Corinthios I 7
1 De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
Now concerning the things about which you wrote to me: it is good for a man not to touch a woman.
2 propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.
3 Uxori vir debitum reddat: similiter autem et uxor viro.
Let the husband give his wife the affection owed her, and likewise also the wife her husband.
4 Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
The wife doesn’t have authority over her own body, but the husband does. Likewise also the husband doesn’t have authority over his own body, but the wife does.
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.
Don’t deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn’t tempt you because of your lack of self-control.
6 Hoc autem dico secundum indulgentiam, non secundum imperium.
But this I say by way of concession, not of commandment.
7 Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
Yet I wish that all men were like me. However, each man has his own gift from God, one of this kind, and another of that kind.
8 Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
But I say to the unmarried and to widows, it is good for them if they remain even as I am.
9 Quod si non se continent, nubant. Melius est enim nubere, quam uri.
But if they don’t have self-control, let them marry. For it’s better to marry than to burn with passion.
10 Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:
But to the married I command—not I, but the Lord—that the wife not leave her husband
11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
(but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife.
12 Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live 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:
The woman who has an unbelieving husband, and he is content to live 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 unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy.
15 Quod si infidelis discedit, discedat: non enim servituti subjectus est frater, aut soror in hujusmodi: in pace autem vocavit nos Deus.
Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace.
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, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.
18 Circumcisus aliquis vocatus est? non adducat præputium. In præputio aliquis vocatus est? non circumcidatur.
Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.
19 Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.
Circumcision is nothing, and uncircumcision is nothing, but what matters is keeping God’s commandments.
20 Unusquisque in qua vocatione vocatus est, in ea permaneat.
Let each man stay in that calling in which he was called.
21 Servus vocatus es? non sit tibi curæ: sed et si potes fieri liber, magis utere.
Were you called being a bondservant? Don’t let that bother you, but if you get an opportunity to become free, use it.
22 Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
For he who was called in the Lord being a bondservant is the Lord’s free man. Likewise he who was called being free is Christ’s bondservant.
23 Pretio empti estis: nolite fieri servi hominum.
You were bought with a price. Don’t become bondservants of men.
24 Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
Brothers, let each man, in whatever condition he was called, stay in that condition with God.
25 De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
Now concerning virgins, I have no commandment from the Lord, but I give my judgement as one who has obtained mercy from the Lord to be trustworthy.
26 Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
Therefore I think that because of the distress that is on us, it’s good 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? Don’t seek to be freed. Are you free from a wife? Don’t seek a wife.
28 Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit: tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco.
But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.
29 Hoc itaque dico, fratres: tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
But I say this, brothers: the time is short. From now on, both those 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 those who weep, as though they didn’t weep; and those who rejoice, as though they didn’t rejoice; and those who buy, as though they didn’t possess;
31 et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura hujus mundi.
and those who use the world, as not using it to the fullest. For the mode of this world passes away.
32 Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo.
But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord;
33 Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
but he who is married is concerned about the things of the world, how he may please his wife.
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.
There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—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.
This I say for your own benefit, not that I may ensnare you, but for that which is appropriate, and that you may attend to 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.
But if any man thinks that he is behaving inappropriately towards his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn’t sin. Let them marry.
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.
But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well.
38 Igitur et qui matrimonio jungit virginem suam, bene facit: et qui non jungit, melius facit.
So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does 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 by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only 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 if she stays as she is, in my judgement, and I think that I also have God’s Spirit.
