Epistola I ad Corinthios

De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:

Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.

De que autem scribe ad me: bono es ad homine muliere non tange:

propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.

But for fear of fornication, let every man have his own wife: and let every woman have her own husband.

Propter fornicatione autem et unusquis suo uxore que habe, et et unaquae suo viro que habe.

Uxori vir debitum reddat: similiter autem et uxor viro.

Let the husband render the debt to his wife: and the wife also in like manner to the husband.

Ad uxore viro redde debe: similiter autem et uxore ad viro.

Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.

The wife hath not power of her own body: but the husband. And in like manner the husband also hath not power of his own body: but the wife.

Muliere suo de corpore potestate non habe, sed viro. Similiter autem et viro habe suo de corpore non potestate, sed muliere.

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, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.

Ne vol frauda invicem, nisi forte ex consensu ad tempore, ut vaca ad oratione: et iterum reverte in idipso, ne Satana tenta vos propter incontinentia vestro.

Hoc autem dico secundum indulgentiam, non secundum imperium.

But I speak this by indulgence, not by commandment.

Hoc autem dic secundo indulgentia, non secundo imperio.

Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.

For I would that all men were even as myself. But every one hath his proper gift from God: one after this manner, and another after that.

Vol nam omni vos es sicut merge: sed et unusquis propria dono habe ex Deo: alio quidem sic, alio vero sic.

Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.

But I say to the unmarried and to the widows: It is good for them if they so continue, even as I.

Dic autem non nube, et ad viduas: bono es ad illos si sic permane, sicut et me.

Quod si non se continent, nubant. Melius est enim nubere, quam uri.

But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.

Quod si non se contine, nube. Melius es nam nube, quam ure.

Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:

But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.

Ad illo autem qui matrimonio iunge es, praecipie non me, sed Domino, uxore ab viro non discede:

quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.

And if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.

Quod si discede, mane innuptus, aut ad viro suo reconcilia. Et viro dimitte non uxore.

Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.

For to the rest I speak, not the Lord. If any brother hath a wife that believeth not and she consent to dwell with him: let him not put her away.

Nam ad cetero me dic, non Domino. Si qui fratre uxore habe infidele, et hoc consentie habita cum illo, non dimitte illa.

Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:

And if any woman hath a husband that believeth not and he consent to dwell with her: let her not put away her husband.

Et si quo muliere fideli habe viro infidele, et hoc consentie habita cum illa, non dimitte viro:

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 by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.

Sanctifica es nam viro infidele per muliere fideli, et sanctifica es muliere infidele per viro fideli: alioqui(n) filios vestro immundo es, nunc autem sancto es.

Quod si infidelis discedit, discedat: non enim servituti subjectus est frater, aut soror in hujusmodi: in pace autem vocavit nos Deus.

But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases. But God hath called us in peace.

Quod si infidele discede, discede: non nam ad servitute subicie es fratre, aut sorore in huiusmodi: in pace autem Deo voca nos.

Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies?

For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?

Unde nam sci muliere, si viro salva fac? Aut unde sci viro, si muliere salva fac?

Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo.

But as the Lord hath distributed to every one, as God hath called every one: so let him walk. And so in all churches I teach.

Nisi et unicui sicut Domino divide, et unumquem sicut Deo voca, ita ambula, et sicut in omni ecclesias doce.

Circumcisus aliquis vocatus est? non adducat præputium. In præputio aliquis vocatus est? non circumcidatur.

Is any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised.

Circumcide aliquo vocato es? Non adduce praeputio. In praeputio aliquo vocato es? Non circumcide.

Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.

Circumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God.

Circumcisione nihil es, et praeputio nihil es: sed observatione de mandatos de Deo.

Unusquisque in qua vocatione vocatus est, in ea permaneat.

Let every man abide in the same calling in which he was called.

Et unusquis in quo vocatione vocato es, in illa permane.

Servus vocatus es? non sit tibi curæ: sed et si potes fieri liber, magis utere.

Wast thou called, being a bondman? Care not for it: but if thou mayest be made free, use it rather.

Servo vocato es? Non es ad te ad cura: sed et si pote fieri libro, magis ute.

Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.

For he that is called in the Lord, being a bondman, is the freeman of the Lord. Likewise he that is called, being free, is the bondman of Christ.

Qui nam in Domino vocato es servo, liberto es de Domino: similiter qui libro vocato es, servo es de Christo.

Pretio empti estis: nolite fieri servi hominum.

You are bought with a price: be not made the bondslaves of men.

Pretio eme es: ne vol fieri servos de homines.

Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.

Brethren, let every man, wherein he was called, therein abide with God.

Et enurques in quo vocato es, fratres, in hoc permane apud Deo.

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 of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.

De virgines autem praecepto de Domino non habe: consilio autem da, sicut misericordia consequor ab Domino, ut es fideli.

Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.

I think therefore that this is good for the present necessity: that it is good for a man so to be.

Existima ergo hoc bono es propter insta necessitate, quia bono es ad homine sic es.

Alligatus es uxori? noli quærere solutionem. Solutus es ab uxore? noli quærere uxorem.

Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.

Alliga es ad uxore? Ne vol quaere solutione. Solve es ab uxore? Ne vol quaere uxore.

Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit: tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco.

But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.

Si autem accipe uxore, non pecca. Et si virgine nube, non pecca: tribulatione tamen de carne habe huiusmodi. Me autem ad vos parce.

Hoc itaque dico, fratres: tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:

This therefore I say, brethren: The time is short. It remaineth, that they also who have wives be as if they had none:

Hoc itaque dic, fratres: tempore brevi es: reliqua es, ut et qui habe uxores, sicut non habe es:

et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:

And they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not:

Et qui fle, sicut non fle: et qui gaude, sicut non gaude: et qui eme, sicut non posside:

et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura hujus mundi.

And they that use this world, as if they used it not. For the fashion of this world passeth away.

Et qui ute hoc mundo, sicut non ute: figura nam de hoc de mundo praeteri.

Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo.

But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord: how he may please God.

Vol autem vos sine sollicitudine es. Qui sine uxore es, sollicito es que de Domino es, quomodo place ad Deo.

Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.

But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided.

Qui autem cum uxore es, sollicito es que es de mundo, quomodo place ad uxore, et divide es.

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.

And the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please her husband.

Et muliere innuptus, et virgine, cogita que de Domino es, ut es sancto corpore, et spiritu. Que autem nube es, cogita que es de mundo, quomodo place ad viro.

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.

And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.

Porro hoc ad utilitate vestro dic: non ut laqueo ad vos iniici, sed ad id, quod honesta es, et quod facultate praebe sine impedimento Domino obsecra.

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 think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.

Si qui autem turpissima se vide existima super virgine suo, quod es superadultus, et ita debe fieri: quod vol que fac: non pecca, si nube.

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.

For he that hath determined, being steadfast in his heart, having no necessity, but having power of his own will: and hath judged this in his heart, to keep his virgin, doth well.

Nam qui statue in corde suo firmissimo, non habente necessitate, potestate autem habente suo de voluntate, et hoc iudica in corde suo, serva virgine suo, bene fac.

Igitur et qui matrimonio jungit virginem suam, bene facit: et qui non jungit, melius facit.

Therefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.

Ergo et qui matrimonio iunge virgine suo, bene fac: et qui non iunge, bene fac.

Mulier alligata est legi quanto tempore vir ejus vivit, quod si dormierit vir ejus, liberata est: cui vult nubat, tantum in Domino.

A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty. Let her marry to whom she will: only in the Lord.

Muliere alliga es ad lege quanto tempore viro de illo vive, quod si viro de illo dormi, libera es: ad que vol nube, tanto in Domino.

Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.

But more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the spirit of God.

Beato autem es si sic permane secundo meo consilio: puta autem quod et me Spiritu de Deo habe.