Corinthios I 7
1 de quibus autem scripsistis bonum est homini mulierem non tangere
With reference to the subjects about which you wrote to me: It is good for a man to remain single.
2 propter fornicationes autem unusquisque suam uxorem habeat et unaquaeque suum virum habeat
But, owing to the prevalence of immorality, I advise every man to have his own wife, and every woman her husband.
3 uxori vir debitum reddat similiter autem et uxor viro
A husband should give his wife her due, and a wife her husband.
4 mulier sui corporis potestatem non habet sed vir similiter autem et vir sui corporis potestatem non habet sed mulier
It is not the wife, but the husband, who exercises power over her body; and so, too, it is not the husband, but the wife, who exercises power over his body.
5 nolite fraudare invicem nisi forte ex consensu ad tempus ut vacetis orationi et iterum revertimini in id ipsum ne temptet vos Satanas propter incontinentiam vestram
Do not deprive each other of what is due – unless it is only for a time and by mutual consent, so that your minds may be free for prayer until you again live as man and wife – otherwise Satan might take advantage of your want of self-control and tempt you.
6 hoc autem dico secundum indulgentiam non secundum imperium
I say this, however, as a concession, not as a command.
7 volo autem omnes homines esse sicut me ipsum sed unusquisque proprium habet donum ex Deo alius quidem sic alius vero sic
I should wish everyone to be just what I am myself. But everyone has his own gift from God – one in one way, and one in another.
8 dico autem non nuptis et viduis bonum est illis si sic maneant sicut et ego
My advice, then, to those who are not married, and to widows, is this: It would be good for them to remain as I am myself.
9 quod si non se continent nubant melius est enim nubere quam uri
But, if they cannot control themselves, they should marry, for it is better to marry than to be consumed with passion.
10 his autem qui matrimonio iuncti sunt praecipio non ego sed Dominus uxorem a viro non discedere
To those who are married my direction is – yet it is not mine, but the Master’s – that a woman is not to leave her husband
11 quod si discesserit manere innuptam aut viro suo reconciliari et vir uxorem ne dimittat
(If she has done so, she should remain as she is, or else be reconciled to her husband) and also that a man is not to divorce his wife.
12 nam ceteris ego dico non Dominus si quis frater uxorem habet infidelem et haec consentit habitare cum illo non dimittat illam
To all others I say – I, not the Master – If a follower of the Lord is married to a woman, who is an unbeliever but willing to live with him, he should not divorce her;
13 et si qua mulier habet virum infidelem et hic consentit habitare cum illa non dimittat virum
and a woman who is married to a man, who is an unbeliever but willing to live with her, should not divorce her husband.
14 sanctificatus est enim vir infidelis in muliere fideli et sanctificata est mulier infidelis per virum fidelem alioquin filii vestri inmundi essent nunc autem sancti sunt
For, through his wife, the husband who is an unbeliever has become associated with Christ’s people; and the wife who is an unbeliever has become associated with Christ’s people through the Lord’s follower whom she has married. Otherwise your children would be “defiled,” but, as it is, they belong to Christ’s people.
15 quod si infidelis discedit discedat non est enim servituti subiectus frater aut soror in eiusmodi in pace autem vocavit nos Deus
However, if the unbeliever wishes to be separated, let them be so. Under such circumstances neither is bound; God has called you to live in peace.
16 unde enim scis mulier si virum salvum facies aut unde scis vir si mulierem salvam facies
How can you tell, wife, whether you may not save your husband? And how can you tell, husband, whether you may not save your wife?
17 nisi unicuique sicut divisit Dominus unumquemque sicut vocavit Deus ita ambulet et sic in omnibus ecclesiis doceo
In any case, a person should continue to live in the condition which the Lord has allotted to them, and in which they were when God called them. This is the rule that I lay down in every church.
18 circumcisus aliquis vocatus est non adducat praeputium in praeputio aliquis vocatus est non circumcidatur
Was a man already circumcised when he was called? Then he should not efface his circumcision. Has a man been called when uncircumcised? Then he should not be circumcised.
19 circumcisio nihil est et praeputium nihil est sed observatio mandatorum Dei
Circumcision is nothing; the want of it is nothing; but to keep the commands of God is everything.
20 unusquisque in qua vocatione vocatus est in ea permaneat
Let everyone remain in that condition of life in which they were when the call came to them.
21 servus vocatus es non sit tibi curae sed et si potes liber fieri magis utere
Were you a slave when you were called? Do not let that trouble you. No, even if you are able to gain your freedom, still do your best.
22 qui enim in Domino vocatus est servus libertus est Domini similiter qui liber vocatus est servus est Christi
For the person who was a slave when they were called to the master’s service is the Master’s freedman; so, too, the person who was free when called is Christ’s slave.
23 pretio empti estis nolite fieri servi hominum
You were bought, and the price was paid. Do not let yourselves become slaves to people.
24 unusquisque in quo vocatus est fratres in hoc maneat apud Deum
Friends, let everyone remain in the condition in which they were when they were called, in close communion with God.
25 de virginibus autem praeceptum Domini non habeo consilium autem do tamquam misericordiam consecutus a Domino ut sim fidelis
With regard to unmarried women, I have no command from the Master to give you, but I tell you my opinion, and the Master in his mercy has made me worthy to be trusted.
26 existimo ergo hoc bonum esse propter instantem necessitatem quoniam bonum est homini sic esse
I think, then, that, in view of the time of suffering that has now come upon us, what I have already said is best – that a man should remain as he is.
27 alligatus es uxori noli quaerere solutionem solutus es ab uxore noli quaerere uxorem
Are you married to a wife? Then do not seek to be separated. Are you separated from a wife? Then do not seek for a wife.
28 si autem acceperis uxorem non peccasti et si nupserit virgo non peccavit tribulationem tamen carnis habebunt huiusmodi ego autem vobis parco
Still, if you should marry, that is not wrong; nor, if a young woman marries, is that wrong. But those who marry will have much trouble to bear, and my wish is to spare you.
29 hoc itaque dico fratres tempus breve est reliquum est ut qui habent uxores tamquam non habentes sint
What I mean, friends, is this – the time is short. Meanwhile, let those who have wives live as if they had none,
30 et qui flent tamquam non flentes et qui gaudent tamquam non gaudentes et qui emunt tamquam non possidentes
those who are weeping as if not weeping, those who are rejoicing as if not rejoicing, those who buy as if not possessing,
31 et qui utuntur hoc mundo tamquam non utantur praeterit enim figura huius mundi
and those who use the good things of the world as using them sparingly; for this world as we see it is passing away.
32 volo autem vos sine sollicitudine esse qui sine uxore est sollicitus est quae Domini sunt quomodo placeat Deo
I want you to be free from anxiety. The unmarried man is anxious about the Master’s cause, desiring to please him;
33 qui autem cum uxore est sollicitus est quae sunt mundi quomodo placeat uxori et divisus est
while the married man is anxious about worldly matters, desiring to please his wife;
34 et mulier innupta et virgo cogitat quae Domini sunt ut sit sancta et corpore et spiritu quae autem nupta est cogitat quae sunt mundi quomodo placeat viro
and so his interests are divided. Again, the unmarried woman, whether she is old or young, is anxious about the Master’s cause, striving to be pure both in body and in spirit, while the married woman is anxious about worldly matters, desiring to please her husband.
35 porro hoc ad utilitatem vestram dico non ut laqueum vobis iniciam sed ad id quod honestum est et quod facultatem praebeat sine inpedimento Dominum observandi
I say this for your own benefit, not with any intention of putting a halter round your necks, but in order to secure for the Master seemly and constant devotion, free from all distraction.
36 si quis autem turpem se videri existimat super virgine sua quod sit superadulta et ita oportet fieri quod vult faciat non peccat nubat
If, however, a father thinks that he is not acting fairly by his unmarried daughter, when she is past her youth, and if under these circumstances her marriage ought to take place, he should act as he thinks right. He is doing nothing wrong – let the marriage take place.
37 nam qui statuit in corde suo firmus non habens necessitatem potestatem autem habet suae voluntatis et hoc iudicavit in corde suo servare virginem suam bene facit
On the other hand, a father, who has definitely made up his mind, and is under no compulsion, but is free to carry out his own wishes, and who has come to the decision, in his own mind, to keep his unmarried daughter at home will be doing right.
38 igitur et qui matrimonio iungit virginem suam bene facit et qui non iungit melius facit
In short, the one who consents to his daughter’s marriage is doing right, and yet the other will be doing better.
39 mulier alligata est quanto tempore vir eius vivit quod si dormierit vir eius liberata est cui vult nubat tantum in Domino
A wife is bound to her husband as long as he lives; but, if the husband should pass to his rest, the widow is free to marry anyone she wishes, provided he is a believer.
40 beatior autem erit si sic permanserit secundum meum consilium puto autem quod et ego Spiritum Dei habeo
Yet she will be happier if she remains as she is – in my opinion, for I think that I also have the Spirit of God.
