Beginning

9 Am I eimi not ou free eleutheros? Am I eimi not ou an apostle apostolos? Have I horaō not ouchi seen horaō Jesus Iēsous · ho our hēmeis Lord kyrios? Are eimi you hymeis not ou the result of · ho my egō labor ergon in en the Lord kyrios? ² If ei to others allos I am eimi not ou an apostle apostolos, at least alla I am eimi to you hymeis, for gar you hymeis are eimi the ho proof sphragis of ho my egō apostleship apostolē in en the Lord kyrios.

³ · ho This houtos is eimi my emos defense apologia to those ho who sit in judgment on anakrinō me egō. ⁴ Do we not ou have echō the right exousia to eat esthiō and kai drink pinō? ⁵ Do we not ou have echō the right exousia to the company of periagō a believing adelphē wife gynē, as hōs also kai the ho other loipos apostles apostolos, · kai the ho Lord’ s kyrios brothers adelphos, · ho and kai Cephas Kēphas do? ⁶ Or ē is it only monos I egō and kai Barnabas Barnabas who have echō no ou right exousia to refrain mē from working ergazomai? ⁷ Who tis ever pote serves in the army at his own idios expense opsōnion? Who tis plants phyteuō a vineyard ampelōn and kai does esthiō not ou eat esthiō · ho its autos fruit karpos? Or ē who tis tends poimainō a flock poimnē and kai does esthiō not ou drink esthiō of ek · ho its poimnē milk gala? · ho

⁸ Am I saying laleō these things houtos from kata a merely human anthrōpos point of view? Or ē · kai does legō not ou the ho Law nomos say legō the same houtos? ⁹ For gar in en the ho Law nomos of Moses Mōysēs it is written graphō, “ You shall not ou muzzle kēmoō an ox bous while it is treading out aloaō the grain.” It is not mē for ho oxen bous that God theos is concerned melei, · ho is it? ¹⁰ Or ē does he legō not speak legō entirely pantōs for dia our hēmeis sake. To be sure gar, it was written graphō for dia our hēmeis sake, because hoti the ho one plowing arotriaō should opheilō plow arotriaō in epi hope elpis and kai the ho one threshing aloaō thresh in epi hope elpis of ho sharing metechō in the crop. ¹¹ If ei we hēmeis sowed speirō spiritual things pneumatikos among you hymeis, · ho is it too much megas if ei we hēmeis reap therizō material things sarkikos from you hymeis? · ho ¹² If ei others allos have a share in metechō this right exousia over ho you hymeis, do not ou we hēmeis even more mallon? Nevertheless alla, we have not ou made chraomai use of · ho this houtos right exousia, but alla endure stegō all pas things lest hina mē we place didōmi some tis obstacle enkopē in the way of the ho gospel euangelion of ho Christ Christos. ¹³ Do you not ou know oida that hoti those ho who perform ergazomai · ho sacred rites hieros · ho in the temple eat food esthiō from ek the ho temple hieron, and those ho who serve paredreuō at the ho altar thusiastērion share in symmerizō the ho sacrificial thusiastērion offerings ? ¹⁴ In the same way houtōs, · kai the ho Lord kyrios gave instructions diatassō to those ho who proclaim katangellō the ho gospel euangelion that they should get their living zaō from ek the ho gospel euangelion.

¹⁵ But de I egō have not ou used chraomai any oudeis of these houtos rights. And de I am not ou writing graphō this houtos so that hina something will be done ginomai for en me egō; for gar it would be better kalos for me egō rather mallon to die apothnēskō— no one oudeis shall take away kenoō · ho my egō ground for boasting kauchēma! ¹⁶ If ean I preach euangelizō the gospel , I egō do not ou have eimi a ground kauchēma for boasting , for gar I egō am compelled anankē to do so epikeimai. Woe ouai is eimi me egō if ean I do not mē preach euangelizō the gospel ! ¹⁷ For gar if ei I do prassō this houtos willingly hekōn, I have echō a reward misthos. But de if ei unwillingly akōn, I have been entrusted with pisteuō a charge oikonomia. ¹⁸ What tis then oun is eimi my egō · ho reward misthos? That hina when I preach euangelizō I may present tithēmi the ho gospel euangelion free of charge adapanos, and so eis not mē make full use katachraomai of · ho my egō right exousia in en the ho gospel euangelion.

¹⁹ For gar though I am eimi free eleutheros from ek all pas, I have made douloō myself emautou a servant douloō to all pas, so that hina I might win kerdainō · ho as many as possible polys. ²⁰ · kai To the ho Jews Ioudaios I became ginomai as hōs a Jew Ioudaios that hina I might win kerdainō Jews Ioudaios. To those ho under hypo the law nomos I became as hōs one under hypo the law nomos ( though I eimi myself autos am eimi not mē under hypo the law nomos) that hina I might win kerdainō those ho under hypo the law nomos. ²¹ To those ho outside anomos the law I became as hōs one outside the law anomos ( though I am eimi not mē free from the law anomos of God theos but alla subject to the law ennomos of Christ Christos) that hina I might win kerdainō those ho outside the law anomos. ²² To the ho weak asthenēs I became ginomai weak asthenēs that hina I might win kerdainō the ho weak asthenēs. I have become ginomai all things pas to ho all pas people , that hina by all means pantōs I might save sōzō some tis. ²³ I do poieō all pas things · de for the sake dia of the ho gospel euangelion, that hina I may ginomai share with them in its autos benefits synkoinōnos.

²⁴ Do you not ou know oida that hoti all pas who ho run trechō in en the stadium stadion compete trechō but de only one heis receives lambanō the ho prize brabeion? So houtōs run trechō that hina you may win katalambanō. ²⁵ Everyone pas · de who ho competes agōnizomai exercises self-control in enkrateuomai all pas things . They ekeinos do it to hina receive lambanō a perishable phthartos wreath stephanos, but de we hēmeis for an imperishable aphthartos one. ²⁶ So I egō do not ou run trechō aimlessly adēlōs; I do not ou box pykteuō like hōs one flailing derō the air aēr. ²⁷ But alla I discipline hypōpiazō my egō · ho body sōma and kai bring it into subjection doulagōgeō, so that pōs having preached kēryssō to others allos I ginomai myself autos should ginomai not mē be ginomai disqualified adokimos.

10 For gar I do not ou want thelō you hymeis to be unaware agnoeō, brothers adelphos, that hoti · ho our hēmeis fathers patēr were eimi all pas under hypo the ho cloud nephelē and kai all pas passed dierchomai through dia the ho sea thalassa, ² and kai all pas were baptized baptizō into eis · ho Moses Mōysēs in en the ho cloud nephelē and kai in en the ho sea thalassa, ³ and kai all pas ate esthiō the ho same autos spiritual pneumatikos food brōma, ⁴ and kai all pas drank pinō the ho same autos spiritual pneumatikos drink poma; for gar they used to drink pinō from ek the spiritual pneumatikos rock petra that followed akoloutheō them, and de that ho rock petra was eimi · ho Christ Christos. ⁵ But alla with en most polys of them autos God theos was not ou · ho pleased eudokeō, · ho for gar their corpses were scattered katastrōnnymi over en the ho desert erēmos.

⁶ Now de these houtos things took place ginomai as examples typos for us hēmeis, so eis that we hēmeis would eimi not mē crave epithumētēs evil kakos things , even as kathōs they kakeinos did epithumeō. ⁷ So do ginomai not mēde become ginomai idolaters eidōlolatrēs, as kathōs some tis of them autos were. As hōsper it is written graphō, “ The ho people laos sat kathizō down to eat esthiō and kai drink pinō and kai rose up anistēmi to play paizō.” ⁸ We must not mēde indulge in sexual immorality porneuō, as kathōs some tis of them autos did porneuō, and kai twenty-three eikosi thousand chilias fell piptō in a single heis day hēmera. ⁹ And let us not mēde put Christ Christos to the test ekpeirazō, · ho as kathōs some tis of them autos did peirazō, and kai were destroyed apollymi by hypo · ho serpents ophis. ¹⁰ And do not mēde grumble gongyzō, as kathaper some tis of them autos did gongyzō, and kai were killed apollymi by hypo the ho destroyer olothreutēs. ¹¹ Now de these houtos events happened symbainō to them ekeinos as examples typikōs, but de were written graphō down as warnings nouthesia for pros us hēmeis, on eis whom hos the ho end telos of the ho ages aiōn has come katantaō. ¹² So hōste let the ho one who thinks dokeō he stands histēmi watch blepō out lest mē he fall piptō. ¹³ No ou trial peirasmos has overtaken lambanō you hymeis that is not ei distinctively human anthrōpinos; and de God theos is faithful pistos; · ho he hos will not ou let eaō you hymeis be tested peirazō beyond hyper what hos you can dynamai bear , but alla with syn the ho trial peirasmos will also kai provide poieō the ho way through ekbasis, so that ho you will be able dynamai to endure hypopherō it.

¹⁴ Therefore dioper, my egō dear friends agapētos, flee pheugō from apo the ho worship of idols eidōlolatria. ¹⁵ I speak legō as hōs to sensible people phronimos; judge krinō for yourselves hymeis what hos I am about to say phēmi. ¹⁶ The ho cup potērion of ho blessing eulogia that hos we bless eulogeō, is it eimi not ouchi a sharing koinōnia in the ho blood haima of ho Christ Christos? The ho bread artos that hos we break klaō, is it eimi not ouchi a sharing koinōnia in the ho body sōma of ho Christ Christos? ¹⁷ Because hoti there is one heis loaf artos, we eimi who ho are many polys are eimi one heis body sōma, · ho for gar we metechō all pas partake metechō of ek the ho one heis loaf artos. ¹⁸ Consider blepō · ho Israel Israēl according kata to the flesh sarx: are eimi not ou those ho who eat esthiō the ho sacrifices thusia sharers koinōnos in the ho altar thusiastērion? ¹⁹ So oun what tis am I implying phēmi? That hoti food offered to idols eidōlothutos is eimi anything tis, or ē that hoti an idol eidōlon is eimi anything tis? ²⁰ No alla, what I am implying is that hoti the things that hos people sacrifice thuō, they sacrifice thuō to demons daimonion and kai not ou to God theos; and de I do not ou want thelō you hymeis to be ginomai sharers koinōnos with ho demons daimonion. ²¹ You cannot ou drink pinō the cup potērion of the Lord kyrios and kai the cup potērion of demons daimonion; you cannot ou partake metechō of the table trapeza of the Lord kyrios and kai the table trapeza of demons daimonion. ²² Or ē are we trying to provoke parazēloō the ho Lord kyrios to jealousy ? Are we eimi stronger ischuros than he autos?

²³ “ All pas things are permissible,” but alla not ou all pas things are helpful sympherō. “ All pas things are permissible,” but alla not ou all pas things build up oikodomeō. ²⁴ Let zēteō no one mēdeis seek zēteō · ho his heautou own advantage, but alla that ho of the ho other heteros. ²⁵ Eat esthiō whatever pas · ho is sold pōleō in en the marketplace makellon, asking no mēdeis question anakrinō based dia on · ho conscience syneidēsis, ²⁶ for gar the ho earth gē and kai its autos fullness plērōma belong to the ho Lord kyrios. · ho

²⁷ If ei one tis of the ho unbelievers apistos invites kaleō you hymeis to a meal and kai you decide thelō to go poreuō, eat esthiō whatever pas · ho is set before paratithēmi you hymeis, asking no mēdeis question anakrinō based dia on · ho conscience syneidēsis. ²⁸ However de, if ean someone tis should say legō to you hymeis, “ This houtos has been eimi offered hierothutos in sacrifice ,” then do not mē eat esthiō it, for the sake dia of the one ekeinos who ho told mēnyō you, and kai for the sake of · ho conscience syneidēsis— ²⁹ I mean legō the ho conscience syneidēsis · de of the ho other person heteros, not ouchi · ho your own heautou. Why hinati then gar should · ho my egō liberty eleutheria be determined krinō by hypo the conscience syneidēsis of another allos? ³⁰ If ei I egō partake metechō with thankfulness charis, why tis am I blamed blasphēmeō because of that for hyper which hos I egō give thanks eucharisteō?

³¹ So oun, whether eite you eat esthiō or eite drink pinō, or eite whatever tis you do poieō, do poieō everything pas for eis the glory doxa of God theos. ³² Do ginomai not be ginomai a stumbling block aproskopos to either kai Jews Ioudaios or kai Greeks Hellēn, or kai to the ho church ekklēsia of ho God theos; ³³ even as kathōs I kagō try to please areskō everyone pas in everything pas I do, not mē seeking zēteō · ho my emautou own advantage symphoros but alla that ho of the ho many polys, so that hina they may be saved sōzō.

11 Be ginomai imitators mimētēs of me egō, as kathōs I also kagō am of Christ Christos.

² I commend epaineō · de you hymeis because hoti you remember mimnēskomai me egō in everything pas and kai hold firmly to katechō the ho traditions paradosis just as kathōs I passed them on paradidōmi to you hymeis. ³ But de I want thelō you hymeis to understand oida that hoti the ho head kephalē of every pas man anēr is eimi · ho Christ Christos, and de the head kephalē of a wife gynē is her ho husband anēr, and de the head kephalē of ho Christ Christos is · ho God theos. ⁴ Any pas man anēr who prays proseuchomai or ē prophesies prophēteuō with echō his head kephalē covered kata disgraces kataischunō · ho his autos head kephalē, ⁵ but de any pas wife gynē who prays proseuchomai or ē prophesies prophēteuō with her ho head kephalē uncovered akatakalyptos disgraces kataischunō · ho her autos head kephalē, for gar it is eimi one heis and kai the ho same autos as a woman ho who has her head shaved xyraō. ⁶ For gar if ei a woman gynē will not ou cover katakalyptō her head, · kai she should cut her hair short keirō. But de if ei it is disgraceful aischros for a woman gynē · ho to have her hair cut short keirō or ē have her head shaved xyraō, she should cover her head katakalyptō. ⁷ For gar a man anēr should opheilō not ou have his ho head kephalē covered katakalyptō, since he is hyparchō the image eikōn and kai glory doxa of God theos, but de · ho woman gynē is eimi the glory doxa of man anēr. ⁸ For gar man anēr did not ou come eimi from ek woman gynē, but alla woman gynē from ek man anēr. ⁹ · kai Neither ou was man anēr created ktizō for dia · ho woman gynē, but alla woman gynē for dia · ho man anēr. ¹⁰ For dia this houtos reason a woman gynē ought opheilō · ho to have echō a sign of authority exousia on epi her ho head kephalē, because dia of the ho angels angelos. ¹¹ Nevertheless plēn, in en the Lord kyrios woman gynē is not oute independent chōris of man anēr nor oute is man anēr independent chōris of woman gynē; ¹² for gar just as hōsper the ho woman gynē came from ek · ho man anēr, so houtōs also kai the ho man anēr now comes through dia · ho woman gynē. · ho And de all pas things come from ek · ho God theos. ¹³ Judge krinō for en yourselves hymeis autos: is it eimi proper prepō for a wife gynē to pray proseuchomai to ho God theos with her head uncovered akatakalyptos? ¹⁴ Does not oude · ho nature physis itself autos teach didaskō you hymeis that hoti if ean a man anēr has long hair komaō, it is eimi a disgrace atimia for him autos, ¹⁵ but de if ean a woman gynē has long hair komaō, it is eimi her autos glory doxa? For hoti her ho long hair komē is given didōmi to her autos for anti a covering peribolaion. ¹⁶ If ei · de anyone tis is inclined dokeō to be eimi quarrelsome philoneikos, we hēmeis have echō no ou such toioutos practice synētheia, nor oude do the ho churches ekklēsia of ho God theos.

¹⁷ But de in giving parangellō the following houtos instructions parangellō I do not ou commend epaineō you, because hoti when you come together synerchomai it is not ou for eis the ho better kreittōn but alla for eis the ho worse hēssōn. ¹⁸ For gar in the first prōton place , I hear akouō that when you hymeis gather synerchomai as en a church ekklēsia there are hyparchō divisions schisma among en you hymeis, and kai in part meros I believe pisteuō it tis, ¹⁹ for gar there must dei be eimi · kai factions hairesis among en you hymeis so that hina · kai it may become ginomai clear phaneros who ho among en you hymeis are genuine dokimos. ²⁰ Therefore oun when you hymeis gather synerchomai in epi the ho assembly autos, it is eimi not ou to eat esthiō a supper deipnon in honor of the Lord kyriakos. ²¹ For gar when en it comes time to eat esthiō, each hekastos one goes ahead with prolambanō · ho his idios own supper deipnon; and kai one hos remains hungry peinaō while de another hos becomes drunk methyō. ²² Can it be that you do echō not ou have echō houses oikia in eis which ho to eat esthiō and kai drink pinō? Or ē are you trying to show contempt for kataphroneō the ho church ekklēsia of ho God theos by kai humiliating kataischunō those ho who have echō nothing mē? What tis should I say legō to you hymeis? Should I commend epaineō you hymeis? For en this houtos I will not ou commend epaineō you.

²³ For gar I egō received paralambanō from apo the ho Lord kyrios that which hos I also kai passed paradidōmi on to you hymeis: that hoti the ho Lord kyrios Jesus Iēsous on en the ho night nyx when hos he was betrayed paradidōmi took lambanō bread artos, ²⁴ and kai after giving thanks eucharisteō, he broke klaō it, and kai said legō, “ This houtos is eimi my egō · ho body sōma which ho is for hyper you hymeis. Do poieō this houtos in eis · ho remembrance of anamnēsis me emos.” ²⁵ In the same way hōsautōs, he took the ho cup potērion also kai, after meta · ho supper deipneō, saying legō, “ This houtos · ho cup potērion is eimi the ho new kainos covenant diathēkē in en · ho my emos blood haima. Do poieō this houtos, as often as hosakis you drink pinō it, in eis · ho remembrance of anamnēsis me emos.” ²⁶ For gar as often as hosakis you eat esthiō · ho this houtos bread artos and kai drink pinō this ho cup potērion, you proclaim katangellō the ho Lord’ s kyrios death thanatos · ho until achri hos he comes erchomai.

²⁷ Whoever hos, therefore hōste, eats esthiō this ho bread artos or ē drinks pinō this ho cup potērion of the ho Lord kyrios in an unworthy manner anaxiōs will be eimi guilty enochos of the ho body sōma and kai · ho blood haima of the ho Lord kyrios. ²⁸ A person anthrōpos should examine dokimazō · de himself heautou, then kai, and so houtōs eat esthiō of ek the ho bread artos and kai drink pinō of ek the ho cup potērion. ²⁹ For gar the ho one who eats esthiō and kai drinks pinō without mē discerning diakrinō the ho body sōma eats esthiō and kai drinks pinō judgment krima on himself heautou. ³⁰ That is why dia many polys of en you hymeis are weak asthenēs and kai sick arrōstos, and kai quite a few hikanos are dead koimaō. ³¹ But de if ei we had been examining diakrinō ourselves heautou, we would an not ou come under judgment krinō. ³² But de when we are judged krinō by hypo the ho Lord kyrios, we are being corrected by discipline paideuō, so that hina we will katakrinō not mē be condemned katakrinō along with syn the ho world kosmos.

³³ So then hōste, my egō brothers adelphos, when you come together synerchomai to eis eat esthiō, wait for ekdechomai one another allēlōn. ³⁴ If ei anyone tis is hungry peinaō, he should eat esthiō at en home oikos, so that hina when you come together synerchomai it does not mē lead to eis judgment krima. I will give directions diatassō about · ho · de other loipos matters when hōs I come erchomai.