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| [1]De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere: |
[1]And concerning the things of which ye wrote to me, it is praiseworthy for a man not to approach a woman. |
| [2]propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat. |
[2]But, on account of whoredom, let each have his own wife and let a woman have her own husband. |
| [3]Uxori vir debitum reddat: similiter autem et uxor viro. |
[3]And let the man render to his wife the kindness which is due; and so also the woman to her husband. |
| [4]Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier. |
[4]The woman is not the sovereign over her body, but her husband: so also the man is not the sovereign over his body, 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. |
[5]Therefore, deprive not one another, except when ye both consent, at the time ye devote yourselves to fasting and prayer; and return again to the same disposition, that Satan tempt you not because of the concupiscence of your body. |
| [6]Hoc autem dico secundum indulgentiam, non secundum imperium. |
[6]But this I say, as to weak persons, not of positive precept. |
| [7]Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic. |
[7]For I would that all men might be like me in purity. But every man is endowed with his gift of God; one thus, and another so. |
| [8]Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego. |
[8]And I say to them who have no wives, and to widows, that it is advantageous to them to remain as I am. |
| [9]Quod si non se continent, nubant. Melius est enim nubere, quam uri. |
[9]But if they cannot endure [it], let them marry: for it is more profitable to take a wife, than to burn with concupiscence. |
| [10]Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere: |
[10]And on them who have wives, I enjoin,-not I, but my Lord,-that the woman separate not from her husband. |
| [11]quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat. |
[11]And if she separate, let her remain without a husband, or be reconciled to her husband; and let not the man 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. |
[12]And to the rest, say I,- I, not my Lord,-that if there be a brother, who hath a wife that believeth not, and she is disposed to dwell with him, let him not put her away. |
| [13]Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum: |
[13]And that woman, who hath a husband that believeth not, and he is disposed to dwell with her let her not forsake 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. |
[14]For the husband who believeth not, is sanctified by the wife that believeth; and the wife who believeth not, is sanctified by the husband that believeth: otherwise their children would be impure; but now are they pure. |
| [15]Quod si infidelis discedit, discedat: non enim servituti subjectus est frater, aut soror in hujusmodi: in pace autem vocavit nos Deus. |
[15]But if the unbeliever separateth, let him separate: A brother or sister is not in bondage in such cases: it is to peace, God hath called us. |
| [16]Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies? |
[16]For how knowest thou, O wife, whether thou wilt procure life to thy husband? Or, thou husband, knowest thou, whether thou wilt procure life to thy wife? |
| [17]Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo. |
[17]Every one, however, as the Lord hath distributed to him, and every one as God hath called him, so let him walk. And also thus I enjoin upon all the churches. |
| [18]Circumcisus aliquis vocatus est? non adducat præputium. In præputio aliquis vocatus est? non circumcidatur. |
[18]Is a circumcised person called, let him not revert to uncircumcision: and if one uncircumcised be called, let him not become circumcised. |
| [19]Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei. |
[19]For circumcision is nothing, neither is uncircumcision; but the keeping of God's commands. |
| [20]Unusquisque in qua vocatione vocatus est, in ea permaneat. |
[20]Let every one continue in the vocation, in which he was called. |
| [21]Servus vocatus es? non sit tibi curæ: sed et si potes fieri liber, magis utere. |
[21]If thou wert called, being a servant; let it not trouble thee. But if thou canst be made free, choose it rather than to serve. |
| [22]Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi. |
[22]For he that is called by our Lord, being a servant, is God's freedman: likewise, he that is called, being a free man, is the Messiah's servant. |
| [23]Pretio empti estis: nolite fieri servi hominum. |
[23]Ye are bought with a price; become not the servants of men. |
| [24]Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum. |
[24]Let every one, my Brethren, continue with God, in whatever [state] he was called. |
| [25]De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis. |
[25]And concerning virginity, I have no precept from God; but I give counsels as a man who hath obtained mercy from God to be a believer. |
| [26]Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse. |
[26]And I think this is suitable, on account of the necessity of the times; it is advantageous for a man to remain as he is. |
| [27]Alligatus es uxori? noli quærere solutionem. Solutus es ab uxore? noli quærere uxorem. |
[27]Art thou bound to a wife? Seek not a release. Art thou free from a wife? Seek not a wife. |
| [28]Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit: tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco. |
[28]But if thou takest a wife, thou sinnest not. And if a maiden is given to a husband, she sinneth not. But they who are such, will have trouble in the body: but I am forbearing to you. |
| [29]Hoc itaque dico, fratres: tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint: |
[29]And this I say, my Brethren, that the time to come is short; so that they who have wives, should be as if they had none; |
| [30]et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes: |
[30]and they who weep, as if they wept not; and they who rejoice, as if they rejoiced not; and they who buy, as if they acquired not; |
| [31]et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura hujus mundi. |
[31]and those occupied with this world, not going beyond the just using: for the fashion of this world is passing away. |
| [32]Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo. |
[32]And therefore I wish you to be without solicitude. For he who hath not a wife, considereth the thing of his Lord, how he may please his Lord. |
| [33]Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est. |
[33]And he who hath a wife, is anxious about 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. |
[34]There is a difference also between a wife and a maiden. She who is without a husband, thinketh of things pertaining to her Lord, that she may be holy in her body and in her spirit. But she who hath a husband, thinketh of things pertaining to 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. |
[35]And this I say for your advantage; I am not laying a snare for you; but that ye may be faithful towards your Lord, in a suitable manner, while not minding worldly things. |
| [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. |
[36]But if any one thinketh that there is reproach, on account of his maiden [daughter], because she hath passed her time, and he hath not presented her to a husband, [and] it be fitting that he present her; let him do what he desireth, he sinneth not; let her be married. |
| [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. |
[37]But he who hath firmly determined in his own mind, and nothing compelleth him, and he can act his own pleasure, and he so judgeth in his heart, that he keep his maiden [daughter], he doeth commendably. |
| [38]Igitur et qui matrimonio jungit virginem suam, bene facit: et qui non jungit, melius facit. |
[38]And therefore, he who presenteth his maiden [daughter], doeth commendably; and he who presenteth not his maiden [daughter], doeth very commendably. |
| [39]Mulier alligata est legi quanto tempore vir ejus vivit, quod si dormierit vir ejus, liberata est: cui vult nubat, tantum in Domino. |
[39]A woman, while her husband liveth, is bound by the law; but if her husband sleepeth [in death], she is free to marry whom she pleaseth, [yet] only in the Lord. |
| [40]Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam. |
[40]But she is happier, in my opinion, if she remain so: and I think also, that I have the Spirit of God. |