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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
| OLD TESTAMENT | NEW TESTAMENT | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| The 7 Books | Old Testament History | Wisdom Books | Major Prophets | Minor Prophets | NT History | Epistles of St. Paul | General Writings | |||
| Genesis Exodus Leviticus Numbers Deuter. Joshua Judges | Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chron. 2 Chron. | Ezra Nehem. Tobit Judith Esther 1 Macc. 2 Macc. | Job Psalms Proverbs Eccles. Songs Wisdom Sirach | Isaiah Jeremiah Lament. Baruch Ezekiel Daniel | Hosea Joel Amos Obadiah Jonah Micah | Nahum Habakkuk Zephaniah Haggai Zechariah Malachi | Matthew Mark Luke John Acts | Romans 1 Corinth. 2 Corinth. Galatians Ephesians Philippians Colossians | 1 Thess. 2 Thess. 1 Timothy 2 Timothy Titus Philemon Hebrews | James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
| 1 Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 3 οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 4 βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ τούτους καθίζετε; 5 πρὸς ἐντροπὴν ὑμῖν λέγω. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ; 6 ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων; 7 ἤδη μὲν [οὖν] ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ' ἑαυτῶν. διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 8 ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; μὴ πλανᾶσθε: οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 10 οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 11 καὶ ταῦτά τινες ἦτε: ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. | 1 Are you prepared to go to law before a profane court, when one of you has a quarrel with another, instead of bringing it before the saints? 2 You know well enough that it is the saints who will pass judgement on the world; and if a world is to abide your judgement, are you unfit to take cognizance of trifling matters? 3 You have been told that we shall sit in judgement on angels; how much more, then, over the things of common life? 4 You would do better to appoint the most insignificant of your own number as judges, when you have these common quarrels to decide.[1] 5 That I say to humble you. What, have you really not a single man among you wise enough to decide a claim brought by his own brother? 6 Must two brethren go to law over it, and before a profane court? 7 And indeed, it is a defect in you at the best of times, that you should have quarrels among you at all. How is it that you do not prefer to put up with wrong, prefer to suffer loss? 8 Instead of that you commit wrong, you inflict loss, and at a brother’s expense. 9 Yet you know well enough that wrong-doers will not inherit God’s kingdom. Make no mistake about it; it is not the debauched, the idolaters, the adulterous, 10 it is not the effeminate, the sinners against nature, the dishonest, the misers, the drunkards, the bitter of speech, the extortioners that will inherit the kingdom of God. 11 That is what some of you once were; but now you have been washed clean, now you have been sanctified, now you have been justified in the name of the Lord Jesus, by the Spirit of the God we serve. | 1 Audet aliquis vestrum habens negotium adversus alterum, judicari apud iniquos, et non apud sanctos? 2 an nescitis quoniam sancti de hoc mundo judicabunt? et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis? 3 Nescitis quoniam angelos judicabimus? quanto magis sæcularia? 4 Sæcularia igitur judicia si habueritis: contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum. 5 Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum? 6 Sed frater cum fratre judicio contendit: et hoc apud infideles? 7 Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis? quare non magis fraudem patimini? 8 Sed vos injuriam facitis, et fraudatis: et hoc fratribus. 9 An nescitis quia iniqui regnum Dei non possidebunt? Nolite errare: neque fornicarii, neque idolis servientes, neque adulteri, 10 neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt. 11 Et hæc quidam fuistis: sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri. |
| 12 Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 13 τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν: ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι: 14 ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. 15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 16 ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσονται γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν. 17 ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. 18 φεύγετε τὴν πορνείαν: πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 19 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν; 20 ἠγοράσθητε γὰρ τιμῆς: δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν. | 12 I am free to do what I will; yes, but not everything can be done without harm. I am free to do what I will, but I must not abdicate my own liberty.[2] 13 Food is meant for our animal nature, and our animal nature claims its food; true enough, but then, God will bring both one and the other to an end. But your bodies are not meant for debauchery, they are meant for the Lord, and the Lord claims your bodies.[3] 14 And God, just as he has raised our Lord from the dead, by his great power will raise us up too. 15 Have you never been told that your bodies belong to the body of Christ? And am I to take what belongs to Christ and make it one with a harlot? God forbid. 16 Or did you never hear that the man who unites himself to a harlot becomes one body with her? The two, we are told, will become one flesh.[4] 17 Whereas the man who unites himself to the Lord becomes one spirit with him. 18 Keep clear, then, of debauchery. Any other sin a man commits, leaves the body untouched, but the fornicator is committing a crime against his own body.[5] 19 Surely you know that your bodies are the shrines of the Holy Spirit, who dwells in you. And he is God’s gift to you, so that you are no longer your own masters. 20 A great price was paid to ransom you; glorify God by making your bodies the shrines of his presence.[6] | 12 Omnia mihi licent, sed non omnia expediunt: omnia mihi licent, sed ego sub nullis redigar potestate. 13 Esca ventri, et venter escis: Deus autem et hunc et has destruet: corpus autem non fornicationi, sed Domino: et Dominus corpori. 14 Deus vero et Dominum suscitavit: et nos suscitabit per virtutem suam. 15 Nescitis quoniam corpora vestra membra sunt Christi? Tollens ergo membra Christi, faciam membra meretricis? Absit. 16 An nescitis quoniam qui adhæret meretrici, unum corpus efficitur? Erunt enim (inquit) duo in carne una. 17 Qui autem adhæret Domino, unus spiritus est. 18 Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat. 19 An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri? 20 Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro. |
[1] ‘You would do better’, etc.; some commentators translate, ‘You are appointing as your judges men who have no position at all in the Church’, that is, the heathen.
[2] ‘I am free to do what I will’; this phrase is repeated below (10.23), and looks as if it were a catch-word, perhaps a quotation from St Paul’s own lips, by which the Gentiles reminded themselves of their freedom from the ceremonial obligations of the Jewish law. There seems to have been reason to fear that some of the Corinthians were in danger of holding themselves dispensed from its moral obligations as well. The Apostles in Ac. 15.29 were apparently guarding against a similar misconception when they wrote to the Christians of Syria and Cilicia. ‘Abdicate my own liberty’; that is, become enslaved to vicious habits.
[3] It seems unlikely that there is any reference here to the sin of gluttony. St Paul is citing the prohibition of certain foods by the Mosaic law as an instance of those ceremonial obligations which are morally indifferent, and therefore not binding upon Gentile converts of the Church. Such regulations, he says, refer only to the temporal order of things, and have no significance for eternity; with the moral law it is otherwise.
[4] Gen. 2.24.
[5] ‘Leaves the body untouched’; literally, ‘is outside the body’. Evidently other sins, that of gluttony, for example, are concerned with the use of our bodily powers, but they do not strike directly at the sanctity of the body, as fornication does.
[6] ‘Glorify God’, etc.; in the Greek, this sentence reads ‘Glorify God in your bodies’. The Latin rendering, ‘carry God about in your bodies’, is probably due to an error in the text.
Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd
