1 Corinthians 7
1 And concerning the things of which you wrote to me: [it is] good for a man not to touch a woman,
De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
2 and because of the whoredom let each man have his own wife, and let each woman have her proper husband;
propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
3 to the wife let the husband render the due benevolence, and in like manner also the wife to the husband;
Uxori vir debitum reddat: similiter autem et uxor viro.
4 the wife does not have authority over her own body, but the husband; and in like manner also, the husband does not have authority over his own body, but the wife.
Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
5 Do not defraud one another, except by consent for a time, that you may be free for fasting and prayer, and again may come together, that Satan may not tempt you because of your self-indulgence;
Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi: et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.
6 and this I say by way of concurrence—not of command,
Hoc autem dico secundum indulgentiam, non secundum imperium.
7 for I wish all men to be even as I myself [am]; but each has his own gift of God, one indeed thus and one thus.
Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
8 And I say to the unmarried and to the widows: it is good for them if they may remain even as I [am];
Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
9 and if they do not have continence—let them marry, for it is better to marry than to burn;
Quod si non se continent, nubant. Melius est enim nubere, quam uri.
10 and to the married I announce—not I, but the LORD—do not let a wife separate from a husband:
Iis autem, qui matrimonio iuncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:
11 but, and if she may separate, let her remain unmarried, or let her be reconciled to the husband, and do not let a husband send a wife away.
quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
12 And to the rest I speak—not the LORD—if any brother has an unbelieving wife, and she is pleased to dwell with him, do not let him send her away;
Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
13 and a woman who has an unbelieving husband, and he is pleased to dwell with her, do not let her send him away;
Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
14 for the unbelieving husband has been sanctified in the wife, and the unbelieving wife has been sanctified in the husband; otherwise your children are unclean, but now they are holy.
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.
15 And if the unbelieving separates himself—let him separate himself: the brother or the sister is not under servitude in such [cases], and in peace has God called us;
Quod si infidelis discedit, discedat: non enim servituti subiectus est frater, aut soror in huiusmodi: in pace autem vocavit nos Deus.
16 for what, have you known, O wife, whether you will save the husband? Or what, have you known, O husband, whether you will save the wife?
Unde enim scis mulier, si virum salvum facies? Aut unde scis vir, si mulierem salvam facies?
17 If not, as God distributed to each, as the LORD has called each—so let him walk; and thus I direct in all the assemblies:
Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus Ecclesiis doceo.
18 being circumcised—was anyone called? Do not let him become uncircumcised; in uncircumcision was anyone called? Do not let him be circumcised;
Circumcisus aliquis vocatus est? Non adducat præputium. In præputio aliquis vocatus est? Non circumcidatur.
19 the circumcision is nothing, and the uncircumcision is nothing—but a keeping of the commands of God.
Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.
20 Each in the calling in which he was called—in this let him remain;
Unusquisque in qua vocatione vocatus est, in ea permaneat.
21 a servant—were you called? Do not be anxious; but if also you are able to become free—use [it] rather;
Servus vocatus es? Non sit tibi curæ: sed et si potes fieri liber, magis utere.
22 for he who [is] in the LORD—having been called a servant—is the LORD’s freedman: in like manner also he the freeman, having been called, is servant of Christ:
Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
23 you were bought with a price, do not become servants of men;
Pretio empti estis, nolite fieri servi hominum.
24 each, in that in which he was called, brothers, in this let him remain with God.
Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
25 And concerning the virgins, I do not have a command of the LORD; and I give judgment as having obtained kindness from the LORD to be faithful.
De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
26 I suppose, therefore, this to be good because of the present necessity, that [it is] good for a man that the matter be thus:
Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
27 Have you been bound to a wife? Do not seek to be loosed; have you been loosed from a wife? Do not seek a wife.
Alligatus es uxori? Noli quærere solutionem. Solutus es ab uxore? Noli quærere uxorem.
28 But, and if you may marry, you did not sin; and if the virgin may marry, she did not sin; and such will have tribulation in the flesh: and I spare you.
Si autem acceperis uxorem: non peccasti. Et si nupserit virgo, non peccavit. Tribulationem tamen carnis habebunt huiusmodi. Ego autem vobis parco.
29 And this I say, brothers, the time from now on is having been shortened—that both those having wives may be as not having;
Hoc itaque dico, fratres: Tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
30 and those weeping, as not weeping; and those rejoicing, as not rejoicing; and those buying, as not possessing;
et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:
31 and those using this world, as not using [it] up; for the [present] form of this world is passing away.
et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura huius mundi.
32 And I wish you to be without anxiety; the unmarried is anxious for the things of the LORD, how he will please the LORD;
Volo autem vos sine solicitudine esse. Qui sine uxore est, solicitus est quæ Domini sunt, quomodo placeat Deo.
33 and the married is anxious for the things of the world, how he will please the wife.
Qui autem cum uxore est, solicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
34 The wife and the virgin have been distinguished: the unmarried is anxious for the things of the LORD, that she may be holy both in body and in spirit, and the married is anxious for the things of the world, how she will please the husband.
Et mulier innupta, et virgo cogitat quæ Domini sunt, ut sit sancta corpore, et spiritu. Quæ autem nupta est, cogitat quæ sunt mundi, quomodo placeat viro.
35 And this I say for your own profit: not that I may cast a noose on you, but for the seemliness and devotedness to the LORD, undistractedly,
Porro hoc ad utilitatem vestram dico: non ut laqueum vobis iniiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.
36 and if anyone thinks [it] to be unseemly to his virgin, if she may be beyond the bloom of age, and it ought to be so, what he wills let him do; he does not sin—let him marry.
Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri: quod vult faciat: non peccat, si nubat.
37 And he does well who has stood steadfast in the heart—not having necessity—and has authority over his own will, and he has determined this in his heart—to keep his own virgin;
Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc iudicavit in corde suo, servare virginem suam, bene facit.
38 so that both he who is giving in marriage does well, and he who is not giving in marriage does better.
Igitur et qui matrimonio iungit virginem suam, bene facit: et qui non iungit, melius facit.
39 A wife has been bound by law [for] as long [a] time as her husband may live, and if her husband may sleep, she is free to be married to whom she will—only in the LORD;
Mulier alligata est legi quanto tempore vir eius vivit. Quod si dormierit vir eius, liberata est: cui vult nubat: tantum in Domino.
40 and she is happier if she may so remain—according to my judgment; and I think I also have the Spirit of God.
Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
