Corinthios I 7
1 De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
And concerning the things of which ye wrote to me: good [it is] for a man not to touch a woman,
2 propter fornicationem autem unusquisque suam uxorem habeat, et unaquaeque suum virum habeat.
and because of the whoredom let each man have his own wife, and let each woman have her proper husband;
3 Uxori vir debitum reddat: similiter autem et uxor viro.
to the wife let the husband the due benevolence render, and in like manner also the wife to 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 also, the husband 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.
Defraud not one another, except by consent for a time, that ye may be free for fasting and prayer, and again may come together, that the Adversary may not tempt you because of your incontinence;
6 Hoc autem dico secundum indulgentiam, non secundum imperium.
and this I say by way of concurrence — not of command,
7 Volo autem omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
for I wish all men to be even as I myself [am]; but each his own gift hath of God, one indeed thus, and one thus.
8 Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
And I say to the unmarried and to the widows: it is good for them if they may remain even as I [am];
9 Quod si non se continent, nubant. Melius est enim nubere, quam uri.
and if they have not continence — let them marry, for it is better to marry than to burn;
10 Iis autem, qui matrimonio iuncti sunt, praecipio non ego, sed Dominus, uxorem a viro non discedere:
and to the married I announce — not I, but the Lord — let not a wife separate from a husband:
11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
but and if she may separate, let her remain unmarried, or to the husband let her be reconciled, and let not a husband send away a wife.
12 Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et haec consentit habitare cum illo, non dimittat illam.
And to the rest I speak — not the Lord — if any brother hath a wife unbelieving, and she is pleased to dwell with him, 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 who hath a husband unbelieving, and he is pleased to dwell with her, let her not send him away;
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 hath been sanctified in the wife, and the unbelieving wife hath been sanctified in the husband; otherwise your children are unclean, but now they are holy.
15 Quod si infidelis discedit, discedat: non enim servituti subiectus est frater, aut soror in huiusmodi: in pace autem vocavit nos Deus.
And, if the unbelieving doth separate himself — let him separate himself: the brother or the sister is not under servitude in such [cases], and in peace hath God called us;
16 Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies?
for what, hast thou known, O wife, whether the husband thou shalt save? or what, hast thou known, O husband, whether the 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 God did distribute to each, as the Lord hath called each — so let him walk; and thus in all the assemblies do I direct:
18 Circumcisus aliquis vocatus est? non adducat praeputium. In praeputio aliquis vocatus est? non circumcidatur.
being circumcised — was any one called? let him not become uncircumcised; in uncircumcision was any one 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 a keeping of the commands of God.
20 Unusquisque in qua vocatione vocatus est, in ea permaneat.
Each in the calling in which he was called — in this let him remain;
21 Servus vocatus es? non sit tibi curae: sed et si potes fieri liber, magis utere.
a servant — wast thou called? be not anxious; but if also thou art able to become free — use [it] rather;
22 Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
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:
23 Pretio empti estis, nolite fieri servi hominum.
with a price ye were bought, become not servants of men;
24 Unusquisque ergo in quo vocatus est frater, in hoc permaneat apud Deum.
each, in that in which he was called, brethren, in this let him remain with God.
25 De virginibus autem praeceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
And concerning the virgins, a command of the Lord I have not; and I give judgment as having obtained kindness from the Lord to be faithful:
26 Existimo enim hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
I suppose, therefore, this to be good because of the present necessity, that [it is] good for a man that the matter be thus: —
27 Alligatus es uxori? noli quaerere solutionem. Solutus es ab uxore? noli quaerere uxorem.
Hast thou been bound to a wife? seek not to be loosed; hast thou been loosed from a wife? seek not a wife.
28 Si autem acceperis uxorem: non peccasti. Et si nupserit virgo, non peccavit. tribulationem tamen carnis habebunt huiusmodi. Ego autem vobis parco.
But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare you.
29 Hoc itaque dico, fratres: Tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
And this I say, brethren, the time henceforth is having been shortened — that both those having wives may be as not having;
30 et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:
and those weeping, as not weeping; and those rejoicing, as not rejoicing; and those buying, as not possessing;
31 et qui utuntur hoc mundo, tamquam non utantur: praeterit enim figura huius mundi.
and those using this world, as not using [it] up; for passing away is the fashion of this world.
32 Volo autem vos sine solicitudine esse. Qui sine uxore est, solicitus est quae Domini sunt, quomodo placeat Deo.
And I wish you to be without anxiety; the unmarried is anxious for the things of the Lord, how he shall please the Lord;
33 Qui autem cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori, et divisus est.
and the married is anxious for the things of the world, how he shall please the 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.
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 shall please the 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.
And this for your own profit I say: not that I may cast a noose upon you, but for the seemliness and devotedness to the Lord, undistractedly,
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.
and if any one doth think [it] to be unseemly to his virgin, if she may be beyond the bloom of age, and it ought so to be, what he willeth let him do; he doth not sin — let him 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.
And he who hath stood stedfast in the heart — not having necessity — and hath authority over his own will, and this he hath determined in his heart — to keep his own virgin — doth well;
38 Igitur et qui matrimonio iungit virginem suam, bene facit: et qui non iungit, melius facit.
so that both he who is giving in marriage doth well, and he who is not giving in marriage doth 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 hath been bound by law as long 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;
40 Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
and she is happier if she may so remain — according to my judgment; and I think I also have the Spirit of God.
