idipsum pro invicem solicita sint membra.
{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} Et si quid patitur unum membrum, compatiuntur omnia membra: sive gloriatur unum membrum, congaudent omnia membra.
{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} Vos autem estis corpus Christi, et membra de membro.
{12:27} Now you are the body of Christ, and parts like any part.
{12:28} Et quosdam quidem posuit Deus in Ecclesia primum Apostolos, secundo Prophetas, exinde Doctores, deinde virtutes, exinde gratias curationum, opitulationes, gubernationes, genera linguarum, interpretationes sermonum.
{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} Numquid omnes Apostoli? Numquid omnes Prophetæ? numquid omnes Doctores?
{12:29} Are all Apostles? Are all Prophets? Are all Teachers?
{12:30} Numquid omnes virtutes? Numquid omnes gratiam habent curationum? Numquid omnes linguis loquuntur? Numquid omnes interpretantur?
{12:30} Are all workers of miracles? Do all have the grace of healing? Do all speak in tongues? Do all interpret?
{12:31} Æmulamini autem charismata meliora. Et adhuc excellentiorem viam vobis demonstro.
{12:31} But be zealous for the better charisms. And I reveal to you a yet more excellent way.
{13:1} Si linguis hominum loquar, et Angelorum, charitatem autem non habeam, factus sum velut æs sonans, aut cymbalum tinniens.
{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} Et si habuero prophetiam, et noverim mysteria omnia, et omnem scientiam: et si habuero omnem fidem ita ut montes transferam, charitatem autem non habuero, nihil sum.
{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} Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, charitatem autem non habuero, nihil mihi prodest.
{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} Charitas patiens est, benigna est. Charitas non æmulatur, non agit perperam, non inflatur,
{13:4} Charity is patient, is kind. Charity does not envy, does not act wrongly, is not inflated.
{13:5} non est ambitiosa, non quærit quæ sua sunt, non irritatur, non cogitat malum,
{13:5} Charity is not ambitious, does not seek for itself, is not provoked to anger, devises no evil.
{13:6} non gaudet super iniquitate, congaudet autem veritati:
{13:6} Charity does not rejoice over iniquity, but rejoices in truth.
{13:7} omnia suffert, omnia credit, omnia sperat, omnia sustinet.
{13:7} Charity suffers all, believes all, hopes all, endures all.
{13:8} Charitas numquam excidit: sive prophetiæ evacuabuntur, sive linguæ cessabunt, sive scientia destruetur.
{13:8} Charity is never torn away, even if prophecies pass away, or languages cease, or knowledge is destroyed.
{13:9} Ex parte enim cognoscimus, et ex parte prophetamus.
{13:9} For we know only in part, and we prophesy only in part.
{13:10} Cum autem venerit quod perfectum est, evacuabitur quod ex parte est.
{13:10} But when the perfect arrives, the imperfect passes away.
{13:11} Cum essem parvulus, loquebar ut parvulus, sapiebam ut parvulus, cogitabam ut parvulus. Quando autem factus sum vir, evacuavi quæ erant parvuli.
{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} Videmus nunc per speculum in ænigmate: tunc autem facie ad faciem. Nunc cognosco ex parte: tunc autem cognoscam sicut et cognitus sum.
{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} Nunc autem manent, fides, spes, charitas: tria hæc. Maior autem horum est charitas.
{13:13} But for now, these three continue: faith, hope, and charity. And the greatest of these is charity.
{14:1} Sectamini charitatem, æmulamini spiritualia: magis autem ut prophetetis.
{14:1} Pursue charity. Be zealous for spiritual things, but only so that you may prophesy.
{14:2} Qui enim loquitur lingua, non hominibus loquitur, sed Deo: nemo enim audit. Spiritu autem loquitur mysteria.
{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} Nam qui prophetat, hominibus loquitur ad ædificationem, et exhortationem, et consolationem.
{14:3} But whoever prophesies speaks to men for edification and exhortation and consolation.
{14:4} Qui loquitur lingua, semetipsum ædificat: qui autem prophetat, Ecclesiam Dei ædificat.
{14:4} Whoever speaks in tongues edifies himself. But whoever prophesies edifies the Church.
{14:5} Volo autem omnes vos loqui linguis: magis autem prophetare. Nam maior est qui prophetat, quam qui loquitur linguis: nisi forte interpretetur ut Ecclesia ædificationem accipiat.
{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} Nunc autem, fratres, si venero ad vos linguis loquens: quid vobis prodero, nisi vobis loquar aut in revelatione, aut in scientia, aut in prophetia, aut in doctrina?
{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} Tamen quæ sine anima sunt vocem dantia, sive tibia, sive cithara: nisi distinctionem sonituum dederint, quomodo scietur id, quod canitur, aut quod citharizatur?
{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} Etenim si incertam vocem det tuba, quis parabit se ad bellum?
{14:8} For example, if the trumpet made an uncertain sound, who would prepare himself for battle?
{14:9} Ita et vos per linguam nisi manifestum sermonem dederitis: quomodo scietur id, quod dicitur? Eritis enim in aera loquentes.
{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} Tam multa, ut puta genera linguarum sunt in hoc mundo: et nihil sine voce est.
{14:10} Consider that there are so many different kinds of languages in this world, and yet none is without a voice.
{14:11} Si ergo nesciero virtutem vocis, ero ei, cui loquor, barbarus: et qui loquitur, mihi barbarus:
{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} Sic et vos, quoniam æmulatores estis spirituum, ad ædificationem Ecclesiæ quærite ut abundetis.
{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} Et ideo qui loquitur lingua: oret ut interpretetur.
{14:13} For this reason, too, whoever speaks in tongues, let him pray for the interpretation.
{14:14} Nam si orem lingua, spiritus meus orat, mens autem mea sine fructu est.
{14:14} So, if I pray in tongues, my spirit prays, but my mind is without fruit.
{14:15} Quid ergo est? Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente.
{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} Ceterum si benedixeris spiritu: qui supplet locum idiotæ, quomodo dicet, Amen, super tuam benedictionem? Quoniam quid dicas, nescit.
{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} Nam tu quidem bene gratias agis: sed alter non ædificatur.
{14:17} In this case, certainly, you give thanks well, but the other person is not edified.
{14:18} Gratias ago Deo meo, quod omnium vestrum lingua loquor.
{14:18} I thank my God that I speak in tongues for all of you.
{14:19} Sed in Ecclesia volo quinque verba sensu meo loqui, ut et alios instruam: quam decem millia verborum in lingua.
{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} Fratres, nolite pueri effici sensibus, sed malitia parvuli estote: sensibus autem perfecti estote.
{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.
~ Little children have no malice. So telling someone to be child-like with respect to malice means not be have malice. Be child-like with respect to evil, in that little ones lack evil. But be mature in the faith and in your understanding of the Faith.
{14:21} In lege scriptum est: Quoniam in aliis linguis et labiis aliis loquar populo huic: et nec sic exaudient me, dicit Dominus.
{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} Itaque linguæ in signum sunt non fidelibus, sed infidelibus: prophetiæ autem non infidelibus, sed fidelibus.
{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} Si ergo conveniat universa Ecclesia in unum, et omnes linguis loquantur, intrent autem idiotæ, aut infideles: nonne dicent quod insanitis?
{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} Si autem omnes prophetent, intret autem quis infidelis, vel idiota, convincitur ab omnibus, diiudicatur ab omnibus:
{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} occulta cordis eius manifesta fiunt: et ita cadens in faciem adorabit Deum, pronuncians quod vere Deus in vobis sit.
{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} Quid ergo est, fratres? Cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad ædificationem fiant.
{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} Sive lingua quis loquitur, secundum duos, aut ut multum tres, et per partes, et unus interpretatur.
{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} Si autem non fuerit interpres, taceat in ecclesia, sibi autem loquatur, et Deo.
{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} Prophetæ autem duo, aut tres dicant, et ceteri diiudicent.
{14:29} And let the prophets speak, two or three, and let the others discern.
{14:30} Quod si alii revelatum fuerit sedenti, prior taceat.
{14:30} But then, if something is revealed to another who is sitting, let the first one become silent.
{14:31} Potestis enim omnes per singulos prophetare: ut omnes discant, et omnes exhortentur:
{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} et spiritus prophetarum prophetis subiecti sunt.
{14:32} For the spirits of the prophets are subject to the prophets.
{14:33} Non enim est dissensionis Deus, sed pacis: sicut et in omnibus Ecclesiis sanctorum doceo.
{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} Mulieres in Ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.
{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} Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in Ecclesia.
{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 church.
{14:36} An a vobis Verbum Dei processit? Aut in vos solos pervenit?
{14:36} So now, did the Word of God proceed from you? Or was it sent to you alone?
{14:37} Si quis videtur propheta esse, aut spiritualis, cognoscat quæ scribo vobis, quia Domini sunt mandata.
{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} Si quis autem ignorat, ignorabitur.
{14:38} If anyone does not recognize these things, he should not be recognized.
{14:39} Itaque fratres æmulamini prophetare: et loqui linguis nolite prohibere.
{14:39} And so, brothers, be zealous to prophesy, and do not prohibit speaking in tongues.
{14:40} Omnia autem honeste, et secundum ordinem fiant.
{14:40} But let everything be done respectfully and according to proper order.
{15:1} Notum autem vobis facio, fratres, Evangelium, quod prædicavi vobis, quod et accepistis, in quo et statis,
{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} per quod et salvamini: qua ratione prædicaverim vobis, si tenetis, nisi frustra credidistis.
{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} Tradidi enim vobis in primis quod et accepi: quoniam Christus mortuus est pro peccatis nostris secundum Scripturas:
{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} et quia sepultus est, et quia resurrexit tertia die secundum Scripturas:
{15:4} and that he was buried; and that he rose again on the third day, according to the Scriptures;
{15:5} et quia visus est Cephæ, et post hoc undecim:
{15:5} and that he was seen by Cephas, and after that by the eleven.
{15:6} Deinde visus est plus quam quingentis fratribus simul: ex quibus multi manent usque adhuc, quidam autem dormierunt:
{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} Deinde visus est Iacobo, deinde Apostolis omnibus:
{15:7} Next, he was seen by James, then by all the Apostles.
{15:8} Novissime autem omnium tamquam abortivo, visus est et mihi.
{15:8} And last of all, he was seen also by me, as if I were someone born at the wrong time.
{15:9} Ego enim sum minimus Apostolorum, qui non sum dignus vocari Apostolus, quoniam persecutus sum Ecclesiam Dei.
{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} Gratia autem Dei sum id, quod sum: et gratia eius in me vacua non fuit, sed abundantius illis omnibus laboravi: non ego autem, sed gratia Dei mecum:
{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} Sive enim ego, sive illi: sic prædicamus, et sic credidistis.
{15:11} For whether it is I or they: so we preach, and so you have believed.
{15:12} Si autem Christus prædicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis, quoniam resurrectio mortuorum non est?
{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} Si autem resurrectio mortuorum non est: neque Christus resurrexit.
{15:13} For if there is no resurrection of the dead, then Christ has not risen.
{15:14} Si autem Christus non resurrexit, inanis est ergo prædicatio nostra, inanis est et fides vestra:
{15:14} And if Christ has not risen, then our preaching is useless, and your faith is also useless.
{15:15} invenimur autem et falsi testes Dei: quoniam testimonium diximus adversus Deum quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt.
{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} Nam si mortui non resurgunt, neque Christus resurrexit.
{15:16} For if the dead do not rise again, then neither has Christ risen again.
{15:17} Quod si Christus non resurrexit, vana est fides vestra, adhuc enim estis in peccatis vestris.
{15:17} But if Christ has not risen, then your faith is vain; for you would still be in your sins.
{15:18} Ergo et qui dormierunt in Christo, perierunt.
{15:18} Then, too, those who have fallen asleep in Christ would have perished.
{15:19} Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus.
{15:19} If we have hope in Christ for this life only, then we are more miserable than all men.
{15:20} Nunc autem Christus resurrexit a mortuis primitiæ dormientium,
{15:20} But now Christ has risen again from the dead, as the first-fruits of those who sleep.
{15:21} quoniam quidem per hominem mors, et per hominem resurrectio mortuorum.
{15:21} For certainly, death came through a man. And so, the resurrection of the dead came through a man
{15:22} Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
{15:22} And just as in Adam all die, so also in Christ all will be brought to life,
{15:23} Unusquisque autem in suo ordine, primitiæ Christus: deinde ii, qui sunt Christi, qui in adventu eius crediderunt.
{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} Deinde finis: cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum, et potestatem, et virtutem.
{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} Oportet autem illum regnare donec ponat omnes inimicos sub pedibus eius.
{15:25} For it is necessary for him to reign, until he has set all his enemies under his feet.
{15:26} Novissima autem inimica destruetur mors: Omnia enim subiecit pedibus eius. Cum autem dicat:
{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} Omnia subiecta sunt ei, sine dubio præter eum, qui subiecit ei omnia.
{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} Cum autem subiecta fuerint illi omnia: tunc et ipse Filius subiectus erit ei, qui subiecit sibi omnia, ut sit Deus omnia in omnibus.
{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} Alioquin quid facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? Ut quid et baptizantur pro illis?
{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} Ut quid et nos periclitamur omni hora?
{15:30} Why also do we endure trials every hour?
{15:31} Quotidie morior per vestram gloriam, fratres, quam habeo in Christo Iesu Domino nostro.
{15:31} Daily I die, by means of your boasting, brothers: you whom I have in Christ Jesus our Lord.
{15:32} Si (secundum hominem) ad bestias pugnavi Ephesi, quid mihi prodest, si mortui non resurgunt? Manducemus, et bibamus, cras enim moriemur.
{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} Nolite seduci: Corrumpunt mores bonos colloquia mala.
{15:33} Do not be led astray. Evil communication corrupts good morals.
{15:34} Evigilate iusti, et nolite peccare: ignorantiam enim Dei quidam habent, ad reverentiam vobis loquor.
{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} Sed dicet aliquis: Quomodo resurgunt mortui? Qualive corpore venient?
{15:35} But someone may say, “How do the dead rise again?” or, “What type of body do they return with?”
{15:36} Insipiens, tu quod seminas non vivificatur, nisi prius moriatur.
{15:36} How foolish! What you sow cannot be brought back to life, unless it first dies.
{15:37} Et quod seminas, non corpus, quod futurum est, seminas, sed nudum granum, ut puta tritici, aut alicuius ceterorum.
{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} Deus autem dat illi corpus sicut vult: ut unicuique seminum proprium corpus.
{15:38} For God gives it a body according to his will, and according to each seed’s proper body.
{15:39} Non omnis caro, eadem caro: sed alia quidem hominum, alia vero pecorum, alia volucrum, alia autem piscium.
{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} Et corpora cælestia, et corpora terrestria: sed alia quidem cælestium gloria, alia autem terrestrium:
{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} Alia claritas solis, alia claritas lunæ, et alia claritas stellarum. Stella enim a stella differt in claritate:
{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} sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione.
{15:42} So it is also with the resurrection of the dead. What is sown in corruption shall rise to incorruption.
{15:43} Seminatur in ignobilitate, surget in gloria: Seminatur in infirmitate, surget in virtute:
{15:43} What is sown in dishonor shall rise to glory. What is sown in weakness shall rise to power.
{15:44} Seminatur corpus animale, surget corpus spiritale. Si est corpus animale, est et spiritale, sicut scriptum est:
{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} Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem.
{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} Sed non prius quod spiritale est, sed quod animale: deinde quod spiritale.
{15:46} So what is, at first, not spiritual, but animal, next becomes spiritual.
{15:47} Primus homo de terra, terrenus: secundus homo de cælo, cælestis.
{15:47} The first man, being earthly, was of the earth; the second man, being heavenly, will be of heaven.
{15:48} Qualis terrenus, tales et terreni: et qualis cælestis, tales et cælestes.
{15:48} Such things as are like the earth are earthly; and such things as are like the heavens are heavenly.
{15:49} Igitur, sicut portavimus imaginem terreni, portemus et imaginem cælestis.
{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} Hoc autem dico, fratres: quia caro et sanguis regnum Dei possidere non possunt: neque corruptio incorruptelam possidebit.
{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} Ecce mysterium vobis dico: Omnes quidem resurgemus, sed non omnes immutabimur.
{15:51} Behold, I tell you a mystery. Certainly, we shall all rise again, but we shall not all be transformed:
~ The just rise up with transformed incorruptible bodies; the unjust also rise up, but not with this type of holy transformation to incorruptibility. The bodies of the unjust are corrupt, even beyond the corruption of earthly bodies, for their resurrected bodies are neither of heaven, nor of earth, but of a new Hell, fit for body and soul.
{15:52} In momento, in ictu oculi, in novissima tuba: canet enim tuba, et mortui resurgent incorrupti: et nos immutabimur.
{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} Oportet enim corruptibile hoc induere incorruptionem: et mortale hoc induere immortalitatem.
{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} Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus est: Absorpta est mors in victoria.
{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} Ubi est mors victoria tua? Ubi est mors stimulus tuus?
{15:55} “O death, where is your victory? O death, where is your sting?”
{15:56} Stimulus autem mortis peccatum est: virtus vero peccati lex.
{15:56} Now the sting of death is sin, and the power of sin is the law.
{15:57} Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Iesum Christum.
{15:57} But thanks be to God, who has given us victory through our Lord Jesus Christ.
{15:58} Itaque fratres mei dilecti, stabiles estote, et immobiles: abundantes in opere Domini semper, scientes quod labor vester non est inanis in Domino.
{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.
{16:1} De collectis autem, quæ fiunt in sanctos, sicut ordinavi Ecclesiis Galatiæ, ita et vos facite.
{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} Per unam Sabbati unusquisque vestrum apud se seponat, recondens quod ei bene placuerit: ut non, cum venero, tunc collectæ fiant.
{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} Cum autem præsens fuero: quos probaveritis per epistolas, hos mittam perferre gratiam vestram in Ierusalem.
{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} Quod si dignum fuerit ut et ego eam, mecum ibunt.
{16:4} And if it is fitting for me to go too, they shall go with me.
{16:5} Veniam autem ad vos, cum Macedoniam pertransiero: nam Macedoniam pertransibo.
{16:5} Now I will visit you after I have passed through Macedonia. For I will pass through Macedonia.
{16:6} Apud vos autem forsitan manebo, vel etiam hiemabo: ut vos me deducatis quocumque iero.
{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.
~ The custom was to accompany someone who was departing on a long journey for part of the initial journey, for example, to the outskirts of the next city, or to main road some distance from the point of departure, etc.
{16:7} Nolo enim vos modo in transitu videre, spero enim me aliquantulum temporis manere apud vos, si Dominus permiserit.
{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} Permanebo autem Ephesi usque ad Pentecosten.
{16:8} But I must remain at Ephesus, even until Pentecost.
{16:9} Ostium enim mihi apertum est magnum, et evidens: et adversarii multi.
{16:9} For a door, great and unavoidable, has opened to me, as well as many adversaries.
{16:10} Si autem venerit Timotheus, videte ut sine timore sit apud vos: opus enim Domini operatur, sicut et ego.
{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} Ne quis ergo illum spernat: deducite autem illum in pace, ut veniat ad me: expecto enim illum cum fratribus.
{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} De Apollo autem fratre vobis notum facio, quoniam multum rogavi eum ut veniret ad vos cum fratribus: et utique non fuit voluntas ut nunc veniret: veniet autem, cum ei vacuum fuerit.
{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} Vigilate, state in fide, viriliter agite, et confortamini.
{16:13} Be vigilant. Stand with faith. Act manfully and be strengthened.
{16:14} Omnia vestra in charitate fiant.
{16:14} Let all that is yours be immersed in charity.
~ The word ‘fiant’ is the plural of the word ‘fiat’: let it be.
{16:15} Obsecro autem vos fratres, nostis domum Stephanæ, et Fortunati, et Achaici: quoniam sunt primitiæ Achaiæ, et in ministerium sanctorum ordinaverunt seipsos:
{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} ut et vos subditi sitis eiusmodi, et omni cooperanti, et laboranti.
{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} Gaudeo autem in præsentia Stephanæ, et Fortunati, et Achaici: quoniam id, quod vobis deerat, ipsi suppleverunt:
{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} refecerunt enim et meum spiritum, et vestrum. Cognoscite ergo qui huiusmodi sunt.
{16:18} For they have refreshed my spirit and yours. Therefore, recognize persons such as this.
{16:19} Salutant vos Ecclesiæ Asiæ. Salutant vos in Domino multum, Aquila, et Priscilla cum domestica sua Ecclesia: apud quos et hospitor.
{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} Salutant vos omnes fratres. Salutate invicem in osculo sancto.
{16:20} All the brothers greet you. Greet one another with a holy kiss.
{16:21} Salutatio, mea manu Pauli.
{16:21} This is a greeting from my own hand, Paul.
{16:22} Si quis non amat Dominum nostrum Iesum Christum, sit anathema, Maran Atha.
{16:22} If anyone does not love our Lord Jesus Christ, let him be anathema! Maran Atha.
~ The word ‘anathema’ means ‘cut off’ or ‘excommunicated’ or ‘accursed.’
{16:23} Gratia Domini nostri Iesu Christi vobiscum.
{16:23} May the grace of our Lord Jesus Christ be with you all.
{16:24} Charitas mea cum omnibus vobis in Christo Iesu. Amen.
{16:24} My charity is with all of you in Christ Jesus. Amen.