1^st Corinthians

1^st Corinthians Un-shuffled

1. 1^st C. 1:1-9

2. 1^st C. 15:1-58

3. 1^st C. 1:10-31

4. 1^st C. 3:18-23

5. 1^st C. 2:1-3:15

6. 1^st C. 4:6-6:11

7. 1^st C. 3:16-17

8. 2^nd C. 6:14-7:1

9. 2^nd C. 10:1-6

10. 2^nd C. 11:1-6

11. 2^nd C. 10:12-18

12. 1^st C. 4:1-5

13. 1^st C. 9:1-27

14. 2^nd C. 11:12-12:13

15. 2^nd C. 11:7-11

16. 2^nd C. 12:14-18

17. 2^nd C. 6:11-13

18. 2^nd C. 7:2-4

19. 2^nd C. 12:19-21

20. 2^nd C. 10:7-11

21. 2^nd C. 13:1-10

22. 1^st C. 7:1-8:13

23. 1^st C. 10:1-11:1

24. 1^st C. 6:12-20

25. 1^st C. 12:1-14:40

26. 1^st C. 16:1-24

1^st C. 1:1-9. 1 Paul, designated an apostle of Jesus Christ through the will of God, and the brother, Sosthenes: 2 to the church of God residing in Corinth: to those having been sanctified in Jesus Christ — designated saints — partisans with all those in every place invoking for themselves the Name of Jesus Christ our Lord — both theirs and ours. 3 Grace and peace to you from God our Father and the Lord Jesus Christ.

4 I am always giving thanks to my God regarding you all over the grace of God having been given to you all through Christ Jesus, 5 that you all have been spiritually enriched in everything through him, in all doctrine and all knowledge, 6 even as the solemnly declared testimony of Christ has been established and confirmed in you. 7 Consequently you yourselves do not come short in respect of not one divinely conferred endowment, while awaiting the manifest appearance of our Lord Jesus Christ, 8 who will also render you constant and unwavering to the end — blameless in the day of our Lord Jesus Christ. 9 God has been faithful, through whom you all have been called into the communicative partnership of his Son, Jesus Christ our Lord.

1^st C. 15:1-58. 1 And now, brothers, I will declare to you all that good news which I myself evangelically communicated to you all; which you also received; in/upon which you also have stood/are standing; 2 through/by means of which you all are also being saved and preserved — provided that you are retaining/holding fast to that account, message, announcement, or system of doctrine I proclaimed to you all — unless you were mentally persuaded to no purpose and believed in vain. 3 For I delivered and entrusted first among you all that which I also received: that Christ died for our sins according to the scriptures; 4 and that he was interred; and that he was raised up again the third day according to the scriptures with the present result that he now lives; 5 and that he was seen by Peter; afterwards (he appeared) to the twelve; 6 after that, he was seen (by) over five hundred brothers at once, out of whom the majority are surviving until this present time, though several have also been taken in death. 7 After that he was seen by James; then (he appeared) to all the apostles; 8 and last of all to the abortion as it were, he was seen (appearing) to me also; 9 for I am the least of the apostles — I who am not worthy to be called an apostle — because I persecuted the Church of God. 10 But by (the) grace of God, I am what I am; and his grace (afforded) for my service has not been (rendered) futile nor void of effect; for I copiously and wearily labored exceedingly more (than) all of them: yet not I, but the grace of God attendant on me. 11 Therefore, whether (it be) I or they, in this way we are publicly announcing and openly proclaiming, and thus you believed.

12 Now if Christ is being proclaimed that he has been raised from among the dead with the present result that he now lives, how is it that some among you all are maintaining that (there) is no resurrection of (the) dead? 13 Now if (there) is no resurrection of (the) dead, not even Christ has been raised — negating the present result that he now lives: 14 and if Christ has not been raised, negating the present result that he now lives, then consequently our public announcement and open proclamation is fruitless and without substance, and your faith and assurance is also groundless, empty and futile. 15 And also we are being discovered (to be), and apparently recognized (as), false witnesses of God because we testified concerning God that he raised up the Christ (from the dead) whom he raised not up, if it be so that the dead themselves are not rising. 16 For if (the) dead are not rising, neither has Christ been raised and he lives not: 17 and if Christ has not been raised and lives not, that deceptive faith of you all is fallaciously groundless, and all of you are still in your sins. 18 Then they also that have been sleeping in Christ have themselves perished; 19 for if during this life only we are reposing hope and confidence in Christ, we are of all persons most pitiable, wretched and miserable.

20 But now, Christ has (indeed) been raised out from (among the) dead with the present result that he now lives. He has become the first fruit of those (that) have been sleeping (in death). 21 For since in as much as death came through/because of/by means of a man, (the) resurrection of (the) dead also came through/because of/by means of a Man. 22 For just as in Adam all are dying (in separation from God), thus in this same way also in Christ will all (who are reconciled to God through him) be made alive. 23 But each one separately in their own successive order: Christ the first fruit; then after that, upon and for his (second) coming, those (that are) of the Christ; 24 then (shall come) the consummation when he shall yield up the kingdom to God, even the Father, whenever (the Father) shall bring to an end all eminence and all authority and power; 25 for it behooves (the Christ) to reign until (the Father) can put all enemies under (the Christ’s) feet — 26 (the) last enemy being brought to an end — death. 27 For (God) subordinated all things under (Christ’s) feet. But in (the) case or occasion of when (God) does say that all has been subordinated, it is manifestly evident that the One subordinating all to (Christ is himself) exempt. 28 And when all things (are finally) subordinate to him, then from that time on the Son himself will also be subordinated to the One having subordinated all things to him, in order that in this respect God can be all things to all.

29 For then what will those being baptized on behalf of the dead do, if the dead are themselves not really or actually rising at all? Why are they even undergoing baptism on behalf of the dead? 30 Why are we even in dangerous peril constantly every hour? 31 I die daily over your glorying which I should be able to ascribe to Christ Jesus our Lord! 32 If in the presence of people I am exposed to furious hostility, and after the fashion of man I have fought with wild beasts in Ephesus, what (is) to my advantage if (the) dead are not themselves rising? We should eat and we should drink: to wit — (in) a future day we are getting old and dying. 33 Be not mistakenly deluded, misled or deceived: contrary and depraved converses are corrupting virtuous habits of mind and manner. 34 You all awake sober from (your) drunken stupor and shake off (your) mental paralysis as is rightly fit and proper (to do). You are in error!/Be not in error! Some (of you) are being affected by, and subjected to, ignorance and agnosticism concerning God! I can affirm this to your shame.

35 But some person will say, “How are the dead themselves rising up?” and “What kind of body or material substance are they coming (with)?” 36 Simple inconsiderate fool! What you are sowing is not being quickened or made alive except/unless it (first) dies, rots and becomes putrescent; 37 and the body which you are sowing (is) not becoming in the future (again that) which you are sowing; but it could possibly/conceivably be a mere kernel, grain or seed of wheat, or corn, or something of the remains: 38 But God is providing for it a body according as he intentionally designed, and to each of the seeds its own due, proper, specially assigned body. 39 Not all flesh (is) the same flesh: for indeed (there is) one (kind of) flesh for people, and another (type of) flesh for beasts, and another for fish, and another for birds. 40 And (there are) celestial bodies and terrestrial bodies: for the splendor of one is that of the celestial, and that of the other is terrestrial — 41 another radiance of (the) sun, and another radiance of (the) moon, and another radiance of (the) stars: for star is differing from star in radiance. 42 Thus in this way also (is) the resurrection of the dead: the body is being sown on the ground of mortality; it is itself rising on the ground of incorruptibility: 43 it is being sown on the ground of vileness; it is itself rising on the ground of glory: it is being sown on the ground of disability; it is itself rising on the ground of power: 44 it is being sown an animal body; it is itself rising a spiritual body. There is an animal body, and there is a spiritual body. 45 And so it has been written, “The first man Adam became an animated being or soul; the last Adam (Christ), (became) a quickening Spirit. 46 However, the spiritual (is) not first, but the animal: afterward (comes) the spiritual. 47 The first man (is) out of (the) ground — earthy: the second Man (is) the Lord out of heaven. 48 Of what kind is the earthy, of this kind or nature also (are) the earthy ones; and of what kind (is) the unearthly or heavenly, of this kind or nature also (are) the unearthly or heavenly ones. 49 And just as we have borne/worn the material image or likeness of the earthy, we will likewise bear/wear the image or likeness of the unearthly or heavenly.

50 And I affirm this, brothers, that (ordinary) flesh and blood is not able to obtain, acquire or receive possession of God’s kingdom; neither is the mortal and corruptible obtaining, acquiring, or receiving possession of immortality and incorruptibility. 51 Behold, I tell you all a mystery: we will not all fall asleep in death, but we shall be transformed — 52 in an instant, in the wink of an eye, at the last trumpet (of the Feast of Trumpets)— for a trumpet will sound, and the dead will be raised immortal and incorruptible and we will be transformed. 53 For this corruptible must put on to itself incorruptibility, and this mortality must put on to itself immortality. 54 And when this corruptible shall have put on to itself incorruptibility, and this mortality shall have put on to itself immortality, then will be fulfilled the word having been written, “Death has been annihilated/destroyed in victory.” 55 O death, where is your destructive power and venomous sting? O death, where is your victory? 56 For the destructive power and venomous sting of death is imputation of sin; and the power of imputed sin (is in) the (Mosaic) Law. 57 But thank God for giving to us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brothers, you all be constantly steadfast and firmly settled — firmly immovable — always abounding in the work of the Lord, knowing absolutely that your labor in the Lord is not futile, fruitless or without purpose.

1^st C. 1:10-31. 10 Now I am admonishing you, brothers, through the Name of our Lord, Jesus Christ, that you all should affirm and maintain the same thing, and that there should be no divisions among you; but that you all should be uniting completely and thoroughly, knitting together into the same opinion/sentiment, and into the same determination. 11 For it has been related and made known to me concerning you, my brothers, by those of Chloe, that there are contentious dispositions among you all. 12 And I mean/intend to signify this: that every one of you is severally saying, “I, for one, am of Paul;” and another, “I am of Apollos;” and another, “I am of Peter;” and another, “I am of Christ.” 13 Has the Christ been divided with the present result that he is now represented in separate entities? Paul has not been crucified for you! Or, have you all been baptized into the name of Paul? 14 I am thanking God that I baptized none of you but for Crispus and Gaius, 15 lest anyone should say that you had been baptized into my name — and I also baptized the household of Stephanas — as to the rest, I know not for sure whether I baptized any other. 17 For Christ sent me not to baptize, but to proclaim the good news: and not with a scientifically skillful style of language, lest the cross of Christ should be deprived of its proper function.

18 For the language of the cross is foolishness to those ones (who are) perishing; but to those others of us (who are) being saved, it is the mighty means, manifestation or instance of God’s power. 19 For it has been written, “I will bring to nothing the professed philosophical wisdom of the wise, and (I) will abrogate the understanding, discernment, intelligence or sagaciousness of the learned, the understanding, the discerning, the intelligent and the sagacious.” 20 Where is the intelligent and learned (one)? Where is the distinguished sage? Where is the reasoning, sophisticated, controversial disputant of this age? Has not God convicted the philosophical wisdom of this world of folly? 21 For since in the case of the wisdom of God the world ascertained not (salvation) through that wisdom of God, it pleased God to rescue and convert those believing/faithing through the foolishness of public preaching and inculcation. 22 And since (the) Jews are demanding proof, and (the) Greeks are deliberating “wise” philosophy, 23 we now proclaim Christ having been crucified: to Jews a scandalous offence and a cause for indignation: (and) to Greeks foolishness: 24 but to those called or summoned to participate — both Jews and Greeks — Christ is (the) mighty means and manifestation of God’s power, and God’s revelatory wisdom; 25 because the ostensibly foolish way/method of God is wiser than that of individuals; and the ostensibly weak way/method of God is (also) mightier than that of individuals.

26 For perceive (with regard to) your calling, brothers, that (there are) not many learned or intelligent according to (the) flesh; not many powerful or distinguished for accomplishment; not many aristocrats or high socialites (being gleaned). 27 But God has chosen for himself the foolish things of this world so that the learned and intelligent might (be) put to shame. And God has chosen for himself the weak of the world so that the mighty might (be) put to shame; 28 and God has chosen for himself the ignoble and base of the world, and those having been of insignificance, and those as not existing, so that he might nullify those that exist, 29 lest all flesh should glory in his presence. 30 But you are of God in Christ Jesus, who to us has become (the) revealed wisdom from God, both righteousness/rectitude/virtue and sanctification/moral purity/holiness — plus redemption and deliverance procured through (the) payment of ransom, 31 so as that even as it has been written, “The one glorying, let him glory in the Lord.”

1^st C. 3:18-23. 18 Let no one delude himself. If any one among you all is aspiring to be learned and intelligent in this age, let him become a fool, so that he may become learned and intelligent. 19 For the wisdom or enlightenment of this world is foolishness in the sight, estimation and judgment of God. For it has been written and now says, “He catches the clever in their knavery.” 20 And again, “The Lord knows the ratiocinations of the clever, that they are vain and futile.” 21 Therefore, let no one boast or glory over individuals; for everything is of you all; 22 whether Paul, or Apollos, or Peter, or earth, or life, or death, or things impending, or things lingering; everything is of you all; 23 and you all (are) of Christ; and Christ (is) of God.

1^st C. 2:1-16. 1 Now when I could come to you, brothers, announcing, declaring and proclaiming to you the evidential, solemn testimony of God, I came not according to a qualitatively rare excellence of speech nor of wisdom. 2 For I decided/determined to know absolutely nothing among you all, save, Jesus Christ, and this (One) having been crucified. 3 And in imperfect frailty, and in trembling solicitude, and in great anxious diffidence I subjected myself to you all for your benefit. 4 And my speech/language and my preaching/inculcation was not arrayed with persuasive words of “wise” human philosophy, but furnished with (the) manifestation, demonstration and indubitable proof of (the) Spirit, and of miraculous power, 5 in order that the faith of you all would not be in (the) “wise” philosophy of men, but in (the) miraculous power of God.

6 Now we are speaking wisdom among those (that are) mature and fully accomplished (spiritually): but not the philosophical wisdom of this age, neither that of the authors or authorities of this age — of those being brought to an end: 7 but we are speaking a revealed wisdom of God — a matter of knowledge through the course of a requisite and necessary initiation — that having been hidden from sight and knowledge, which God definitely designed, ordained, predestined and marked out beforehand prior to eternity until our recognition (of it) and identification (with it): 8 which none of the authorities of this age knew, with the result that they are still ignorant: for had they known, they would not have crucified the Lord of glory. 9 But according as has been written, it now states, “Whose intellectual eye has not seen, and ear has not heard, and it did not occur to any individual’s heart, (the) things which God has prepared for those faithfully loving, valuing, esteeming and delighting in him.” 10 But God has plainly declared, distinctly disclosed and clearly revealed them to us by/through his Spirit: for the Spirit is searching, tracing and plumbing the depths of all things, even the profundities of God. 11 For who of all men knows for certain those things of the individual man, save the spirit of the individual man (which is) in him? Even so, in this way also, no one knows for sure the things of God save the Spirit of God. 12 Now we have not received the characteristic influential principle of the world, but (we have received) the Spirit (which is) from God, so that we can know with certainty those things of God that have been kindly granted and bestowed to us in forgiveness: 13 which things we are also speaking, not taught in words of human wisdom, but in (words) taught (by the) Holy Spirit, illustrating and explaining spiritual things spiritually. 14 But a natural, sensual, soulish individual, merely occupied with animal instincts and passions, does not admit, embrace or follow those things of the Spirit of God: for they are foolishness to him: and he is not able to understand; for they are through spiritual views and affections being spiritually discerned and scrutinized. 15 But the spiritually affected (individual) gifted with a spiritual state of mind is indeed scrutinizing and discerning all things; but he himself is being discerned or scrutinized by no one. 16 For who has known the mind of (the) Lord? Who will teach or instruct him? Yet we are readily furnished with/are possessing as an object/are affected by/subjected to the mind of Christ.

1^st C. 3:1-15. 1 Now, fellow associates of the Christian community, I was not able to speak to you all as to the spiritually renovated, but as to the spiritually deficient — as to unlearned babes in Christ. 2 I caused you all to drink rudimentary milk, and not substantial solid food: for you were not yet able (to tolerate the solid food). But still more, yet not even now are you all able (to tolerate the solid food); 3 for you all are still deficient in spiritual understanding. For whereas among you all (is) envy, jealousy, malice and wrath, and altercation, and contention, and strife, and alienations, and dissentions, and divisions; are you all not carnal in frame, spiritually immature, and maintaining a walk or manner of living within the realm of natural humanity? 4 For whenever the one should say, “I am of Paul;” and the other, “I (am) of Apollos;” are you all not carnal in frame, spiritually immature, and maintaining a walk or manner of living within the realm of natural humanity? 5 What is Paul, then, and what (is) Apollos, save preachers through whom you all believed, even as the Lord distributed to every one (of us) separately? 6 I planted (the seed of the good news); Apollos watered (the seed); but God was causing the increase or growth. 7 Therefore, neither is the one planting (the seed) anything of account, nor the one watering (the seed); but the One causing the increase or growth is — God. 8 Now the one planting (the seed) and the one watering (the seed) are united in purpose: and each one shall receive his own reward according to his own arduous toil; 9 for we are fellow-laborers of God (in) a cultivated field of God, (and) you are God’s (spiritual) produce, advancement or structure.

10 According to the graciously devolved commission of God being assigned and entrusted to me, as a shrewd, sagacious, clever architect and master builder, I have designed and laid down a foundation that currently remains, and another is building upon (it). But let each one take heed how he is building: 11 because no one is empowered to design and lay down an additional foundation beside the One (already) laying, who is Jesus the Christ. 12 Now if a certain one is building upon this foundation: gold, silver and costly precious stones or timbers, fodder and straw; 13 the work/substance in effect of every one separately will be made conspicuously evident and become known: for the day (of the Lord) will bring it to light because it is being revealed/discovered in the presence of fire; and the fire will prove/test/assay the work of each one, deciding of which sort it is. 14 If the work of any person is surviving/remaining which he has built thereupon, he will receive a reward. 15 If the work of any person shall be consumed with fire, he will sustain/suffer loss to his detriment: but he himself will be saved; yet in this way: as through fire.

1^st C. 4:6-21. 6 Now brothers, I have transferred these things to myself and Apollos for the sake of you all, in order that in us you all might learn not to entertain overweening conceit above and beyond what has been written and which presently stands, chiefly in order that you all may not be vainly puffed up and arrogantly inflated with overweening pride one over against the other. 7 For who is making you to differ, distinguishing you, preferring you, or conferring on you superiority? And what are you furnished with and holding which you have not received? And now if you have received, why are you glorying and boasting as if you had not received. 8 (Facetiously speaking) already now you all are being satiated and satisfied; already now you all have become rich; you all have reigned and fared royally in kingly case independently of us: and oh that you really had reigned and fared royally so that we might also enjoy honor and felicity with you. 9 For I am thinking that God has appointed and constituted us, the apostles, in the lowest plight, as under sentence and condemned to death: for we have become a spectacle to the world, and to angels, and to men. 10 We (are) “fools” for the sake of Christ, but you all (are) “wise” in Christ; we (are) distressed, oppressed and afflicted with calamities, but you all (are) powerful and mighty; you all (are) honored, but we (are) ignoble. 11 Until the present times we are exposed both to hunger and occasional thirst; and we are destitute of proper and sufficient clothing, and are being treated with contumaciousness and ignominy; and we are homeless vagabonds; 12 and we toil hard, laboring with our own hands; being reviled and railed at, we are conferring blessing; being pursued and persecuted, we are enduring it patiently; 13 being calumniated and defamed, we are encouraging, comforting and consoling: we have become like the outcast filth and refuse of the world — the off-scouring which is wiped off on every side of nothing until the present moment.

14 I am not writing this to rebuff you, but as my beloved children I am warning and admonishing you. 15 For though you have innumerable overseers in Christ, yet (you have) not many fathers (in Christ): for in Christ Jesus I have fathered you all through the good news. 16 Therefore I am urging you all: become imitators and followers of me. 17 With a view towards this I have sent to you Timothy, who is my dear and right-minded child in the Lord, who will cause you to remember my (systematic) course (of conduct) — that (which is) in Christ — even as I teach everywhere in the whole Church. 18 Now some are proud, vain and arrogant, as if I were not coming to you all. 19 But I will come to you all abruptly and speedily, if the Lord should will, and I myself will know — not the pronouncement of those that have been proud, vain and arrogant — but the extent of their efficacious power. 20 For the kingdom of God abides not for pronouncement, but abides for efficacious power. 21 What are you all desiring? Should I come to you all equipped with a rod for punishment, or accompanied by love with a mental frame/spirit of meekness and forbearance?

1^st C. 5:1-13. 1 It is actually being reported everywhere that there is incest among you all, and the incest alluded to is (that kind which is) not even being made mention of in the presence of the heathen — namely that some certain one is having/possessing the wife of his father. 2 And you all are complacent, having been proud, vain and arrogant; and (should you) not rather in preference, and to a greater extent, (have) felt compunction, in order that the one doing this deed might be removed or ejected from out of your midst? 3/4 For, in fact, as to the body — being apart, and (as) to the spirit — (being) present, I have as present already called to account and exercised judgment in the Name of our Lord Jesus Christ upon the one thus having practiced this. You, and my spirit being convened together, with the assistance of the power of our Lord Jesus Christ, 5 are to deliver up and hand over the one alluded to on to Satan for the loss of the flesh/the ruin of the material circumstance, in order that the spirit (of him) may be saved/preserved safe and unharmed in the Day of the Lord Jesus. 6 Your unprofitable glorying and boasting possesses no moral virtue. Don’t you all surely know that a little (moral) leaven is leavening the whole, entire mass (of dough) to a uniform consistency? 7 Therefore purge out and eliminate the old leaven so that you can be an unmixed, fresh mass (of dough), genuine and pure as you are (positionally). For even Christ, our Paschal Lamb, was sacrificed on our behalf: 8 therefore, we should keep the feast, not with old leaven, neither with a leaven of depravity and wickedness, but with a pure genuineness of sincerity, integrity and veracity.

9 I wrote to you all in that (first) letter not to intimately associate yourselves with impure fornicators: 10 yet, not altogether with the impure fornicators of this world, or with the avaricious defrauders, or rapacious extortioners, or worshippers of idols; for in that case you all are consequently owing your exit out of the world. 11 But now I wrote to you all not to intimately associate yourselves if ever anyone that is called, styled or designated a “brother” should be a fornicator, or greedy, or an idolater, or a reviling railer, or a staggering drunkard, or an extortioner — with the one alluded to, not even to eat. 12 Now (is it) something for me (to do), to judge and separate even those not belonging to your group? Are not you all (capable of) judging and separating those that are within (your group)? 13 But God will judge and separate those not belonging to your group. And you all will remove/eject the wicked one from among yourselves.

1^st C. 6:1-11. 1 Is any one of you all audaciously countenancing having a matter to be tried or resolved against another in the presence of the unjust, and not in the presence of the saints? 2 Do you not surely know that the saints will judge the world? And since the world is being judged before you all, are you all inadequate or unworthy of (judging the) smallest of criterion, causes, matters and controversies? 3 Do you not surely know that we will judge angels, not to mention (the) petty things pertaining to this life? 4 Therefore, if you all should actually have controversies over causes pertaining to this life, those having been esteemed of least account in the congregation, you all appoint these to sit (as judges). 5 With (this) reference I should say, “Shame to you all.” Thus, is (there) not existing a shrewd, sagacious one among you all — not even one who will be able to decide through the midst of his brother’s cause? 6 But a brother on the same side is being judged together with a brother — and this in the presence of pagan unbelievers! 7 Consequently there is already in fact a total failure, fault and shortcoming among you all because you all are having lawsuits among yourselves. Why are you all not rather (taking the high road and) absorbing injury and wrong? Why are you all not rather (taking the high road and) sustaining defraudation and deprivation. 8 But you all are acting unjustly and are depriving and defrauding — and (doing) these things (to) brothers! 9 Or are you unsure that (habitually) unjust, deceptive, sinful (unrepentant) criminals will not acquire nor receive possession of God’s kingdom? You all are not to practice sin as a way of life: neither fornicators, nor idolaters, nor adulterers, nor delicate transvestites and effeminate instruments of unnatural lust and lewdness (such as) catamites, nor homosexual sodomites, 10 nor thieves, nor avaricious defrauders, nor staggering drunkards, not reviling railers, not rapacious robbers or extortioners: (they that habitually practice these things as a way of life without repentance) will not acquire nor receive possession of God’s kingdom. 11 Now several of you were these things (in the past): but you all have (now) procured yourselves for cleansing (from sin); but you all have (now) been consecrated and sanctified; but you all have (now) been righteousized in the Name of the Lord Jesus, and by the Spirit of our God.

1^st C. 3:16-17. 16 Do you all not surely know that you all are a dwelling of God, and (that) the Spirit of God is dwelling in you all? 17 If any person is spoiling/ruining the dwelling of God, this one God will spoil/ruin; for the dwelling of God is a holy, consecrated, dedicated saint — separated from that which is common or profane — whoever you are.

2^nd C. 6:14-18. 14 Be not unequally yoked (with) or matched to (the) faithless and unbelievers. For what partaking/communion (does) equitable, righteous, godly piety and iniquitous lawlessness (have)? And what partnership/fellowship (has) light with darkness? 15 And what agreement, concord or union (has) Christ with Satan? Or what piece, part or share (has) a true, faithful believer with a false, faithless unbeliever? 16 And what assent, alliance or accord has a temple of God with heathen idols? For (each of) you all are a temple/dwelling of (the) living God, even as God has said: “I will dwell in them, and I will be conversant with (them), walk about in (them), and live among them; and I will be their God, and they will be my people.” 17 Therefore, on this account, “You all come out from their midst and be separate and distinct, (the) Lord is saying, and you all touch not nor bring yourselves into contact with (what is) lewd, foul and impure, and I will admit, accept and kindly receive you all with favor; 18 and I will be as a Father to you all, and you all will be to me as sons and daughters, the Omnipotent LORD Almighty is saying.”

2^nd C. 7:1. 1 Now then, regarding, seizing, possessing and retaining these promises of favor and blessing, dearly beloved, we should cleanse ourselves from the influence of error and sin, and from all defilement and filthy pollution of (the) material body/human frame, and of (the) immaterial soul/mental frame, carrying into practice and thus realizing holy sanctification in the amazing reverential fear, awe and respect of God.

2^nd C. 10:1-6. 1 Now I myself, Paul, am imploring you with the gentle kindness and gentle mildness of Christ — I who in fact (am) “humbly modest in person among you all, but am maintaining a bold bearing toward you all (when) being absent” — 2 yea, I myself am beseeching (as) being present, (that I) not (have to resort) to the courageous, trusty, bold confidence which (some) hold (that I must use), to assume a bold bearing against certain ones — those concluding, presuming or inferring (that) we (are) walking, as it were, after the fashion of flesh. 3 For (though) walking about by means of flesh, we ourselves are not militant after the fashion of flesh. 4 For the implements/weapons of our warfare (are) not fleshly, carnal or human, but valid, efficacious and powerful — in order to pull down, demolish and overthrow bulwarks for God — 5 pulling down and subverting mental conceptions and devices, and every presumption exalting itself against the knowledge of God, subjecting every thought and purpose to the submission of Christ — 6 even accompanied with a prepared readiness to punish every deviation from obedience whenever your obedient compliance should be complete.

2^nd C. 11:1-6. 1 Oh that you were tolerating my (indulgence in) a little bit of inconsiderate folly — but indeed you all are bearing with me. 2 For I am strongly affectionate and ardently devoted to you all (with) fervor in behalf of God. For I myself betrothed/espoused you all to one man — to have in readiness a chaste virgin for Christ. 3 But I myself am apprehensive, lest somehow, as the serpent deceived and beguiled Eve by his craftiness, in such a condition the disposition of your hearts and souls might be depraved and corrupted (by another) from the sincerity and purity of simplicity in the Christ. 4 For if in fact the (one) coming is proclaiming another “Jesus” whom we proclaimed not, or you all are acquiring another “spirit” which you all received not, or another “good news” which you all learned not — you all were appositionally tolerating (that)! 5 Indeed I reckon (myself) to have fallen short of not one of the most eminent of apostles. 6 But even if (I am) a plain person devoid of eloquence, however (I am) not (lacking) in Christian enlightenment, yea (we are) in every way being thoroughly evinced to you all in all things.

2^nd C. 10:12-18. 12 For we are making up our mind not to rank or match ourselves (with) certain of those recommending themselves to favorable attention. But they, estimating themselves with themselves, and comparing themselves to themselves, are not judging sensibly. 13 But we will not boast to the extent of “beyond measure,” but according to the extent of the prescribed range which the God of measure assigned to us — even to reach as far as you. 14 For like as not reaching to you, we are not over-extending ourselves; for until we even made progress and advanced to you in the good news of Christ, 15 (we were) not boasting to the extent of “beyond measure” in the fruit of other’s labors; but (were) having confidence in your faith being increased, to be manifest to an extraordinary degree among you all to superabundance, according to our prescribed range; 16 (we were then) to announce the good news ourselves beyond you all, (yet) not prepared and ready to boast with reference to another’s prescribed range. 17 But “the one boasting, let him boast in (the) Lord.” 18 For the one recommending himself to favorable attention — that one is not approved; but (only) whom the Lord is recommending to favorable attention.

1^st C. 4:1-5. 1 In this way let an individual consider, deem or regard us as ministers, attendants, servants of Christ, and commissioned stewards of the concealed secrets of God — the knowledge of which requires initiation into the Faith. 2 Now, it is incumbent upon/required in stewards that one be found faithful and trustworthy. 3 But to me it is amounting to little that I should be tried or judged by you all, or by (the standard of) a day of man: yea, I do not even give judgment upon myself! 4 For naught I have a clear conscience for myself (because of your judgment); but I have not been held acquitted and guiltless by this; for the Lord is the One judging me. 5 Therefore, you all assume not censorial power over/exercise not judgment upon/pass no sentence on anything ahead of time until the Lord can come, who will both bring to light, and make known the hidden, secret things of darkness, and make manifest/disclose the secret thoughts of (all) hearts: and then the approval from God will occur for every one individually.

1^st C. 9:1-27. 1 Am I not commissioned (as) a message bearer — one sent (as) an apostle? Am I not unrestricted and fetter-free? Have I not seen Jesus Christ our Lord in the past, with the present result that I am qualified to be an apostle? Are you all not my (evident) work produced in the Lord? 2 If I am not a sent apostle to others, yet surely I am to you: for you all are the token/proof of my apostleship in (the) Lord. 3 My answer in verbal defense to those (critics) that scrutinize and criticize me is this: 4 Are we not furnished with the right to eat and to drink? 5 Have we not even the authority, liberty and right to bring along a Christian sister — a wife — as well (as) the rest of the apostles, and the brothers of the Lord, and Peter? 6 Or I and Barnabus alone: have we not the authority, liberty and right not to be engaged in/occupied with work (for support)? 7 Who at any time is performing military duties for himself and serving as a soldier for himself while supplying his own stipend? Who is planting a vineyard and is not eating from the fruit of it? Or who is pasturing and tending a flock and is not eating from the milk of the flock? 8 Am I not saying these things after the fashion/likeness of a man; or is not the Jewish Law saying these things also? 9 For it has been written in the Law of Moses with the result that it presently says, “You shall not muzzle a treading ox.” Is the (welfare) of oxen a concern to God, 10 or is he assuredly saying it because of us, with a view to us, or for our sakes? With a view to us, because of us, and for our sakes! For it has been written that with a view to a secure guarantee the one plowing ought to plow; and the one threshing (ought) to share in/partake of the object of his confident expectation with a view to a secure guarantee (also). 11 Since we sowed the spirituals to you all, is it much if we shall reap the physicals? 12 Since others are sharing in or partaking of this power over you, (why) not to a greater degree in preference we? However, we have not availed ourselves of this power, but are holding out and covering (our needs), and patiently enduring all things, lest we should throw anyone an impediment or hindrance to the good news of Christ. 13 Surely you know that those engaging in and occupying upon sacred rites are eating from the temple, (and) those attending upon and in charge of the altar of burnt offering are partaking with the altar of burnt offering. 14 So also, the Lord has made a precise arrangement and prescribed that those proclaiming the good news (are) to have their means of subsistence from the good news. 15 But I have not availed myself of even one of these things: and I have not written these things so that it should come to pass in this way with me (either): for (it would be) better for me rather to wither and die, than that anyone should make void the grounds of my boasting and laudatory testimony. 16 For though I myself were to proclaim the good news, there is no ground for my boasting and laudatory testimony: for obligatory necessity is being imposed on me; and woe is for me if I were not to proclaim the good news! 17 For if I (were to) obediently execute this willingly and voluntarily, I would have a reward: but if (it were) unwillingly, (then it is that) I have been entrusted with a stewardship and commission. 18 What then is my reward? That in proclaiming the good news myself, I might gratuitously render the preaching of, and instruction in, the good news of Christ without charge, so as in order not to use to the full, stretch to the utmost, or abuse my authority in the good news. 19 For being free from all masters, I enslaved myself as subservient to all so that I might win over the more. 20 And I myself became as a Jew to the Jews so that I might win over the Jews; (I became) as under the Jewish Law to those under the Jewish Law so that I might win over those that are under the Jewish Law. 21 (I became) as (one) not subject to law to those (who were) without law, however, not being without a law of God, but subject and obedient to the law of Christ, so that I might win over (those that are) without law. 22 To the hesitant and weak I myself became as hesitant and weak so that I might win over the hesitant and weak: I have become all things with the present result that I am all things to all so that I might at any rate and by all means save some. 23 And I am doing (all) this on account of, because of, and for the sake of, the good news, in order that I might become a copartner of it. 24 Do you not surely know that those running in a stadium are in fact all running, but (only) one is receiving the prize? In this way so you all run in order that you all may attain to and obtain (the prize). 25 Now everyone earnestly striving to contend or fight is practicing abstinence in all respects with regard to all things: consequently those (who are doing so), in fact, (do so) in order that they can receive a perishable crown of laurel; but we an imperishable crown. 26 Therefore I so run, not as dubiously (but deliberately); I so fight, not as beating air (or pulling punches): 27 but I beat my body up, and discipline my body through hardship and domination, and I treat it as a slave and bring it through discipline into subjection, lest in any way or by any means, (after) publishing and proclaiming (the good news) to others, I myself should become worthless, rejected refuse that is unable to stand the test.

2^nd C. 11:12-33. 12 But what I am doing, I will also perfect, so that I may remove the means, even cut off the opportunity, from those desiring an occasion so that they may be found just as we even, in which they are boasting. 13 For these of this kind or sort (are) false apostles, pretended ministers of Christ, fraudulent deceitful workmen, transforming themselves into apostles of Christ. 14 And no wonder! For Satan himself is being transformed into a messenger of light. 15 Therefore (it is) not extraordinary if his ministers and preachers also are being transformed as ministers and preachers of virtue, the end of which will be according to their works.

16 I further declare, no one should presumptuously think me to be vainly foolish. If indeed otherwise, you all at least patiently bear with me as a simple fool so that I also in a way can boast a little. 17 What I am babbling, I am not babbling by virtue of (the) Lord, but, as it were, in inconsiderate folly with reference to this assumed position of boastful glorying. 18 Since many are boasting concerning the flesh, I shall also boast; 19 for being sagacious and wise, you all with pleasure are willingly tolerating and gladly putting up with (the boasting) of vain fools! 20 For you are patiently enduring if anyone (else) is reducing you all to absolute servitude, if anyone (else) is plundering, if anyone (else) is assuming or seizing, if anyone (else) is exalting himself, if anyone (else) is beating you upon the face. 21 According to slight, I should disparagingly explain: as for that, we have been deficient in authority, dignity and power with the present result that we are contemptible! But in whatever anyone (else) assumes a bold bearing — I speak in folly — I am assuming a bold bearing also. 22 Are they Hebrews? I also! Are they Israelites? I also! Are they progeny or offspring of Abraham? I also! 23 Are they ministers or preachers of Christ? — I am speaking in a foolish manner — I (am) in a higher degree and fuller measure (a) better (minister and preacher): more abundantly in the fruits of labor, exceedingly above measure in stripes, more abundantly in imprisonments, frequently in imminent dangers of death. 24 Five times at the hands of Jews I received forty (lashes) save one. 25 Three times I was beaten with rods. Once I was pelted with stones. Three times I was shipwrecked. I have fulfilled a day and night in the deep — 26 often for journeys, dangers of rivers, dangers of highway robbers, dangers from native countrymen. dangers from heathen nations, dangers in a city, dangers in a desert, dangers in a sea, dangers because of pretended Christians, 27 in vexing hardship and wearisome toil, in frequent insomnias, in hunger and thirst, in frequent fasts, in cold and want of proper or sufficient clothing, 28 without the reckoning of other matters the daily crowding of my anxious concern for all the churches. 29 Who is unsettled, and I should not be unsettled? Who is getting offended and vexed, and I am not getting fired up?

30 If it is inevitably necessary to boast, I will boast of the (occasions) of my suffering. 31 The God and Father of our Lord Jesus Christ, the One being blessed to the extent of the ages, knows absolutely that I am not lying to myself. 32 In Damascus the governor of Aretas the king was guarding the city of the Damascenes, desiring to apprehend me; 33 but I had been lowered into a basket of ropes by means of an opening through the wall, and I had escaped their hands.

2^nd C. 12:1-13. 1 It really is not profitable for me to boast: that is why I will move on to visions and revelations of (the) Lord. 2 I for sure know a man in Christ fourteen years prior — whether in body I know not for sure, or outside of the body I know not for sure: God knows for sure — the one alluded to being suddenly transported away to a third (part) of heaven. 3 And I surely know the man alluded to — whether in body, or outside the body, I know not for sure: God knows for sure — 4 that he had been suddenly transported away into paradise, and heard ineffable words which man is not permitted to utter. 5 In behalf of the one alluded to I will undertake a laudatory testimony; yet in behalf of myself I will not glory, except in my weaknesses. 6 For even if I should desire to boast, I will not be foolish; for I will speak truth. But I abstain, lest somebody should set down with reference to me, more than what he is seeing (in) me, or anything more than he is hearing out of me. 7 And so that I would not be overly elated and inordinately exalted for the transcendence of the revelatory enlightenments, a plague for the flesh was infixed to me — one sent of Satan so that he could afflict me — so that I would not be overly elated, arrogantly lifted up or haughtily exalted. 8 I begged the Lord three times over this so that it might refrain/desist from me. 9 And he did say to me what presently stands: “My graciously bestowed endowment/influence of grace is sufficient for you; for my strength and power is being fully developed, completed and matured by means of suffering, affliction and weakness.” With the greatest pleasure, therefore, I will rather boast in my weaknesses, so that the power and strength of Christ may abide upon me. 10 Therefore, I am taking delight in sufferings, afflictions and weaknesses; in contumelious treatments, violent wantonness and insolent outrages; in necessities, distresses and trials; in persecutions, pressures and straits, even anguishes for the realization of Christ. For whenever I may be weak, afflicted, distressed and needy, then I am strong, capable, powerful and efficacious.

11 I have become vain and foolish (in) boasting, with the present result that I am a vain fool. You all forced me! Indeed I was deserving to be recommended by all of you; for I was inferior to no one, and fell short of not (even) one of the exceedingly higher apostles — even if I am a nothing. 12 In fact the signs of the apostle were effected among you all with total patient endurance by means of extraordinarily convincing signs and remarkably miraculous wonders and mightily powerful deeds. 13 For what is it (in) which you all fared worse, or became less favored and inferior to the remaining churches, except that I alone (was) not burdensome to all of you? You all forgive me this injustice!

2^nd C. 11:7-11. 7 I committed an offense humbling myself so that you all might be exalted because I myself freely proclaimed the good news of God to you all (without charge). 8 I encroached upon other churches having received wages for the benefit of your ministry. 9 And being with you all and being in need, I burdened not no one; for my lack, the brothers coming from Macedonia supplied. And in every way I kept myself not chargeable or burdensome to you all, and I will so remain. 10 Practice in accordance with (the) truth of Christ is possessed by me; for this boasting within me will not be put to silence into the regions of Achaia. 11 Why? Because I am not loving you all? God knows for sure!

2^nd C. 12:14-18. 14 Look, I am in readiness to come to you a third time, and I will not be burdensome to all of you; for I am not endeavoring to obtain your things, but you. For the children are not obliged to lay up stores for the parents, but the parents for the children. 15 And I will most gladly spend, and will be expended, for the furtherance of your souls, though (the) more earnestly I love you all, the less I am being loved. 16 But let it be. I burdened you not. However, being ready to do anything, have I caught you all (with) insidiousness? 17 Not! One whom I have sent for the benefit of you all, presently resulting in visitation: have I overreached, took advantage and made gain of you through him? 18 I exhorted Titus, and sent forth one of the same nature together with (him): Titus overreached you not at all! Walked we not in the same Spirit? (Walked we) not in the same footsteps?

2^nd C. 6:11-13. 11 Our words have been open towards you Corinthians, resulting in your present benefit; our heart has been expanded, resulting in present capacity for regard. 12 You all are not being pressured, cramped and crowded by means of us, but you are being pressured, cramped and crowded in the affections of your heart. 13 Now recompense the same (I talk as to children): you all also be expanded

2^nd C. 7:2-4. 2 to cordially regard us. We wronged no one, we spoiled or ruined no one, we took advantage of no one. 3 I speak not with censure; for I have said before with the present result that it still stands that you all are in our hearts for as to die together, and to continue in life together. 4 My confidence and assurance toward you all (is) great; my pride over all of you (is) great. I have been filled up to rejoicing. I am myself abundantly filled to rejoicing during the time of all our trials, afflictions and distressing circumstances.

2^nd C. 12:19-21. 19 Further, are you all thinking that we are making a defense for you? We are speaking in the presence of God accompanied by Christ, and all things, beloved, (are) for the furtherance of your advancement and edification. 20 For I myself am fearing, lest by any means, should I come, I should discover you as I intend not; and I could be found to you as you all are not choosing: lest by any means contentious altercations, malicious envies, passionate outbursts of anger, party-spirited factions, back-biting detractions, slanderous whisperings, inflated egos, tumultuous commotions — 21 lest coming again, my God may humble and depress me among you, and I may lament over many of the (ones) having already sinned and yet repenting not with a view to the lewd uncleanness and adulterous fornication and licentious lasciviousness which they committed.

2^nd C. 10:7-11. 7 You all are viewing these things after the likeness of external appearance. If anyone has convinced himself to be of Christ with the present result that he is confident, let him conclude this again off himself: that just as he (is) of Christ, even so we (are) of Christ. 8 For even if I should also boast somewhat more about our authority which the Lord gave to us for (your) advancement and edification, and not for your razing, I will not be ashamed, 9 lest I should appear as though to terrify you all by the epistles. 10 “For indeed the epistles he is affirming (are) authoritative, strict, stern, severe, and energetic, but the presence of (his) body (is) unenergetic and feeble, and the speech (of him) is paltry and contemptible.” 11 Let such a person conclude this: that what we are to the word through epistles being absent, such also (we will be) to the deed being present.

2^nd C. 13:1-10. 1 This third time I come to you, in dependence upon (the) words of two, even three witnesses, every matter or affair will be proven and confirmed. 2 I have predicted with current accuracy, and predict as being present again the second time, yet presently being absent — I write to those having already sinned, and to all the rest — that if I do return, I will not spare, 3 since you all are seeking evidential proof of Christ speaking by means of me — who is not deficient in strength and power toward you all, but is mighty and powerful among you all. 4 For even if he received crucifixion out of weakness, yea he is living by the effective might and power of God. For indeed we also are suffering with him; but we ourselves will live with him because of/by means of the power of God within or among you all.

5 You all test/prove yourselves (to see) whether you all are in the Faith. You all are examining, testing, proving and scrutinizing yourselves. Or are you all not yourselves ascertaining from preliminaries, observably discerning and perceptively recognizing that Jesus Christ is in you — unless any of you all are unable to stand tests? 6 But I trust and expect that you yourselves will ascertain by examination, know, perceptively mark, acknowledge and assuredly conclude that we are not unable to stand tests. 7 Now I pray to God (for) you all not to do evil — none — not that our approval may be evident, but so that you all might do what is right; then we shall (seem to) be like as unapproved (by comparison): 8 to wit, we are not able (to do) anything against the truth, but for the truth. 9 For we are glad when we are afflicted and you all can be empowered. And this also we are praying: (for) your complete adjustment/complete perfection/full maturity. 10 Therefore I write these things being absent, so that being present I might not severely employ sharpness, according to the prerogative and authority which the Lord gave to me for building, and not for razing.

1^st C. 7:1-40. 1 Now concerning that which you all wrote to me: (It is) honorable and virtuous for a man not to attach himself to a woman. 2 But because of the (potential for) fornications, let each one be furnished with his own wife, and each woman be furnished with her own husband. 3 Let the husband render to the wife her due and fitting conjugal right; and likewise also the wife to the husband. 4 The wife is not possessing independent control over her own body, but the husband (is): and likewise the husband also is not possessing independent control over his own body, but the wife (is). 5 You all deprive not each other, except (in the case that) a person could by/through agreement for a while, so that you all can entirely devote yourselves to fasting and to prayer, and then you all should afterwards voluntarily cohabit/unite again so that Satan can not tempt you all because of your unruly lustful appetite. 6 But I should say this as a concession, not as an injunction. 7 For I desire all men to be (celibate) even as myself. But each one possesses his own gift from God, one in one way, and another in another way.

8 I say then to the unmarried and to the widows that it is pleasant and profitable for them if they could remain (single) even as I. 9 But if they possess not the power of self-control or continence, let them be married: for it is better, more useful, more profitable and more conducive to good to marry than to be inflamed (with passion) and burning (with hormones). 10 And to those having married I solemnly command — not I, but the Lord — a woman is not to be separated, to dissociate herself or to depart from a husband: 11 but if in fact she should be separated for self (preservation), let her continue unmarried, or let her be reconciled to the husband; and let not a husband abandon, forsake or put away a wife. 12 And to the rest I say — not the Lord — if any brother has an unbelieving wife, and she is agreeably willing to live, dwell or cohabit with him, let him not forsake her or put her away. 13 Also a woman who has an unbelieving husband, and he is agreeably willing to live, dwell or cohabit with her, let her not forsake him or put him away. 14 For the unbelieving husband has been sanctified in the wife with the present result that he is clean, and the unbelieving wife has been sanctified in the husband with the present result that she is clean: otherwise, then, the children of you all (would) be unclean; but now they be consecrated as pure. 15 But if either of the unbelieving is dissociating his or her self, severing the ties that bind, let him or her part their way. The brother or the sister has not been slavishly bound to types such as these, with the present result that he or she is not inextricably burdened: for God has called all of us in peace, with the current result that we are to live/abide in it. 16 For how can you know for sure, O wife, that you will rescue and convert the husband? Or how can you know for sure, O husband, that you will rescue and convert the wife? 17 Only as God has assigned and bestowed to every one separately, as the Lord has called each one with the result that they presently stand in him, in this way let them maintain this walk of life. And under such circumstances (this) I am charging in all of the churches. 18 Has anyone been called having been circumcised? Do not emasculate yourself. Has anyone been called in the state of being uncircumcised? Submit not to circumcision. 19 Circumcision is a meaningless nothing, and un-circumcision is a meaningless nothing; but observance of the injunctions/mandates of God (is something). 20 Let each one remain in that (situation in) which he has been called. 21 Have you been called (as) a slave? No matter of concern for you: but on the other hand if you are able to become free, avail yourself of (it) rather. 22 For the one being called (as) a slave in the Lord is a freed man of the Lord: and likewise the one being called in a state of freedom is a slave of Christ. 23 You all have been bought (out of the slave market of sin for) a Price; assume not the character and appearance (of) being made (the) slaves of men. 24 Whatever (situation one) has been called in, brethren, let each one remain in this (situation) with God.

25 Now concerning the virgins I have no injunction of (the) Lord: yet I give my suggested advise as one having received and experienced mercy and compassion at the hands of (the) Lord for to be put in trust (as an apostle). 26 Therefore I deem this (following advice) to be good and profitable because of the impending distress, trial and affliction: it is beneficial for a man to be in such a condition (as singleness/virginity). 27 Have you been bound to a wife? Seek not a divorce. Have you been disengaged from a woman with the present result that you are free? Seek not a wife. 28 But even if you should marry, you have not sinned; and if the virgin marries, he/she has not sinned. But those who are so disposed will be subjected to and affected by distressing pressure and trouble (due to) hard circumstances related to the material need or status (of marriage), and I (want) to spare all of you (this hardness). 29 Now I say this brothers because the impending time has been environed with trials, that the rest/remainder, even those possessing wives, should be as though possessing not; 30 and those weeping as though weeping not; and those rejoicing as though rejoicing not; and those buying as though not having in full and secure possession; 31 and those employing or making use of this world as though not making eager unrestrained use of it: for the fashionable form and external show of this world is in a state of flux and transition and (is) passing away, 32 and I want you all to be without distracting care or solicitude. The unmarried one enthusiastically cares for the (things) of (the) Lord — how he will please the Lord: 33 but the one marrying enthusiastically cares for the (things) of the world — how he will please the wife. 34 The wife and the virgin have been differentiated with the present result that they are distinct (also). The unmarried enthusiastically cares for the (things) of (the) Lord so that she might be dedicated, holy and pure, both in body and spirit: but the married enthusiastically cares for the (things) of the world — how she will please the husband. 35 And I say this of you all for your own good, profit, benefit and advantage: not so that I may attach a leash or put a noose upon you, but (so that you may act) with reference to comely decorum and good propriety, and constant attendance and devotion to the Lord without distraction, concern or solicitude. 36 Now if anyone deems that he or she is improperly behaving in a manner open to censure toward his/her chastity, if he/she may be past the bloom of life, and it is to thus be due and fitting, let him/her do what he/she is desiring. He/she is not sinning: let them marry. 37 But (the one) who has stood firm and steadfast up until now, constant and settled in heart, having no compulsive need or necessity, and (who) is possessing full control of his/her own tendency, inclination or bent (towards the sin nature), and has already determined and resolved this in his/her heart with the present result that he/she (is) to maintain his/her own virginity, he/she is perfecting/maturing well, rightly, becomingly, and with propriety. 38 And therefore, the one giving (him/herself) in marriage is doing considerably well; but the one not giving (himself/herself) in marriage is doing significantly better. 39 A wife has been bound by law with the present result that she is tied for as long a time as her husband is living; but if her husband should be asleep (in death), she is exempt (from that law) and free to be married to whom she desires — only in the Lord. 40 But according to my opinion, judgment and estimation, she is happier if she can remain in such a condition (as widowhood). On the other hand I also presume to have God’s Spirit.

1^st C. 8:1-13. 1 Now concerning the offered remains/flesh of animal victims killed in sacrifice to idols: we know absolutely that we all are possessing knowledge. Mere knowledge is inflating with pride, vanity and arrogance, but self-sacrificial loving care, seeking the highest good of others, is edifying/building up. 2 Now if anyone is so thinking, supposing, imagining or presuming (himself) to have arrived (concerning) anything, he has not yet known anything of account in the manner that he necessarily or properly ought to know, with the present result that he is actually ignorant. 3 But if anyone should faithfully love, value, esteem and delight in God, this (one) has been viewed with favor by him with the present result that he is alright (concerning knowledge). 4 Therefore respecting the consumption of the offered remains/flesh of animal victims killed in sacrifice to idols: we know absolutely that a heathen god is nothing of any account in the world, and that (there is) none other deity except One. 5 For although indeed there are those being termed, called or designated gods — whether in the heaven or upon the earth — like as there are many “gods” and many “lords,” 6 yet to us (there really is) only one God — the Father — from out of whom (originate) all things, and (also) we for his use and service; and (there is only) one Lord — Jesus Christ — by means of whom (exist) all things, and we (also) by means of him. 7 But still more, not all (are) furnished or equipped with this knowledge: for some, presently conscious and persistently aware with a realistic notion or impression of the heathen god until now, are eating the meat or remains as of an animal victim sacrificed to an idol; and their conscience being dubious and hesitating, is being defiled, sullied or morally contaminated. 8 Now food is not commending us to God: for neither are we gainers if we should eat; nor are we losers suffering detriment to ourselves if we should not eat. 9 So you all take heed and watch, lest in any way or by any means this liberty of yours should become license — a means of inducement to sin or an occasion of sinning to those (who are) timid and unsettled (spiritual) weaklings. 10 For if anyone should (perchance) see you, possessing mere knowledge, reclining (to eat) in a heathen temple, will not the weak conscience of him, being dubious and hesitating, move on with presumption and be emboldened so as to eat the remains of animal victims sacrificed to idols, 11 and through your mere knowledge or understanding the doubting and hesitating brother for whom Christ died will ruin himself? 12 And sinning against the brothers in this way, shocking or wounding their failing, hesitating conscience, you all are sinning against Christ. 13 Wherefore, for this very reason, if food is offending, shocking or exciting feelings of repugnance (in) my brother, I should not eat meats in the presence of (him) to the end of time, lest I should wound, shock, pain or offend my brother.

1^st C. 10:1-33. 1 And I do not want you all to be ignorant, brethren, that our (Hebrew) forefathers (as examples) were all under the cloud, and all passed through the sea: 2 and all baptized/immersed themselves into Moses by means of the cloud and by means of the sea; 3 and all ate the same miraculous spiritual food; 4 and all drank the same miraculous spiritual drink: for they were drinking from out of a following spiritual Rock: and that Rock was the Christ. 5 Yet with reference to the majority of them, God approved them not: for they (becoming dead) were strewn prostrate in the wilderness. 6 Now these things were made our figure, type or counterpart in order for us not to be having an ardent desire for harmful, injurious, afflictive moral wrong, according as or in the manner that they also heartily longed for (it) and earnestly desired (it). 7 Neither become you all worshippers of idols, as (were) some of them; like as it has been written with the present result that it now says, “The people sat down to eat and to drink, and they rose up to practice the festive gestures of idolatry.” 8 Neither should we commit (the) fornication and whoredom (that is always associated with idolatry), as some of them (did) — they committed fornication and whoredom and twenty-three thousand fell (into sin) and (into death) in one day. 9 Neither should we tempt or put Christ to the test, as some of them also tried and subjected (him) to trial, and they perished and died by the agency of serpents. 10 Neither you all murmur and grumble in sullen or indignant discontent, as some of them also secretly muttered and grumbled in complaint, and they themselves died by the agency of the destroyer. 11 Now all these things were befalling/happening to these (people) as an anticipatory figure, type or example (for us): and it has been written for our warning and admonition to whom the ends of the ages have come upon. 12 Therefore, the (one) thinking, imagining, supposing or presuming to have stood, let him take heed lest he should fall (into sin). 13 Temptation has not seized upon or taken you all with the present result that you all are not overcome, except (such as is) common to humanity: but God is trusty, faithful and true, who will not allow/permit you all to be subjected to temptation beyond what you all are able (to withstand); but will with the temptation, also make the means of successful endurance for you all to be able to bear up under (the temptation with) sustaining support.

14 Wherefore, my dearly beloved, for this very reason, and on this very account, you all shun, stand fearfully aloof of, and flee or run from idolatry (— the worship of idols with their temple prostitutes). 15 I speak accordingly as to wise, thoughtful, prudent people: you all judge what I say. 16 The contents of the cup of celebration which we are conferring blessing upon, is it not a joint participation or communion of the blood of Christ? The loaf or thin wafer of bread which we are breaking, is it not a joint participation or communion of the body of Christ? 17 For we all, the many, are one bread, (and) one body: for we are all sharing in and partaking of that one Bread. 18 You all take note of Israel as respecting/concerning flesh: are not those eating the flesh of sacrificed animals fellows, partners and joint participants of the altar of burnt offering? 19 What then say I, that an idol or image of a god is anything? Or that the flesh, meat or remainder of an animal victim sacrificed to an idol is anything? 20 The point which I am making is that that which the Gentiles are sacrificing, they are sacrificing to demons (posing as) “gods” or “deities,” and not to (our one true) God; and I do not want you all to become, or even assume the character and appearance of, fellows, partners and joint participants with demons. 21 You all are not able to drink a cup of (the) Lord (together) with a cup of demons: you all are not able to share or partake of a table of (the) Lord (together) with a table of demons. 22 Or are we provoking the Lord to indignation? We are not impervious (but) vulnerable in that place.

23 To me all things are lawfully permitted, but all things are not (necessarily) appropriate or expedient: to me all things are lawfully permitted, but all things are not (necessarily) edifying. 24 Let no one seek, pursue, strive for, demand or endeavor to obtain merely one’s own will, but each one that of the other. 25 You all eat everything being sold in the shambles, provision market, or place where all kinds of things are exposed for sale, inquisitively questioning no one for the sake of conscience: 26 for the earth and the entire content of it (is) of the Lord. 27 And if any one of the unbelievers is inviting you all (to dine), and you are desiring to go, you all eat everything being set before you, inquisitively questioning no one for the sake of (your) conscience. 28 But if anyone should tell you, “This (meat) is sacrificed to an idol,” eat (it) not for the sake of the one disclosing, indicating or pointing it out, and (for the sake of) the conscience; for the earth and the entire content of it (is) of the Lord. 29 But I should say, conscience — not that of yourself — but that of the other: for why is my liberty or freedom being arraigned, brought to account, judged or controlled by another (person’s moral) conscience? 30 And if I through a grateful frame of mind partake, why am I being calumniated and reviled over that for which I am giving thanks? 31 Therefore, whether you eat, or drink, or whatsoever you do, do all things to (the) recognition, glory, honor and magnification of God. 32 You all be free from offensiveness toward both Jews and Greeks, and toward the Church of God, 33 in the same manner that I also consult the pleasure of all regarding everything — not looking for, striving for, seeking after, or endeavoring to obtain my own advantage — but that of (the) masses, in order that they might be saved or brought within the pale of saving privilege. 1^st C. 11:1. 1 You all be followers and imitators of me, in the same manner that I also (am a follower and imitator) of Christ.

1^st C. 6:12-20. 12 To me all things are lawful and permitted, but all things are not (necessarily) conducive, beneficial, expedient, profitable or advantageous; all things are lawful and permitted for me, but I will not be dominated by, subject to, or brought under the power or influence of anything. 13 Foods (are) for the stomach, and the stomach (is) for foods, but God will neutralize and obliterate both this and these, rendering them useless and purposeless. Also, the body is not for fornication and adultery (with idol temple prostitutes), but for the Lord; and the Lord (is) for (the redemption of) the (individual) physical body. 14 And God even raised up the Lord, and will raise us up by means of his ability and power. 15 Do you all not surely know that your bodies are corporeal parts of the body of Christ? Taking up the body parts of Christ, therefore, shall I/should I cause them to be members of an unchaste female, whore or prostitute? Inconceivable! 16 Or do you all not surely know that the one joining himself to the (idol temple) prostitute is one in body (as) a unit or a unified person or individual? For, he (God) is affirming, “the two will be in accordance with one and the same unified flesh.” 17 But the one joining himself to the Lord is a consummate spirit. 18 Shun lewd and unclean fornication and adultery. Every sin or offense which a man might perchance do is outside of the body; but the one committing fornication is sinning against his own body. 19 Or do you all not surely know that your bodies are a temple of the Holy Spirit (that) is in you from God, which you all are containing/holding (as a vessel), and (that) you all are not self-possessed? 20 For you all have been redeemed (out of the slave market of sin) — bought at a price (that was paid — the value of the Lord Jesus): therefore, you all dignify, glorify and acknowledge God in and among all of your bodies, and in and among all of your spirits, whatsoever (that) is of God.

1^st C. 12:1-31. 1 Now concerning the spirituals, brothers, I don’t want you all to be uninformed and ignorant. 2 You all know full well that you all used to be Gentiles attracted to these dumb idols — destitute of the power of speech — when so ever you all were being guided, driven, compelled or enticed as those being seduced and led astray. 3 Therefore, you all (need to) understand/know that no one speaking by God’s Spirit is calling Jesus an accursed person or thing: and no one is able to (publicly) declare Jesus Lord (in these times) but by (the) Holy Spirit.

4 Now there are diversities of endowments, but the same Spirit. 5 And there are diversities of ministry functions, yet the same Lord; 6 and there are diversities of operations or effects, but God is the same One effecting all (things) for all (people). 7 And the evident exhibition of the Spirit is being provided for every one separately for advantageously benefiting (their) collective cohesion: 8 for to one (is provided) a word of enlightenment which is being given by the Spirit; and to another, a word of applicable knowledge down from the same Spirit; 9 and to some other, firm assuring faith accompanied by the same Spirit; and to another, the endowments of healing accompanied by that same Spirit; 10 and to another, workings of powers; and to another, a gifted faculty for setting forth and enforcing revealed truth; and to another, a faculty for distinguishing and evaluating professed possessors of a spiritual communication; and to some other, other types of languages; and to another, a power or faculty for interpreting languages: 11 and the one and the same Spirit is effecting all these things, severally or respectively dividing and distributing to every one separately according as he is willing and determining.

12 For just as the (human) body is a unit, and is possessing many (body) parts, and all the collective parts of that body, being many, are one body: in this way also (is) the Christ. 13 For by one Spirit we have all been immersed into one (spiritual) body, whether Jews, whether Greeks, whether bond, whether free; and in one Spirit we all receive compotation; 14 for even the body is not one part, but many. 15 If the foot should say, “Because I am not a hand, I am not of the body;” in this respect is it not of the body? 16 And if the ear should say, “Because I am not an eye, I am not of the body;” on this account is it not of the body? 17 If the entire body were an eye, where (would) the sense of hearing (be)? If (it were) a total sense of hearing, where (would) the sense of smelling (be)? 18 But now God has arranged for himself the individuals — every one of them respectively in the body (of Christ) in the manner that he wanted. 19 And if the whole was a single (body) part, where (would the rest of) the body (be)? 20 But now (there are) in fact many parts, yet one body. 21 And (the reality is that) the eye is not able to say to the hand: “I have no need of you;” nor again the head to the feet: “I have no need of you.” 22 But instead, to an exceedingly greater extent, those parts of the body appearing to be feeble and useless are necessary and indispensable; 23 and those (parts) of the body which we are esteeming or presuming to be ignoble, to these we are bestowing or attaching greater value; and our indecorous parts are possessing greater embellishment or ornamental array, 24 for our attractive (parts) are not affected by requisiteness. But still more: God blended the (whole) body, having granted, bestowed, provided or appointed greater attractiveness to the one wanting or lacking, 25 lest there should be (divisive) schism in the body. At all events the members (of the body) should expend the same care and concern for the furtherance of others. 26 And whether one member is suffering, all the members are sympathizing. Whether one member is receiving recognition, all the members are rejoicing. 27 Now you all are Christ’s body (collectively), and members individually. 28 And God has set or placed for himself some in the Church: firstly apostles, secondly persons gifted for the exposition of divine truth, thirdly teachers, then after that workers of miracles, then those with endowments of healing, (then) those with the endowment of helps, (then) administrators, (then) those speaking diversities of languages. 29 Not all are apostles. Not all are expositors of divine truth. Not all are teachers. Not all are workers of miracles. 30 Not all are holding endowments of healing. Not all are speaking with languages. Not all are able to interpret. 31 Yet you are all earnestly desiring and eagerly aspiring after the more prominent or showiest endowments! But I will (now) point out/prove/declare/teach to you all according to a characteristically extraordinary system of doctrine:

1^st C. 13:1-13. 1 Though I should speak the languages of men — even of angels — yet should I not have Christian love, (with such a performance) I have become gonging brass or a crashing cymbal resulting in present annoyance. 2 And though I should possess the gift of setting forth and enforcing revealed truth, and (possess) absolute knowledge of all matters to the knowledge of which initiation is necessary, and (possess) all applicable experiential knowledge; and though I should have total faith so as to remove and transport mountains, but should I not have (the motivation of) Christian love, I am nothing (in the estimation of God). 3 And though I should bestow all my goods in supplying food (to feed the poor and destitute), and though I should deliver up my body in order that it would be consumed with fire, but should I not have (the motive of) Christian love, I am receiving nothing of profit or benefit. 4 Christian love is long-suffering, patient, indulgent, forbearing, enduring and behaves kindly; Christian love is not jealous, envious or spiteful; Christian love (does) not impose on others in order to prove itself, and is not boastful, inflated, vain, arrogant or proud; 5 (it) does not behave rudely, indecently or in an unbecoming manner, (and is) not selfish, self seeking, demanding, dominating or controlling; (it is) not to be reactionary, irritating, provoking nor (is it) easily provoked; (it is) not despising, malignant, suspicious (nor) presumptuous, and does not keep score, set down or keep records of the offenses, faults and failures of others; 6 (it) grieves over sin, injustice, wrong, falsehood, deceitfulness, evil and transgression, but rejoices in the advancement of truth; 7 (it) throws a mantle over all the faults of others, holds off, holds in, overlooks things and patiently endures wronging; (it) believes trustingly, accepting all things at face value, and gives others the benefit of the doubt; (it) confidently hopes for, expects and pursues the best of all things for others, and (it) steadfastly endures all things. 8 Christian love is unceasing and never-ending. But whether (there be) prophetic teachings setting forth revealed truth and predicting future events, (they) will be brought to an end; whether (there be) the gift or faculty of languages not proper to the speaker, they will cease or stop of themselves; whether (there be the gift of) a word of knowledge for Christian enlightenment, it will be brought to an end. 9 For now we receive understanding partially and imperfectly; and now we are setting forth matters of divine teaching by special faculty partially and imperfectly: 10 but when the complete and perfect shall come, then the partial and imperfect will be brought to an end. 11 When I was a child, I was talking as a child, I was minded as a child, I was reasoning as a child: but when I became a man with the present result that I am now manly, I completely put away all that of the child with the present result that I am now mature. 12 For we are at the present moment observing by means of a reflective speculum upon an enigma; but then (when the complete and perfect shall come we will look) face to face clearly and perfectly: I know at the present moment partially and imperfectly; but then I will know completely and perfectly, even as I also have been known completely and perfectly. 13 But (for) now these three are existing: a firmly persuasive assuring faith, a sustaining confident expectation, and a motivating Christian love; but (the) greater of these (is) Christian love — that self-sacrificial loving care that seeks the highest good of others without any expectation of return.

1^st C. 14:1-40. 1 You all press forward and earnestly endeavor to acquire Christian love. You all may also eagerly aspire after the spirituals, but (desire) that you might rather preach, setting forth matters of divine teaching through (that) gifted faculty. 2 For the one speaking a gifted language, is not speaking to people, but to God; for no one can take it in or understand him, for a pervading influential gift of the Holy Spirit is telling concealed matters of knowledge requiring initiation. 3 But the one preaching is speaking to people (for their) advancement, edification, admonishment, exhortation, incitement, consolation, encouragement and comfort. 4 The one babbling a gifted language is building himself up; but the one preaching is building up a congregation. 5 I might ordinarily desire you all to speak tongues, but (I) prefer rather that you all would preach; for the one preaching is greater than the one speaking tongues — unless he should translate, interpret and explain, so that the congregation might receive edification and advancement. 6 And now, brothers, if I were to come to you all babbling tongues, what shall I help, benefit or profit you all except I should speak to you all either by means of revelatory disclosure, or by means of applicable experiential knowledge, or by means of preaching divine matters set forth through a special teaching gift, or by means of giving instruction in doctrine? 7 Even inanimate things yielding sound, whether flute, whether lyre, unless they yield a distinction or difference in the sounds, how will the tune being played on the flute, or the tune being played on the lyre, be recognized? 8 And if a bugle in fact yields an uncertain, indistinct sound, who will readily prepare himself for combat? 9 And unless you were to provide through the faculty of the tongue significant, perspicuous, intelligible discourse, easy to be understood in an ordinary way, how will the saying being uttered be understood; for you all will be pointlessly babbling into the air? 10 Since, as the case may be, so many kinds of languages and dialects are in the world, and not one of them consists of inarticulate sounds without meaning, 11 consequently, if I should not know the force, meaning or purport of the tongue, I shall be to the one speaking, a foreigner with an unfamiliar language, and the one speaking, as a foreigner with an unfamiliar language in my estimation. 12 So you all also: since in this case you all are aspirants of the gifts of the Holy Spirit, seek that you all might be abundantly gifted and richly furnished for the edification and advancement of the congregation. 13 Wherefore, for this very reason, let the one speaking a tongue not proper/native to the speaker pray that he may (be able to) translate, interpret or explain. 14 For if I were to pray in the faculty of such a language, my spirit is praying, but my mind, intellect or understanding is barren. 15 What then is (the summation)? I will offer prayer to the Spirit, and I will offer prayer for the mind, intellect or understanding also; I will sing praises to the Spirit, and I will sing praises for the mind, intellect or understanding also; 16 for, otherwise, if you should ascribe praise, confer favor or invoke a blessing upon the Spirit, how will the one filling the place of the ungifted say the “Amen” with respect to your thanksgiving, in as much as he knows not what you are saying? 17 For you are indeed good at thanksgiving, but the other is not being edified or receiving advancement. 18 I am thanking my God that I can speak tongues more than all of you: 19 yet in an assembly I would be (more) inclined to speak five words while subject to my mind or intellect so that I might actually inform or instruct others, than (to speak) a great number of words in a tongue.

20 Brethren, you all be not children (with regard) to the mind or intellect (cf. 1^st C. 13:11): however, (with regard) to the evil you all be childlike; but (with regard) to minds or intellects you all be mature. 21 In the Old Testament Scripture it has been written with the present result that it stands, “In foreign languages and in strange dialects I shall speak to this nation; even under such circumstances they themselves will not even heed me, says (the) Lord.” 22 Therefore, tongues are for a sign, not to those (Jews) who are believing, but to those (Jews) believing not: and preaching is not for those believing not, but for those believing. 23 If then the whole assembly were to come together in one and the same place, and all were to speak tongues, also should there perchance come in plain persons devoid of special learning or gifts, or unbelieving persons, will they not say that you are all deranged? 24 But if all were to preach, and a certain uninformed or unbelieving person were to come in, being exposed he is under (the) conviction of all; receiving scrutiny he is under (the) judgment of all; 25 and under such circumstances the secrets of his heart and conscience are made conspicuously clear and apparent (to him); and thus, falling down prostrate upon his face in ruins, he will reverently pay homage and worship God, and plainly declare that God is really and truly in and among you all.

26 Which is it then, brothers? When you do assemble/come together — every one of you all that are individually holding ready a psalm or sacred song, holding ready a doctrinal instruction or teaching, holding ready a tongue or language not native to the speaker, holding ready a spiritually enlightening revelatory disclosure, holding ready an interpretive explanation — let everything be done with a view towards edification and advancement. 27 If anyone is speaking a language or tongue: (allow) two (to speak) by turns, or at the most three, but (speak) in turn, alternately, one after another by course; and let one translate, interpret or explain. 28 And if there should be no translator or interpreter, let him/them keep silence in (the) assembly; but let him speak to himself alone and to God. 29 And let two or three preachers speak (by turn), and let the others examine, estimate and discern with scrutiny. 30 If anything should be revealed to another sitting by, let the first keep silence. 31 For you all are able to preach in succession, so that all may learn and be taught, and (so that) all may be implored, exhorted, admonished, motivated, comforted and encouraged. 32 For the minds and spirits or mental and spiritual frames of (the) preachers are subject, under the control of, or subordinated to (those same) preachers. 33 For God is not the author of disorder and commotion, but the author of concord and peace, as (he is) among all the assemblies of the saints.

[34 Let all of your women maintain silence when attending the assemblies: for speaking has not been given over or entrusted to their management; but (they are) to subordinate themselves, as also the Jewish Law is saying. 35 And if they are desiring to understand anything, let them ask their own husbands at home: for it is disgraceful for wives to speak during Church. 36 Or has the Word of God emanated from all of you? Or has it extensively reached to you all only?

37 If anyone is subjectively imagining or presumptively thinking (himself) to be a preacher, or inspired and endowed with spiritual gifts, let him admit and acknowledge what (I) write to you: that they are direct injunctions of the Lord. 38 But if anyone is erring through ignorance, let him err through ignorance.]

39 Therefore, brothers, you all should eagerly aspire after and earnestly desire to preach; and do not hinder, restrain, prevent or forbid to speak tongues. 40 Let everything be celebrated, be performed and properly take place according to good order.

1^st C. 16:1-24. 1 Now concerning the collection for the use or service of the saints: as I gave charge to the churches of Galatia, so you all do also. 2 About once every week let each of you lay aside at home with himself, accumulating whatsoever he may be prospering (in), so that when I do come, then there may be no collections. 3 And when I can make my appearance, whosoever you should judge worthy and approve with your epistles, these I will dispatch to conduct all of your liberality into Jerusalem. 4 And if it should be estimable, or proper and necessary for me to go also, they can go with me. 5 Now I will come to you all when I get to pass through Macedonia — that is, cross over Macedonia — 6 and I will possibly stay with you all, or I will even spend the winter, so that you all can send me forth on my journey whithersoever I go. 7 For I don’t want to see you all (while) yet in transit; but I expect to remain with you for some time if the Lord should allow. 8 But I will stay in Ephesus until Pentecost; 9 for an important and effectual door has opened for me with the present result that it remains open, yet many are fighting (it).

10 Now if Timothy should come, you all ensure that he can exist with you all peacefully and securely: for he is laboring for the work of (the) Lord, even as I (am). 11 Therefore, no one should despise or disregard him or treat him with contempt or scorn: but you all send him forth in peace, so that he can come to me: for (I) await him with the brothers. 12 And concerning the brother Apollos, I besought him much that he should come to you all with the brothers: but it was in nowise his will that he should come now; but he will come when he has a convenient opportunity.

13 You all be attentively vigilant! You all stand firm and persevere in the Faith! You all behave yourselves like men (cf. 1^st C. 13:11). You all be firm and resolute. 14 In all respects let all of you remain in Christian love.

15 Now I am begging you brothers — you surely know that the house of Stephanas is a first-fruit of Achaia, and they devoted and set themselves into ministry for the saints — 16 that you all should also submit yourselves to such as these, even to all (those) cooperating and toiling. 17 And I rejoice over the arrival of Stephanas and Fortunatus and Achaicus; that these supplied your shortcoming; 18 for they refreshed (both) the spirit of me and of you: therefore, you all treat such as these with regard.

19 The churches of Asia are expressing you good wishes. Aquila and Priscilla are embracing you all greatly in the Lord together with the church in their house. 20 All the brethren are greeting you all. You all accept one another with a holy kiss.

21 The salutation of my hand: Paul. 22 If anyone is not regarding the Lord Jesus Christ with affection, let him be accursed! The Lord will come. 23 The grace of our Lord Jesus Christ be with you all. 24 My loving care and concern is with all of you all in Christ Jesus. Amen.

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