Epistola I ad Corinthios

Non sum liber? non sum Apostolus? nonne Christum Jesum Dominum nostrum vidi? nonne opus meum vos estis in Domino?

Am I not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?

Non es libro? Non es Apostolo? Nonne Christo Iesu Domino nostro vide? Nonne opere meo vos es in Domino?

Et si aliis non sum Apostolus, sed tamen vobis sum: nam signaculum apostolatus mei vos estis in Domino.

And if unto others I be not an apostle, but yet to you I am. For you are the seal of my apostleship in the Lord.

Et si ad alio non es Apostolo, sed tamen ad vos es: nam signaculo de apostolatu meo vos es in Domino.

Mea defensio apud eos qui me interrogant, hæc est:

My defence with them that do examine me is this.

Meo defensione apud illos qui interroga me, hoc es:

Numquid non habemus potestatem manducandi et bibendi?

Have not we power to eat and to drink?

Numquid non habe potestate manduca et bibe?

numquid non habemus potestatem mulierem sororem circumducendi sicut et ceteri Apostoli, et fratres Domini, et Cephas?

Have we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?

Numquid non habe potestate muliere sorore circumduce sicut et cetero Apostolos, et fratres de Domino, et Cephase?

aut ego solus, et Barnabas, non habemus potestatem hoc operandi?

Or I only and Barnabas, have not we power to do this?

Aut me solo, et Barnaba, non habe potestate hoc operor?

Quis militat suis stipendiis umquam? quis plantat vineam, et de fructu ejus non edit? quis pascit gregem, et de lacte gregis non manducat?

Who serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?

Qui milita suo stipendios umquam? Qui planta vinea, et de fructu de illo non ede? Qui pasce grege, et de lacte de grege non manduca?

Numquid secundum hominem hæc dico? an et lex hæc non dicit?

Speak I these things according to man? Or doth not the law also say; these things?

Numquid secundo homine hoc dic? An et lege hoc non dic?

Scriptum est enim in lege Moysi: Non alligabis os bovi trituranti. Numquid de bobus cura est Deo?

For it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

Scripto es nam in lege de Moysi: non alliga ore ad bove tritura. Numquid de bobos cura es ad Deo?

an propter nos utique hoc dicit? Nam propter nos scripta sunt: quoniam debet in spe qui arat, arare: et qui triturat, in spe fructus percipiendi.

Or doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.

An propter nos utique hoc dic? Nam propter nos scribe es: quia debe in spe qui ara, ara: et qui tritura, in spe de fructu percipe.

Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus?

If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?

Si nos ad vos semina spirituali, magna es si nos mete carnali vestro?

Si alii potestatis vestræ participes sunt, quare non potius nos? Sed non usi sumus hac potestate: sed omnia sustinemus, ne quod offendiculum demus Evangelio Christi.

If others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.

Si alio de potestate vestro participes es, quare non potius nos? Sed non ute es hoc potestate: sed omni sustine, ne quod offendiculo da ad Evangelio de Christo.

Nescitis quoniam qui in sacrario operantur quæ de sacrario sunt, edunt: et qui altari deserviunt, cum altari participant?

Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?

Ne sci quia qui in sacrario operor que de sacrario es, ede: et qui altari deservie, cum altari participa?

Ita et Dominus ordinavit iis qui Evangelium annuntiant, de Evangelio vivere.

So also the Lord ordained that they who preach the gospel should live by the gospel.

Ita et Domino ordina ad illo qui annuntia Evangelio, de Evangelio vive.

Ego autem nullo horum usus sum. Non autem scripsi hæc ut ita fiant in me: bonum est enim mihi magis mori, quam ut gloriam meam quis evacuet.

But I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void.

Me autem nullo de hoc uso es. Non autem scribe hoc ut ita fi in me: bono es nam ad me magis more, quam ut qui evacua gloria meo.

Nam si evangelizavero, non est mihi gloria: necessitas enim mihi incumbit: væ enim mihi est, si non evangelizavero.

For if I preach the gospel, it is no glory to me: for a necessity lieth upon me. For woe is unto me if I preach not the gospel.

Nam si evangeliza, non gloria ad me es: necessitate nam ad me incumbe: vae nam ad me es, si non evangeliza.

Si enim volens hoc ago, mercedem habeo: si autem invitus, dispensatio mihi credita est.

For if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.

Si nam volente hoc age, mercede habe: si autem invito, dispensatione ad me crede es.

Quæ est ergo merces mea? ut Evangelium prædicans, sine sumptu ponam Evangelium, ut non abutar potestate mea in Evangelio.

What is my reward then? That preaching the gospel, I may deliver the gospel without charge, that I abuse not my power in the gospel.

Que es ergo mercede meo? Ut Evangelio praedica, sine sumptu pone Evangelio, ut non abute potestate meo in Evangelio.

Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem.

For whereas I was free as to all, I made myself the servant of all, that I might gain the more.

Nam cum libro es ex omni, de omni me servo fac, ut plure lucrifacie.

Et factus sum Judæis tamquam Judæus, ut Judæos lucrarer:

And I became to the Jews a Jew, that I might gain the Jews:

Et facto es ad Iudaeos sicut Iudaeo, ut Iudaeos lucror:

iis qui sub lege sunt, quasi sub lege essem (cum ipse non essem sub lege) ut eos qui sub lege erant, lucrifacerem: iis qui sine lege erant, tamquam sine lege essem (cum sine lege Dei non essem: sed in lege essem Christi) ut lucrifacerem eos qui sine lege erant.

To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law. To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.

Ad illo qui sub lege es, quasi sub lege es (cum ipso non es sub lege) ut illos qui sub lege es, lucrifacie: ad illo qui sine lege es, sicut sine lege es (cum sine lege de Deo non es: sed in lege es de Christo) ut lucrifacie illos qui sine lege es.

Factus sum infirmis infirmus, ut infirmos lucrifacerem. Omnibus omnia factus sum, ut omnes facerem salvos.

To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.

Facto es ad infirmiori infirmiori, ut infirmiori lucrifacie. Ad omni omni facto es, ut omni fac salva.

Omnia autem facio propter Evangelium: ut particeps ejus efficiar.

And I do all things for the gospel's sake, that I may be made partaker thereof.

Omni autem fac propter Evangelio: ut participe de illo efficie.

Nescitis quod ii qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite ut comprehendatis.

Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain.

Ne sci quod illo qui in stadio curre, omni quidem curre, sed uno accipe bravio? Sic curre ut comprehende.

Omnis autem qui in agone contendit, ab omnibus se abstinet, et illi quidem ut corruptibilem coronam accipiant: nos autem incorruptam.

And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one.

Omni autem qui in agone contende, ab omni se abstine, et illo quidem ut corruptibili corona accipe: nos autem incorrupto.

Ego igitur sic curro, non quasi in incertum: sic pugno, non quasi aërem verberans:

I therefore so run, not as at an uncertainty: I so fight, not as one beating the air.

Me ergo sic curre, non quasi in incerto: sic pugna, non quasi aëra verbera:

sed castigo corpus meum, et in servitutem redigo: ne forte cum aliis prædicaverim, ipse reprobus efficiar.

But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.

Sed castiga corpore meo, et in servitute redige: ne forte cum alio praedica, ipso reprobo efficie.