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10 Nor murmur in the way that some of them murmured,
And perished by the destroyer. 11 Now these things happened to them typically,
But they were written to admonish us upon whom the ends of
the ages have come. 12 So then let him who considers he is standing firm take care lest he 13 fall. No temptation has seized you except what is common to man ; and
God is faithful, he will not allow you to be tempted beyond your strength, but along with the temptation he will provide the escape, that
you may have strength to bear it. 14, 15 Wherefore, my beloved, flee from idolatry. I am speaking as I speak to sensible people ; judge for yourselves what I say.
The cup of blessing which we bless,
Is that not participating in the blood of Christ?
Is that not participating in the body of Christ ? 17 Because the bread is one,
We the many are one body,
For we all partake of the one bread. 18 Look at Israel after the flesh. Do not those who eat the sacrifices par19 ticipate in the altar? What do I mean? that food offered to idols 20 is anything, or that an idol is anything? No, but that what people 1
sacrifice, they sacrifice to daemons and not to God; and I would not have
you participate in daemons. 21 You cannot drink the Lord's cup and also the daemons' cup :
You cannot partake of the Lord's table, and also of the daemons'
table. What! dare we stir up the Lord to jealousy? Are we stronger than he ? “All things are lawful”:
Yes, but not all things are profitable. “ All things are lawful”:
Yes, but all things do not build up. 24 Let no one seek his own interest, but that of his neighbour. 25 Eat whatever is sold in the meat-market, without making any in26 quiries on the score of conscience; the earth and its contents belong to the 27 Lord. If an unbeliever invites you to a feast and you consent to go, cat
whatever is put before you without making any inquiries on the score of 28 conscience. But if anyone says to you,“ This has been sacrificial meat,"
do not eat it, out of regard to him who informed you, and on the score of 29 conscience-his conscience, I mean, not thine. For why should my 30 freedom come to be judged by another man's conscience ? If I partake
with thankfulness, why am I to be maligned over a thing for which I 31 give thanks ?
Whether then you eat or drink or whatever you 32 do, do all with a view to God's honour. Give no offence either to Jews 33 or to Greeks or to the Community of God ; even as I also please all men
in all matters, seeking not my own advantage, but the advantage of the 11 1 majority, namely, their salvation. Become imitators of me, as I also am
of Christ. 2 Now I praise you for remembering me in everything, and for holding
fast the traditions even as I handed them on to you. 3 But I would have you know that the head of every man is Christ, 4 and the head of woman is man, and the head of Christ is God. Every man who prays or prophesies with his head veiled, dishonours his head.
i Omitting [[Filom. ]]
5 But every woman who prays or prophesies with her head unveiled, dis6 honours her head : she is no better than a shaven woman. If a woman is
not veiled, then let her be shorn too; but if it is disgraceful for a woman 7 to be shorn or shaven, then let her be veiled. For while man does not
need to have his head veiled, since he represents the image and supremacy 8 of God, woman again represents the supremacy of man. Man is not 9 formed from woman, but woman from man. Nor was man created 10 for woman, but woman for man. For this reason woman needs to wear
a sign of his authority upon her head, namely, on account of the angels. 11 (At any rate, in the Lord, woman does not exist apart from man, any more 12 than man apart from woman ; for as woman is taken from man, so man 13 also exists through woman, while all things are from God.) Judge for your14 selves : is it becoming for a woman to pray to God, unveiled ? Does not
even nature herself teach you that for man to have long hair is a dis15 honour; while on the other hand for a woman to have long hair is an 16 honour, since her head of hair is given her as a cloak.
If anyone presumes to be contentious, let him know that we have no such
custom, nor have the Communities of God. 17 But in giving you this charge I cannot praise you, seeing that you 18 assemble not for better but for worse. First of all, when you assemble
in the congregation, I hear that divisions exist among you. And I partly 19 believe it ; for there must even be parties among you, if those who are of 20 genuine character among you are to be known. When you assemble, 21 then, it is impossible for you to eat the Lord's supper. As you eat, each
one hastily seizes his own supper; and so, while one is hungry, another 22 is drunk. What! have you not houses to eat and drink in? Or do
you despise the Community of God and put the poor to shame? What
shall I say to you? Shall I praise you? I cannot praise you in this. 23 For I received from the Lord that which also I handed on to you, that 24 “the Lord Jesus in the night on which he was betrayed took bread, gave
thanks, and broke it, saying, “This is my body which is for you : do this in 25 memory of me.' In the same way the cup also after supper, saying, “ This
cup is the new covenant in my blood : do this, as often as you drink it, in 26 memory of me.'” For as often as you eat this bread and drink the 27 cup, you proclaim the Lord's death until he comes. So, then, whoever
eats the bread or drinks the cup of the Lord unworthily, shall be guilty 28 of sin against the body and the blood of the Lord. But let a man test 29 himself, and so let him eat of the bread and drink of the cup. For he
who eats and drinks, eats and drinks judgment to himself, if he does not 30 distinguish the body. For this reason many among you are weak and 31 sick, and a number are asleep. Now if we judged ourselves aright, we 32 should not be judged. Yet, when we are judged by the Lord, we are 33 chastened, that we may not be condemned along with the world. So 34 then, my brothers, when you assemble to eat, wait for one another : if
any one is hungry, let him eat at home—that you may not assemble to incur judgment. As for the rest I will issue instructions whenever
I come. 121 In regard to the spiritual gifts, brothers, I would not have you
2 ignorant. You know that at one time l you were heathens urged on by 3 impulse and led away to the dumb idols ; wherefore I tell you,
No man who speaks in the Spirit of God says “Jesus is accursed":
1 Reading soré.
Now there are varieties of talents,
but the same Spirit :
yet the same Lord :
but the same God who produces all effects in all men.
to one through the Spirit is given speech of wisdom,
and to another the interpretation of tongues.
dividing as he wills to each individually. 12 For in the same way as the body is one and has many members, yet all
the members of the body, many as they are, compose one body: so too is 13 Christ. For in one spirit also we all had ourselves baptised into one
body, whether Jews or Greeks, whether slaves or free men, and we were 14 all imbued with one Spirit. Why, even the body is not composed of one member but of many. Were the foot to say, “Because I am not the hand, I am no part of
That does not make it no part of the body: 16 And were the ear to say, “Because I am not the eye, I am no part
of the body,"
That does not make it no part of the body. 17 Were the whole body an eye, where would the hearing be ?
Were the whole body hearing, where would the smelling be? 18 As it is, God has set the members within the body, each one of them
even as it pleased him. 19 Were they all one member, where would the body be? 20 As it is, there are many members and one body. 21 The eye cannot say to the hand, “I have no need of thee":
Nor again the head to the feet, “I have no need of you.” 22 Quite the contrary. It is rather those members of the body which 23 seem to be feebler that are necessary; and the parts of the body which we
consider less honourable are the very parts we invest with ampler honour. 24 Our uncomely parts get ampler comeliness, while our comely parts do not need it.
Yes, God has tempered the body together,
giving ampler honour to the inferior part, that there should be no division in the body,
but that the members should have the same concern for one another. So if one member suffers,
all the members suffer with it: if one is exalted,
all the members rejoice with it. 27, 28 Now you are Christ's body, and members each in his part. That is to
say, God has set people in the Community first to be apostles, secondly prophets, thirdly teachers, then for miraculous powers, then for talents to
heal, for works of succour, works of government, various kinds of tongues. 29 Are all apostles ? are all prophets ? are all teachers ? have all miraculous 30 powers ? have all talents to heal ? do all speak with tongues? do all 31 interpret ?
Covet the greater talents. And yet I will further show you a higher way than all. 131 Though I speak with the tongues of men and angels
Yet have no love,
I am echoing brass or a clanging cymbal.
Yet have no love,
I count for nothing.
Yet have no love,
Love never fails :
For in part we know and in part we prophesy : 10 But when that which is perfect arrives,
That which is in part shall be done away.
Like a child I reasoned :
I am done with childish things.
But then it will be face to face :
But then I shall fully know, as also I am fully known. 13 So now these three remain, faith, hope, and love:
But the greatest of these is love. 14 1 Be love your aim ! Covet the spiritual gifts — preferring that of
2 prophecy. For he who speaks in a tongue speaks not to men, but to God. 3 No one understands; the man is uttering secrets in the Spirit. On the
other hand, he who prophesies speaks to men for upbuilding and encour4 agement and consolation. He who speaks in a tongue builds up hinself, 5 but he who prophesies builds up the Community. Now I would have
you all speak with tongues, but I would prefer you to prophesy. He who prophesies is greater than he who speaks with tongues; unless indeed 6 the latter interprets, so that the Community may be built up. What use now shall I be to you, brothers, if I come to you speaking with tongues, unless I speak to you either in the form of revelation or of knowledge
1 Omitting [[ń ägarn]].
7 or of prophecy or of teaching? If things inanimate, like the flute or the
harp, have no intervals occurring in their music, how can one catch
the air that is being played on fute or harp, for all the sound they 8 make? And if the trumpet gives an indistinct sound, who will make 9 himself ready for battle? So too with yourselves ; unless your tongue
utters speech that is readily understood, how are people to know what 10 you say? You will be speaking into the air. There are, for example,
many kinds of languages in the world, and nothing lacks a language. 11 Well, unless I understand the meaning of the language, I shall be a
foreigner to the man who is speaking; and to my mind the man who is 12 speaking will be a foreigner. So too with yourselves; since you are
bent upon having spirits, seek to excel with a view to build up the 13 Community. Therefore let him who speaks with a tongue pray that he 14 may interpret. For if I pray with a tongue, my spirit prays but my 15 understanding produces no fruit. Very well then, I will pray with the
spirit, and I will also pray with the understanding; I will sing praise
with the spirit, and I will also sing praise with the understanding. 16 Otherwise, suppose thou art saying a blessing with the spirit, how is he
who occupies the position of the uneducated to say the “amen” to thy 17 thanksgiving ? The man does not know what thou art saying! Thy
thanksgiving is all very well ; but then, the other man is not built up. 18, 19 I thank God that more than any of you I speak with tongues 1 ; yet in the
congregation I would rather speak five words with my understanding, so
as to instruct others as well, than ten thousand words in a tongue. 20 Brothers, be not children in mind. Be infants in malice, but in mind 21 be full-grown. In the law it is written, “ By men of alien tongues and by
the lips of aliens will I speak to this people; yet not even thus will they listen 22 to me," saith the Lord. So then tongues are meant for a sign not to the
believing, but to the unbelieving ; prophesying again is meant for a sign 23 not to the unbelieving, but to the believing. If the whole Community
then assemble together and all speak with tongues, and if uneducated or 24 unbelieving men come in, will they not say you are mad ? Whereas if all
are prophesying, and an unbelieving or uneducated person come in, he is 25 convicted by all, he is judged by all, the secrets of his heart are disclosed ;
and so, falling on his face, he will worship God, declaring “God is really
among you." 26 Very well, then, brothers : when you assemble, each one has a psalm,
a lesson, a revelation, a tongue, an interpretation ; let all be done for 27 upbuilding. If any man speaks in a tongue, let only two or at most
three speak at one meeting, and that in turn; also let someone interpret. 28 But if there is no interpreter, let the man keep silence in the congrega29 tion, and speak to himself and to God. Let the prophets also speak, two 30 or three of them, and let the others use their judgment. But if a
revelation is made to another prophet who is sitting by, let the first 31 speaker be silent. For you can all prophesy one by one, so that all may
32 learn, and all be encouraged. And the spirits of the prophets are subject 33, 34 to the prophets, for God is a God not of disorder but of harmony. [As
in all the Communities of the saints, let women keep silence in the
congregations. They are not permitted to speak. Let them be in subjec35 tion, as also the law enjoins. If they wish to learn anything, let them
ask their own husbands at home; it is disgraceful for a woman to speak 36 in the congregation.) What? Was it from you that the word of God 37 started ? Are you the only people it has reached ? If anyone considers
1 Reailing yaccouis.