And when neither sun nor stars shone upon us for many days, and no small tempest lay on us, all hope that we should be saved was now taken away.


And when they had been long without food, then Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have set sail from Crete, and have gotten this injury and loss.


And now I exhort you to be of good cheer; for there shall be no loss of life among you, but only of the ship.


For there stood by me this night an angel of the God whose I am, whom also I serve,


saying, Fear not, Paul; thou must stand before Cæsar: and lo, God hath granted thee all them that sail with thee.


Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me.


But we must be cast upon a certain island.


But when the fourteenth night was come, as we were driven to and fro in the sea of Adria, about midnight the sailors surmised that they were drawing near to some country:


and they sounded, and found twenty fathoms; and after a little space, they sounded again, and found fifteen fathoms.


And fearing lest haply we should be cast ashore on rocky ground, they let go four anchors from the stern, and wished for the day.


And as the sailors were seeking to flee out of the ship, and had lowered the boat into the sea, under color as though they would lay out anchors from the foreship,


Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.


Then the soldiers cut away the ropes of the boat, and let her fall off.


And while the day was coming on, Paul besought them all to take some food, saying, This day is the fourteenth day that ye wait and continue fasting, having taken nothing.


Wherefore I beseech you to take some food: for this is for your safety: for there shall not a hair perish from the head of any of you.


And when he had said this, and had taken bread, he gave thanks to God in the presence of all; and he brake it, and began to eat.


Then were they all of good cheer, and themselves also took food.


And we were in all in the ship two hundred threescore and sixteen souls.


And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.


And when it was day, they knew not the land: but they perceived a certain bay with a beach, and they took counsel whether they could drive the ship upon it.


And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach.


But lighting upon a place where two seas met, they ran the vessel aground; and the foreship struck and remained unmoveable, but the stern began to break up by the violence of the waves.


And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.


But the centurion, desiring to save Paul, stayed them from their purpose; and commanded that they who could swim should cast themselves overboard, and get first to the land;


and the rest, some on planks, and some on other things from the ship. And so it came to pass, that they all escaped safe to the land.


And when we were escaped, then we knew that the island was called Melita.


And the barbarians showed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold.


But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand.


And when the barbarians saw the venomous creature hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live.


Howbeit he shook off the creature into the fire, and took no harm.


But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation and beheld nothing amiss come to him, they changed their minds, and said that he was a god.


Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius; who received us, and entertained us three days courteously.


And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him.


And when this was done, the rest also that had diseases in the island came, and were cured:


who also honored us with many honors; and when we sailed, they put on board such things as we needed.


And after three months we set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers.


And touching at Syracuse, we tarried there three days.


And from thence we made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day we came to Puteoli;


where we found brethren, and were entreated to tarry with them seven days: and so we came to Rome.


And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage.


And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.


And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans:


who, when they had examined me, desired to set me at liberty, because there was no cause of death in me.


But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had aught whereof to accuse my nation.


For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.


And they said unto him, We neither received letters from Judæa concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.


But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.


And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening.


And some believed the things which were spoken, and some disbelieved.


And when they agreed not among themselves, they departed after that Paul had spoken one word, Well spake the Holy Spirit through Isaiah the prophet unto your fathers,


saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:


For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.


Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.


And he abode two whole years in his own hired dwelling, and received all that went in unto him,


preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.


Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,


which he promised afore through his prophets in the holy scriptures,


concerning his Son, who was born of the seed of David according to the flesh,


who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord,


through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake;


among whom are ye also, called to be Jesus Christ's:


to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.


First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world.


For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers


making request, if by any means now at length I may be prospered by the will of God to come unto you.


For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;


that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine.


And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.


I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.


So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.


For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.


For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.


For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;


because that which is known of God is manifest in them; for God manifested it unto them.


For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:


because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.


Professing themselves to be wise, they became fools,


and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.


Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves:


for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.


For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature:


and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.


And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting;


being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,


backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,


without understanding, covenant-breakers, without natural affection, unmerciful:


who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.


Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things.


And we know that the judgment of God is according to truth against them that practise such things.


And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?


Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?


but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;


who will render to every man according to his works:


to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:


but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation,


tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;


but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:


for there is no respect of persons with God.


For as many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;


for not the hearers of the law are just before God, but the doers of the law shall be justified;


(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;


in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them);


in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.


But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,


and knowest his will, and approvest the things that are excellent, being instructed out of the law,


and art confident that thou thyself art a guide of the blind, a light of them that are in darkness,


a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;


thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?


thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?


thou who gloriest in the law, through thy transgression of the law dishonorest thou God?


For the name of God is blasphemed among the Gentiles because of you, even as it is written.


For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.


If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?


and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?


For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:


but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.


What advantage then hath the Jew? or what is the profit of circumcision?


Much every way: first of all, that they were intrusted with the oracles of God.


For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?


God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.


But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)


God forbid: for then how shall God judge the world?


But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?


and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.


What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;


as it is written, There is none righteous, no, not one;


There is none that understandeth, There is none that seeketh after God;


They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one:


Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:


Whose mouth is full of cursing and bitterness:


Their feet are swift to shed blood;


Destruction and misery are in their ways;


And the way of peace have they not known:


There is no fear of God before their eyes.


Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:


because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.


But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;


even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;


for all have sinned, and fall short of the glory of God;


being justified freely by his grace through the redemption that is in Christ Jesus:


whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;


for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.


Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.


We reckon therefore that a man is justified by faith apart from the works of the law.


Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:


if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.


Do we then make the law of none effect through faith? God forbid: nay, we establish the law.


What then shall we say that Abraham, our forefather, hath found according to the flesh?


For if Abraham was justified by works, he hath whereof to glory; but not toward God.


For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.


Now to him that worketh, the reward is not reckoned as of grace, but as of debt.


But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.


Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,


saying, Blessed are they whose iniquities are forgiven, And whose sins are covered.


Blessed is the man to whom the Lord will not reckon sin.


Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.


How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:


and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;


and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.


For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.


For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:


for the law worketh wrath; but where there is no law, neither is there transgression.


For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all


(as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.


Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.


And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb;


yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God,


and being fully assured that what he had promised, he was able also to perform.


Wherefore also it was reckoned unto him for righteousness.


Now it was not written for his sake alone, that it was reckoned unto him;


but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead,


who was delivered up for our trespasses, and was raised for our justification.


Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;


through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.


And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness;


and stedfastness, approvedness; and approvedness, hope:


and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us.


For while we were yet weak, in due season Christ died for the ungodly.


For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.


But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us.


Much more then, being now justified by his blood, shall we be saved from the wrath of God through him.


For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life;


and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.


Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:-


for until the law sin was in the world; but sin is not imputed when there is no law.


Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come.


But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many.


And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification.


For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ.


So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life.


For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.


And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:


that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.


What shall we say then? Shall we continue in sin, that grace may abound?


God forbid. We who died to sin, how shall we any longer live therein?


Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?


We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.


For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection;


knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin;


for he that hath died is justified from sin.


But if we died with Christ, we believe that we shall also live with him;


knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him.


For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God.


Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.


Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof:


neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God.


For sin shall not have dominion over you: for ye are not under law, but under grace.


What then? shall we sin, because we are not under law, but under grace? God forbid.


Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?


But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered;


and being made free from sin, ye became servants of righteousness.


I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification.


For when ye were servants of sin, ye were free in regard of righteousness.


What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death.


But now being made free from sin and become servants to God, ye have your fruit unto sanctification, and the end eternal life.


For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.


Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth?


For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband.


So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.


Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God.


For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death.


But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter.


What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet:


but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead.


And I was alive apart from the law once: but when the commandment came, sin revived, and I died;


and the commandment, which was unto life, this I found to be unto death:


for sin, finding occasion, through the commandment beguiled me, and through it slew me.


So that the law is holy, and the commandment holy, and righteous, and good.


Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me through that which is good;-that through the commandment sin might become exceeding sinful.


For we know that the law is spiritual: but I am carnal, sold under sin.


For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do.


But if what I would not, that I do, I consent unto the law that it is good.


So now it is no more I that do it, but sin which dwelleth in me.


For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is not.


For the good which I would I do not: but the evil which I would not, that I practise.


But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.


I find then the law, that, to me who would do good, evil is present.


For I delight in the law of God after the inward man:


but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.


Wretched man that I am! who shall deliver me out of the body of this death?


I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.


There is therefore now no condemnation to them that are in Christ Jesus.


For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.


For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh:


that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.


For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit.


For the mind of the flesh is death; but the mind of the Spirit is life and peace:


because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be:


and they that are in the flesh cannot please God.


But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.


And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.


But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.


So then, brethren, we are debtors, not to the flesh, to live after the flesh:


for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live.


For as many as are led by the Spirit of God, these are sons of God.


For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father.


The Spirit himself beareth witness with our spirit, that we are children of God:


and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him.


For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.


For the earnest expectation of the creation waiteth for the revealing of the sons of God.


For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope


that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.


For we know that the whole creation groaneth and travaileth in pain together until now.


And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.


For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth?


But if we hope for that which we see not, then do we with patience wait for it.


And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered;


and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.


And we know that to them that love God all things work together for good, even to them that are called according to his purpose.


For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren:


and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.


What then shall we say to these things? If God is for us, who is against us?


He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?


Who shall lay anything to the charge of God's elect? It is God that justifieth;


who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.


Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?


Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter.


Nay, in all these things we are more than conquerors through him that loved us.


For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,


nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.


I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,


that I have great sorrow and unceasing pain in my heart.


For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh:


who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;


whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.


But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel:


neither, because they are Abraham's seed, are they all children: but, In Isaac shall thy seed be called.


That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.


For this is a word of promise, According to this season will I come, and Sarah shall have a son.


And not only so; but Rebecca also having conceived by one, even by our father Isaac-


for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,


it was said unto her, The elder shall serve the younger.


Even as it is written, Jacob I loved, but Esau I hated.


What shall we say then? Is there unrighteousness with God? God forbid.


For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.


So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy.


For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth.


So then he hath mercy on whom he will, and whom he will he hardeneth.


Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?


Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?


Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?


What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:


and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,


even us, whom he also called, not from the Jews only, but also from the Gentiles?


As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.


And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.


And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:


for the Lord will execute his word upon the earth, finishing it and cutting it short.


And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.


What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:


but Israel, following after a law of righteousness, did not arrive at that law.


Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling;


even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.


Brethren, my heart's desire and my supplication to God is for them, that they may be saved.


For I bear them witness that they have a zeal for God, but not according to knowledge.


For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.


For Christ is the end of the law unto righteousness to every one that believeth.


For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby.


But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)


or, Who shall descend into the abyss? (that is, to bring Christ up from the dead.)


But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach:


because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:


for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.


For the scripture saith, Whosoever believeth on him shall not be put to shame.


For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him:


for, Whosoever shall call upon the name of the Lord shall be saved.


How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher?


and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!


But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?


So belief cometh of hearing, and hearing by the word of Christ.


But I say, Did they not hear? Yea, verily, Their sound went out into all the earth, And their words unto the ends of the world.


But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you.


And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me.


But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.


I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.


God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel:


Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life.


But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.


Even so then at this present time also there is a remnant according to the election of grace.


But if it is by grace, it is no more of works: otherwise grace is no more grace.


What then? That which Israel seeketh for, that he obtained not; but the election obtained it, and the rest were hardened:


according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.


And David saith, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them:


Let their eyes be darkened, that they may not see, And bow thou down their back always.


I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy.


Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?


But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry;


if by any means I may provoke to jealousy them that are my flesh, and may save some of them.


For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?


And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.


But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree;


glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee.


Thou wilt say then, Branches were broken off, that I might be grafted in.


Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear:


for if God spared not the natural branches, neither will he spare thee.


Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.


And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.


For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?


For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;


and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:


And this is my covenant unto them, When I shall take away their sins.


As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers' sake.


For the gifts and the calling of God are not repented of.


For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience,


even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy.


For God hath shut up all unto disobedience, that he might have mercy upon all.


O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!


For who hath known the mind of the Lord? or who hath been his counsellor?


or who hath first given to him, and it shall be recompensed unto him again?


For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.


I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.


And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.


For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.


For even as we have many members in one body, and all the members have not the same office:


so we, who are many, are one body in Christ, and severally members one of another.


And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith;


or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching;


or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.


Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.


In love of the brethren be tenderly affectioned one to another; in honor preferring one another;


in diligence not slothful; fervent in spirit; serving the Lord;


rejoicing in hope; patient in tribulation; continuing stedfastly in prayer;


communicating to the necessities of the saints; given to hospitality.


Bless them that persecute you; bless, and curse not.


Rejoice with them that rejoice; weep with them that weep.


Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.


Render to no man evil for evil. Take thought for things honorable in the sight of all men.


If it be possible, as much as in you lieth, be at peace with all men.


Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.


But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head.


Be not overcome of evil, but overcome evil with good.


Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God.


Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment.


For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same:


for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil.


Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience' sake.


For for this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing.


Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.


Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.


For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.


Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.


And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we first believed.


The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.


Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy.


But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.


But him that is weak in faith receive ye, yet not for decision of scruples.


One man hath faith to eat all things: but he that is weak eateth herbs.


Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.


Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.


One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind.


He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.


For none of us liveth to himself, and none dieth to himself.


For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.


For to this end Christ died and lived again, that he might be Lord of both the dead and the living.


But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God.


For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God.


So then each one of us shall give account of himself to God.


Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling.


I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.


For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.


Let not then your good be evil spoken of:


for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.


For he that herein serveth Christ is well-pleasing to God, and approved of men.


So then let us follow after things which make for peace, and things whereby we may edify one another.


Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.


It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.


The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth.


But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.


Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.


Let each one of us please his neighbor for that which is good, unto edifying.


For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.


For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.


Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:


that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.


Wherefore receive ye one another, even as Christ also received you, to the glory of God.


For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers,


and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.


And again he saith, Rejoice, ye Gentiles, with his people.


And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him.


And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope.


Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.


And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.


But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,


that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.


I have therefore my glorying in Christ Jesus in things pertaining to God.


For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,


in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;


yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation;


but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.


Wherefore also I was hindered these many times from coming to you:


but now, having no more any place in these regions, and having these many years a longing to come unto you,


whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)-


but now, I say, I go unto Jerusalem, ministering unto the saints.


For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.


Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things.


When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain.


And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.


Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;


that I may be delivered from them that are disobedient in Judæa, and that my ministration which I have for Jerusalem may be acceptable to the saints;


that I may come unto you in joy through the will of God, and together with you find rest.


Now the God of peace be with you all. Amen.


I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreæ:


that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.


Salute Prisca and Aquila my fellow-workers in Christ Jesus,


who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:


and salute the church that is in their house. Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ.


Salute Mary, who bestowed much labor on you.


Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.


Salute Ampliatus my beloved in the Lord.


Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.


Salute Apelles the approved in Christ. Salute them that are of the household of Aristobulus.


Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord.


Salute Tryphæna and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.


Salute Rufus the chosen in the Lord, and his mother and mine.


Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.


Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.


Salute one another with a holy kiss. All the churches of Christ salute you.


Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.


For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.


For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil.


And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.


Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.


I Tertius, who write the epistle, salute you in the Lord.


Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.


Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal,


but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith:


to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.


Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,


unto the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours:


Grace to you and peace from God our Father and the Lord Jesus Christ.


I thank my God always concerning you, for the grace of God which was given you in Christ Jesus;


that in everything ye were enriched in him, in all utterance and all knowledge;


even as the testimony of Christ was confirmed in you:


so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ;


who shall also confirm you unto the end, that ye be unreproveable in the day of our Lord Jesus Christ.


God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord.


Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment.


For it hath been signified unto me concerning you, my brethren, by them that are of the household of Chloe, that there are contentions among you.


Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.


Is Christ divided? was Paul crucified for you? or were ye baptized into the name of Paul?


I thank God that I baptized none of you, save Crispus and Gaius;


lest any man should say that ye were baptized into my name.


And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.


For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.


For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God.


For it is written, I will destroy the wisdom of the wise, And the discernment of the discerning will I bring to nought.


Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of the world?


For seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe.


Seeing that Jews ask for signs, and Greeks seek after wisdom:


but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness;


but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.


Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.


For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called:


but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong;


and the base things of the world, and the things that are despised, did God choose, yea and the things that are not, that he might bring to nought the things that are:


that no flesh should glory before God.


But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption:


that, according as it is written, He that glorieth, let him glory in the Lord.


And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God.


For I determined not to know anything among you, save Jesus Christ, and him crucified.


And I was with you in weakness, and in fear, and in much trembling.


And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power:


that your faith should not stand in the wisdom of men, but in the power of God.


We speak wisdom, however, among them that are fullgrown: yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought:


but we speak God's wisdom in a mystery, even the wisdom that hath been hidden, which God foreordained before the worlds unto our glory:


which none of the rulers of this world hath known: for had they known it, they would not have crucified the Lord of glory:


but as it is written, Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him.


But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God.


For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God.


But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God.


Which things also we speak, not in words which man's wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words.


Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged.


But he that is spiritual judgeth all things, and he himself is judged of no man.


For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ.


And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ.


I fed you with milk, not with meat; for ye were not yet able to bear it: nay, not even now are ye able;


for ye are yet carnal: for whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?


For when one saith, I am of Paul; and another, I am of Apollos; are ye not men?


What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him.


I planted, Apollos watered; but God gave the increase.


So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.


Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor.


For we are God's fellow-workers: ye are God's husbandry, God's building.


According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon.


For other foundation can no man lay than that which is laid, which is Jesus Christ.


But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble;


each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man's work of what sort it is.


If any man's work shall abide which he built thereon, he shall receive a reward.


If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.


Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?


If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.


Let no man deceive himself. If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise.


For the wisdom of this world is foolishness with God. For it is written, He that taketh the wise in their craftiness:


and again, The Lord knoweth the reasonings of the wise, that they are vain.


Wherefore let no one glory in men. For all things are yours;


whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;


and ye are Christ's; and Christ is God's.


Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.


Here, moreover, it is required in stewards, that a man be found faithful.


But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.


For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord.


Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.


Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other.


For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it?


Already are ye filled, already ye are become rich, ye have come to reign without us: yea and I would that ye did reign, that we also might reign with you.


For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men.


We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor.


Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place;


and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure;


being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.


I write not these things to shame you, but to admonish you as my beloved children.


For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel.


I beseech you therefore, be ye imitators of me.


For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church.


Now some are puffed up, as though I were not coming to you.


But I will come to you shortly, if the Lord will; and I will know, not the word of them that are puffed up, but the power.


For the kingdom of God is not in word, but in power.


What will ye? shall I come unto you with a rod, or in love and a spirit of gentleness?


It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that one of you hath his father's wife.


And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.


For I verily, being absent in body but present in spirit, have already as though I were present judged him that hath so wrought this thing,


in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus,


to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.


Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?


Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ:


wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.


I wrote unto you in my epistle to have no company with fornicators;


not at all meaning with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world:


but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.


For what have I to do with judging them that are without? Do not ye judge them that are within?


But them that are without God judgeth. Put away the wicked man from among yourselves.


Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?


Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?


Know ye not that we shall judge angels? how much more, things that pertain to this life?


If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?


I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren,


but brother goeth to law with brother, and that before unbelievers?


Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?


Nay, but ye yourselves do wrong, and defraud, and that your brethren.


Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men,


nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.


And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.


All things are lawful for me; but not all things are expedient. All things are lawful for me; but I will not be brought under the power of any.


Meats for the belly, and the belly for meats: but God shall bring to nought both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body:


and God both raised the Lord, and will raise up us through his power.


Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid.


Or know ye not that he that is joined to a harlot is one body? for, The twain, saith he, shall become one flesh.


But he that is joined unto the Lord is one spirit.


Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.


Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own;


for ye were bought with a price: glorify God therefore in your body.


Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.


But, because of fornications, let each man have his own wife, and let each woman have her own husband.


Let the husband render unto the wife her due: and likewise also the wife unto the husband.


The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.


Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.


But this I say by way of concession, not of commandment.


Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.


But I say to the unmarried and to widows, It is good for them if they abide even as I.


But if they have not continency, let them marry: for it is better to marry than to burn.


But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband


(but should she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife.


But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her.


And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.


For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.


Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such cases: but God hath called us in peace.


For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband, whether thou shalt save thy wife?


Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches.


Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not be circumcised.


Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.


Let each man abide in that calling wherein he was called.


Wast thou called being a bondservant? care not for it: nay, even if thou canst become free, use it rather.


For he that was called in the Lord being a bondservant, is the Lord's freedman: likewise he that was called being free, is Christ's bondservant.


Ye were bought with a price; become not bondservants of men.


Brethren, let each man, wherein he was called, therein abide with God.


Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.


I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.


Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.


But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.


But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;


and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;


and those that use the world, as not using it to the full: for the fashion of this world passeth away.


But I would have you to be free from cares. He that is unmarried is careful for the things of the Lord, how he may please the Lord:


but he that is married is careful for the things of the world, how he may please his wife,


and is divided. So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.


And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.


But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.


But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin daughter, shall do well.


So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better.


A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.


But she is happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God.


Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.


If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;


but if any man loveth God, the same is known by him.


Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one.


For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many;


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


Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled.


But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better.


But take heed lest by any means this liberty of yours become a stumblingblock to the weak.


For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?


For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died.


And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.


Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.


Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord?


If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord.


My defence to them that examine me is this.


Have we no right to eat and to drink?


Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?


Or I only and Barnabas, have we not a right to forbear working?


What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?


Do I speak these things after the manner of men? or saith not the law also the same?


For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth,


or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.


If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?


If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.


Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar?


Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.


But I have used none of these things: and I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void.


For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel.


For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me.


What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.


For though I was free from all men, I brought myself under bondage to all, that I might gain the more.


And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;


to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.


To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some.


And I do all things for the gospel's sake, that I may be a joint partaker thereof.


Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain.


And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.


I therefore so run, as not uncertainly; so fight I, as not beating the air:


but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.


For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea;


and were all baptized unto Moses in the cloud and in the sea;


and did all eat the same spiritual food;


and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ.


Howbeit with most of them God was not well pleased: for they were overthrown in the wilderness.


Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.


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


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


Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents.


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


Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come.


Wherefore let him that thinketh he standeth take heed lest he fall.


There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.


Wherefore, my beloved, flee from idolatry.


I speak as to wise men; judge ye what I say.


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


seeing that we, who are many, are one bread, one body: for we all partake of the one bread.


Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar?


What say I then? that a thing sacrificed to idols is anything, or that an idol is anything?


But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons.


Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table of demons.


Or do we provoke the Lord to jealousy? are we stronger than he?


All things are lawful; but not all things are expedient. All things are lawful; but not all things edify.


Let no man seek his own, but each his neighbor's good.


Whatsoever is sold in the shambles, eat, asking no question for conscience' sake;


for the earth is the Lord's, and the fulness thereof.


If one of them that believe not biddeth you to a feast, and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience' sake.


But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience' sake:


conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience?


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


Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.


Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God:


even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved.


Be ye imitators of me, even as I also am of Christ.


Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you.


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


Every man praying or prophesying, having his head covered, dishonoreth his head.


But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven.


For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled.


For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God: but the woman is the glory of the man.


For the man is not of the woman; but the woman of the man:


for neither was the man created for the woman; but the woman for the man:


for this cause ought the woman to have a sign of authority on her head, because of the angels.


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


For as the woman is of the man, so is the man also by the woman; but all things are of God.


Judge ye in yourselves: is it seemly that a woman pray unto God unveiled?


Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him?


But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.


But if any man seemeth to be contentious, we have no such custom, neither the churches of God.


But in giving you this charge, I praise you not, that ye come together not for the better but for the worse.


For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it.


For there must be also factions among you, that they that are approved may be made manifest among you.


When therefore ye assemble yourselves together, it is not possible to eat the Lord's supper:


for in your eating each one taketh before other his own supper; and one is hungry, and another is drunken.


What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not.


For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread;


and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me.


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


For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come.


Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.


But let a man prove himself, and so let him eat of the bread, and drink of the cup.


For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.


For this cause many among you are weak and sickly, and not a few sleep.


But if we discerned ourselves, we should not be judged.


But when we are judged, we are chastened of the Lord, that we may not be condemned with the world.


Wherefore, my brethren, when ye come together to eat, wait one for another.


If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.


Now concerning spiritual gifts, brethren, I would not have you ignorant.


Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led.


Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.


Now there are diversities of gifts, but the same Spirit.


And there are diversities of ministrations, and the same Lord.


And there are diversities of workings, but the same God, who worketh all things in all.


But to each one is given the manifestation of the Spirit to profit withal.


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


to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit;


and to another workings of miracles; and to another prophecy; and to another discernings of spirits: to another divers kinds of tongues; and to another the interpretation of tongues:


but all these worketh the one and the same Spirit, dividing to each one severally even as he will.


For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ.


For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit.


For the body is not one member, but many.


If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body.


And if the ear shall say, Because I am not the eye, I am not of the body; it is not therefore not of the body.


If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?


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


And if they were all one member, where were the body?


But now they are many members, but one body.


And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.


Nay, much rather, those members of the body which seem to be more feeble are necessary:


and those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness;


whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked;


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


And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it.


Now ye are the body of Christ, and severally members thereof.


And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues.


Are all apostles? are all prophets? are all teachers? are all workers of miracles?


have all gifts of healings? do all speak with tongues? do all interpret?


But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.


If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal.


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


And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing.


Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up,


doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil;


rejoiceth not in unrighteousness, but rejoiceth with the truth;


beareth all things, believeth all things, hopeth all things, endureth all things.


Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.


For we know in part, and we prophesy in part;


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


When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things.


For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.


But now abideth faith, hope, love, these three; and the greatest of these is love.


Follow after love; yet desire earnestly spiritual gifts, but rather that ye may prophesy.


For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries.


But he that prophesieth speaketh unto men edification, and exhortation, and consolation.


He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church.


Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.


But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?


Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped?


For if the trumpet give an uncertain voice, who shall prepare himself for war?


So also ye, unless ye utter by the tongue speech easy to be understood, how shall it be known what is spoken? for ye will be speaking into the air.


There are, it may be, so many kinds of voices in the world, and no kind is without signification.


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


So also ye, since ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the church.


Wherefore let him that speaketh in a tongue pray that he may interpret.


For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.


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


Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?


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


I thank God, I speak with tongues more than you all:


howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue.


Brethren, be not children in mind: yet in malice be ye babes, but in mind be men.


In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord.


Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign, not to the unbelieving, but to them that believe.


If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?


But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all;


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


What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying.


If any man speaketh in a tongue, let it be by two, or at the most three, and that in turn; and let one interpret:


but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.


And let the prophets speak by two or three, and let the others discern.


But if a revelation be made to another sitting by, let the first keep silence.


For ye all can prophesy one by one, that all may learn, and all may be exhorted;


and the spirits of the prophets are subject to the prophets;


for God is not a God of confusion, but of peace. As in all the churches of the saints,


let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.


And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.


What? was it from you that the word of God went forth? or came it unto you alone?


If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord.


But if any man is ignorant, let him be ignorant.


Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues.


But let all things be done decently and in order.


Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand,