Corinthios I 7
1 De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
Now, concerning the things whereof ye wrote, it were, good, for a man, not to touch, a woman;
2 propter fornicationem autem unusquisque suam uxorem habeat, et unaquaeque suum virum habeat.
But, on account of fornications, let, each man, have, his own wife, and, each woman, have, her own husband:
3 Uxori vir debitum reddat: similiter autem et uxor viro.
Unto the wife, let the husband render what is her due, and, in like manner, the wife also, unto the husband, —
4 Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
The wife, over her own body, hath not authority, but the husband, and, in like manner, the husband also, over his own body, hath not authority, but the wife.
5 Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi: et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.
Be not depriving one another—unless perhaps by consent for a season, that ye may have leisure for prayer, and, again, may be together, —lest Satan be tempting you by reason of your want of self-control.
6 Hoc autem dico secundum indulgentiam, non secundum imperium.
This, however I am saying, by way of concession, not of injunction;
7 Volo autem omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
Besides, I desire all men to be, even as myself, —but, each one, hath his, personal, gift from God, one, after this manner, and, another, after that.
8 Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
But I say, to the unmarried, and to the widows, good, were it for them, that they should abide, even as I;
9 Quod si non se continent, nubant. Melius est enim nubere, quam uri.
But, if they have not self-control, let them marry, for, better, is it, to marry than to burn.
10 Iis autem, qui matrimonio iuncti sunt, praecipio non ego, sed Dominus, uxorem a viro non discedere:
To the married, however, I give charge—not, I, but the Lord, —that, a wife, from her husband, do not depart, —
11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
But, if she should even depart, let her remain unmarried, or, to her husband, be reconciled; and let not, a husband, leave, his wife.
12 Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et haec consentit habitare cum illo, non dimittat illam.
But, unto the rest, say, I—not the Lord, —if, any brother, hath, a wife that believeth not, and, she, is well pleased to dwell with him, let him not leave her;
13 Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
And, a woman who hath a husband that believeth not, and, he, is well pleased to dwell with her, let her not leave her husband; —
14 sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem: alioquin filii vestri immundi essent, nunc autem sancti sunt.
For the husband that believeth not is hallowed in the wife, and the wife that believeth not is hallowed in the brother: else were, your children, impure, but, now, are they, pure.
15 Quod si infidelis discedit, discedat: non enim servituti subiectus est frater, aut soror in huiusmodi: in pace autem vocavit nos Deus.
But, if, the unbelieving, departeth, let him depart: the brother or the sister hath not come into bondage, in such cases, but, in peace, hath God called us.
16 Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies?
For how knowest thou, O woman, whether, thy husband, thou shalt save? Or how knowest thou, O man, whether, thy wife, thou shalt save?
17 nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus Ecclesiis doceo.
If not—as the Lord hath distributed—unto each one, as God hath called, each one, so, let him be walking; —and, so, in all the assemblies, I ordain.
18 Circumcisus aliquis vocatus est? non adducat praeputium. In praeputio aliquis vocatus est? non circumcidatur.
After being circumcised, was any called? let him not become uncircumcised; in uncircumcision, hath any been called? let him not be circumcised:
19 Circumcisio nihil est, et praeputium nihil est: sed observatio mandatorum Dei.
The circumcision, is, nothing, and, the uncircumcision, is, nothing, —but keeping the commandments of God.
20 Unusquisque in qua vocatione vocatus est, in ea permaneat.
Each one, in the calling wherein he was called, in the same, let him abide:
21 Servus vocatus es? non sit tibi curae: sed et si potes fieri liber, magis utere.
A bond-servant, wast thou called? let it not cause thee concern; but, if thou canst even become, free, rather use it.
22 Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
For, he who in the Lord was called, being a bond-servant, is, a freed-man of the Lord: in like manner, he that was called being, a freeman, is Christ’s bond-servant: —
23 Pretio empti estis, nolite fieri servi hominum.
With a price, have ye been bought, —do not become bond-servants of men:
24 Unusquisque ergo in quo vocatus est frater, in hoc permaneat apud Deum.
Each one, wherein he was called, brethren, in the same, let him abide with God.
25 De virginibus autem praeceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
But, concerning them who are virgin, injunction of the Lord, have I none; yet, a judgment, do I give, as one who hath obtained mercy from the Lord to be, faithful:
26 Existimo enim hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
I consider this, then, to be, good, in the circumstances, by reason of the existing distress, —that it is, good for a man, so, to be:
27 Alligatus es uxori? noli quaerere solutionem. Solutus es ab uxore? noli quaerere uxorem.
Hast thou become bound to a wife? do not seek to be loosed; hast thou become loosed from a wife? do not seek a wife.
28 Si autem acceperis uxorem: non peccasti. Et si nupserit virgo, non peccavit. tribulationem tamen carnis habebunt huiusmodi. Ego autem vobis parco.
If, however, thou shouldst even marry, thou hast not sinned; and, if one who is virgin should marry, that one hath not sinned; —but, tribulation of the flesh, shall, such, have: —howbeit, I, spare you.
29 Hoc itaque dico, fratres: Tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
But, this, I say—the opportunity is, contracted for what remaineth—in order that, they who have wives, may be, as though they had none,
30 et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:
And, they who weep, as though they wept not, and, they who rejoice, as though they rejoiced not, and, they who buy, as though they possessed not,
31 et qui utuntur hoc mundo, tamquam non utantur: praeterit enim figura huius mundi.
And, they who use the world, as though they used it not to the full, —for the fashion of this world passeth away;
32 Volo autem vos sine solicitudine esse. Qui sine uxore est, solicitus est quae Domini sunt, quomodo placeat Deo.
And I desire you to be, without anxiety: —the unmarried man, is anxious for the things of the Lord, how he may please the Lord;
33 Qui autem cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori, et divisus est.
But, he that hath married, is anxious for the things of the world, how may please his wife—
34 Et mulier innupta, et virgo cogitat quae Domini sunt, ut sit sancta corpore, et spiritu. Quae autem nupta est, cogitat quae sunt mundi, quomodo placeat viro.
And he is divided; and, the unmarried woman, or the virgin, is anxious for the things of the Lord, that she may be holy [both] in her body and in her spirit; but, she that hath married, is anxious for the things of the world, how she may please her husband.
35 Porro hoc ad utilitatem vestram dico: non ut laqueum vobis iniiciam, sed ad id, quod honestum est, et quod facultatem praebeat sine impedimento Dominum obsecrandi.
This, however, with a view to your own profit, am I saying, —not that, a snare, upon you, I may cast, but with a view to what is comely, and devoted unto the Lord, without distraction.
36 Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri: quod vult faciat: non peccat, si nubat.
If however anyone considereth it behaving unseemly towards his virginity, if he should be beyond the bloom of life, —and, thus, it ought to come about, what he chooseth, let him do, —he sinneth not: let them marry:
37 Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suae voluntatis, et hoc iudicavit in corde suo, servare virginem suam, bene facit.
But, he that standeth in his heart, steadfast, having no necessity, but hath authority concerning his own will, and, this, hath determined in his own heart, —to preserve his own virginity, well shall he do.
38 Igitur et qui matrimonio iungit virginem suam, bene facit: et qui non iungit, melius facit.
So that, he that giveth in marriage his own virginity, doeth, well; and, he that giveth it not, shall do, better.
39 Mulier alligata est legi quanto tempore vir eius vivit. quod si dormierit vir eius, liberata est: cui vult nubat: tantum in Domino.
A wife, is bound for as long a time as her husband is living; but, if the husband have fallen asleep, she is, free, to be married unto whom she pleaseth, —only, in the Lord;
40 Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
But, happier, is she, if, so, she remain, —in my judgment; for I think, I also, have the Spirit of God.
