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SIG SG 510

The Sturmgewehr 57 (Stgw. 57 ) is a selective fire battle rifle designed by Schweizerische Industrie Gesellschaft (now SAN Swiss Arms) of Switzerland. The Stgw. 57 assault rifle uses a roller-delayed blowback system similar to the blowback system of the Heckler & Koch G3 (H&K G3) and CETME rifles. As an assault rifle, the model AM 55 entered service in the Swiss Army in three designations '''F. ass. 57 7.5mm (Fr: Fusil d’Assaut; Ital: Fucile d’Assalto 1957) and 7.5mm Stgw. 57''' (Ger: Sturmgewehr 1957). Technologically, the Stgw. 57 was the mechanical and design basis for the export-variations of the SG 510 family of small arms. After thirty-three years, from 1957 to 1990, the Swiss Army replaced the Stgw. 57 with the SIG SG 550, a lighter-weight assault rifle.

Development
The Stgw. 57 assault rifle was developed during the late 1950s, with the in-house model name of AM 55, at SIG Combibloc Group (SIG). During development, Rudolf Amsler was the principal designer at Schweizerische Industrie Gesellschaft. Mechanically, the Stgw. 57 is a selective fire rifle that employs a roller-delayed blowback operating system. In military service, the Swiss Army issued the Stgw. 57 as the personal weapon of every soldier. In the course of service, the Stgw. 57 replaced the following four weapons: (i) the K31 rifle, (ii) the Suomi M-31/Mp. 43/Mp. 44 submachine gun, (iii) the Lmg 25 light machinegun, and (iv) in the 1974–1977 period, replaced the Zf. Kar. 55 sniper's rifle.

Design details

The weapon is mainly made of pressed sheet-metal components to ease mass production and incorporates the "straight-line" recoil configuration. This layout, placed both the center of gravity and the position of the shoulder stock nearly in line with the longitudinal axis of the bore, a feature increasing controllability during burst or automatic fire. The Stgw. 57 has a distinctive T-shaped bolt handle similar to the earlier K31 rifle.

As with all roller-delayed designs, the roller recesses and rollers in the receiver will eventually wear down, decreasing the bolt head to bolt carrier gap. Many roller-delayed blowback weapons accept this as the functional service life of the rifle, but the Stgw. 57 has interchangeable locking recesses, so they can be replaced when worn.

The solid neoprene rubber, fixed butt-stock was designed with durability in mind and dynamically deforms to cope with the recoil produced by heavy rifle grenades. The Stgw. 57 sports a large carrying handle at its balance point that can be used during quick position changes or on the march. The ribbed handguard of the Stgw. 57 is also molded out of solid neoprene rubber.

Barrel
The Stgw. 57's barrel is relatively thick and rifled along 520 mm of its 609 mm length and has a 270 mm (1 in 10.6 in) 4 groove rifling. At the end of the barrel an integral 26 mm long muzzle brake/flash hider is fitted that reduces recoil by about 25%. A rifle grenade-launching interface is also integrally machined into the body of the barrel.

The barrel is surrounded by a perforated tubular aluminium barrel jacket with two spring detents for a sliding, underfolding integrated bipod—one near the muzzle to reduce shot dispersion during automatic fire, and another nearer the receiver and balance point offering more flexibility in the rifle role. The Stgw. 57 bipod legs are marked for use as an inclinometer for aiming rifle grenades at various ranges with and without an additional booster-charged rifle grenade. For such indirect rifle grenade fire, the Stgw. 57 was set on the ground and a weighted string attached on the sling loop was used as a plumb-line to set the correct firing angle reference mark on the appropriate bipod leg (left for boosted, right for unboosted). Swiss army knives were used as a makeshift plumb bob at the end of a string.

Trigger mechanism
The trigger mechanism has a three-position fire selector switch that is also the manual safety toggle that secures the weapon from accidentally discharging. The user selects the operating mode with a large side lever on the left side of the trigger pack that can be rotated to select S (safe), E (semi-automatic fire) or M (full-automatic fire).

On the right hand side of the rifle, there is a foldaway 'winter' trigger which enables the operator to use the rifle with arctic mittens. It is also used for rifle grenade firing to avoid recoil-induced hand injuries.

Sights

The Stgw. 57 has a straight-line stock design, and an elevated iron sights line with a relatively long 635 mm sight radius. Both the front and rear sights can be folded down when not in use. The rear peep sight of the Stgw. 57 can be adjusted from 100 to 640 m. From 100 - 200 m the sight adjusts in 50 m increments. From 200 - 300 m in 33 m increments, and from 300 - 640 m in 20 m increments.

For low-visibility use, a reversible clip-on diopter with two self-luminous tritium-powered inserts (later carbon-14, one-side only) fitted laterally on each side of the aperture was issued. This element could be clipped by the user on the standard diopter. The front sight hood contained a permanently attached single strontium-90 or tritium-powered insert above the post to complete the low visibility sight line. When not in use, the low-light diopter is stored inside the pistol grip cavity, with two blister packets of weapon grease. The useful life expectancy of tritium-illuminated night sight inserts is roughly 7-10 years.

According to the Swiss Army, the 50% windage and elevation dispersion shot at 300 m from a machine rest averages 6 cm (2.4 in). The employed circular error probable method cannot be converted and is not comparable to US military methods for determining rifle accuracy. When the R50 results are doubled the hit probability increases to 93.7%. For anti-personnel use, the Stgw. 57 typical maximum range for consistent accuracy is 800 m.

For designated marksman use, some special variants of the Stgw. 57 can be equipped with a quick-detachable Kern & Co Aarau 4×24 telescopic sight. The sight weighs 730 g and includes a variety of features, such as a Bullet Drop Compensation (BDC) elevation adjustment knob for ranges from 100 to 800 m, a tritium-illuminated reticle that enables target acquisition in low-light conditions and a diopter eyesight correction adjustment. Included with the sight is a lens hood with additional protective lens and a gray filter for glare reduction. A night vision sight with an infrared light can also be mounted. The Chilean version can fit a German-made Supra 4×24 telescopic sight.

Accessories

The Stgw. 57 is fed from curved detachable box magazines, made from aluminum and containing 24 rounds weighing 250 g empty and 900 g fully loaded. Special silver-colored magazines that can contain 6 grenade-launching cartridges (Gw. Treib.-Pat. 44) for use with rifle grenades weigh 230 g empty and 325 g fully loaded. The Stgw. PE-57 had 6-round magazines available as well. Magazines with 20-round capacities for the SG 510-4 in 7.62 NATO and 30-round originally for the Lmg. 25 may operate in the Stgw. 57 as well. Other accessories include a leather sling, a bayonet, various magazine pouches, cavalry holsters, and fortress-firing kits.

Rocket-boosted rifle grenades can be launched with the use of the aforementioned silver-colored magazine. Grenade-launching cartridges enable the Stgw. 57 to fire Gewehrgranaten 58 rifle grenades which weigh 1.16 to 1.18 kg depending on the warhead type. These rifle grenades achieve a muzzle velocity of 35 m/s and a maximum range of 125 m without the help of a booster charge or a V7 of 70 m/s and a maximum range of 400 m with the help of a booster charge. Rifle grenade variants include:
 * Gw. HPz. G. 58: Hollow charge for heavy armor (direct-fire only), rated for ca. 280-320mm of penetration in rolled homogenous armor.
 * Gw. St. G. 58: Anti-personnel fragmentation with impact detonator (direct or indirect-fire).
 * Gw. Nb. G. 58: Smoke canister for reducing visibility (direct or indirect-fire).
 * Gw. UG 58: Practice (inert orange rubber), with or without booster charge.

Civilian use
Upon completion of their military service, members of the Swiss armed forces could obtain ownership of their personal Stgw. 57 rifle by paying an administrative fee. These "civilianised" Stgw. 57 rifles were converted to a semi-automatic only configuration. Dedicated factory-built, semi-automatic only rifles for private purchase were available and designated PE-Stgw. 57, PE means Privat Einzelfeuer ("private single fire"). These civilian rifles incorporate subtle design changes to avoid some cross-compatibility with army rifle parts. As of 2007, around 40 percent of discharged soldiers choose to retain their weapon (nowadays the SIG SG 550), and the going rate for civilianised Stgw. 57 rifles on the private weapons market is reported to vary between 300 and 500 Swiss francs.

In Switzerland, the Stgw. 57 is also used for target shooting matches. For this the standard iron sights can be replaced by target shooting diopter and globe sight sighting lines. When the original sighting is kept Swiss sport shooters refer to a such unmodified rifle as Stgw. 57/02 (small diopter allowed, but no globe sight). When a globe sight is added and possibly the sighting line radius is lengthened by mounting the globe sight nearer to the muzzle it is referred to as Stgw. 57/03. As of 2017, original military barrels, which are known for longevity and are rated for up to 15,000 rounds (for later nitrided variants), could be replaced by match-grade barrels. Other upgrades include improved target sights, mirage bands, lighter hammers, custom pistol grips, custom barrel jackets and regular replacement of bolt components.

SG 510-4 (7.62×51mm NATO variant)

The SG 510-4 chambered in 7.62×51mm NATO was adopted by Chile and Bolivia. Compared to the SG 510-1, the following main changes were applied:

 * Lighter, shorter (505mm) barrel with 8 (early), or 16 (late) chamber flutes, 304.8mm (1 in 12 inch) twist rate
 * Revised delay angle on the bolt carrier wedge
 * Straight 20-round box magazine with feed path insert to accommodate for the shorter cartridge
 * New low-profile iron sights, with ramp-adjustable rear sight aperture and semi-hooded front sight
 * Spring-loaded detent on the front barrel jacket bushing/front sight base for rifle grenade sight
 * Angled stock tube and stock assembly, with correspondingly modified recoil spring assembly and bolt carrier tail
 * Walnut wood stock and handguard
 * New pistol grip design (after ca. 1966)
 * Lightened roller recesses and winter trigger
 * Simplified bolt carrier with add-on, unified rubber buffer and charging handle lug

The SG 510-4 is officially classed as an automatic rifle but also served as a designated marksman weapon (in Chile with Supra 4×24 scope).

Variants

 * AM 55: Original version as adopted by the Swiss Army as "7,5mm Stgw. 57".
 * SG 510-1: Export model of the AM 55 chambered in 7.62×51mm NATO.
 * SG 510-2: Lightened variant of the SG 510-1.
 * SG 510-3: 7.62×39mm variant with shorter barrel, receiver and barrel jacket. This was produced in small numbers as a prototype and submitted to the Finnish Army. This model of the rifle was never mass-produced.
 * SG 510-4: 7.62×51mm NATO variant used by Bolivia and Chile. This version uses a shorter barrel and a buttstock made from wood rather than rubber. Overall length is much less than the Stgw 57 with a subsequently lower weight. The buttstock and stock tube are angled downward rather than straight inline with the receiver.
 * SG 510-5: .30-06 Springfield (7.62×63mm) experimental rifle made for testing by the Mexican Government.
 * SG 510-6: 7.5×55mm Swiss test batch of rifles based on the SG 510-4 in the Swiss military chambering intended to replace the heavier Stgw 57. The rifles were only built for testing and were no longer considered after 1980s trials.
 * SG 510-7 T / SIG-AMT: semi-automatic only variant of the SG 510-4 imported into the United States in relatively small numbers. It was available in .308 (7.62×51). "AMT", term used after 1969, stood for "American Match Target". It was equipped with fine wooden furniture and could be ordered with a rounded upper handguard.
 * Gewehr 2 (G2): 7.62×51mm NATO variant procured by the Bundeswehr for trials in 1956, which eventually lost to what would become Heckler & Koch G3.
 * PE-Stgw. 57: (Privat Einzelfeuer) semi-automatic only civilian version of the AM 55 available in 7.5×55mm GP 11 Swiss. This variant is not the same as privatized former Swiss Army service rifles. It was specifically built as a semi auto only rifle along the lines of the Stgw. 57 with which it is frequently confused. While over 700,000 of the Stgw. 57s were built for military use, less than 5000 PE-Stgw. 57s were made.

Users

 * 🇧🇴 Bolivia: SG 510-4 variant.
 * 🇨🇱 Chile
 * 🇲🇨 Monaco: Used by the Compagnie des Carabiniers du Prince.
 * 🇨🇭 Switzerland: Adopted by the Swiss Army in 1957.
 * 🇺🇦 Ukraine
 * Zaire

title: SIG SG 510


text:
Lenzie

Lenzie is a small affluent town by the Edinburgh and Glasgow Railway in the East Dunbartonshire council area of Scotland. It is about 6 mi north-east of Glasgow city centre and 1 mi south of Kirkintilloch. At the 2011 census, it had a population of 8,873. The ancient barony of Lenzie was held by William de Comyn, Baron of Lenzie and Lord of Cumbernauld in the 12th century.

Toponymy
Lenzie is now generally pronounced with a /z/, but used to be pronounced /lɛnjɪ/. This is because the original Scots spelling, Lenȝie, contained the letter yogh, which was later confused with the tailed z. The name probably derives from the Gaelic Lèanaidh, a locative form of lèana, meaning a "wet meadow". The whole parish was split into Easter Lenzie which now contains for example Lenziemill, and Wester Lenzie which came to be dominated by Kirkintilloch.

History
Lenzie, as a town, was built in the 19th century as a commuter town for those travelling to Glasgow and Edinburgh, as Lenzie railway station is a stop between the two cities. The train station was originally named 'Kirkintilloch Junction' and later 'Campsie Junction', as it was a junction between the Edinburgh and Glasgow Railway and its Campsie branch line through Kirkintilloch (the latter line no longer exists).

Lenzie, the 'wet plain' had been used for farming. Lenzie Moss, a boggy, marshy area of Lenzie that has not been built on, has peat bogs, which were extensively exploited and now feature the characteristics of peat cutting, and several acres of deciduous woodland mainly made up of silver birch. The area is a sanctuary for wildlife, including rabbits, deer, and foxes. On older maps Lenzie Moss was referred to as "mountain moss". The Lenzie Peat Railway was a narrow gauge railway which ran on Lenzie Moss serving the peat trade.

Woodilee Hospital opened in 1874 but was gradually closed down from the mid-1990s. Lenzie Hospital for the elderly also closed around this time.

Until World War II, housing was chiefly north of the railway station and south of the railway on the west side of Auchinloch Road. This consisted of Victorian and Edwardian villas, a few terraces, and some 1920s and 1930s bungalows at Middlemuir and Kirkintilloch Road in north Lenzie. From the 1950s some Council housing was built at Gallowhill Avenue and High Gallowhill as well as private housing. In the south, housing was built at Millersneuk and Claddens, changing the image and the face of the village into a town. Now it has several shops, schools, churches, parks, and various sport clubs like any other suburb.

Schools
The main secondary school for the town is Lenzie Academy, which was founded in 1886 and was originally both a primary and secondary school situated on Kirkintilloch Road, Lenzie - later Lenzie Primary School. In 1960, the school moved to its present building on Myrtle Avenue, and became purely a secondary school.

Between the 1970s and the 2010s there were four primary schools in Lenzie: Lenzie Moss, Lenzie Primary, Millersneuk and Holy Family. Lenzie Primary was the oldest of the primary schools, and was the former Lenzie Academy building. It became a school for primary education only when the Lenzie Academy building was built in 1960. The second oldest, Lenzie Moss Primary was opened in 1968 and was located next to "The Moss". Millersneuk Primary School was built in 1979, and celebrated its 25th anniversary with a school concert in Summer 2004. Holy Family Primary is a Catholic school situated on the border of Lenzie and Kirkintilloch.

Schools in the area operated below capacity for some time and in 2010 a review of East Dunbartonshire Council's non-secondary school estate recommended that Lenzie Primary be closed and pupils rezoned to Millersneuk and Lenzie Moss. It was decided that Lenzie Moss and Lenzie Primary would merge and be located in a new building on the Lenzie Moss site. The new primary school was named Lenzie Meadow after a vote.

Life
There are four churches in Lenzie: Lenzie Union Parish Church and Lenzie Old Parish Church (both Church of Scotland), St Cyprian's (Scottish Episcopal Church), and Lenzie Christian Fellowship (a non-denominational congregation). St Cyprian's, a category B listed building, is the oldest of the churches - established in 1873 and celebrated its 125th anniversary in the year 1998. Lenzie Old Parish Church designed by architects Clark & Bell, and was built in 1874. Lenzie Old is a category C listed building.

Every year Lenzie holds a Gala on the first Saturday in June in the grounds of the local Lenzie Rugby Club. Each year, a 'Queen' in Primary Seven is chosen from one of the local primary schools, and three attendants from the other schools.

There is one Scout Group the 1st Lenzie, 12th Glasgow. The group was set up in 1908 by Robert Warnock and is now one of the largest in the Clyde area. It was among the first to establish cubs and beaver sections. It has a successfully running beaver cub and scout sections and also includes the Pegasus explorer unit. In addition there is one Boys' Brigade Company: 1st Lenzie BB, founded on 10 January 1964 by the Captain, Tom Carey (attached to Lenzie Union Parish Church (LUPC)). The BB in Lenzie has three growing sections for boys aged 5 – 18 years and celebrated its 50th anniversary in May 2014. The former 2nd Lenzie BB (attached to Lenzie Old Parish Church), became defunct in the early 2000s. LUPC which also nurtures Lenzie Crusaders.

Sport
Lenzie Bowling Club was the first club established in the village, when in 1873 a bowling green was formed as an amenity to attract owners and tenants to the properties built in Regent Square and surrounding area - demand for property was less significant in those days prior to electricity supply and suitable drainage! Still in existence, and enjoying a healthy membership, the club will celebrate its 150th anniversary in 2023, as well the Centenary of the Ladies Section and 25 years of the Junior Section. The Club welcomes new members aged from 10 years upwards, in a sport that provides great benefits through competitive and friendly sporting activity and healthy social interaction.

Lenzie Youth Club has catered for youth football and other activities within the village since its foundation in 1980. LYC football teams have won three Scottish Youth FA Cup competitions - in 1987, 1997 and 2007. Former players include Scotland and Aston Villa midfielder Barry Bannan and Scotland and Blackpool defender Stephen Crainey.

Lenzie Rugby Club plays in the Scottish Regional West League Division One. The club is thought to have formed in 1897.

Established in 1889, Lenzie Golf Club is situated at the east end of the Gadloch and is often flooded by the loch.

Lenzie F.C. (formed in 1874) was a senior Scottish football club that participated in the early years of the Scottish Cup, with minor success until its last outing in the 1886–87 season, where they lost 13–0 at home to Vale of Leven. In 1879, the club took part in a demonstration game at the Ulster Cricket Ground against a scratch team of local players in one of the earliest competitive football matches held in Northern Ireland.

The nearest hockey club is Stepps H.C. The club competes in the second tier or the Scottish national leagues (2009/10 season) and has had a successful history.

People

 * Margot Bennett (1912–1980), author
 * Rona Dougall, Scotland Tonight presenter, broadcast journalist.
 * Andy Dunlop (b.1972), musician and lead guitarist of indie band Travis
 * W. B. Gallie (1912–1998) social theorist, political theorist, and philosopher.
 * Kenneth McKellar (1927–2010), singer
 * Moira Milton (1923–2012), amateur golfer
 * Elizabeth Quigley, television journalist.

In popular culture
A fictionalised version of Lenzie is the setting for the BBC Radio 4 comedy programme Fags, Mags and Bags, which is set in and around a corner shop. The characters use the term "Lenzidens" to describe the inhabitants of Lenzie.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Lenzie


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Chafé

Chafé is a civil parish in the municipality of Viana do Castelo, Portugal. The population in 2011 was 2,841, in an area of 7.85 km2. It is located near the Atlantic coast, 7 km south of Viana do Castelo, Portugal, 59 km north of Porto.

title: Chafé


text: User talk:85.89.175.74

title: User talk:85.89.175.74


text:
Philip Nozuka

Philip Nozuka (born 1987) is a Canadian-American actor.

Life and career
Nozuka was born in Queens, New York City, to a Japanese father, Hiromitsu Nozuka, and a Canadian mother, Holly Sedgwick. He is the brother of singers Justin Nozuka and George Nozuka, and the nephew of actress Kyra Sedgwick and actor Kevin Bacon. He is a graduate of the Etobicoke School of the Arts for Musical Theatre and the National Theatre School of Canada in Montreal where he studied acting.

For film and television Nozuka is best known for his appearances on Degrassi: The Next Generation where he played Chester, and Disney's Aaron Stone where he played Freddie.

Nozuka appeared in David Cronenberg's 2012 film Cosmopolis, and in 2013's Carrie.

title: Philip Nozuka


text:
User:Peter Kirby/1CoGuide

"Address and Greetings" (1 Corinthians 1:1-3)
1Co 1:1 Paul, an Apostle of Jesus Christ by the purpose of God, and Sosthenes the brother, 1Co 1:2 To the church of God which is in Corinth, to those who have been made holy in Christ Jesus, saints by the selection of God, with all those who in every place give honour to the name of our Lord Jesus Christ, their Lord and ours: 1Co 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.

EXPLANATION

Greetings are a way of starting a letter by saying some kind words. In a modern letter, the greetings would come after the expression "Dear Sir." In this case, the receivers of Paul's letter are in "the church of God which is in Corinth," people who are Corinthians. Similar to most letters from Roman times, the start of the letter has three parts: (1) Name of the Writer, (2) to the Receiver, (3) Greetings. (For example, a letter of Hadrian written in AD 118 starts out, "Imperator Caesar Trajan Hadrian Augustus, son of god-like Trajan Parthicus, son of the son of god-like Nerva, Pontifex Maximus, Tribunician power for the second time, Consul for the second time, to the city of the Delphians, greetings." The list of many positions has the purpose of proving the authority of the letter and makes for increased respect of the Emperor in the eyes of those who have read it.)  Here is an explanation of these three parts in Paul's letter:

1. In the first verse, Paul says that he is an apostle, basically meaning "one who is sent by God." The reason that Paul says this is that the church in Corinth has doubts about the authority of Paul. They make themselves judges of Paul (4:1-5) and put his position as an apostle into question (9:1-23). Later he will give his readers proof of being an apostle : he was the start of the church in Corinth (4:15), and Paul saw the living Jesus after his death (9:1-2). Paul says that to be an apostle is his "calling," the work for Paul in line with God's purpose. Paul says that God's act, God's desire, comes before his own. Paul can be modest (for example 15:9, "having no right to be named an apostle "), but he is also certain that his work is exactly what God wants him to do. The words "of Jesus Christ" are in reference to the origin of Paul's authority, not necessaily in reference to Paul's personal relation to Christ. Paul adds "Sosthenes the brother" to his own name as a sender of the letter. Though Paul commonly sent letters along with others, this was not common in Roman times; one of the few other examples is from the Latin writer Cicero. Experts are uncertain as to who Sosthenes is, but it is possible that he is the Sosthenes in Acts 18:17, the ruler of the synagogue in Corinth who was punished in front of Gallio. If so, he had become a believer and was now with Paul in Ephesus. As another alternative, A. Myrou says that Crispus (Acts 18:8, 1 Corinthians 1:14) was given the name Sosthenes by Paul. Because 16:21-24 is an addition to the letter with Paul's pen, it seems that Paul used a secretary for most of the letter, and it is possible that Sosthenes was the secretary.

2. The letter is sent to all the church at Corinth, not only to a part of it. The word "church" ( Greek εκκλησια) had been used before in the Septuagint ( Greek Old Testament ) in reference to Israel as a people who get together (see Deuteronomy 4:10 and many other verses). In Paul's time, the word "church" became a term used for the society of believers in Christ who are waiting for him to come to earth. Verse 1:2 is the only case in the letters of Paul with a long expansion of the address to the receivers: "those who have been made holy in Christ Jesus..." Similar to the reference to Paul as apostle, the stress is on the Corinthians as God's people in reaction to God's act. The words "made holy" seem to have the meaning of "became Christian" (see also 1:30 and 6:11). This way of talking gives the suggestion that they have the character of God who has set them apart and made them holy. As it will be clear in this letter, behavior that can be seen is part of Paul's understanding of what is holy. The meaning of "saints," a term that was also used for Israel, is "God's holy people." Similar to the way that Paul is an apostle by God's calling, the Corinthians are God's new people by God's calling. However, they seem more similar to unbelieving Corinthians than they do God's holy people in Corinth. The words "with all those who in every place give honour to the name of our Lord Jesus Christ, their Lord and ours" are used in connection with the words "saints by the selection of God," though the structure makes it only possible that the words are used of Paul and Sosthenes (with the meaning that all the churches send the letter with Paul and Sosthenes) or of "the church of God which is in Corinth" (with the meaning the letter is addressed to all Christians everywhere). The meaning is that there is a big picture here, of which the Corinthians are a part. Paul is saying, let the Corinthians keep in memory that they are set apart to be holy, along with all believers, though they have made the attempt of doing things against the plans of God. Paul's "in every place" has the more exact meaning "in every meeting-place," saying that people in many places get together to give respect to Jesus.

3. The common greeting in Hellenistic society is χαιρειν, which has the meaning "to be happy," but at the start of the letter it is a way to say, " Greetings !" In Paul's writing, this becomes χαρις ("grace"), with the addition of the Jewish greeting shalom ("peace"). So, in place of simply " greetings ," Paul says, "grace and peace to you." The word "grace" is an expression of God's acts in relation to humans; in Christ, God has given himself to them in a way that is both free and kind. The good things that come to those receivers of God's grace are things of "peace," meaning "well-being, completeness." The one is the outcome of the other, and both come out of "God our Father" and were made real through "our Lord Jesus Christ." Paul's language is Christ-focused: Paul is an apostle of Christ Jesus, the Corinthians have become believers in Christ Jesus, and the churches are those who give respect to the name of our Lord Jesus Christ; grace and peace come from God the Father through our Lord Jesus Christ. It is clear, however, that in Paul's mind the Son is under the Father and obedient to the Father.

As seen from these points, Paul takes the accepted Roman structure of addressing a letter and makes changes to it in a Christian manner.

"Thanksgiving" (1 Corinthians 1:4-9)
1Co 1:4 I give praise to my God for you at all times, because of the grace of God which has been given to you in Christ Jesus; 1Co 1:5 So that in him you have wealth in all things, in word and in knowledge of every sort; 1Co 1:6 Even as the witness of the Christ has been made certain among you: 1Co 1:7 So that having every grace you are living in the hope of the revelation of our Lord Jesus Christ; 1Co 1:8 Who will give you strength to the end, to be free from all sin in the day of our Lord Jesus Christ. 1Co 1:9 God is true, through whom you have been given a part with his Son, Jesus Christ our Lord.

Explanation

To say " thanks " is to say that one is happy about what another has done; " thanksgiving " is a term for giving thanks to God, which Paul does in saying "I give praise to my God." Paul gives thanks for the existence of their " gifts " of grace, their God-given powers to do good acts, but later Paul also says that the Corinthians are not using their gifts well. They have these gifts from God, but the Corinthians are human-focused and full of self-satisfication, as seen in Paul's letter.

4. It is Paul's normal practice to give thanks for believers ("at all times"). Even if Paul has some strong words for the Corinthians to their shame, he still gives thanks for them, as they are God's people. Paul's thanksgiving is for "gifts," concrete expressions of God's work of grace through people. While the Corinthians put stress on the gifts themselves, Paul puts stress on God's act of grace in giving the gifts to them, for which reason the people cannot take credit for them (see also 4:7).

5. Paul says that the Corinthians have been made rich "in every way" (or, "in all things"), but more specially in their way of talking (λογος) and their knowledge (γνοσις). Paul does not say anything of the gifts of faith, hope, or love here, but that is no proof that they did not have such gifts (see also 2 Corinthians 8:7). Paul says eomething about these two because the gifts of word and knowledge are clearly seen in the church of Corinth, but there are bad points to the way that they are used by Corinthians. Paul makes the attempt to take their attention away from the gifts themselves and to Christ, the origin of the gifts. The term "word" (λογος) here probably has the meaning of "spiritual talking" (see also 12:8), the gifts of 1 Corinthians 12-14 (for example, knowledge, wisdom, tongues, prophet's words). But in 1 Corinthians 1-4, the term is used in comparison to the word (λογος) of the cross (1:17-18, see also 2:1-4). Paul seems to be using two of their own terms, parts of their spiritual life of which they are too proud. Paul says that they are doing things in human ways and so are not truly "in Spirit." However, because these gifts are given by God in Christ, Paul can be happy for them.

6. Here Paul is probably saying that their gifts are the proof that "the witness of the Christ has been made certain among you." If we take seriously the fact that the suggested subject of the sentence is "God," the sentence says that God himself made certain Paul's witness to Christ among them by giving them these spiritual gifts, which is exactly what verse 7 goes on to say. Though not common in Paul (see also 2:1 and 2 Thessalonians 1:10), the term "witness" is used for the gospel itself and is probably used because of the words "made certain," in reference to the certain promises made in business exchanges. (The word βεβαιοω, meaning "made certain" or commonly "made strong," became a special term in Hellenistic times for guaranteeing legal agreements.) The focus in this verse is on Christ.

7. It is not certain what the meaning of "having every grace" (more exactly, "not being short of any spiritual gift ") is. One possible meaning is that they have every possible gift of God that one could have. Another possible meaning is that the gifts they do have do not come up short in comparison of quality to those of other Christians. Paul commonly uses the word "coming" (παρουσια) but here uses the term "revelation" (αποκαλυψις) in refence to Christ at the end-time.

8. The "day of our Lord Jesus Christ" is the last day, the end of time; see also the expression "the day of the Lord" in the Bible (Amos 5:18-20, Joel 2:31). Another legal reference is made with the Greek word meaning "free from all sin," because the good credit of Jesus (who keeps them from blame with the discharge of sin on the cross) is given to them when before God as judge. What is strange is that Paul says this of a church that is giving him so much trouble and is in error. But Paul's faith is not in the Corinthians themselves but in God's act of grace in saving them. Paul once again make the attempt to take their attention away from themselves and their own powers and to put their focus on God.

9. God's act of grace for them and God's guarantee of saving them on the last day are now summed up in this great statement. How can he be certain that they, the Corinthians, will be found without blame on the last day? Because "God is true," he says, with grounding in the Bible (Deuteronomy 7:9, Psalms 145:13). Their call is given expression in terms of being given "a part with his Son," that is, communications and relations with Jesus as a partner. Paul says these words of thanksgiving even though he has difficulties with the Corinthian church.

From this thanksgiving, one can say that one should be happy about gifts of the Spirit, while keeping the same focus as Paul—on God and Christ.

1Co 1:10 Now I make request to you, my brothers, in the name of our Lord Jesus Christ, that you will all say the same thing, and that there may be no divisions among you, so that you may be in complete agreement, in the same mind and in the same opinion. 1Co 1:11 Because it has come to my knowledge, through those of the house of Chloe, that there are divisions among you, my brothers. 1Co 1:12 That is, that some of you say, I am of Paul; some say, I am of Apollos; some say, I am of Cephas; and some say, I am Christ's. 1Co 1:13 Is there a division in Christ? was Paul nailed to the cross for you? or were you given baptism in the name of Paul? 1Co 1:14 I give praise to God that not one of you had baptism from me, but Crispus and Gaius; 1Co 1:15 So that no one may be able to say that you had baptism in my name. 1Co 1:16 And I gave baptism to the house of Stephanas; but I am not certain that any others had baptism from me. 1Co 1:17 For Christ sent me, not to give baptism, but to be a preacher of the good news: not with wise words, for fear that the cross of Christ might be made of no value. 1Co 1:18 For the word of the cross seems foolish to those who are on the way to destruction; but to us who are on the way to salvation it is the power of God. 1Co 1:19 As it says in the holy Writings, I will put an end to the wisdom of the wise, and will put on one side the designs of those who have knowledge. 1Co 1:20 Where is the wise? where is he who has knowledge of the law? where is the man of this world who has a love of discussion? has not God made foolish the wisdom of this world? 1Co 1:21 For because, by the purpose of God, the world, with all its wisdom, had not the knowledge of God, it was God's pleasure, by so foolish a thing as preaching, to give salvation to those who had faith in him. 1Co 1:22 Seeing that the Jews make request for signs, and the Greeks are looking for knowledge: 1Co 1:23 But we give the good news of Christ on the cross, a hard thing to the Jews, and a foolish thing to the Gentiles; 1Co 1:24 But to those of God's selection, Jews and Greeks, Christ is the power and the wisdom of God. 1Co 1:25 Because what seems foolish in God is wiser than men; and what seems feeble in God is stronger than men. 1Co 1:26 For you see God's design for you, my brothers, that he has not taken a great number of the wise after the flesh, not the strong, not the noble: 1Co 1:27 But God made selection of the foolish things of this world so that he might put the wise to shame; and the feeble things that he might put to shame the strong; 1Co 1:28 And the low things of the world, and the things without honour, did God make selection of, yes, even the things which are not, so that he might make as nothing the things which are: 1Co 1:29 So that no flesh might have glory before God. 1Co 1:30 But God has given you a place in Christ Jesus, through whom God has given us wisdom and righteousness and salvation, and made us holy: 1Co 1:31 So that, as it is said in the holy Writings, Whoever has a desire for glory, let his glory be in the Lord. 1Co 2:1 And when I came to you, my brothers, I did not come with wise words of knowledge, putting before you the secret of God. 1Co 2:2 For I had made the decision to have knowledge of nothing among you but only of Jesus Christ on the cross. 1Co 2:3 And I was with you without strength, in fear and in doubt. 1Co 2:4 And in my preaching there were no honeyed words of wisdom, but I was dependent on the power of the Spirit to make it clear to you: 1Co 2:5 So that your faith might be based not on man's wisdom but on the power of God. 1Co 2:6 But still we have wisdom for those who are complete in knowledge, though not the wisdom of this world, and not of the rulers of this world, who are coming to nothing: 1Co 2:7 But we give the news of the secret wisdom of God, which he had kept in store before the world came into existence, for our glory; 1Co 2:8 Of which not one of the rulers of this world had knowledge: for if they had, they would not have put the Lord of glory on the cross: 1Co 2:9 But as it says in the holy Writings, Things which the eye saw not, and which had not come to the ears or into the heart of man, such things as God has made ready for those who have love for him. 1Co 2:10 But God has given us the revelation of these things through his Spirit, for the Spirit makes search into all things, even the deep things of God. 1Co 2:11 For who has knowledge of the things of a man but the spirit of the man which is in him? in the same way, no one has knowledge of the things of God but the Spirit of God. 1Co 2:12 But we have not the spirit of the world, but the Spirit which comes from God, so that we may have knowledge of the things which are freely given to us by God. 1Co 2:13 And these are the things which we say, not in the language of man's wisdom, but in words given to us by the Spirit, judging the things of the spirit by the help of the Spirit. 1Co 2:14 For the natural man is not able to take in the things of the Spirit of God: for they seem foolish to him, and he is not able to have knowledge of them, because such knowledge comes only through the Spirit. 1Co 2:15 But he who has the Spirit, though judging all things, is himself judged by no one. 1Co 2:16 For who has knowledge of the mind of the Lord, so as to be his teacher? But we have the mind of Christ. 1Co 3:1 And the teaching I gave you, my brothers, was such as I was able to give, not to those who have the Spirit, but to those who are still in the flesh, even to children in Christ. 1Co 3:2 I gave you milk and not meat, because you were, then, unable to take it, and even now you are not able; 1Co 3:3 Because you are still in the flesh: for when there is envy and division among you, are you not still walking after the way of the flesh, even as natural men? 1Co 3:4 For when one says, I am of Paul; and another says, I am of Apollos; are you not talking like natural men? 1Co 3:5 What then is Apollos? and what is Paul? They are but servants who gave you the good news as God gave it to them. 1Co 3:6 I did the planting, Apollos did the watering, but God gave the increase. 1Co 3:7 So then the planter is nothing, and the waterer is nothing; but God who gives the increase. 1Co 3:8 Now the planter and the waterer are working for the same end: but they will have their separate rewards in the measure of their work. 1Co 3:9 For we are workers with God: you are God's planting, God's building. 1Co 3:10 In the measure of the grace given to me, I, as a wise master-builder, have put the base in position, and another goes on building on it. But let every man take care what he puts on it. 1Co 3:11 For there is no other base for the building but that which has been put down, which is Jesus Christ. 1Co 3:12 But on the base a man may put gold, silver, stones of great price, wood, dry grass, cut stems; 1Co 3:13 Every man's work will be made clear in that day, because it will be tested by fire; and the fire itself will make clear the quality of every man's work. 1Co 3:14 If any man's work comes through the test, he will have a reward. 1Co 3:15 If the fire puts an end to any man's work, it will be his loss: but he will get salvation himself, though as by fire. 1Co 3:16 Do you not see that you are God's holy house, and that the Spirit of God has his place in you? 1Co 3:17 If anyone makes the house of God unclean, God will put an end to him; for the house of God is holy, and you are his house. 1Co 3:18 Let no man have a false idea. If any man seems to himself to be wise among you, let him become foolish, so that he may be wise. 1Co 3:19 For the wisdom of this world is foolish before God. As it is said in the holy Writings, He who takes the wise in their secret designs: 1Co 3:20 And again, The Lord has knowledge of the reasonings of the wise, that they are nothing. 1Co 3:21 So let no one take pride in men. For all things are yours; 1Co 3:22 Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 1Co 3:23 And you are Christ's; and Christ is God's. 1Co 4:1 Let us be judged as servants of Christ, and as those who are responsible for the secret things of God. 1Co 4:2 And it is right for such servants to be safe persons. 1Co 4:3 But it is a small thing to me that I am judged by you or by man's judging; I am not even a judge of myself. 1Co 4:4 For I am not conscious of any wrong in myself; but this does not make me clear, for it is the Lord who is my judge. 1Co 4:5 For this reason let there be no judging before the time, till the Lord comes, who will make clear the secret things of the dark, and the designs of the heart; and then will every man have his praise from God. 1Co 4:6 My brothers, it is because of you that I have taken Apollos and myself as examples of these things, so that in us you might see that it is not wise to go farther than what is in the holy Writings, so that no one of you may be lifted up against his brother. 1Co 4:7 For who made you better than your brother? or what have you that has not been given to you? but if it has been given to you, what cause have you for pride, as if it had not been given to you? 1Co 4:8 For even now you are full, even now you have wealth, you have been made kings without us: truly, I would be glad if you were kings, so that we might be kings with you. 1Co 4:9 For it seems to me that God has put us the Apostles last of all, as men whose fate is death: for we are put on view to the world, and to angels, and to men. 1Co 4:10 We are made to seem foolish for Christ, but you are wise in Christ; we are feeble, but you are strong; you have glory, but we have shame. 1Co 4:11 Even to this hour we are without food, drink, and clothing, we are given blows and have no certain resting-place; 1Co 4:12 And with our hands we do the hardest work: when they give us curses we give blessings, when we undergo punishment we take it quietly; 1Co 4:13 When evil things are said about us we give gentle answers: we are made as the unclean things of the world, as that for which no one has any use, even till now. 1Co 4:14 I am not saying these things to put you to shame, but so that, as my dear children, you may see what is right. 1Co 4:15 For even if you had ten thousand teachers in Christ, you have not more than one father: for in Christ Jesus I have given birth to you through the good news. 1Co 4:16 So my desire is that you take me as your example. 1Co 4:17 For this cause I have sent Timothy to you, who is my dear and true child in the Lord; he will make clear to you my ways in Christ, even as I am teaching everywhere in every church. 1Co 4:18 Now some are full of pride, as if I was not coming to you. 1Co 4:19 But I will come to you in a short time, if it is pleasing to the Lord, and I will take note, not of the word of those who are full of pride, but of the power. 1Co 4:20 For the kingdom of God is not in word but in power. 1Co 4:21 What is your desire? is my coming to be with punishment, or is it to be in love and a gentle spirit? 1Co 5:1 It is said, in fact, that there is among you a sin of the flesh, such as is not seen even among the Gentiles, that one of you has his father's wife. 1Co 5:2 And in place of feeling sorrow, you are pleased with yourselves, so that he who has done this thing has not been sent away from among you. 1Co 5:3 For I myself, being present in spirit though not in body, have come to a decision about him who has done this thing; 1Co 5:4 In the name of our Lord Jesus, when you have come together with my spirit, with the power of our Lord Jesus, 1Co 5:5 That this man is to be handed over to Satan for the destruction of the flesh, so that his spirit may have forgiveness in the day of the Lord Jesus. 1Co 5:6 This pride of yours is not good. Do you not see that a little leaven makes a change in all the mass? 1Co 5:7 Take away, then, the old leaven, so that you may be a new mass, even as you are without leaven. For Christ has been put to death as our Passover. 1Co 5:8 Let us then keep the feast, not with old leaven, and not with the leaven of evil thoughts and acts, but with the unleavened bread of true thoughts and right feelings. 1Co 5:9 In my letter I said to you that you were not to keep company with those who go after the desires of the flesh; 1Co 5:10 But I had not in mind the sinners who are outside the church, or those who have a desire for and take the property of others, or those who give worship to images; for it is not possible to keep away from such people without going out of the world completely: 1Co 5:11 But the sense of my letter was that if a brother had the name of being one who went after the desires of the flesh, or had the desire for other people's property, or was in the way of using violent language, or being the worse for drink, or took by force what was not his, you might not keep company with such a one, or take food with him. 1Co 5:12 For it is no business of mine to be judging those who are outside; but it is yours to be judging those who are among you; 1Co 5:13 As for those who are outside, God is their judge. So put away the evil man from among you. 1Co 6:1 How is it, that if any one of you has a cause at law against another, he takes it before a Gentile judge and not before the saints? 1Co 6:2 Is it not certain that the saints will be the judges of the world? if then the world will be judged by you, are you unable to give a decision about the smallest things? 1Co 6:3 Is it not certain that we are to be the judges of angels? how much more then of the things of this life? 1Co 6:4 If then there are questions to be judged in connection with the things of this life, why do you put them in the hands of those who have no position in the church? 1Co 6:5 I say this to put you to shame. Is there not among you one wise man who may be able to give a decision between his brothers? 1Co 6:6 But a brother who has a cause at law against another takes it before Gentile judges. 1Co 6:7 More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss? 1Co 6:8 So far from doing this, you yourselves do wrong and take your brothers' property. 1Co 6:9 Have you not knowledge that evil-doers will have no part in the kingdom of God? Have no false ideas about this: no one who goes after the desires of the flesh, or gives worship to images, or is untrue when married, or is less than a man, or makes a wrong use of men, 1Co 6:10 Or is a thief, or the worse for drink, or makes use of strong language, or takes by force what is not his, will have any part in the kingdom of God. 1Co 6:11 And such were some of you; but you have been washed, you have been made holy, you have been given righteousness in the name of the Lord Jesus Christ and in the Spirit of our God. 1Co 6:12 I am free to do all things; but not all things are wise. I am free to do all things; but I will not let myself come under the power of any. 1Co 6:13 Food is for the stomach and the stomach for food, and God will put an end to them together. But the body is not for the desires of the flesh, but for the Lord; and the Lord for the body: 1Co 6:14 And God who made the Lord Jesus come back from the dead will do the same for us by his power. 1Co 6:15 Do you not see that your bodies are part of the body of Christ? how then may I take what is a part of the body of Christ and make it a part of the body of a loose woman? such a thing may not be. 1Co 6:16 Or do you not see that he who is joined to a loose woman is one body with her? for God has said, The two of them will become one flesh. 1Co 6:17 But he who is united to the Lord is one spirit. 1Co 6:18 Keep away from the desires of the flesh. Every sin which a man does is outside of the body; but he who goes after the desires of the flesh does evil to his body. 1Co 6:19 Or are you not conscious that your body is a house for the Holy Spirit which is in you, and which has been given to you by God? and you are not the owners of yourselves; 1Co 6:20 For a payment has been made for you: let God be honoured in your body. 1Co 7:1 Now, as to the things in your letter to me: It is good for a man to have nothing to do with a woman. 1Co 7:2 But because of the desires of the flesh, let every man have his wife, and every woman her husband. 1Co 7:3 Let the husband give to the wife what is right; and let the wife do the same to the husband. 1Co 7:4 The wife has not power over her body, but the husband; and in the same way the husband has not power over his body, but the wife. 1Co 7:5 Do not keep back from one another what is right, but only for a short time, and by agreement, so that you may give yourselves to prayer, and come together again; so that Satan may not get the better of you through your loss of self-control. 1Co 7:6 But this I say as my opinion, and not as an order of the Lord. 1Co 7:7 It is my desire that all men might be even as I am. But every man has the power of his special way of life given him by God, one in this way and one in that. 1Co 7:8 But I say to the unmarried and to the widows, It is good for them to be even as I am. 1Co 7:9 But if they have not self-control let them get married; for married life is better than the burning of desire. 1Co 7:10 But to the married I give orders, though not I but the Lord, that the wife may not go away from her husband 1Co 7:11 (Or if she goes away from him, let her keep unmarried, or be united to her husband again); and that the husband may not go away from his wife. 1Co 7:12 But to the rest I say, and not the Lord; If a brother has a wife who is not a Christian, and it is her desire to go on living with him, let him not go away from her. 1Co 7:13 And if a woman has a husband who is not a Christian, and it is his desire to go on living with her, let her not go away from her husband. 1Co 7:14 For the husband who has not faith is made holy through his Christian wife, and the wife who is not a Christian is made holy through the brother: if not, your children would be unholy, but now are they holy. 1Co 7:15 But if the one who is not a Christian has a desire to go away, let it be so: the brother or the sister in such a position is not forced to do one thing or the other: but it is God's pleasure that we may be at peace with one another. 1Co 7:16 For how may you be certain, O wife, that you will not be the cause of salvation to your husband? or you, O husband, that you may not do the same for your wife? 1Co 7:17 Only, as the Lord has given to a man, and as is the purpose of God for him, so let him go on living. And these are my orders for all the churches. 1Co 7:18 If any man who is a Christian has had circumcision, let him keep so; and if any man who is a Christian has not had circumcision, let him make no change. 1Co 7:19 Circumcision is nothing, and its opposite is nothing, but only doing the orders of God is of value. 1Co 7:20 Let every man keep the position in which he has been placed by God. 1Co 7:21 If you were a servant when you became a Christian, let it not be a grief to you; but if you have a chance to become free, make use of it. 1Co 7:22 For he who was a servant when he became a Christian is the Lord's free man; and he who was free when he became a Christian is the Lord's servant. 1Co 7:23 It is the Lord who has made payment for you: be not servants of men. 1Co 7:24 My brothers, let every man keep in that condition which is the purpose of God for him. 1Co 7:25 Now about virgins I have no orders from the Lord: but I give my opinion as one to whom the Lord has given mercy to be true to him. 1Co 7:26 In my opinion then, because of the present trouble, it is good for a man to keep as he is. 1Co 7:27 If you are married to a wife, make no attempt to get free from her: if you are free from a wife, do not take a wife. 1Co 7:28 If you get married it is not a sin; and if an unmarried woman gets married it is not a sin. But those who do so will have trouble in the flesh. But I will not be hard on you. 1Co 7:29 But I say this, my brothers, the time is short; and from now it will be wise for those who have wives to be as if they had them not; 1Co 7:30 And for those who are in sorrow, to give no signs of it; and for those who are glad, to give no signs of joy; and for those who are getting property, to be as if they had nothing; 1Co 7:31 And for those who make use of the world, not to be using it fully; for this world's way of life will quickly come to an end. 1Co 7:32 But it is my desire for you to be free from cares. The unmarried man gives his mind to the things of the Lord, how he may give pleasure to the Lord: 1Co 7:33 But the married man gives his attention to the things of this world, how he may give pleasure to his wife. 1Co 7:34 And the wife is not the same as the virgin. The virgin gives her mind to the things of the Lord, so that she may be holy in body and in spirit: but the married woman takes thought for the things of the world, how she may give pleasure to her husband. 1Co 7:35 Now I say this for your profit; not to make things hard for you, but because of what is right, and so that you may be able to give all your attention to the things of the Lord. 1Co 7:36 But if, in any man's opinion, he is not doing what is right for his virgin, if she is past her best years, and there is need for it, let him do what seems right to him; it is no sin; let them be married. 1Co 7:37 But the man who is strong in mind and purpose, who is not forced but has control over his desires, does well if he comes to the decision to keep her a virgin. 1Co 7:38 So then, he who gets married to his virgin does well, and he who keeps her unmarried does better. 1Co 7:39 It is right for a wife to be with her husband as long as he is living; but when her husband is dead, she is free to be married to another; but only to a Christian. 1Co 7:40 But it will be better for her to keep as she is, in my opinion: and it seems to me that I have the Spirit of God. 1Co 8:1 Now about things offered to images: we all seem to ourselves to have knowledge. Knowledge gives pride, but love gives true strength. 1Co 8:2 If anyone seems to himself to have knowledge, so far he has not the right sort of knowledge about anything; 1Co 8:3 But if anyone has love for God, God has knowledge of him. 1Co 8:4 So, then, as to the question of taking food offered to images, we are certain that an image is nothing in the world, and that there is no God but one. 1Co 8:5 For though there are those who have the name of gods, in heaven or on earth, as there are a number of gods and a number of lords, 1Co 8:6 There is for us only one God, the Father, of whom are all things, and we are for him; and one Lord, Jesus Christ, through whom are all things, and we have our being through him. 1Co 8:7 Still, all men have not that knowledge: but some, being used till now to the image, are conscious that they are taking food which has been offered to the image; and because they are not strong in the faith, their minds are troubled. 1Co 8:8 But God's approval of us is not based on the food we take: if we do not take it we are no worse for it; and if we take it we are no better. 1Co 8:9 But take care that this power of yours does not give cause for trouble to the feeble. 1Co 8:10 For if a man sees you, who have knowledge, taking food as a guest in the house of an image, will it not give him, if he is feeble, the idea that he may take food offered to images? 1Co 8:11 And so, through your knowledge, you are the cause of destruction to your brother, for whom Christ underwent death. 1Co 8:12 And in this way, doing evil to the brothers, and causing trouble to those whose faith is feeble, you are sinning against Christ. 1Co 8:13 For this reason, if food is a cause of trouble to my brother, I will give up taking meat for ever, so that I may not be a cause of trouble to my brother. 1Co 9:1 Am I not free? am I not an Apostle? have I not seen Jesus our Lord? are you not my work in the Lord? 1Co 9:2 If to others I am not an Apostle, at least I am one to you: for the fact that you are Christians is the sign that I am an Apostle. 1Co 9:3 My answer to those who are judging me is this. 1Co 9:4 Have we no right to take food and drink? 1Co 9:5 Have we no right to take about with us a Christian wife, like the rest of the Apostles, and the brothers of the Lord, and Cephas? 1Co 9:6 Or I only and Barnabas, have we no right to take a rest from work? 1Co 9:7 Who ever goes to war without looking to someone to be responsible for his payment? who puts in vines and does not take the fruit of them? or who takes care of sheep without drinking of their milk? 1Co 9:8 Am I talking as a man? does not the law say the same? 1Co 9:9 For it says in the law of Moses, It is not right to keep the ox from taking the grain when he is crushing it. Is it for the oxen that God is giving orders? 1Co 9:10 Or has he us in mind? Yes, it was said for us; because it is right for the ploughman to do his ploughing in hope, and for him who is crushing the grain to do his work hoping for a part in the fruits of it. 1Co 9:11 If we have been planting the things of the Spirit for you, does it seem a great thing for you to give us a part in your things of this world? 1Co 9:12 If others have a part in this right over you, have we not even more? But we did not make use of our right, so that we might put nothing in the way of the good news of Christ. 1Co 9:13 Do you not see that the servants of the holy things get their living from the Temple, and the servants of the altar have their part in the food which is offered on the altar? 1Co 9:14 Even so did the Lord give orders that the preachers of the good news might get their living from the good news. 1Co 9:15 But I have not made use of any of these things: and I am not writing this in the hope that it may be so for me: for it would be better for me to undergo death, than for any man to make this pride of mine of no effect. 1Co 9:16 For if I am a preacher of the good news, I have no cause for pride in this; because I am forced to do so, for a curse is on me if I do not. 1Co 9:17 But if I do it gladly, I have a reward; and if not, I am under orders to do it. 1Co 9:18 What then is my reward? This, that when I am giving the good news, I may give it without payment, not making use of my rights as a preacher of the good news. 1Co 9:19 For though I was free from all men, I made myself a servant to all, so that more might have salvation. 1Co 9:20 And to the Jews I was as a Jew, so that I might give the good news to them; to those under the law I was the same, not as being myself under the law, but so that I might give the good news to those under the law. 1Co 9:21 To those without the law I was as one without the law, not as being without law to God, but as under law to Christ, so that I might give the good news to those without the law. 1Co 9:22 To the feeble, I was as one who is feeble, so that they might have salvation: I have been all things to all men, so that some at least might have salvation. 1Co 9:23 And I do all things for the cause of the good news, so that I may have a part in it. 1Co 9:24 Do you not see that in a running competition all take part, but only one gets the reward? So let your minds be fixed on the reward. 1Co 9:25 And every man who takes part in the sports has self-control in all things. Now they do it to get a crown which is of this world, but we for an eternal crown. 1Co 9:26 So then I am running, not uncertainly; so I am fighting, not as one who gives blows in the air: 1Co 9:27 But I give blows to my body, and keep it under control, for fear that, after having given the good news to others, I myself might not have God's approval. 1Co 10:1 For it is my desire, my brothers, that you may keep in mind how all our fathers were under the cloud, and they all went through the sea; 1Co 10:2 And they all had baptism from Moses in the cloud and in the sea; 1Co 10:3 And they all took the same holy food; 1Co 10:4 And the same holy drink: for they all took of the water from the holy rock which came after them: and the rock was Christ. 1Co 10:5 But with most of them God was not pleased: for they came to their end in the waste land. 1Co 10:6 Now these things were for an example to us, so that our hearts might not go after evil things, as they did. 1Co 10:7 Then do not go after false gods, as some of them did; as it is said in the holy Writings, After resting and feasting, the people got up to take their pleasure. 1Co 10:8 Again, let us not give way to the desires of the flesh, as some of them did, of whom twenty-three thousand came to their end in one day. 1Co 10:9 And let us not put the Lord to the test, as some of them did, and came to their death by snakes. 1Co 10:10 And do not say evil things against the Lord, as some of them did, and destruction overtook them. 1Co 10:11 Now these things were done as an example; and were put down in writing for our teaching, on whom the last days have come. 1Co 10:12 So let him who seems to himself to be safe go in fear of a fall. 1Co 10:13 You have been put to no test but such as is common to man: and God is true, who will not let any test come on you which you are not able to undergo; but he will make with the test a way out of it, so that you may be able to go through it. 1Co 10:14 For this cause, my dear brothers, give no worship to false gods. 1Co 10:15 What I am saying is for wise men, do you be the judges of it. 1Co 10:16 The cup of blessing which we take, does it not give us a part in the blood of Christ? and is not the broken bread a taking part in the body of Christ? 1Co 10:17 Because we, being a number of persons, are one bread, we are one body: for we all take part in the one bread. 1Co 10:18 See Israel after the flesh: do not those who take as food the offerings of the altar take a part in the altar? 1Co 10:19 Do I say, then, that what is offered to images is anything, or that the image is anything? 1Co 10:20 What I say is that the things offered by the Gentiles are offered to evil spirits and not to God; and it is not my desire for you to have any part with evil spirits. 1Co 10:21 It is not possible for you, at the same time, to take the cup of the Lord and the cup of evil spirits; you may not take part in the table of the Lord and the table of evil spirits. 1Co 10:22 Or may we be the cause of envy to the Lord? are we stronger than he? 1Co 10:23 We are free to do all things, but there are things which it is not wise to do. We are free to do all things, but not all things are for the common good. 1Co 10:24 Let a man give attention not only to what is good for himself, but equally to his neighbour's good. 1Co 10:25 Whatever meat may be had at the public market, take as food without question of right or wrong; 1Co 10:26 For the earth is the Lord's and all things in it. 1Co 10:27 If a Gentile makes a feast for you, and you are pleased to go as a guest, take whatever is put before you, without question of right or wrong. 1Co 10:28 But if anyone says to you, This food has been used as an offering, do not take it, on account of him who said it, and on account of his sense of right and wrong: 1Co 10:29 Right and wrong, I say, not for you, but for the other man; for the fact that I am free is not dependent on another man's sense of right or wrong. 1Co 10:30 But if I give praise to God for the food which I take, let no man say evil of me for that reason. 1Co 10:31 So then, if it is a question of food or drink, or any other thing, whatever you do, do all to the glory of God. 1Co 10:32 Give no cause of trouble to Jews, or to Greeks, or to the church of God. 1Co 10:33 Even as I give way to all men in all things, not looking for profit for myself, but for the good of others, that they may get salvation. 1Co 11:1 So take me for your example, even as I take Christ for mine. 1Co 11:2 Now I am pleased to see that you keep me in memory in all things, and that you give attention to the teaching which was handed down from me to you. 1Co 11:3 But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God. 1Co 11:4 Every man who takes part in prayer, or gives teaching as a prophet, with his head covered, puts shame on his head. 1Co 11:5 But every woman who does so with her head unveiled, puts shame on her head: for it is the same as if her hair was cut off. 1Co 11:6 For if a woman is not veiled, let her hair be cut off; but if it is a shame to a woman to have her hair cut off, let her be veiled. 1Co 11:7 For it is not right for a man to have his head covered, because he is the image and glory of God: but the woman is the glory of the man. 1Co 11:8 For the man did not come from the woman, but the woman from the man. 1Co 11:9 And the man was not made for the woman, but the woman for the man. 1Co 11:10 For this reason it is right for the woman to have a sign of authority on her head, because of the angels. 1Co 11:11 But the woman is not separate from the man, and the man is not separate from the woman in the Lord. 1Co 11:12 For as the woman is from the man, so the man is through the woman; but all things are from God. 1Co 11:13 Be judges yourselves of the question: does it seem right for a woman to take part in prayer unveiled? 1Co 11:14 Does it not seem natural to you that if a man has long hair, it is a cause of shame to him? 1Co 11:15 But if a woman has long hair, it is a glory to her: for her hair is given to her for a covering. 1Co 11:16 But if any man will not be ruled in this question, this is not our way of doing things, and it is not done in the churches of God. 1Co 11:17 But in giving you this order, there is one thing about which I am not pleased: it is that when you come together it is not for the better but for the worse. 1Co 11:18 For first of all, it has come to my ears that when you come together in the church, there are divisions among you, and I take the statement to be true in part. 1Co 11:19 For divisions are necessary among you, in order that those who have God's approval may be clearly seen among you. 1Co 11:20 But now, when you come together, it is not possible to take the holy meal of the Lord: 1Co 11:21 For when you take your food, everyone takes his meal before the other; and one has not enough food, and another is the worse for drink. 1Co 11:22 What? have you not houses to take your meals in? or have you no respect for the church of God, putting the poor to shame? What am I to say to you? am I to give you praise? certainly not. 1Co 11:23 For it was handed down to me from the Lord, as I gave it to you, that the Lord Jesus, on the night when Judas was false to him, took bread, 1Co 11:24 And when it had been broken with an act of praise, he said, This is my body which is for you: do this in memory of me. 1Co 11:25 In the same way, with the cup, after the meal, he said, This cup is the new testament in my blood: do this, whenever you take it, in memory of me. 1Co 11:26 For whenever you take the bread and the cup you give witness to the Lord's death till he comes. 1Co 11:27 If, then, anyone takes the bread or the cup of the Lord in the wrong spirit, he will be responsible for the body and blood of the Lord. 1Co 11:28 But let no man take of the bread and the cup without testing himself. 1Co 11:29 For a man puts himself in danger, if he takes part in the holy meal without being conscious that it is the Lord's body. 1Co 11:30 For this cause a number of you are feeble and ill, and a number are dead. 1Co 11:31 But if we were true judges of ourselves, punishment would not come on us. 1Co 11:32 But if punishment does come, it is sent by the Lord, so that we may be safe when the world is judged. 1Co 11:33 So then, my brothers, when you come together to the holy meal of the Lord, let there be waiting for one another. 1Co 11:34 If any man is in need of food, let him take his meal in his house; so that you may not come together to your damage. And the rest I will put in order when I come. 1Co 12:1 But about the things of the spirit, my brothers, it is not right for you to be without teaching. 1Co 12:2 You are conscious that when you were Gentiles, in whatever way you were guided, you went after images without voice or power. 1Co 12:3 So it is my desire for you to be clear about this; that no one is able to say by the Spirit of God that Jesus is cursed; and no one is able to say that Jesus is Lord, but by the Holy Spirit. 1Co 12:4 Now there are different qualities given to men, but the same Spirit. 1Co 12:5 And there are different sorts of servants, but the same Lord. 1Co 12:6 And there are different operations, but the same God, who is working all things in all. 1Co 12:7 But to every man some form of the Spirit's working is given for the common good. 1Co 12:8 For to one are given words of wisdom through the Spirit; and to another words of knowledge through the same Spirit: 1Co 12:9 To another faith in the same Spirit; and to another the power of taking away disease, by the one Spirit; 1Co 12:10 And to another the power of working wonders; and to another the prophet's word; and to another the power of testing spirits; to another different sorts of tongues; and to another the power of making clear the sense of the tongues: 1Co 12:11 But all these are the operations of the one and the same Spirit, giving to every man separately as his pleasure is. 1Co 12:12 For as the body is one, and has a number of parts, and all the parts make one body, so is Christ. 1Co 12:13 For through the baptism of the one Spirit we were all formed into one body, Jews or Greeks, servants or free men, and were all made full of the same Spirit. 1Co 12:14 For the body is not one part, but a number of parts. 1Co 12:15 If the foot says, Because I am not the hand, I am not a part of the body; it is no less a part of the body. 1Co 12:16 And if the ear says, Because I am not the eye, I am not a part of the body; it is a part of the body all the same. 1Co 12:17 If all the body was an eye, where would be the hearing? if all was hearing, where would be the smelling? 1Co 12:18 But now God has put every one of the parts in the body as it was pleasing to him. 1Co 12:19 And if they were all one part, where would the body be? 1Co 12:20 But now they are all different parts, but one body. 1Co 12:21 And the eye may not say to the hand, I have no need of you: or again the head to the feet, I have no need of you. 1Co 12:22 No, those parts which seem to be feeble are the more necessary; 1Co 12:23 And to those parts of the body which seem to have less honour we give all the more honour; and to those parts of the body which are a cause of shame to us we give the greater respect; 1Co 12:24 But those parts of the body which are beautiful have no need of such care: and so the body has been joined together by God in such a way as to give more honour to those parts which had need of it; 1Co 12:25 So that there might be no division in the body; but all the parts might have the same care for one another. 1Co 12:26 And if there is pain in one part of the body, all the parts will be feeling it; or if one part is honoured, all the parts will be glad. 1Co 12:27 Now you are the body of Christ, and every one of you the separate parts of it. 1Co 12:28 And God has put some in the church, first, Apostles; second, prophets; third, teachers; then those with wonder-working powers, then those with the power of taking away disease, helpers, wise guides, users of strange tongues. 1Co 12:29 Are all Apostles? are all prophets? are all teachers? have all the power of working wonders? 1Co 12:30 Are all able to take away disease? have all the power of tongues? are all able to give their sense? 1Co 12:31 But let your desires be turned to the more important things given by the Spirit. And now I am pointing out to you an even better way. 1Co 13:1 If I make use of the tongues of men and of angels, and have not love, I am like sounding brass, or a loud-tongued bell. 1Co 13:2 And if I have a prophet's power, and have knowledge of all secret things; and if I have all faith, by which mountains may be moved from their place, but have not love, I am nothing. 1Co 13:3 And if I give all my goods to the poor, and if I give my body to be burned, but have not love, it is of no profit to me. 1Co 13:4 Love is never tired of waiting; love is kind; love has no envy; love has no high opinion of itself, love has no pride; 1Co 13:5 Love's ways are ever fair, it takes no thought for itself; it is not quickly made angry, it takes no account of evil; 1Co 13:6 It takes no pleasure in wrongdoing, but has joy in what is true; 1Co 13:7 Love has the power of undergoing all things, having faith in all things, hoping all things. 1Co 13:8 Though the prophet's word may come to an end, tongues come to nothing, and knowledge have no more value, love has no end. 1Co 13:9 For our knowledge is only in part, and the prophet's word gives only a part of what is true: 1Co 13:10 But when that which is complete is come, then that which is in part will be no longer necessary. 1Co 13:11 When I was a child, I made use of a child's language, I had a child's feelings and a child's thoughts: now that I am a man, I have put away the things of a child. 1Co 13:12 For now we see things in a glass, darkly; but then face to face: now my knowledge is in part; then it will be complete, even as God's knowledge of me. 1Co 13:13 But now we still have faith, hope, love, these three; and the greatest of these is love. 1Co 14:1 Go after love; still desiring to have the things which the Spirit gives, but most of all that you may have the prophet's power. 1Co 14:2 For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things. 1Co 14:3 But the word of the prophet gives men knowledge and comfort and strength. 1Co 14:4 He who makes use of tongues may do good to himself; but he who gives the prophet's word does good to the church. 1Co 14:5 Now though it is my desire for you all to have the power of tongues, it would give me more pleasure to be hearing the prophet's word from you; for this is a greater thing than using tongues, if the sense is not given at the same time, for the good of the church. 1Co 14:6 But, now, my brothers, if I come to you using tongues, what profit will it be to you, if I do not give you a revelation, or knowledge, or the word of the prophet, or teaching? 1Co 14:7 Even things without life, having a voice, such as a music-pipe or other instrument, if they do not give out different sounds, who may be certain what is being played? 1Co 14:8 For if the war-horn gives out an uncertain note, who will get ready for the fight? 1Co 14:9 So if you, in using a strange tongue, say words which have no sense, how will anyone take in what you are saying? for you will be talking to the air. 1Co 14:10 There are, it may be, a number of different voices in the world, and no voice is without sense. 1Co 14:11 But if the sense of the voice is not clear to me, I am like a man from a strange country to him who is talking, and he will be the same to me. 1Co 14:12 So if you are desiring the things which the Spirit gives, let your minds be turned first to the things which are for the good of the church. 1Co 14:13 For this reason, let the man who has the power of using tongues make request that he may, at the same time, be able to give the sense. 1Co 14:14 For if I make use of tongues in my prayers, my spirit makes the prayer, but not my mind. 1Co 14:15 What then? let my prayer be from the spirit, and equally from the mind; let my song be from the spirit, and equally from mind. 1Co 14:16 For if you give a blessing with the spirit, how will the man who has no knowledge say, So be it, after your prayer, seeing that he has not taken in what you are saying? 1Co 14:17 For your giving of the blessing is certainly well done, but of no profit to the man without knowledge. 1Co 14:18 I give praise to God that I am able to make use of tongues more than you all: 1Co 14:19 But in the church it would be better for me to make use of five words of which the sense was clear, so that others might have profit, than ten thousand words in a strange tongue. 1Co 14:20 My brothers, do not be children in mind: in evil be as little children, but in mind be of full growth. 1Co 14:21 In the law it is said, By men of other tongues and by strange lips will my words come to this people; and not even so will they give ear to me, says the Lord. 1Co 14:22 For this reason tongues are for a sign, not to those who have faith, but to those who have not: but the prophet's word is for those who have faith, and not for the rest who have not. 1Co 14:23 If, then, the church has come together, and all are using tongues, and there come in men without knowledge or faith, will they not say that you are unbalanced? 1Co 14:24 But if all are teaching as prophets, and a man without faith or knowledge comes in, he is tested by all, he is judged by all; 1Co 14:25 The secrets of his heart are made clear; and he will go down on his face and give worship to God, saying that God is truly among you. 1Co 14:26 What is it then, my brothers? when you come together everyone has a holy song, or a revelation, or a tongue, or is giving the sense of it. Let everything be done for the common good. 1Co 14:27 If any man makes use of a tongue, let it not be more than two, or at the most three, and in turn; and let someone give the sense: 1Co 14:28 But if there is no one to give the sense, let him keep quiet in the church; and let his words be to himself and to God. 1Co 14:29 And let the prophets give their words, but not more than two or three, and let the others be judges of what they say. 1Co 14:30 But if a revelation is given to another who is seated near, let the first be quiet. 1Co 14:31 For you may all be prophets in turn so that all may get knowledge and comfort; 1Co 14:32 And the spirits of the prophets are controlled by the prophets; 1Co 14:33 For God is not a God whose ways are without order, but a God of peace; as in all the churches of the saints. 1Co 14:34 Let women keep quiet in the churches: for it is not right for them to be talking; but let them be under control, as it says in the law. 1Co 14:35 And if they have a desire for knowledge about anything, let them put questions to their husbands privately: for talking in the church puts shame on a woman. 1Co 14:36 What? was it from you that the word of God went out? or did it only come in to you? 1Co 14:37 If any man seems to himself to be a prophet or to have the Spirit, let him take note of the things which I am writing to you, as being the word of the Lord. 1Co 14:38 But if any man is without knowledge, let him be so. 1Co 14:39 So then, my brothers, let it be your chief desire to be prophets; but let no one be stopped from using tongues. 1Co 14:40 Let all things be done in the right and ordered way. 1Co 15:1 Now I am going to make clear to you, my brothers, what the good news was which I gave to you, and which you took, and on which your faith is based, 1Co 15:2 By which you have salvation; that is to say, the form in which it was given to you, if it is fixed in your minds, and if your faith in it is not without effect. 1Co 15:3 For I gave to you first of all what was handed down to me, how Christ underwent death for our sins, as it says in the Writings; 1Co 15:4 And he was put in the place of the dead; and on the third day he came back from the dead, as it says in the Writings; 1Co 15:5 And he was seen by Cephas; then by the twelve; 1Co 15:6 Then by more than five hundred brothers at the same time, most of whom are still living, but some are sleeping; 1Co 15:7 Then he was seen by James; then by all the Apostles. 1Co 15:8 And last of all, as by one whose birth was out of the right time, he was seen by me. 1Co 15:9 For I am the least of the Apostles, having no right to be named an Apostle, because of my cruel attacks on the church of God. 1Co 15:10 But by the grace of God, I am what I am: and his grace which was given to me has not been for nothing; for I did more work than all of them; though not I, but the grace of God which was with me. 1Co 15:11 If then it is I who am the preacher, or they, this is our word, and to this you have given your faith. 1Co 15:12 Now if the good news says that Christ came back from the dead, how do some of you say that there is no coming back from the dead? 1Co 15:13 But if there is no coming back from the dead, then Christ has not come back from the dead: 1Co 15:14 And if Christ did not come again from the dead, then our good news and your faith in it are of no effect. 1Co 15:15 Yes, and we are seen to be false witnesses of God; because we gave witness of God that by his power Christ came again from the dead: which is not true if there is no coming back from the dead. 1Co 15:16 For if it is not possible for the dead to come to life again, then Christ has not come to life again: 1Co 15:17 And if that is so, your faith is of no effect; you are still in your sins. 1Co 15:18 And, in addition, the dead in Christ have gone to destruction. 1Co 15:19 If in this life only we have hope in Christ, we are of all men most unhappy. 1Co 15:20 But now Christ has truly come back from the dead, the first-fruits of those who are sleeping. 1Co 15:21 For as by man came death, so by man there is a coming back from the dead. 1Co 15:22 For as in Adam death comes to all, so in Christ will all come back to life. 1Co 15:23 But every man in his right order: Christ the first-fruits; then those who are Christ's at his coming. 1Co 15:24 Then comes the end, when he will give up the kingdom to God, even the Father; when he will have put an end to all rule and to all authority and power. 1Co 15:25 For his rule will go on till he has put all those who are against him under his feet. 1Co 15:26 The last power to come to an end is death. 1Co 15:27 For, as it says, He has put all things under his feet. But when he says, All things are put under him, it is clear that it is not said about him who put all things under him. 1Co 15:28 And when all things have been put under him, then will the Son himself be under him who put all things under him, so that God may be all in all. 1Co 15:29 Again, what will they do who are given baptism for the dead? if the dead do not come back at all, why are people given baptism for them? 1Co 15:30 And why are we in danger every hour? 1Co 15:31 Yes, truly, by your pride in me, my brothers in Christ Jesus our Lord, my life is one long death. 1Co 15:32 If, after the way of men, I was fighting with beasts at Ephesus, what profit is it to me? If the dead do not come to life again, let us take our pleasure in feasting, for tomorrow we come to an end. 1Co 15:33 Do not be tricked by false words: evil company does damage to good behaviour. 1Co 15:34 Be awake to righteousness and keep yourselves from sin; for some have no knowledge of God: I say this to put you to shame. 1Co 15:35 But someone will say, How do the dead come back? and with what sort of body do they come? 1Co 15:36 Foolish man, it is necessary for the seed which you put into the earth to undergo death in order that it may come to life again: 1Co 15:37 And when you put it into the earth, you do not put in the body which it will be, but only the seed, of grain or some other sort of plant; 1Co 15:38 But God gives it a body, as it is pleasing to him, and to every seed its special body. 1Co 15:39 All flesh is not the same flesh: but there is one flesh of men, another of beasts, another of birds, and another of fishes. 1Co 15:40 And there are bodies of heaven and bodies of earth, but the glory of the one is different from that of the other. 1Co 15:41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for the glory of one star is different from that of another. 1Co 15:42 So is it with the coming back from the dead. It is planted in death; it comes again in life: 1Co 15:43 It is planted in shame; it comes again in glory: feeble when it is planted, it comes again in power: 1Co 15:44 It is planted a natural body; it comes again as a body of the spirit. If there is a natural body, there is equally a body of the spirit. 1Co 15:45 And so it is said, The first man Adam was a living soul. The last Adam is a life-giving spirit. 1Co 15:46 But that which is natural comes before that which is of the spirit. 1Co 15:47 The first man is from the earth, and of the earth: the second man is from heaven. 1Co 15:48 Those who are of the earth are like the man who was from the earth: and those who are of heaven are like the one from heaven. 1Co 15:49 And in the same way as we have taken on us the image of the man from the earth, so we will take on us the image of the one from heaven. 1Co 15:50 Now I say this, my brothers, that it is not possible for flesh and blood to have a part in the kingdom of God; and death may not have a part in life. 1Co 15:51 See, I am giving you the revelation of a secret: we will not all come to the sleep of death, but we will all be changed. 1Co 15:52 In a second, in the shutting of an eye, at the sound of the last horn: for at that sound the dead will come again, free for ever from the power of death, and we will be changed. 1Co 15:53 For this body which comes to destruction will be made free from the power of death, and the man who is under the power of death will put on eternal life. 1Co 15:54 But when this has taken place, then that which was said in the Writings will come true, Death is overcome by life. 1Co 15:55 O death, where is your power? O death, where are your pains? 1Co 15:56 The pain of death is sin; and the power of sin is the law: 1Co 15:57 But praise be to God who gives us strength to overcome through our Lord Jesus Christ. 1Co 15:58 For this cause, my dear brothers, be strong in purpose and unmoved, ever giving yourselves to the work of the Lord, because you are certain that your work is not without effect in the Lord. 1Co 16:1 Now about the giving of money for the saints, as I gave orders to the churches of Galatia, so do you. 1Co 16:2 On the first day of the week, let every one of you put by him in store, in measure as he has done well in business, so that it may not be necessary to get money together when I come. 1Co 16:3 And when I come, I will send the men of your selection with letters to take the money you have got together to Jerusalem. 1Co 16:4 And if it is possible for me to go there, they will go with me. 1Co 16:5 But I will come to you after I have gone through Macedonia, for that is my purpose; 1Co 16:6 But I may be with you for a time, or even for the winter, so that you may see me on my way, wherever I go. 1Co 16:7 For it is not my desire to see you now, on my way; because it is my hope to be with you for some time, if that is the Lord's pleasure. 1Co 16:8 But I will be at Ephesus till Pentecost; 1Co 16:9 For a great and important door there is open to me, and there are a number of people against me. 1Co 16:10 Now if Timothy comes, see that he is with you without fear; because he is doing the Lord's work, even as I am: 1Co 16:11 See then that he has the honour which is right. But send him on his way in peace, so that he may come to me: for I am looking for him with the brothers. 1Co 16:12 But as for Apollos, the brother, I had a great desire for him to come to you with the brothers, but it was not his pleasure to come now; but he will come when he has a chance. 1Co 16:13 Be on the watch, unmoved in the faith, and be strong like men. 1Co 16:14 Let all you do be done in love. 1Co 16:15 Now I make my request to you, my brothers, for you have knowledge that the house of Stephanas is the first-fruits of Achaia, and that they have made themselves the servants of the saints, 1Co 16:16 That you put yourselves under such, and under everyone who is helping the Lord's work. 1Co 16:17 And I am glad of the coming of Stephanas and Fortunatus and Achaicus: for they have done what was needed to make your work complete. 1Co 16:18 For they gave comfort to my spirit and to yours: for which cause give respect to such people. 1Co 16:19 The churches of Asia send their love to you. So do Aquila and Prisca, with the church which is in their house. 1Co 16:20 All the brothers send their love to you. Give one another a holy kiss. 1Co 16:21 I, Paul, send you these words of love in my writing. 1Co 16:22 If any man has not love for the Lord, let him be cursed. Maran atha (our Lord comes). 1Co 16:23 The grace of our Lord Jesus Christ be with you. 1Co 16:24 My love be with you all in Christ Jesus. So be it.

title: User:Peter Kirby/1CoGuide


text:
Charles Neville, 6th Earl of Westmorland

Charles Neville, 6th Earl of Westmorland (18 August 1542 – 16 November 1601) was an English nobleman and one of the leaders of the Rising of the North in 1569.

He was the son of Henry Neville, 5th Earl of Westmorland and Lady Anne Manners, second daughter of Thomas Manners, 1st Earl of Rutland.

In 1563, he married Jane Howard, daughter of Henry Howard, Earl of Surrey, and Frances de Vere, Countess of Surrey. She was the sister of Thomas Howard, 4th Duke of Norfolk, and Henry Howard, 1st Earl of Northampton.

A Catholic by upbringing, and allied to the Catholic Howard family, Westmorland opposed Queen Elizabeth I's Protestant policies and, in November 1569 he joined Thomas Percy, 7th Earl of Northumberland in the Northern Rebellion against the Queen. The rebels captured Durham, and held a Catholic mass. Forces loyal to the queen mustered and crushed the rebellion, which failed in its attempt to rescue Mary, Queen of Scots from prison.

The two earls escaped to Scotland. Westmorland found protection and concealment for a long time at Fernyhurst Castle, Lord Kerr's house in Roxburghshire, but meanwhile, the Earl's cousin, Robert Constable, was hired by Sir Ralph Sadler to endeavour to track the unfortunate nobleman, and under the guise of friendship to betray him. Constable's correspondence appears among the Sadler State papers – an infamous memorial of treachery and baseness. Westmorland was at Huntly Castle in July 1570.

After Northumberland had been captured and turned over to Elizabeth in 1572, Westmorland feared a similar betrayal and left for Flanders, where he suffered the extremity of poverty. He would never see his wife, Jane Howard (died 1593) and their son and four daughters again. His vast inheritance was confiscated; Brancepeth, the stronghold of the Nevilles in war, and Raby, their festive Hall in peace, had passed into strangers' hands.

A spy report sent from Paris to London in August 1585 states that Charles Neville, the fugitive Earl of Westmorland, might, as part of a concerted Catholic invasion of England, land in Cumberland or Lancashire, bringing with him the son or sons of Henry Percy, 8th Earl of Northumberland. Historians are obliged to wonder which son(s) the report means, as sources indicate that all sons were in England at the time of their father's mysterious death (possibly murder, possibly suicide) in 1585.

In 1588, Westmorland commanded a force of 700 English fugitives in the seaports of Flanders, who with the army of 103 companies of foot and 4000 horse, making together 30,000 men under Alexander Farnese, Duke of Parma; and besides 12,000 men brought by the Duke of Guise to the coast of Normandy, intended for an attack on the West of England, under cover and protection of the Spanish Armada.

Westmorland fled, to live in exile on the Continent; he was attainted by Parliament in 1571 (Attainders of Earl of Westmorland and others Act 1571). He survived on a small pension from Philip II of Spain. George More wrote from Liège to William Cecil seeking religious toleration and the Earl's rehabilitation in August 1597. Westmorland died penniless and largely forgotten on 16 November 1601.