Corinthios I 7
1 De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
Now concerning the question in your letter. It is well for a man to have no intercourse with a woman,
2 propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
but because there is so much immorality let each man have his own wife; and let each women have her own husband.
3 Uxori vir debitum reddat: similiter autem et uxor viro.
Let the husband give his wife her due, and likewise the wife her husband. The wife is not mistress of her own person,
4 Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
but her husband is; and in the same way the husband is not master of his own person, but his wife is.
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.
Do not refuse one another, unless it is only temporary and by mutual consent, so that you may devote yourselves to prayer. Then come together again, lest through your lack of self-control Satan begin to tempt you to sin.
6 Hoc autem dico secundum indulgentiam, non secundum imperium.
But what I have just said is by way of concession, not command.
7 Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
I would that every one lived as I do; but each man has his own special gift from God, one this, another that.
8 Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
But to the unmarried, and the widows, I say that it is well for them to remain as I am.
9 Quod si non se continent, nubant. Melius est enim nubere, quam uri.
If, however, they are not exercising self-control, by all means let them marry; for marriage is better than the fever of passion.
10 Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:
But to those already married my commandment is - and not mine, but the Lord’s - that a wife is not to leave her husband;
11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
(or if she has already left him let her either remain as she is, or be reconciled to him), and also that a husband is not to put away his wife.
12 Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
To the rest it is I who am speaking, not the Lord. If any brother has a wife who is not a believer, if he is willing to live with her, let him not send her away.
13 Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
And a woman whose husband is not a believer, if he is willing to live with her, let her not separate from him.
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 unbelieving husband is consecrated through union with his believing wife; and the unbelieving wife, through union with her believing husband. Otherwise your children would be unholy, but now they are consecrated to God.
15 Quod si infidelis discedit, discedat: non enim servituti subjectus est frater, aut soror in hujusmodi: in pace autem vocavit nos Deus.
But if the unbelieving partner be determined to leave, separation let it be. In such cases the believing husband or wife is not under bondage. But it is into peace that God has called us.
16 Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies?
For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
17 Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo.
Only whatever be the lot in life to which God has assigned each one - and whatever the condition in which he was living when God called him- -in that let him continue. Such is the rule I give in all the churches.
18 Circumcisus aliquis vocatus est? non adducat præputium. In præputio aliquis vocatus est? non circumcidatur.
So, was any man called, being circumcised? Let him not become uncircumcised. Was any man called when he was uncircumcised? Let him not be circumcised.
19 Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.
Circumcision is nothing, and uncircumcision is nothing. Keeping God’s commands in everything.
20 Unusquisque in qua vocatione vocatus est, in ea permaneat.
Whatever be the condition of life in which he was called, in that let him continue.
21 Servus vocatus es? non sit tibi curæ: sed et si potes fieri liber, magis utere.
Were you called in slavery? Let not that trouble you; but if you can become free make use of the opportunity.
22 Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
For the slave who has been called in the Lord is the Lord’s freedman; and in the same way, the free man who is called is Christ’s slave.
23 Pretio empti estis: nolite fieri servi hominum.
You have been brought with a price; do not become slaves to men.
24 Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
Where each man stood when he was called, there, brothers, let him stay, close to God.
25 De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
I have no command from the Lord to give you concerning unmarried women; but I give you my opinion, and it is that of a man who, through the Lord’s mercy, is deserving of your confidence.
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 now imminent, it is best for a man to remain as he is.
27 Alligatus es uxori? noli quærere solutionem. Solutus es ab uxore? noli quærere uxorem.
Are you bound to a wife? Do not seek to be free. Are you free from the marriage bond? Do not seek for a wife.
28 Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit: tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco.
Yet if you do not marry, you have not done wrong; and if a girl marries, she has not done wrong. Such people, however, will have trouble in worldy affairs, and I wish to spare you.
29 Hoc itaque dico, fratres: tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
Indeed, brothers, the time that remains to us has been shortened; so 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:
let those who weep be as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,
31 et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura hujus mundi.
and those who use the world as though using it sparingly. For the present phase of the world is passing away.
32 Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo.
So I want you to be free from all anxieties. An unmarried man is anxious about the Lord’s business, how he may please the Lord;
33 Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
but a married man is anxious about worldly affairs, how he may please his wife, and he is divided in his mind.
34 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.
Again, the woman who is widow, or the maid, is anxious about the Lord’s business, how she may be pure in body and in mind; but the married woman is anxious about worldly affairs, how she may please her husband.
35 Porro hoc ad utilitatem vestram dico: non ut laqueum vobis injiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.
It is in your own interest that I say this; not that I may entangle you in a snare, but that I may help you to serve the Lord with fitting and undistracted service.
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, a father feels that he is not treating his virgin daughter in a seemly manner, in leaving her unmarried beyond the flower of her age, and so the matter is urgent, let him do what she desires; he commits no sin. Let the marriage take place.
37 Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc judicavit in corde suo, servare virginem suam, bene facit.
On the other hand, he who is firm in his purpose and is under no compulsion, but is free to carry out his own wishes, and who has determined to keep his daughter unmarried, does well.
38 Igitur et qui matrimonio jungit virginem suam, bene facit: et qui non jungit, melius facit.
So he that gives his daughter in marriage is doing right, and he who keeps her unmarried will be doing right, and he who keeps her unmarried will be doing better.
39 Mulier alligata est legi quanto tempore vir ejus vivit, quod si dormierit vir ejus, liberata est: cui vult nubat, tantum in Domino.
A wife is bound to her husband during his lifetime; but if her husband dies, she is free to marry whomever she will, provided it be in the Lord.
40 Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
But she is happier, in my judgment, if she remains as she is; and I think that I, too, have the Spirit of God.
