1 Corinthians
Chapter 1

1 1 2 Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother,

因天主的旨意，蒙召为耶稣基督宗徒的保禄和索斯特乃弟兄，

2 to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours.

致书给格林多的天主教会，就是给那些在基督耶稣内受祝圣，与一切在各地呼求我们的主，亦即他们和我们的主耶稣基督之名，一同蒙召为圣的人。

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

愿恩宠与平安，由我们的父天主和主耶稣基督赐给你们。

4 I give thanks to my God always on your account for the grace of God bestowed on you in Christ Jesus,

我时时为你们，对天主在基督耶稣内所赐与你们的恩宠，而感谢我的天主，

5 that in him you were enriched in every way, with all discourse and all knowledge,

因为借着他，你们在一切事上，在一切言论和知识上，都成了富有的；

6 as the testimony 3 to Christ was confirmed among you,

并且我为基督所作的证言，在你们中是这样的坚定，

7 so that you are not lacking in any spiritual gift as you wait for the revelation of our Lord Jesus Christ.

以致你们已不缺少任何恩宠，只待我们的主耶稣基督的出现；

8 He will keep you firm to the end, irreproachable on the day of our Lord Jesus (Christ).

天主必要坚固你们到底，使你们在我们的主耶稣基督的日子上，无瑕可指。

9 God is faithful, and by him you were called to fellowship with his Son, Jesus Christ our Lord.

天主是忠信的，因为你们原是由他所召，为同他的圣子，我们的主耶稣基督，合而为一。

10 4 I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose.

弟兄们，我因我们的主耶稣基督之名，求你们众人言谈一致，在你们中不要有分裂，但要同心合意，全然相合。

11 For it has been reported to me about you, my brothers, by Chloe's people, that there are rivalries among you.

因为，我的弟兄们，我由黑罗厄的家人听说你们中发生了纷争。

12 I mean that each of you is saying, ＂I belong to 5 Paul,＂ or ＂I belong to Apollos,＂ or ＂I belong to Cephas,＂ or ＂I belong to Christ.＂

我的意思是说，你们各自声称：我是属保禄的，我是属阿颇罗的，我是属刻法的，我是属基督的。

13 6 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

基督被分裂了吗？难道保禄为你们被钉死在十字架上吗？或者你们受洗是归于保禄名下吗？

14 I give thanks (to God) that I baptized none of you except Crispus and Gaius,

我感谢天主，除了克黎斯颇和加约外，我没有给你们中的任何人付过洗，

15 so that no one can say you were baptized in my name.

免得有人说：你们受洗是归于我的名下。

16 (I baptized the household of Stephanas also; beyond that I do not know whether I baptized anyone else.)

我还给斯特法纳一家付过洗；此外我就不记得还给谁付过洗了。

17 7 8 For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning.

原来基督派遣我，不是为施洗，而是为宣传福音，且不用巧妙的言辞，免得基督十字架失去效力。

18 The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

原来十字架的道理，为丧亡的人是愚妄，为我们得救的人，却是天主的德能，

19 For it is written: ＂I will destroy the wisdom of the wise, and the learning of the learned I will set aside.＂

因为经上记载：‘我要摧毁智者的智慧，废除贤者的聪明。’

20 Where is the wise one? Where is the scribe? Where is the debater of this age? Has not God made the wisdom of the world foolish?

智者在哪里？经师在那里？这世代的诡辩者又在那里？天主岂不是使这世上的智慧变成愚妄吗？

21 9 For since in the wisdom of God the world did not come to know God through wisdom, it was the will of God through the foolishness of the proclamation to save those who have faith.

因为世人没有凭自己的智慧，认识天主，天主遂以自己的智慧，决意以愚妄的道理来拯救那些相信的人。

22 For Jews demand signs and Greeks look for wisdom,

的确，犹太人要求的是神迹，希腊人寻求的智慧，

23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles,

而我们所宣讲的,却被钉在十字架上的基督：这为犹太人固然是绊脚石，为外邦人是愚妄，

24 but to those who are called, Jews and Greeks alike, Christ the power of God and the wisdom of God.

但为那些蒙召的，不拘是犹太人或希腊人，基督却是天主的德能和天主的智慧：

25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

因为天主的愚妄总比人明智，天主的懦弱也总比人坚强。

26 10 Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth.

弟兄们！你们看看你们是怎样蒙召的：按肉眼来看，你们中有智慧的人并不多，有权势的人也不多，显贵的人也不多；

27 Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong,

天主偏召选了世上愚妄的，为羞辱那有智慧的；召选了世上懦弱的，为羞辱那坚强的；

28 and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something,

甚而天主召选了世上卑贱的和受人轻视的，以及那些一无所有的，为消灭那些有的，

29 so that no human being might boast 11 before God.

为使一切有血肉的人，在天主前无所夸耀。

30 It is due to him that you are in Christ Jesus, who became for us wisdom from God, as well as righteousness, sanctification, and redemption,

你们得以结合于基督耶稣内，全是由于天主，也是由于天主，基督成了我们的智慧、正义、圣化者和救赎者，

31 so that, as it is written, ＂Whoever boasts, should boast in the Lord.＂

正如经上所记载的：‘凡要夸耀的，应因主而夸耀。’



Footnotes(注解)

1 [1-9] Paul follows the conventional form for theopening of a Hellenistic letter (cf Romans 1:1-7), but expands the opening with details carefully chosen to remind the readers of their situation and to suggest some of the issues the letter will discuss.

2 [1] Called . . . by the will of God: Paul's mission and the church's existence are grounded in God's initiative. God's call, grace, and fidelity are central ideas in this introduction, emphasized by repetition and wordplays in the Greek.

3 [6] The testimony: this defines the purpose of Paul's mission (see also 1 Cor 15:15 and the note on 1 Cor 2:1). The forms of his testimony include oral preaching and instruction, his letters, and the life he leads as an apostle.

4 [1:10-4:21] The first problem Paul addresses is that of divisions within the community. Although we are unable to reconstruct the situation in Corinth completely, Paul clearly traces the divisions back to a false self-image on the part of the Corinthians, coupled with a false understanding of the apostles who preached to them (cf 1 Cor 4:6, 9; 9:1-5) and of the Christian message itself. In these chapters he attempts to deal with those underlying factors and to bring the Corinthians back to a more correct perspective.

5 [12] I belong to: the activities of Paul and Apollos in Corinth are described in Acts 18. Cephas (i.e., ＂the Rock,＂ a name by which Paul designates Peter also in 1 Cor 3:22; 9:5; 15:5 and in Gal 1:18; 2:9, 11, 14) may well have passed through Corinth; he could have baptized some members of the community either there or elsewhere. The reference to Christ may be intended ironically here.

6 [13-17] The reference to baptism and the contrast with preaching the gospel in v 17a suggest that some Corinthians were paying special allegiance to the individuals who initiated them into the community.

7 [17b-18] The basic theme of 1 Cor 1-4 is announced. Adherence to individual leaders has something to do with differences in rhetorical ability and also with certain presuppositions regarding wisdom, eloquence, and effectiveness (power), which Paul judges to be in conflict with the gospel and the cross.

8 [17b] Not with the wisdom of human eloquence: both of the nouns employed here involve several levels of meaning, on which Paul deliberately plays as his thought unfolds. Wisdom (sophia) may be philosophical and speculative, but in biblical usage the term primarily denotes practical knowledge such as is demonstrated in the choice and effective application of means to achieve an end. The same term can designate the arts of building (cf 1 Cor 3:10) or of persuasive speaking (cf 1 Cor 2:4) or effectiveness in achieving salvation. Eloquence (logos): this translation emphasizes one possible meaning of the term logos (cf the references to rhetorical style and persuasiveness in 1 Cor 2:1, 4). But the term itself may denote an internal reasoning process, plan, or intention, as well as an external word, speech, or message. So by his expression ouk en sophia logou in the context of gospel preaching, Paul may intend to exclude both human ways of reasoning or thinking about things and human rhetorical technique. Human: this adjective does not stand in the Greek text but is supplied from the context. Paul will begin immediately to distinguish between sophia and logos from their divine counterparts and play them off against each other.

9 [21-25] True wisdom and power are to be found paradoxically where one would least expect them, in the place of their apparent negation. To human eyes the crucified Christ symbolizes impotence and absurdity.

10 [1:26-2:5] The pattern of God's wisdom and power is exemplified in their own experience, if they interpret it rightly (1 Cor 1:26-31), and can also be read in their experience of Paul as he first appeared among them preaching the gospel (1 Cor 2:1-5).

11 [29-31] ＂Boasting (about oneself)＂ is a Pauline expression for the radical sin, the claim to autonomy on the part of a creature, the illusion that we live and are saved by our own resources. ＂Boasting in the Lord＂ (1 Cor 1:31), on the other hand, is the acknowledgment that we live only from God and for God.

1 Corinthians
Chapter 2

1 When I came to you, brothers, proclaiming the mystery of God, 1 I did not come with sublimity of words or of wisdom.

弟兄们，就是我从前到你们那里时，也没有用高超的言论或智慧，给你们宣讲天主的奥义，

2 For I resolved to know nothing while I was with you except Jesus Christ, and him crucified.

因为我曾决定，在你们中不知道别的，只知道耶稣基督，这被钉在十字架上的耶稣基督；

3 I came to you in weakness 2 and fear and much trembling,

而且当我到你们那里的时候，又软弱，又恐惧，又战兢不安；

4 and my message and my proclamation were not with persuasive (words of) wisdom, 3 but with a demonstration of spirit and power,

并且我的言论和我的宣讲，并不在于智慧动听的言辞，而是在于圣神和他德能的表现，

5 so that your faith might rest not on human wisdom but on the power of God.

为使你们的信德不是凭人的智慧，而是凭天主的德能。

6 4 Yet we do speak a wisdom to those who are mature, but not a wisdom of this age, nor of the rulers of this age who are passing away.

我们在成全的人中，也讲智慧，不过不是今世的智慧，也不是今世将要消灭的有权势者的智慧；

7 Rather, we speak God's wisdom, 5 mysterious, hidden, which God predetermined before the ages for our glory,

我们所讲的，乃是那隐藏的，天主奥秘的智慧，这智慧是天主在万世之前，为使我们获得光荣所预定的；

8 and which none of the rulers of this age 6 knew; for if they had known it, they would not have crucified the Lord of glory.

今世有权势的人中没有一个认识她，因为如果他们认识了，决不至于将光荣的主钉在十字架上。

9 But as it is written: ＂What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him,＂

经上这样记载说：‘天主为爱他的人所准备的，是眼所未见，耳所未闻，人心所未想到的。’

10 this God has revealed to us through the Spirit.For the Spirit scrutinizes everything, even the depths of God.

可是天主借着圣神将这一切启示给我们了，因为圣神洞察一切，就连天主的深奥事理他也洞悉。

11 Among human beings, who knows what pertains to a person except the spirit of the person that is within? Similarly, no one knows what pertains to God except the Spirit of God.

除了人内里的心神外，有谁能知道那人的事呢？同样，除了天主圣神外，谁也不能明了天主的事。

12 We have not received the spirit of the world but the Spirit that is from God, so that we may understand the things freely given us by God.

我们所领受的，不是这世界的精神，而是出于天主的圣神，为使我们能明了天主所赐与我们的一切。

13 And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms. 7

为此，我们宣讲，并不用人的智慧所教的言词，而是用圣神所教的言词，给属神的人讲论属神的事。

14 Now the natural person 8 does not accept what pertains to the Spirit of God, for to him it is foolishness, and he cannot understand it, because it is judged spiritually.

然而属血气的人，不能领受天主圣神的事，因为为他是愚妄；他也不能领悟，因为这些事只有藉圣神才可审断。

15 The spiritual person, however, can judge everything but is not subject to judgment 9 by anyone.

惟有属神的人能审断一切，但他却不为任何人所审断。

16 For ＂who has known the mind of the Lord, so as to counsel him?＂ But we have the mind of Christ.

经上说：‘谁知道上主的心意，去指教衪呢？’可是我们有基督的心意。



Footnotes(注解)

1 [1] The mystery of God: God's secret, known only to himself, is his plan for the salvation of his people; it is clear from 1 Cor 1:18-25; 2:2, 8-10 that this secret involves Jesus and the cross. In place of mystery, other good manuscripts read ＂testimony＂ (cf 1 Cor 1:6).

2 [3] The weakness of the crucified Jesus is reflected in Paul's own bearing (cf 2 Cor 10-13). Fear and much trembling: everential fear based on a sense of God's transcendence permeates Paul's existence and preaching. Compare his advice to the Philippians to work out their salvation with ＂fear and trembling＂ (Philippians 2:12), because God is at work in them just as his exalting power was paradoxically at work in the emptying, humiliation, and obedience of Jesus to death on the cross (Philippians 2:6-11).

3 [4] Among many manuscript readings here the best is either ＂not with the persuasion of wisdom＂ or ＂not with persuasive words of wisdom,＂ which differ only by a nuance. Whichever reading is accepted, the inefficacy of human wisdom for salvation is contrasted with the power of the cross.

4 [2:6-3:4] Paul now asserts paradoxically what he has previously been denying. To the Greeks who ＂are looking for wisdom＂ (1 Cor 1:22), he does indeed bring a wisdom, but of a higher order and an entirely different quality, the only wisdom really worthy of the name. The Corinthians would be able to grasp Paul's preaching as wisdom and enter into a wisdom-conversation with him if they were more open to the Spirit and receptive to the new insight and language that the Spirit teaches.

5 [7-10a] God's wisdom: his plan for our salvation. This was his own eternal secret that no one else could fathom, but in this new age of salvation he has graciously revealed it to us. For the pattern of God's secret, hidden to others and now revealed to the Church, cf also Romans 11:25-36; 16:25-27; Eph 1:3-10; 3:3-11; Col 1:25-28.

6 [8] The rulers of this age: this suggests not only the political leaders of the Jews and Romans under whom Jesus was crucified (cf Acts 4:25-28) but also the cosmic powers behind them (cf Eph 1:20-23; 3:10). They would not have crucified the Lord of glory: they became the unwitting executors of God's plan, which will paradoxically bring about their own conquest and submission (1 Cor 15:24-28).

7 [13] In spiritual terms: the Spirit teaches spiritual people a new mode of perception (1 Cor 2:12) and an appropriate language by which they can share their self-understanding, their knowledge about what God has done in them. The final phrase in 1 Cor 2:13 can also be translated ＂describing spiritual realities to spiritual people,＂ in which case it prepares for 1 Cor 2:14-16.

8 [14] The natural person: see the note on 1 Cor 3:1.

9 [15] The spiritual person . . . is not subject to judgment: since spiritual persons have been given knowledge of what pertains to God (1 Cor 2:11-12), they share in God's own capacity to judge. One to whom the mind of the Lord (and of Christ) is revealed (1 Cor 2:16) can be said to share in some sense in God's exemption from counseling and criticism.

1 Corinthians
Chapter 3

1 1 2 Brothers, I could not talk to you as spiritual people, but as fleshly people, as infants in Christ.

所以，弟兄们，我从前对你们说话，还不能把你们当作属神的人，只能当作属血肉的人，当作在基督内的婴孩。

2 I fed you milk, not solid food, because you were unable to take it. Indeed, you are still not able, even now,

我给你们喝的是奶，并非饭食，因为那时你们还不能吃，就是如今你们还是不能，

3 for you are still of the flesh. While there is jealousy and rivalry among you, 3 are you not of the flesh, and behaving in an ordinary human way?

因为你们还是属血肉的人。你们中既有嫉妒和纷争，你们岂不还是属血肉的人，按照俗人的样子行事吗？

4 Whenever someone says,＂I belong to Paul,＂ and another,＂I belong to Apollos,＂ are you not merely human?

这人说：＂我属保禄＂，那人说：＂我属阿颇罗＂，这样，你们岂不成了俗人吗？

5 4 5 What is Apollos, after all, and what is Paul? Ministers through whom you became believers, just as the Lord assigned each one.

其实，阿颇罗算什么？保禄算什么？不过只是仆役，使你们获得信仰，每人照主所指派的而工作：

6 I planted, Apollos watered, but God caused the growth.

我栽种，阿颇罗浇灌，然而使之生长的，却是天主。

7 Therefore, neither the one who plants nor the one who waters is anything, but only God, who causes the growth.

可见，栽种的不算什么，浇灌的也不算什么，只在那使之生长的天主。

8 The one who plants and the one who waters are equal, and each will receive wages in proportion to his labor.

所以栽种的和浇灌的原是一事，不过各人将要按自己的劳苦领受自己的赏报。

9 For we are God's co-workers; you are God's field, God's building.

我们原是天主主助手，你们是天主的庄田，是天主的建筑物。

10 6 According to the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it,

按照天主所赐给我的恩宠，我好象一个精明的建筑师，奠定了根基，其他的人在上面建筑；但是各人应该注意怎样在上面建筑，

11 for no one can lay a foundation other than the one that is there, namely, Jesus Christ.

因为除已奠立了的根基，即耶稣基督外，任何人不能再奠立别的根基。

12 If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw,

人可用金、银、宝石、木、草、禾秸，在这根基上建筑，

13 the work of each will come to light, for the Day 7 will disclose it. It will be revealed with fire, and the fire (itself) will test the quality of each one's work.

但各人的工程将来总必显露出来，因为主的日子要把它揭露出来；原来主的日子要在火中出现，这火要试验各人的工程怎样。

14 If the work stands that someone built upon the foundation, that person will receive a wage.

谁在那根基上所建筑的工程，若存得住，他必要获得赏报；

15 But if someone's work is burned up, that one will suffer loss; the person will be saved, 8 but only as through fire.

但谁的工程若被焚毁了，他就要受到损失，他自己固然可得救，可是仍像从火中经过的一样。

16 Do you not know that you are the temple of God, and that the Spirit of God dwells in you?

你们不知道，你们是天主的宫殿，天主圣神住在你们内吗？

17 If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are, is holy. 9

谁若毁坏天主的宫殿，天主必要毁坏他，因为天主的宫殿是圣的，这宫殿就是你们。

18 Let no one deceive himself. If any one among you considers himself wise in this age, let him become a fool so as to become wise.

谁也不要自欺：你们中若有人在今世自以为是有智慧的人，该变为一个愚妄的人，为成一个有智慧的人，

19 For the wisdom of this world is foolishness in the eyes of God, for it is written:＂He catches the wise in their own ruses,＂

因为这世界的智慧在天主前原是愚昧。经上记载说：‘他以智者的计谋捕捉智者；’

20 and again:＂The Lord knows the thoughts of the wise, that they are vain.＂

又说：‘上主认透智者的思念，原来都是虚幻。’

21 10 So let no one boast about human beings, for everything belongs to you,

所以，谁也不可拿人来夸口，因为一切都是你们的：

22 Paul or Apollos or Cephas, or the world or life or death, or the present or the future: all belong to you,

无论是保禄，或是阿颇罗，或是刻法，或是世界，或是生命，或是死亡，或是现在，或是将来，一切都是你们的；

23 and you to Christ, and Christ to God.

你们却是基督的，而基督是天主的。


Footnotes(注解)

1 [1-4] The Corinthians desire a sort of wisdom dialogue or colloquy with Paul; they are looking for solid, adult food, and he appears to disappoint their expectations. Paul counters: if such a dialogue has not yet taken place, the reason is that they are still at an immature stage of development (cf 1 Cor 2:6).

2 [1] Spiritual people . . . fleshly people: Paul employs two clusters of concepts and terms to distinguish what later theology will call the＂natural＂ and the＂supernatural.＂ (1) The natural person (1 Cor 2:14) is one whose existence, perceptions, and behavior are determined by purely natural principles, the psyche (1 Cor 2,14) and the sarx (flesh, a biblical term that connotes creatureliness, 1 Cor 3:1, 3). Such persons are only infants (1 Cor 3:1); they remain on a purely human level (anthropoi, 1 Cor 3:4). (2) On the other hand, they are called to be animated by a higher principle, the pneuma, God's spirit. They are to become spiritual (pneumatikoi, 1 Cor 3:1) and mature (1 Cor 2:6) in their perceptions and behavior (cf Gal 5:16-26). The culmination of existence in the Spirit is described in 1 Cor 15:44-49.

3 [3-4] Jealousy, rivalry, and divisions in the community are symptoms of their arrested development; they reveal the immaturity both of their self-understanding (1 Cor 3:4) and of the judgments about their apostles (1 Cor 3:21).

4 [3:5-4:5] The Corinthians tend to evaluate their leaders by the criteria of human wisdom and to exaggerate their importance. Paul views the role of the apostles in the light of his theology of spiritual gifts (cf 1 Cor 12-14, where the charism of the apostle heads the lists). The essential aspects of all spiritual gifts (1 Cor 12:4-6 presents them as gifts of grace, as services, and as modes of activity) are exemplified by the apostolate, which is a gift of grace (1 Cor 3:10) through which God works (1 Cor 3:9) and a form of service (1 Cor 3:5) for the common good (elsewhere expressed by the verb＂build up,＂ suggested here by the image of the building, 1 Cor 3:9). The apostles serve the church, but their accountability is to God and to Christ (1 Cor 4:1-5).

5 [5] Ministers: for other expressions of Paul's understanding of himself as minister or steward to the church, cf 1 Cor 4:1; 9:17, 19-27; 2 Cor 3:6-9; 4:1; 5:18; 6:3-4; and 2 Cor 11:23 (the climax of Paul's defense).

6 [10-11] There are diverse functions in the service of the community, but each individual's task is serious, and each will stand accountable for the quality of his contribution.

7 [13] The Day: the great day of Yahweh, the day of judgment, which can be a time of either gloom or joy. Fire both destroys and purifies.

8 [15] Will be saved: although Paul can envision very harsh divine punishment (cf 1 Cor 3:17), he appears optimistic about the success of divine corrective means both here and elsewhere (cf 1 Cor 5:5; 11:32 [discipline]). The text of 1 Cor 3:15 has sometimes been used to support the notion of purgatory, though it does not envisage this.

9 [17] Holy: i.e.,＂belonging to God.＂ The cultic sanctity of the community is a fundamental theological reality to which Paul frequently alludes (cf 1 Cor 1:2, 30; 6:11; 7:14).

10 [21-23] These verses pick up the line of thought of 1 Cor 1:10-13. If the Corinthians were genuinely wise (1 Cor 3:18-20), their perceptions would be reversed, and they would see everything in the world and all those with whom they exist in the church in their true relations with one another. Paul assigns all the persons involved in the theological universe a position on a scale: God, Christ, church members, church leaders. Read from top to bottom, the scale expresses ownership; read from bottom to top, the obligation to serve. This picture should be complemented by similar statements such as those in 1 Cor 8:6 and 1 Cor 15:20-28.

1 Corinthians
Chapter 4

1 Thus should one regard us: as servants of Christ and stewards of the mysteries of God.

这样说来，人当以为我们为基督的服务员和天主奥秘的管理人。

2 Now it is of course required of stewards that they be found trustworthy.

说到管理人，另外要求于衪的，就是要他表现忠信。

3 It does not concern me in the least that I be judged by you or any human tribunal; I do not even pass judgment on myself;

至于我，或受你们的审断，或受人间法庭的审断，为我都是极小的事，就连我自己也不审断自己，

4 I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord.

因为我虽然自觉良心无愧，但我决不因此就自断为义人；那审断我的只是主。

5 Therefore, do not make any judgment before the appointed time, until the Lord comes, for he will bring to light what is hidden in darkness and will manifest the motives of our hearts, and then everyone will receive praise from God.

所以，时候未到，你们什么也不要判断，只等主来，衪要揭发暗中的隐情，且要显露人心的计谋：那时，各人才可由天主那里获得称誉。

6 1 I have applied these things to myself and Apollos for your benefit, brothers, so that you may learn from us not to go beyond what is written, 2 so that none of you will be inflated with pride in favor of one person over against another.

弟兄们，我为了你们的缘故，把这些事贴在我自己和阿颇罗身上，好叫你们跟我们学习“不可越过所记载的，”免得有人自大，高看这个，鄙视那个。

7 Who confers distinction upon you? What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it?

谁使你异于别人呢？你有什么不是领受的呢？既然是领受的，为什么你还夸耀，好象不是领受的呢？

8 You are already satisfied; you have already grown rich; you have become kings 3 without us! Indeed, I wish that you had become kings, so that we also might become kings with you.

你们已经饱满了，已经富足了，已无需我们，自己可为王了；恨不得你们真为了王，好叫我们与你们一同为王！

9 4 For as I see it, God has exhibited us apostles as the last of all, like people sentenced to death, since we have become a spectacle to the world, to angels and human beings alike.

我以为天主把我们作宗徒的列在最后的一等，好象被判死刑的人，因为我们成了供世界、天使和世人观赏的一场戏剧。

10 We are fools on Christ's account, but you are wise in Christ; we are weak, but you are strong; you are held in honor, but we in disrepute.

我们为了基督成了愚妄的人，你们在基督内却成了聪明的人；我们软弱，你们却强壮；你们受尊敬，我们受羞辱。

11 To this very hour we go hungry and thirsty, we are poorly clad and roughly treated, we wander about homeless

直到此时此刻，我们仍是忍饥受渴，衣不蔽体，受人拳打，居无定所，

12 and we toil, working with our own hands. When ridiculed, we bless; when persecuted, we endure;

并且亲手劳碌操作。被人咒骂，我们就祝福；被人迫害，我们就忍受；

13 when slandered, we respond gently. We have become like the world's rubbish, the scum of all, to this very moment.

被人诽谤，我们就劝戒；直到现在，我们仍被视为世上的垃圾和人间的废物。

14 I am writing you this not to shame you, but to admonish you as my beloved children. 5

我写这些话，并不是为叫你们羞愧，而是为劝告你们，就如同劝告我所亲爱的孩子一样，

15 Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the gospel.

因为你们纵然在基督内有上万的教师，但为父亲的却不多，因为是我在基督耶稣内藉福音生了你们。

16 Therefore, I urge you, be imitators of me.

所以我求你们：你们要效法我！

17 For this reason I am sending you Timothy, who is my beloved and faithful son in the Lord; he will remind you of my ways in Christ (Jesus), just as I teach them everywhere in every church.

为了这个缘故，我打发弟茂德到你们那里去，他在主内是我亲爱和忠信的孩子，他要使你们想起我在基督内怎样行事，和我到处在各教会内所教导的。

18 6 Some have become inflated with pride, as if I were not coming to you.

有些人以为我不会到你们那里去，就傲慢自大；

19 But I will come to you soon, if the Lord is willing, and I shall ascertain not the talk of these inflated people but their power.

其实，主若愿意，我必很快就要到你们那里去；并且我所要知道的，并不是那些傲慢自大者的言辞，而是他们的能力，

20 For the kingdom of God is not a matter of talk but of power.

因为天主的国并不在于言辞，而是在于德能。

21 Which do you prefer? Shall I come to you with a rod, or with love and a gentle spirit?

你们愿意怎样呢？愿意我带着棍棒到你们那里去呢？还是怀着慈爱和温柔的心情到你们那里去呢？



Footnotes(注解)

1 [6-21] This is an emotionally charged peroration to the discussion about divisions. It contains several exhortations and statements of Paul's purpose in writing (cf 1 Cor 4:6, 14-17, 21) that counterbalance the initial exhortation at 1 Cor 1:10.

2 [6] That you may learn from us not to go beyond what is written: the words "to go" are not in the Greek, but have here been added as the minimum necessary to elicit sense from this difficult passage. It probably means that the Corinthians should avoid the false wisdom of vain speculation, contenting themselves with Paul's proclamation of the cross, which is the fulfillment of God's promises in the Old Testament (what is written). Inflated with pride: literally, "puffed up," i.e., arrogant, filled with a sense of self-importance. The term is particularly Pauline, found in the New Testament only in 1 Cor 4:6, 18-19; 5:2; 8:1; 13:4; Col 2:18 (cf the related noun at 2 Cor 12:20). It sometimes occurs in conjunction with the theme of "boasting," as in 1 Cor 4:6-7 here.

3 [8] Satisfied . . . rich . . . kings: these three statements could also be punctuated as questions continuing the series begun in v 7. In any case these expressions reflect a tendency at Corinth toward an overrealized eschatology, a form of self-deception that draws Paul's irony. The underlying attitude has implications for the Corinthians' thinking about other issues, notably morality and the resurrection, that Paul will address later in the letter.

4 [9-13] A rhetorically effective catalogue of the circumstances of apostolic existence, in the course of which Paul ironically contrasts his own sufferings with the Corinthians' illusion that they have passed beyond the folly of the passion and have already reached the condition of glory. His language echoes that of the beatitudes and woes, which assert a future reversal of present conditions. Their present sufferings ("to this very hour," 11) place the apostles in the class of those to whom the beatitudes promise future relief (Matthew 5:3-11; Luke 6:20-23); whereas the Corinthians' image of themselves as "already" filled, rich, ruling (1 Cor 4:8), as wise, strong, and honored (1 Cor 4:10) places them paradoxically in the position of those whom the woes threaten with future undoing (Luke 6:24-26). They have lost sight of the fact that the reversal is predicted for the future.

5 [14-17] My beloved children: the close of the argument is dominated by the tender metaphor of the father who not only gives his children life but also educates them. Once he has begotten them through his preaching, Paul continues to present the gospel to them existentially, by his life as well as by his word, and they are to learn, as children do, by imitating their parents (1 Cor 4:16). The reference to the rod in 1 Cor 4:21 belongs to the same image-complex. So does the image of the ways in 1 Cor 4:17: the ways that Paul teaches everywhere, "his ways in Christ Jesus," mean a behavior pattern quite different from the human ways along which the Corinthians are walking (1 Cor 3:3).

6 [18-21] 1 Cor 4:20 picks up the contrast between a certain kind of talk (logos) and true power (dynamis) from 1 Cor 1:17-18 and 1 Cor 2:4-5. The kingdom, which many of them imagine to be fully present in their lives (1 Cor 4:8), will be rather unexpectedly disclosed in the strength of Paul's encounter with them, if they make a powerful intervention on his part necessary. Compare the similar ending to an argument in 2 Cor 13:1-4, 10.

1 Corinthians
Chapter 5

1 1 2 It is widely reported that there is immorality among you, and immorality of a kind not found even among pagans--a man living with his father's wife.

我确实听说在你们中间有淫乱的事，且是这样的淫乱，连在外教人中也没有过，以至有人竟同自己父亲的妻子姘居。

2 And you are inflated with pride. 3 Should you not rather have been sorrowful? The one who did this deed should be expelled from your midst.

你们竟还傲慢自大！你们岂不更该悲哀，把行这事的人从你们中间除去吗？

3 I, for my part, although absent in body but present in spirit, have already, as if present, pronounced judgment on the one who has committed this deed,

至于我，身体虽不在你们那里，但心神却与你们同在，我好象亲自在你们中间一样，因我们的主耶稣的名，已判决了行这样事的人；

4 in the name of (our) Lord Jesus: when you have gathered together and I am with you in spirit with the power of the Lord Jesus,

当你们聚会时，我的心神也与你们同在，以我们的主耶稣的大能，

5 you are to deliver this man to Satan 4 for the destruction of his flesh, so that his spirit may be saved on the day of the Lord.

将这样的人交与撒殚，摧毁他的肉体，为使他的灵魂在主【耶稣】的日子上可以得救。

6 Your boasting is not appropriate. Do you not know that a little yeast 5 leavens all the dough?

你们自夸实在不当；你们岂不知道少许的酵母，能使整个面团发酵吗？

7 6 Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed.

你们应把旧酵母除净，好使你们成为新和的面团，正如你们原是无酵饼一样，因为我们的逾越节羔羊基督，已被祭杀作了牺牲。

8 Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.

所以我们过节，不可用旧酵母，也不可用奸诈和邪恶的酵母，而只可用纯洁和真诚的无酵饼。

9 7 I wrote you in my letter not to associate with immoral people,

我先前在信上给你们写过：不可与淫荡的人交结，

10 not at all referring to the immoral of this world or the greedy and robbers or idolaters; for you would then have to leave the world.

这话并不是泛指这世上所有淫荡的人，或贪婪的人，或勒索人的人，或拜偶像的人；若是这样，你们就非出离这世界不可。

11 But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person.

其实，我写给你们的，是说：若有称为弟兄的，是淫荡的，或贪婪的，或拜偶像的，或辱骂人的，或酗酒的，或勒索人的，你们就不要同他交结；并且同这样的人，连一起吃饭也不可。

12 For why should I be judging outsiders? Is it not your business to judge those within?

审断教外的人，关我何事？教内的人，岂不该由你们审断吗？

13 God will judge those outside. ＂Purge the evil person from your midst.＂

教外的人，自有天主审断他们。你们务要把那坏人从你们中间铲除！



Footnotes(注解)

1 [5:1-6:20] Paul now takes up a number of other matters that require regulation. These have come to his attention by hearsay (1 Cor 5:1), probably in reports brought by ＂Chloe's people＂ (1 Cor 1:11).

2 [1-13] Paul first deals with the incestuous union of a man with his stepmother (1 Cor 5:1-8) and then attempts to clarify general admonitions he has given about associating with fellow Christians guilty of immorality (1 Cor 5:9-13). Each of these three brief paragraphs expresses the same idea: the need of separation between the holy and the unholy.

3 [2] Inflated with pride: this remark and the reference to boasting in 1 Cor 5:6 suggest that they are proud of themselves despite the infection in their midst, tolerating and possibly even approving the situation. The attitude expressed in 1 Cor 6:2, 13 may be influencing their thinking in this case.

4 [5] Deliver this man to Satan: once the sinner is expelled from the church, the sphere of Jesus' lordship and victory over sin, he will be in the region outside over which Satan is still master. For the destruction of his flesh: the purpose of the penalty is medicinal: through affliction, sin's grip over him may be destroyed and the path to repentance and reunion laid open. With Paul's instructions for an excommunication ceremony here, contrast his recommendations for the reconciliation of a sinner in 2 Cor 2:5-11.

5 [6] A little yeast: yeast, which induces fermentation, is a natural symbol for a source of corruption that becomes all-pervasive. The expression is proverbial.

6 [7-8] In the Jewish calendar, Passover was followed immediately by the festival of Unleavened Bread. In preparation for this feast all traces of old bread were removed from the house, and during the festival only unleavened bread was eaten. The sequence of these two feasts provides Paul with an image of Christian existence: Christ's death (the true Passover celebration) is followed by the life of the Christian community, marked by newness, purity, and integrity (a perpetual feast of unleavened bread). Paul may have been writing around Passover time (cf 1 Cor 16:5); this is a little Easter homily, the earliest in Christian literature.

7 [9-13] Paul here corrects a misunderstanding of his earlier directives against associating with immoral fellow Christians. He concedes the impossibility of avoiding contact with sinners in society at large but urges the Corinthians to maintain the inner purity of their own community.

1 Corinthians
Chapter 6

1 1 How can any one of you with a case against another dare to bring it to the unjust for judgment instead of to the holy ones?

你们中间有人与另一人有了争讼，怎么竟敢在不义的人面前起诉，而不在圣者面前呢？

2 Do you not know that the holy ones will judge the world? If the world is to be judged by you, are you unqualified for the lowest law courts?

你们不知道圣者将要审判世界吗？如果世界要受你们审判，难道你们不配审判一些小事吗？

3 Do you not know that we will judge angels? Then why not everyday matters?

你们不知道我们连天使都要审判吗？更何况日常生活的事呢？

4 If, therefore, you have courts for everyday matters, do you seat as judges people of no standing in the church?

所以，若你们在日常生活上有了应审判的事，就请那些在教会内受轻视的人来裁判罢！

5 I say this to shame you. Can it be that there is not one among you wise enough to be able to settle a case between brothers?

我说这话，是为叫你羞愧，难道你们中间竟没有一个有智慧的人，能在自己弟兄中间分辨是非，

6 But rather brother goes to court against brother, and that before unbelievers?

以致弟兄与弟兄互相控告，且在无信仰的人面前控告？

7 Now indeed (then) it is, in any case, a failure on your part that you have lawsuits against one another. Why not rather put up with injustice? Why not rather let yourselves be cheated?

你们彼此有诉讼的事，就各方面讲，已是你们的缺点了；那么你们为什么不宁愿受点屈，为什么不宁愿吃点亏？

8 Instead, you inflict injustice and cheat, and this to brothers.

你们反而使人受屈，使人吃亏，况且这还是施于弟兄！

9 2 3 Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes nor sodomites

你们岂不知道，不义的人不得承继天主的国吗？你们不要自欺：无论是淫荡的、或拜偶像的、犯奸淫的、作娈童的、好男色的、

10 nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God.

偷窃的、贪婪的、酗酒的、辱骂人的、勒索人的，都不能承继天主的国。

11 That is what some of you used to be; but now you have had yourselves washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

你们中从前也有这样的人，但是你们因着‘我们的’主耶稣基督之名，并因我们天主的圣神，已经洗净了，已经祝圣了，已经成了义人。

12 4 ＂Everything is lawful for me,＂ 5 but not everything is beneficial. ＂Everything is lawful for me,＂ but I will not let myself be dominated by anything.

＂凡事我都可行，＂但不全有益；＂凡事我都可行，＂但我却不受任何事物的管制。

13 ＂Food for the stomach and the stomach for food,＂ but God will do away with both the one and the other. The body, however, is not for immorality, but for the Lord, and the Lord is for the body;

＂食物是为肚腹，肚腹是为食物，＂但天主把这两样都要废弃；人的身体不是为淫乱，而是为主，主也是为身体。

14 God raised the Lord and will also raise us by his power.

天主既使主复活了，衪也要以自己的能力使我们复活。

15 Do you not know that your bodies are members of Christ? Shall I then take Christ's members and make them the members of a prostitute? 6 Of course not!

你们不知道你们的身体是基督的肢体吗？我岂可拿基督的肢体作为娼妓的肢体？断乎不可！

16 (Or) do you not know that anyone who joins himself to a prostitute becomes one body with her? For ＂the two,＂ it says, ＂will become one flesh.＂

你们岂不知道那与娼妓结合的，便是与她成为一体吗？因为经上说：‘二人成为一体。’

17 But whoever is joined to the Lord becomes one spirit with him.

但那与主给合的，便是与衪成为一神。

18 Avoid immorality. Every other sin a person commits is outside the body, but the immoral person sins against his own body. 7

你们务要远避邪淫。人无论犯的是什么罪，都是在身体以外，但是，那犯邪淫的，却是冒犯自己的身体。

19 Do you not know that your body is a temple 8 of the holy Spirit within you, whom you have from God, and that you are not your own?

难道你们不知道，你们的身体是圣神的宫殿，这圣神是你们由天主而得的，住在你们内，而你们已不是属于自己的了吗？

20 For you have been purchased at a price. Therefore, glorify God in your body.

你们原是用高价买来的，所以务要用你们的身体光荣天主。



Footnotes(注解)

1 [1-11] Christians at Corinth are suing one another before pagan judges in Roman courts. A barrage of rhetorical questions (1 Cor 6:1-9) betrays Paul's indignation over this practice, which he sees as an infringement upon the holiness of the Christian community. 6, 2-3: The principle to which Paul appeals is an eschatological prerogative promised to Christians: they are to share with Christ the judgment of the world (cf Daniel 7:22, 27). Hence they ought to be able to settle minor disputes within the community.

2 [9-10] A catalogue of typical vices that exclude from the kingdom of God and that should be excluded from God's church. Such lists (cf 1 Cor 5:10) reflect the common moral sensibility of the New Testament period.

3 [9] The Greek word translated as boy prostitutes may refer to catamites, i.e., boys or young men who were kept for purposes of prostitution, a practice not uncommon in the Greco-Roman world. In Greek mythology this was the function of Ganymede, the ＂cupbearer of the gods,＂ whose Latin name was Catamitus. The term translated Sodomites refers to adult males who indulged in homosexual practices with such boys. See similar condemnations of such practices in Romans 1:26-27; 1 Tim 1:10.

4 [12-20] Paul now turns to the opinion of some Corinthians that sexuality is a morally indifferent area (1 Cor 6:12-13). This leads him to explain the mutual relation between the Lord Jesus and our bodies (1 Cor 6:13b) in a densely packed paragraph that contains elements of a profound theology of sexuality (1 Cor 6:15-20).

5 [12-13] Everything is lawful for me: the Corinthians may have derived this slogan from Paul's preaching about Christian freedom, but they mean something different by it: they consider sexual satisfaction a matter as indifferent as food, and they attribute no lasting significance to bodily functions (1 Cor 6:13a). Paul begins to deal with the slogan by two qualifications, which suggest principles for judging sexual activity. Not everything is beneficial: cf 1 Cor 10:23, and the whole argument of 1 Cor 8-10 on the finality of freedom and moral activity. Not let myself be dominated: certain apparently free actions may involve in fact a secret servitude in conflict with the lordship of Jesus.

6 [15b-16] A prostitute: the reference may be specifically to religious prostitution, an accepted part of pagan culture at Corinth and elsewhere; but the prostitute also serves as a symbol for any sexual relationship that conflicts with Christ's claim over us individually. The two . . . will become one flesh: the text of Genesis 2:24 is applied positively to human marriage in Matthew and Mark, and in Eph 5:29-32: love of husband and wife reflect the love of Christ for his church. The application of the text to union with a prostitute is jarring, for such a union is a parody, an antitype of marriage, which does conflict with Christ's claim over us. This explains the horror expressed in 15b.

7 [18] Against his own body: expresses the intimacy and depth of sexual disorder, which violates the very orientation of our bodies.

8 [19-20] Paul's vision becomes trinitarian. A temple: sacred by reason of God's gift, his indwelling Spirit. Not your own: but ＂for the Lord,＂ who acquires ownership by the act of redemption. Glorify God in your body: the argument concludes with a positive imperative to supplement the negative ＂avoid immorality＂ of 1 Cor 6:18. Far from being a terrain that is morally indifferent, the area of sexuality is one in which our relationship with God (and his Christ and his Spirit) is very intimately expressed: he is either highly glorified or deeply offended.

1 Corinthians
Chapter 7

1 1 2 3 Now in regard to the matters about which you wrote: "It is a good thing for a man not to touch a woman,"

论到你们信上所写的事，我认为男人不亲近女人倒好。

2 but because of cases of immorality every man should have his own wife, and every woman her own husband.

可是，为了避免淫乱，男人当各有自己的妻子，女人当各有自己的丈夫。

3 The husband should fulfill his duty toward his wife, and likewise the wife toward her husband.

丈夫对妻子该尽他应尽的义务，妻子对丈夫也是如此。

4 A wife does not have authority over her own body, but rather her husband, and similarly a husband does not have authority over his own body, but rather his wife.

妻子对自己的身体没有主权，而是丈夫有；同样，丈夫对自己的身体也没有主权，而是妻子有。

5 Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control.

你们切不要彼此亏负，除非两相情愿，暂时分房，为专务祈祷；但事后仍要归到一处，免得撒殚因你们不能节制，而诱惑你们。

6 This I say by way of concession, 4 however, not as a command.

我说这话，原是出于宽容，并不是出于命令。

7 Indeed, I wish everyone to be as I am, but each has a particular gift from God, 5 one of one kind and one of another.

我本来愿意众人都如同我一样，可是，每人都有他各自得自天主的恩宠：有人这样，有人那样。

8 6 Now to the unmarried and to widows, I say: it is a good thing for them to remain as they are, as I do,

我对那些尚未结婚的人，特别对寡妇说：如果她们能止于现状，像我一样，为她们倒好。

9 but if they cannot exercise self-control they should marry, for it is better to marry than to be on fire.

但若她们节制不住，就让她们婚嫁，因为与其欲火中烧，倒不如结婚为妙。

10 To the married, however, I give this instruction (not I, but the Lord): 7 a wife should not separate from her husband

至于那些已经结婚的，我命令──其实不是我，而是主命令：妻子不可离开丈夫；

11 --and if she does separate she must either remain single or become reconciled to her husband--and a husband should not divorce his wife.

若是离开了，就应该持身不嫁，或是仍与丈夫和好；丈夫也不可离弃妻子。

12 To the rest 8 I say (not the Lord): if any brother has a wife who is an unbeliever, and she is willing to go on living with him, he should not divorce her;

对其余的人，是我说，而不是主说：倘若某弟兄有不信主的妻子，妻子也同意与他同居，就不应该离弃她；

13 and if any woman has a husband who is an unbeliever, and he is willing to go on living with her, she should not divorce her husband.

倘若某妇人有不信主的丈夫，丈夫也同意与她同居，就不应该离弃丈夫，

14 For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through the brother. Otherwise your children would be unclean, whereas in fact they are holy.

因为不信主的丈夫因妻子而成了圣洁的，不信主的妻子也因弟兄而成了圣洁的；不然，你们的儿女就是不洁的，其实他们却是圣洁的。

15 If the unbeliever separates, 9 however, let him separate. The brother or sister is not bound in such cases; God has called you to peace.

但若不信主的一方要离去，就由他离去；在这种情形之下，兄弟或姐妹不必受拘束，天主召叫了我们原是为平安。

16 For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife?

因为妳这为妻子的，怎么知道妳能救丈夫呢？或者，你这为丈夫的，怎么知道你能救妻子呢？

17 10 Only, everyone should live as the Lord has assigned, just as God called each one. I give this order in all the churches.

此外，主怎样分给了各人，天主怎样召选了各人，各人就该怎样生活下去：这原是我在各教会内所训示的。

18 Was someone called after he had been circumcised? He should not try to undo his circumcision. Was an uncircumcised person called? He should not be circumcised.

有人受割损后蒙召的吗？他就不该掩盖割损的记号；有人是未受割损蒙召的吗？他就不该受割损。

19 Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God's commandments.

受割损算不得什么，不受割损也算不得什么，只该遵守天主的诫命。

20 Everyone should remain in the state in which he was called.

各人在什么身份上蒙召，就该安于这身份。

21 Were you a slave when you were called? Do not be concerned but, even if you can gain your freedom, make the most of it.

你是作奴隶蒙召的吗？你不要介意，而且即使你能成为自由人，你也宁要守住你原有的身份，

22 For the slave called in the Lord is a freed person in the Lord, just as the free person who has been called is a slave of Christ.

因为作奴隶而在主内蒙召的，就是主所释放的人；同样，那有自由而蒙召的人，就是基督的奴隶。

23 You have been purchased at a price. Do not become slaves to human beings.

你们是用高价买来的，切不要做人的奴隶。

24 Brothers, everyone should continue before God in the state in which he was called.

弟兄们，各人在什么身份上蒙召，就在天主前安于这身份罢！

25 Now in regard to virgins, I have no commandment from the Lord, 11 but I give my opinion as one who by the Lord's mercy is trustworthy.

论到童身的人，我没有主的命令，只就我蒙主的仁慈，作为一个忠信的人，说出我的意见：

26 So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.

为了现时的急难，依我看来，为人这样倒好。

27 Are you bound to a wife? Do not seek a separation. Are you free of a wife? Then do not look for a wife.

你有妻子的束縳吗？不要寻求解脱；你没有妻子的束縳吗？不要寻求妻室。

28 If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that.

但是你若娶妻，你并没有犯罪，童女若出嫁，也没有犯罪；不过这等人要遭受肉身上的痛苦，我却愿意你们免受这些痛苦。

29 12 I tell you, brothers, the time is running out. From now on, let those having wives act as not having them,

弟兄们，我给你们说：时限是短促的，今后有妻子的，要像没有一样；

30 those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning,

哭泣的，要像不哭泣的；欢乐的，要像不欢乐的；购买的，要像一无所得的；

31 those using the world as not using it fully. For the world in its present form is passing away.

享用这世界的，要像不享用的，因为这世界的局面正在逝去。

32 I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord.

我愿你们无所挂虑：没有妻子的，所挂虑的是主的事，想怎样悦乐主；

33 But a married man is anxious about the things of the world, how he may please his wife,

娶了妻子的，所挂虑的是世俗的事，想怎样悦乐妻子：这样他的心就分散了。

34 and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.

没有丈夫的妇女和童女，所挂虑的是主的事，一心使身心圣洁；至于已出嫁的，所挂虑的是世俗的事，想怎样悦乐丈夫。

35 I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction.

我说这话，是为你们的益处，并不是要设下圈套陷害你们，而只是为叫你们更齐全，得以不断地专心事主。

36 13 14 If anyone thinks he is behaving improperly toward his virgin, and if a critical moment has come and so it has to be, let him do as he wishes. He is committing no sin; let them get married.

若有人以为对自己的童女待的不合宜，怕她过了韶华年龄，而事又在必行，他就可以随意办理，让她们成亲，不算犯罪。

37 The one who stands firm in his resolve, however, who is not under compulsion but has power over his own will, and has made up his mind to keep his virgin, will be doing well.

但是谁若心意坚定，没有不得已的事，而又能随自己的意愿处置，这样心里决定了要保存自己的童女，的确做的好；

38 So then, the one who marries his virgin does well; the one who does not marry her will do better.

所以，谁若叫自己的童女出嫁，作得好；谁若不叫她出嫁，作得更好。

39 15 A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whomever she wishes, provided that it be in the Lord.

丈夫活着的时候，妻子是被束縳的；但如果丈夫死了，她便自由了，可以随意嫁人，只要是在主内的人。

40 She is more blessed, though, in my opinion, if she remains as she is, and I think that I too have the Spirit of God.

可是，按我的意见，如果她仍能这样守下去，她更为有福：我想我也有天主的圣神。


Footnotes(注解)

1 [1-40] Paul now begins to answer questions addressed to him by the Corinthians (1 Cor 7:1-11:1). The first of these concerns marriage. This chapter contains advice both to the married (1-16) and to the unmarried (1 Cor 7:25-38) or widowed (1 Cor 7:39-40); these two parts are separated by 1 Cor 7:17-24, which enunciate a principle applicable to both.

2 [1-16] It seems that some Christians in Corinth were advocating asceticism in sexual matters. The pattern it is a good thing . . . , but occurs twice (1 Cor 7:1-2, 8-9; cf 1 Cor 7:26), suggesting that in this matter as in others the Corinthians have seized upon a genuine value but are exaggerating or distorting it in some way. Once again Paul calls them to a more correct perspective and a better sense of their own limitations. The phrase it is a good thing (1 Cor 7:1) may have been the slogan of the ascetic party at Corinth.

3 [1-7] References to Paul's own behavior (1 Cor 7:7-8) suggest that his celibate way of life and his preaching to the unmarried (cf 1 Cor 7:25-35) have given some the impression that asceticism within marriage, i.e., suspension of normal sexual relations, would be a laudable ideal. Paul points to their experience of widespread immorality to caution them against overestimating their own strength (1 Cor 7:2); as individuals they may not have the particular gift that makes such asceticism feasible (1 Cor 7:7) and hence are to abide by the principle to be explained in 1 Cor 7:17-24.

4 [6] By way of concession: this refers most likely to the concession mentioned in 1 Cor 7:5a: temporary interruption of relations for a legitimate purpose.

5 [7] A particular gift from God: use of the term charisma suggests that marriage and celibacy may be viewed in the light of Paul's theology of spiritual gifts (1 Cor 7:12-14).

6 [8] Paul was obviously unmarried when he wrote this verse. Some interpreters believe that he had previously been married and widowed; there is no clear evidence either for or against this view, which was expressed already at the end of the second century by Clement of Alexandria.

7 [10-11] (Not I, but the Lord): Paul reminds the married of Jesus' principle of nonseparation (Mark 10:9). This is one of his rare specific references to the teaching of Jesus.

8 [12-14] To the rest: marriages in which only one partner is a baptized Christian. Jesus' prohibition against divorce is not addressed to them, but Paul extends the principle of nonseparation to such unions, provided they are marked by peacefulness and shared sanctification.

9 [15-16] If the unbeliever separates: the basis of the "Pauline privilege" in Catholic marriage legislation.

10 [17-24] On the ground that distinct human conditions are less significant than the whole new existence opened up by God's call, Paul urges them to be less concerned with changing their states of life than with answering God's call where it finds them. The principle applies both to the married state (1 Cor 7:1-16) and to the unmarried (1 Cor 7:25-38).

11 [25-28] Paul is careful to explain that the principle of 1 Cor 7:17 does not bind under sin but that present earthly conditions make it advantageous for the unmarried to remain as they are (1 Cor 7:28). These remarks must be complemented by the statement about "particular gifts" from 1 Cor 7:7.

12 [29-31] The world . . . is passing away: Paul advises Christians to go about the ordinary activities of life in a manner different from those who are totally immersed in them and unaware of their transitoriness.

13 [36-38] The passage is difficult to interpret, because it is unclear whether Paul is thinking of a father and his unmarried daughter (or slave), or of a couple engaged in a betrothal or spiritual marriage. The general principles already enunciated apply: there is no question of sin, even if they should marry, but staying as they are is "better" (for the reasons mentioned in 1 Cor 7:28-35). Once again the charisma of 1 Cor 7:7 which applies also to the unmarried (1 Cor 7:8-9), is to be presupposed.

14 [36] A critical moment has come: either because the woman will soon be beyond marriageable age, or because their passions are becoming uncontrollable (cf 1 Cor 7:9).

15 [39-40] Application of the principles to the case of widows. If they do choose to remarry, they ought to prefer Christian husbands.

1 Corinthians
Chapter 8

1 1 2 Now in regard to meat sacrificed to idols: we realize that ＂all of us have knowledge＂; knowledge inflates with pride, but love builds up.

至论祭邪神的肉，我们知道＂我们都有知识。＂但知识只会使人傲慢自大，爱德才能立人。

2 If anyone supposes he knows something, he does not yet know as he ought to know.

若有人自以为知道什么，这是他还不知道他该怎样知道。

3 But if one loves God, one is known by him.

然而，谁若爱天主，这人才为天主所认识。

4 So about the eating of meat sacrificed to idols: we know that ＂there is no idol in the world,＂ and that ＂there is no God but one.＂

至论吃祭邪神的肉，我们知道：世上并没有什么邪神；也知道：除了一个天主外，没有什么神。

5 Indeed, even though there are so-called gods in heaven and on earth (there are, to be sure, many ＂gods＂ and many ＂lords＂),

因为虽然有称为神的，或在天上，或在地下，就如那许多＂神＂和许多＂主＂，

6 3 yet for us there is one God, the Father, from whom all things are and for whom we exist, and one Lord, Jesus Christ, through whom all things are and through whom we exist.

可是为我们只有一个天主，就是圣父，万物都出于他，而我们也归于他；也只有一个主，就是耶稣基督，万物借他而有，我们也借他而有。

7 But not all have this knowledge. There are some who have been so used to idolatry up until now that, when they eat meat sacrificed to idols, their conscience, which is weak, is defiled.

不过这种知识不是人人都有的；有些人直到如今因拜惯了邪神，以为所吃的是祭邪神的肉，因为他们的良心软弱，就受了玷污。

8 4 Now food will not bring us closer to God. We are no worse off if we do not eat, nor are we better off if we do.

其实，食物不能使我们取悦于天主：我们不吃也无损，吃也无益。

9 But make sure that this liberty of yours in no way becomes a stumbling block to the weak.

但你们要慬慎，免得你们这自由的抉择，成了软弱人的绊脚石。

10 If someone sees you, with your knowledge, reclining at table in the temple of an idol, may not his conscience too, weak as it is, be ＂built up＂ to eat the meat sacrificed to idols?

因为，如果有人看见你这有知识的，在邪神庙里坐席，他的良心若是软弱，岂不受到鼓励而去吃祭邪神的肉吗？

11 Thus through your knowledge, the weak person is brought to destruction, the brother for whom Christ died.

那么，这软弱的人，基督为他而死的弟兄，也就因了你的知识而丧亡！

12 When you sin in this way against your brothers and wound their consciences, weak as they are, you are sinning against Christ.

你们这样得罪了弟兄们，伤了他们软弱的良心，就是得罪基督。

13 5 Therefore, if food causes my brother to sin, I will never eat meat again, so that I may not cause my brother to sin.

为此，倘若食物使我的弟兄跌倒，我就永远不吃肉，免得叫我的弟兄跌倒。


Footnotes(注解)

1 [8:1-11:1] The Corinthians' second question concerns meat that has been sacrificed to idols; in this area they were exhibiting a disordered sense of liberation that Paul here tries to rectify. These chapters contain a sustained and unified argument that illustrates Paul's method of theological reflection on a moral dilemma. Although the problem with which he is dealing is dated, the guidelines for moral decisions that he offers are of lasting validity. Essentially Paul urges them to take a communitarian rather than an individualistic view of their Christian freedom. Many decisions that they consider pertinent only to their private relationship with God have, in fact, social consequences. Nor can moral decisions be determined by merely theoretical considerations; they must be based on concrete circumstances, specifically on the value and needs of other individuals and on mutual responsibility within the community. Paul here introduces the theme of ＂building up＂ (oikodome), i.e., of contributing by individual action to the welfare and growth of the community. This theme will be further developed in 1 Cor 14; see the note on 1 Cor 14:3b-5. Several years later Paul would again deal with the problem of meat sacrificed to idols in Romans 14:1-15:6.

2 [1a] Meat sacrificed to idols: much of the food consumed in the city could have passed through pagan religious ceremonies before finding its way into markets and homes. ＂All of us have knowledge＂: a slogan, similar to 1 Cor 6:12, which reveals the self-image of the Corinthians. 1 Cor 8:4 will specify the content of this knowledge.

3 [6] This verse rephrases the monotheistic confession of v 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms. And for whom we exist: since the Greek contains no verb here and the action intended must be inferred from the preposition eis, another translation is equally possible: ＂toward whom we return.＂ Through whom all things: the earliest reference in the New Testament to Jesus' role in creation.

4 [8-9] Although the food in itself is morally neutral, extrinsic circumstances may make the eating of it harmful. A stumbling block: the image is that of tripping or causing someone to fall (cf 1 Cor 8:13; 9:12; 10:12, 32; 2 Cor 6:3; Romans 14:13, 20-1). This is a basic moral imperative for Paul, a counterpart to the positive imperative to ＂build one another up＂; compare the expression ＂giving offense＂ as opposed to ＂pleasing＂ in 1 Cor 10:32-33.

5 [13] His own course is clear: he will avoid any action that might harm another Christian. This statement prepares for the paradigmatic development in 1 Cor 9.

1 Corinthians
Chapter 9

1 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?

我不是自由的吗？我不是宗徒吗？我不是见过我们的主耶稣吗？你们不是我在主内所建的工程吗？

2 Although I may not be an apostle for others, certainly I am for you, for you are the seal of my apostleship in the Lord.

纵然我为别人不是宗徒，为你们我总是，因为你们在主内正是我任宗徒职分的印证。

3 My defense against those who would pass judgment on me 2 is this.

这也就是我对那些质问我的人的答辨。

4 3 Do we not have the right to eat and drink?

难道我们没有取得饮食的权利吗？

5 Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Cephas?

难道我们没有权利携带一位为姐妹的妇人，如其它的宗徒及主的弟兄并刻法一样吗？

6 Or is it only myself and Barnabas who do not have the right not to work?

或者，惟有我和巴尔纳伯没有不劳作的权利吗？

7 Who ever serves as a soldier at his own expense? Who plants a vineyard without eating its produce? Or who shepherds a flock without using some of the milk from the flock?

谁当兵而自备粮饷呢？谁种植葡萄园而不吃它的出产呢？或者，谁牧放羊群而不吃羊群的奶呢？

8 Am I saying this on human authority, or does not the law also speak of these things?

我说这话，难道是按人之常情？法律不是也这样说吗？

9 It is written in the law of Moses, "You shall not muzzle an ox while it is treading out the grain." Is God concerned about oxen,

原来梅瑟法律上记载说：‘牛在打埸的时候，不可笼住它的嘴。’难道天主所关心的是牛吗？

10 or is he not really speaking for our sake? It was written for our sake, because the plowman should plow in hope, and the thresher in hope of receiving a share.

岂不是完全为我们说的吗？的确是为我们记载的，因为犁地的当怀着希望去犁，打场的也当怀着有份的希望去打场。

11 If we have sown spiritual seed for you, is it a great thing that we reap a material harvest from you?

若是我们给你们散播神圣的恩惠，而收割你们那属物质的东西，还算什么大事？

12 If others share this rightful claim on you, do not we still more? Yet we have not used this right. 4 On the contrary, we endure everything so as not to place an obstacle to the gospel of Christ.

如果别人在你们身上尚且分享权利，我们岂不更该吗？可是我们没有用过这权利，反倒忍受了一切，免得基督的福音受到妨碍。

13 5 Do you not know that those who perform the temple services eat (what) belongs to the temple, and those who minister at the altar share in the sacrificial offerings?

你们岂不知道为圣事服务的，就靠圣殿生活；供职于祭坛的，就分享祭坛上的物品吗？

14 In the same way, the Lord ordered that those who preach the gospel should live by the gospel.

主也这样规定了，传福音的人，应靠福音而生活。

15 6 I have not used any of these rights, however, nor do I write this that it be done so in my case. I would rather die. Certainly no one is going to nullify my boast.

可是，这些权利我一样也没有用过；我写这话，并非要人这样对待我，因为我宁愿死，也不愿让人使我这夸耀落了空。

16 If I preach the gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it!

我若传福音，原没有什么可夸耀的，因为这是我不得已的事；我若不传福音，我就有祸了。

17 If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship.

假使我自愿作这事，便有报酬；若不自愿，可是责任已委托给我。

18 What then is my recompense? That, when I preach, I offer the gospel free of charge so as not to make full use of my right in the gospel.

这样看来，我的报酬是什么呢？就是传布福音时白白地去传，不享用我在传福音上所有的权利。

19 7 Although I am free in regard to all, I have made myself a slave to all so as to win over as many as possible.

我原是自由的，不属于任何人；但我却使自己成了众人的奴仆，为赢得更多的人。

20 To the Jews I became like a Jew to win over Jews; to those under the law I became like one under the law--though I myself am not under the law--to win over those under the law.

对犹太人，我就成为犹太人，为赢得犹太人；对于在法律下的人，我虽不在法律下，仍成为在法律下的人，为赢得那在法律下的人；

21 To those outside the law I became like one outside the law--though I am not outside God's law but within the law of Christ--to win over those outside the law.

对那些法律以外的人，我就成为法律以外的人，为赢得那些法律以外的人；其实，我并不在天主的法律以外，而是在基督的法律之下。

22 To the weak I became weak, to win over the weak. I have become all things to all, to save at least some.

对软弱的人，我就成为软弱的，为赢得那软弱的人；对一切人，我就成为一切，为的是总要救些人。

23 All this I do for the sake of the gospel, so that I too may have a share in it.

我所行的一切，都是为了福音，为能与人共沾福音的恩许。

24 8 Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win.

你们岂不知道在运动埸上赛跑的，固然都跑，但只有一个得奖赏吗？你们也应该这样跑，好能得到奖赏。

25 Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one.

凡比武竞赛的，在一切事上都有节制；他们只是为得到可朽坏的花冠，而我们却是为得到不朽坏的花冠。

26 Thus I do not run aimlessly; I do not fight as if I were shadowboxing.

所以我总是这样跑，不是如同无定向的；我这样打拳，不是如同打空气的；

27 No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified. 9

我痛击我身，使它为奴，免得我给别人报捷，自己反而落选。


Footnotes(注解)

1 [1-27] This chapter is an emotionally charged expansion of Paul's appeal to his own example in 1 Cor 8:13; its purpose is to reinforce the exhortation of 1 Cor 8:9. The two opening questions introduce the themes of Paul's freedom and his apostleship (1 Cor 9:1), themes that the chapter will develop in reverse order, 1 Cor 9:1-18 treating the question of his apostleship and the rights that flow from it, and 1 Cor 9:19-27 exploring dialectically the nature of Paul's freedom. The language is highly rhetorical, abounding in questions, wordplays, paradoxes, images, and appeals to authority and experience. The argument is unified by repetitions; its articulations are highlighted by inclusions and transitional verses.

2 [3] My defense against those who would pass judgment on me: the reference to a defense (apologia) is surprising, and suggests that Paul is incorporating some material here that he has previously used in another context. The defense will touch on two points: the fact of Paul's rights as an apostle (1 Cor 9:4-12a and 1 Cor 9:13-14) and his nonuse of those rights (1 Cor 9:12b and 1 Cor 9:15-18).

3 [4-12a] Apparently some believe that Paul is not equal to the other apostles and therefore does not enjoy equal privileges, . His defense on this point (here and in 1 Cor 9:13-14) reinforces the assertion of his apostolic character in 1 Cor 9:2. It consists of a series of analogies from natural equity (7) and religious custom (1 Cor 9:13) designed to establish his equal right to support from the churches (1 Cor 9:4-6, 11-12a); these analogies are confirmed by the authority of the law (1 Cor 9:8-10) and of Jesus himself (1 Cor 9:14).

4 [12] It appears, too, that suspicion or misunderstanding has been created by Paul's practice of not living from his preaching. The first reason he asserts in defense of this practice is an entirely apostolic one; it anticipates the developments to follow in 1 Cor 9:19-22. He will give a second reason in 1 Cor 9:15-18.

5 [13-14] The position of these verses produces an interlocking of the two points of Paul's defense. These arguments by analogy (1 Cor 9:13) and from authority (1 Cor 9:14) belong with those of 1 Cor 9:7-10 and ground the first point. But Paul defers them until he has had a chance to mention "the gospel of Christ" (1 Cor 9:12b), after which it is more appropriate to mention Jesus' injunction to his preachers and to argue by analogy from the sacred temple service to his own liturgical service, the preaching of the gospel (cf Romans 1:9; 15:16).

6 [15-18] Paul now assigns a more personal motive to his nonuse of his right to support. His preaching is not a service spontaneously undertaken on his part but a stewardship imposed by a sort of divine compulsion. Yet to merit any reward he must bring some spontaneous quality to his service, and this he does by freely renouncing his right to support. The material here is quite similar to that contained in Paul's "defense" at 2 Cor 11:5-12; 12:11-18.

7 [19-23] In a rhetorically balanced series of statements Paul expands and generalizes the picture of his behavior and explores the paradox of apostolic freedom. It is not essentially freedom from restraint but freedom for service--a possibility of constructive activity.

8 [24-27] A series of miniparables from sports, appealing to readers familiar with Greek gymnasia and the nearby Isthmian games.

9 [27] For fear that . . . I myself should be disqualified: a final paradoxical turn to the argument: what appears at first a free, spontaneous renunciation of rights (1 Cor 9:12-18) seems subsequently to be required for fulfillment of Paul's stewardship (to preach effectively he must reach his hearers wherever they are, 1 Cor 9:19-22), and finally is seen to be necessary for his own salvation (1 Cor 9:23-27). Mention of the possibility of disqualification provides a transition to 1 Cor 10.

1 Corinthians
Chapter 10

1 1 I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea,

弟兄们，我愿意提醒你们，我们的祖先都曾在云柱下，都从海中走过，

2 and all of them were baptized into Moses in the cloud and in the sea.

都曾在云中和海中受了洗而归于梅瑟，

3 All ate the same spiritual food,

都吃过同样的神粮，

4 and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, 2 and the rock was the Christ.

都饮过同样的神饮；原来他们所饮的，是来自伴随他们的神盘石：那盘石是基督。

5 Yet God was not pleased with most of them, for they were struck down in the desert.

可是，他们中多数不是天主所喜悦的，因而倒毙在旷野里了。

6 3 These things happened as examples for us, so that we might not desire evil things, as they did.

这些事都是我们的鉴戒，为叫我们不贪恋恶事，就如他们贪恋过一样。

7 And do not become idolaters, as some of them did, as it is written, ＂The people sat down to eat and drink, and rose up to revel.＂

你们也不可崇拜邪神，就如他们中有些人敬拜过一样，如同经上记载说：‘百姓坐下吃喝，起来玩乐。’

8 Let us not indulge in immorality as some of them did, and twenty-three thousand fell within a single day.

我们也不可淫乱，就如他们中有些人淫乱过，一天内就倒毙了二万三千人。

9 Let us not test Christ 4 as some of them did, and suffered death by serpents.

我们也不可试探主，就如他们中有些人试探过，为蛇所歼灭。

10 Do not grumble as some of them did, and suffered death by the destroyer.

你们也不可抱怨，就如他们中有些人抱怨过，为毁灭者所消灭。

11 These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. 5

发生在他们身上的这一切事，都是为给人作鉴戒，并记录了下来，为劝戒我们这些生活在世末的人。

12 Therefore, whoever thinks he is standing secure should take care not to fall. 6

所以，凡自以为站得稳的，务要小心，免得跌倒。

13 No trial has come to you but what is human. God is faithful and will not let you be tried beyond your strength; but with the trial he will also provide a way out, so that you may be able to bear it.

你们所受的试探，无非是普通人所能受的试探，天主是忠信的，他决不许你们受那超过你们能力的试探；天主如加给人试探，也必开一条出路，叫你们能够承担。

14 7 Therefore, my beloved, avoid idolatry.

为此，我亲爱的诸位，你们要逃避崇拜邪神的事。

15 I am speaking as to sensible people; judge for yourselves what I am saying.

我想我是对明白人说话；你们自己审断我所说的罢！

16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

我们所祝福的那祝福之杯，岂不是共结合于基督的血吗？我们所擘开的饼，岂不是共结合于基督的身体吗？

17 Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.

因为饼只是一个，我们虽多，只是一个身体，因为我们众人都共享这一个饼。

18 Look at Israel according to the flesh; are not those who eat the sacrifices participants in the altar?

你们且看按血统做以色列的，那些吃祭物的，不是与祭坛有分子的人吗？

19 So what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything?

那么，我说什么呢？是说祭邪神的肉算得什么吗？或是说邪神算得什么吗？

20 No, I mean that what they sacrifice, (they sacrifice) to demons, 8 not to God, and I do not want you to become participants with demons.

不是，我说的是：外教人所祭祀的，是祭祀邪魔，而不是祭祀真神。我不愿意你们与邪魔有分子。

21 You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons.

你们不能喝主的杯，又喝邪魔的杯；你们不能共享主的筵席，又共享邪魔的筵席。

22 Or are we provoking the Lord to jealous anger? Are we stronger than he?

难道我们要惹主发怒吗？莫非我们比他还强吗？

23 9 ＂Everything is lawful,＂ but not everything is beneficial. 10 ＂Everything is lawful,＂ but not everything builds up.

＂凡事都可行，＂但不全有益；＂凡事都可行，＂但不全助人建树。

24 No one should seek his own advantage, but that of his neighbor.

人不要只求自己的利益，也该求别人的利益。

25 11 Eat anything sold in the market, without raising questions on grounds of conscience,

凡在肉市上买来的，为了良心的缘故，不必查问什么，你们只管吃罢！

26 for ＂the earth and its fullness are the Lord's.＂

‘因为大地和其中的万物，属于上主。’

27 If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience.

若有一个无信仰的人宴请你们，你们也愿意去，凡给你们摆上的，为了良心的缘故，不必查问什么，你们只管吃罢！

28 But if someone says to you, ＂This was offered in sacrifice,＂ do not eat it on account of the one who called attention to it and on account of conscience;

但若有人向你们说：＂这是祭过神的肉，＂为了那指点的人，和为了良心的原故，你们就不可吃。

29 I mean not your own conscience, but the other's. For why should my freedom be determined by someone else's conscience?

我说的良心不是自己的，而是他人的良心。那么，我的自由为什么要受他人良心的束缚呢？

30 If I partake thankfully, why am I reviled for that over which I give thanks?

我若以谢恩之心参加，为什么我要因谢恩之物而受人责骂呢？

31 So whether you eat or drink, or whatever you do, do everything for the glory of God.

所以，你们或吃或喝，或无论作什么，一切都要为光荣天主而作。

32 12 Avoid giving offense, whether to Jews or Greeks or the church of God,

你们不可成为犹太人，或希腊人，或天主教会跌倒的原因，

33 just as I try to please everyone in every way, not seeking my own benefit but that of the many, that they may be saved.

但要如我一样，在一切事上使众人喜欢，不求我自己的利益，只求大众的利益，为使他们得救。


Footnotes(注解)

1 [1-5] Paul embarks unexpectedly upon a panoramic survey of the events of the Exodus period. The privileges of Israel in the wilderness are described in terms that apply strictly only to the realities of the new covenant (＂baptism,＂＂spiritual food and drink＂); interpreted in this way they point forward to the Christian experience (1 Cor 10:1-4). But those privileges did not guarantee God's permanent pleasure (1 Cor 10:5).

2 [4] A spiritual rock that followed them: the Torah speaks only about a rock from which water issued, but rabbinic legend amplified this into a spring that followed the Israelites throughout their migration. Paul uses this legend as a literary type: he makes the rock itself accompany the Israelites, and he gives it a spiritual sense. The rock was the Christ: in the Old Testament, Yahweh is the Rock of his people (cf Deut 32, Moses' song to Yahweh the Rock). Paul now applies this image to the Christ, the source of the living water, the true Rock that accompanied Israel, guiding their experiences in the desert.

3 [6-13] This section explicitates the typological value of these Old Testament events: the desert experiences of the Israelites are examples, meant as warnings, to deter us from similar sins (idolatry, immorality, etc.) and from a similar fate.

4 [9] Christ: to avoid Paul's concept of Christ present in the wilderness events, some manuscripts read ＂the Lord.＂

5 [11] Upon whom the end of the ages has come: it is our period in time toward which past ages have been moving and in which they arrive at their goal.

6 [12-13] Take care not to fall: the point of the whole comparison with Israel is to caution against overconfidence, a sense of complete security (1 Cor 10:12). This warning is immediately balanced by a reassurance, based, however, on God (1 Cor 10:13).

7 [14-22] The warning against idolatry from 1 Cor 10:7 is now repeated (1 Cor 10:14) and explained in terms of the effect of sacrifices: all sacrifices, Christian (1 Cor 10:16-17), Jewish (1 Cor 10:18), or pagan (1 Cor 10:20), establish communion. But communion with Christ is exclusive, incompatible with any other such communion (1 Cor 10:21). Compare the line of reasoning at 1 Cor 6:15.

8 [20] To demons: although Jews denied divinity to pagan gods, they often believed that there was some nondivine reality behind the idols, such as the dead, or angels, or demons. The explanation Paul offers in 1 Cor 10:20 is drawn from Deut 32:7: the power behind the idols, with which the pagans commune, consists of demonic powers hostile to God.

9 [10:23-11:1] By way of peroration Paul returns to the opening situation (1 Cor 8) and draws conclusions based on the intervening considerations (1 Cor 9-10).

10 [23-24] He repeats in the context of this new problem the slogans of liberty from 1 Cor 6:12, with similar qualifications. Liberty is not merely an individual perfection, nor an end in itself, but is to be used for the common good. The language of 1 Cor 10:24 recalls the descriptions of Jesus' self-emptying in Phil 2.

11 [25-30] A summary of specific situations in which the eating of meat sacrificed to idols could present problems of conscience. Three cases are considered. In the first (the marketplace, 1 Cor 10:25-26) and the second (at table, 1 Cor 10:27), there is no need to be concerned with whether food has passed through a pagan sacrifice or not, for the principle of 1 Cor 8:4-6 still stands, and the whole creation belongs to the one God. But in the third case (1 Cor 10:28), the situation changes if someone present explicitly raises the question of the sacrificial origin of the food; eating in such circumstances may be subject to various interpretations, some of which could be harmful to individuals. Paul is at pains to insist that the enlightened Christian conscience need not change its judgment about the neutrality, even the goodness, of the food in itself (1 Cor 10:29-30); yet the total situation is altered to the extent that others are potentially endangered, and this calls for a different response, for the sake of others.

12 [10:32-11:1] In summary, the general rule of mutually responsible use of their Christian freedom is enjoined first negatively (1 Cor 10:32), then positively, as exemplified in Paul (1 Cor 10:33), and finally grounded in Christ, the pattern for Paul's behavior and theirs (1 Cor 11:1; cf Romans 15:1-3).

1 Corinthians
Chapter 11

1 Be imitators of me, as I am of Christ.

你们该效法我，如我效法了基督一样。

2 1 I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.

我称赞你们在一切事上记念我，并照我所传授给你们的，持守那些传授。

3 2 3 But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ.

但我愿意你们知道：男人的头是基督，而女人的头是男人，基督的头却是天主。

4 4 Any man who prays or prophesies with his head covered brings shame upon his head.

凡男人祈祷或说先知话，若蒙着头，就是羞辱自己的头；

5 But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.

但凡女人祈祷或说先知话，若不蒙头，就是羞辱自己的头，因为她跟那剃了头发的完全一样。

6 For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.

女人若不蒙头，就让她剪发罢！但若剪发或剃头为女人算是耻辱，她就该蒙头！

7 5 A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man.

男人当然不该蒙头，因为他是天主的肖像和光荣，而女人却是男人的光荣：

8 For man did not come from woman, but woman from man;

原来不是男人出于女人，而是女人出于男人；

9 nor was man created for woman, but woman for man;

而且男人不是为女人造的，女人乃是为男人造的。

10 for this reason a woman should have a sign of authority 6 on her head, because of the angels.

为此，女人为了天使的缘故，在头上应该有属于权下的表记，

11 7 Woman is not independent of man or man of woman in the Lord.

然而在主内，女不可无男，男也不可无女，

12 For just as woman came from man, so man is born of woman; but all things are from God.

因为就如女人是出于男人，同样男人也是藉女人而生；但一切都出于天主。

13 8 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled?

你们自己评断罢！女人不蒙头向天主祈祷相宜吗？

14 Does not nature itself teach you that if a man wears his hair long it is a disgrace to him,

不是本性也教训你们：男人若蓄发，为他就是羞辱，

15 whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering?

但是女人若蓄发，为她倒是光荣吗？因为头发是给她当作首帕的。

16 But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God.

若有人想强辩，那么他该知道：我们没有这样的风俗，天主的各教会也没有。

17 9 In giving this instruction, I do not praise the fact that your meetings are doing more harm than good.

我要嘱咐你们，并不称赞你们，因为你们聚会不是为得益，而是为受害。

18 First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it;

首先，我听说你们聚会时，你们中间有分裂的事，我也有几分相信，

19 there have to be factions among you in order that (also) those who are approved among you may become known. 10

因为在你们中间原免不了分党分派的事，好叫那些经得起考验的人，在你们中显出来。

20 When you meet in one place, then, it is not to eat the Lord's supper,

你们聚集在一处，并不是为吃主的晚餐，

21 for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk.

因为你们吃的时候，各人先吃自己的晚餐，甚至有的饥饿，有的却醉饱。

22 Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you.

难道你们没有家可以吃喝吗？或是你们想轻视天主的教会，叫那些没有的人羞惭吗？我可给你们说什么？要我称赞你们吗？在这事上，我决不称赞。

23 11 For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread,

这是我从主所领受的，我也传授给你们了：主耶稣在他被交付的那一夜，拿起饼来；

24 and, after he had given thanks, broke it and said, ＂This is my body that is for you. Do this in remembrance of me.＂

祝谢了，擘开说：＂这是我的身体，为你们而舍的，你们应这样行，为记念我。＂

25 In the same way also the cup, after supper, saying, ＂This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.＂

晚餐后，又同样拿起杯来说：＂这杯是用我的血所立的新约，你们每次喝，应这样行，为记念我。＂

26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.

的确，直到主再来，你们每次吃这饼，喝这杯，你们就是宣告主的死亡。

27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. 12

为此，无论谁，若不相称地吃主的饼，或喝主的杯，就是干犯主体和主血的罪人。

28 A person should examine himself, 13 and so eat the bread and drink the cup.

所以人应省察自己，然后才可以吃这饼，喝这杯。

29 For anyone who eats and drinks without discerning the body, eats and drinks judgment 14 on himself.

因为那吃喝的人，若不分辨主的身体，就是吃喝自己的罪案。

30 That is why many among you are ill and infirm, and a considerable number are dying.

为此，在你们中有许多有病和软弱的人，死的也不少。

31 If we discerned ourselves, we would not be under judgment;

但是，若我们先省察自己，我们就不至于受罚了。

32 but since we are judged by (the) Lord, we are being disciplined so that we may not be condemned along with the world.

我们即使受罚，只是受主的惩诫，免得我们和这世界一同被定罪。

33 Therefore, my brothers, when you come together to eat, wait for one another.

所以，我的弟兄们，当你们聚集吃晚餐时，要彼此等待。

34 If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come.

谁若饿了，在家里先吃，免得你们聚集自遭判决。其余的事，等我来了再安排。



Footnotes(注解)

1 [11:2-14:40] This section of the letter is devoted to regulation of conduct at the liturgy. The problems Paul handles have to do with the dress of women in the assembly (1 Cor 11:3-16), improprieties in the celebration of community meals (1 Cor 11:17-34), and the use of charisms or spiritual gifts (1 Cor 12:1-14:40). The statement in 1 Cor 11:2 introduces all of these discussions, but applies more appropriately to the second (cf the mention of praise in 1 Cor 11:17 and of tradition in 1 Cor 11:23).

2 [3-16] Women have been participating in worship at Corinth without the head-covering normal in Greek society of the period. Paul's stated goal is to bring them back into conformity with contemporary practice and propriety. In his desire to convince, he reaches for arguments from a variety of sources, though he has space to develop them only sketchily and is perhaps aware that they differ greatly in persuasiveness.

3 [3] A husband the head of his wife: the specific problem suggests to Paul the model of the head as a device for clarifying relations within a hierarchical structure. The model is similar to that developed later in greater detail and nuance in Eph 5:21-33. It is a hybrid model, for it grafts onto a strictly theological scale of existence (cf 1 Cor 3:21-23) the hierarchy of sociosexual relations prevalent in the ancient world: men, dominant, reflect the active function of Christ in relation to his church; women, submissive, reflect the passive role of the church with respect to its savior. This gives us the functional scale: God, Christ, man, woman.

4 [4-6] From man's direct relation to Christ, Paul infers that his head should not be covered. But woman, related not directly to Christ on the scale but to her husband, requires a covering as a sign of that relationship. Shameful . . . to have her hair cut off: certain less honored classes in society, such as lesbians and prostitutes, are thought to have worn their hair close-cropped.

5 [7-9] The hierarchy of v 3 is now expressed in other metaphors: the image (eikon) and the reflected glory (doxa). Paul is alluding basically to the text of Genesis 1:27, in which mankind as a whole, the male-female couple, is created in God's image and given the command to multiply and together dominate the lower creation. But Genesis 1:24 is interpreted here in the light of the second creation narrative in Genesis 2 in which each of the sexes is created separately (first the man and then the woman from man and for him, to be his helpmate, Genesis 2:20-23), and under the influence of the story of the fall, as a result of which the husband rules over the woman (Genesis 3:16). This interpretation splits the single image of God into two, at different degrees of closeness.

6 [10] A sign of authority: ＂authority＂ (exousia) may possibly be due to mistranslation of an Aramaic word for ＂veil＂; in any case, the connection with 1 Cor 11:9 indicates that the covering is a sign of woman's subordination. Because of the angels: a surprising additional reason, which the context does not clarify. Presumably the reference is to cosmic powers who might inflict harm on women or whose function is to watch over women or the cult.

7 [11-12] These parenthetical remarks relativize the argument from Genesis 2-3. In the Lord: in the Christian economy the relation between the sexes is characterized by a mutual dependence, which is not further specified. And even in the natural order conditions have changed: the mode of origin described in Genesis 2 has been reversed (1 Cor 11:12a). But the ultimately significant fact is the origin that all things have in common (1 Cor 11:12b).

8 [13-16] The argument for conformity to common church practice is summed up and pressed home. 1 Cor 11:14-15 contain a final appeal to the sense of propriety that contemporary Greek society would consider ＂natural＂ (cf 1 Cor 11:5-6).

9 [17-34] Paul turns to another abuse connected with the liturgy, and a more serious one, for it involves neglect of basic Christian tradition concerning the meaning of the Lord's Supper. Paul recalls that tradition for them and reminds them of its implications.

10 [19] That . . . those who are approved among you may become known: Paul situates their divisions within the context of the eschatological separation of the authentic from the inauthentic and the final revelation of the difference. The notion of authenticity-testing recurs in the injunction to self-examination in view of present and future judgment (1 Cor 11:28-32).

11 [23-25] This is the earliest written account of the institution of the Lord's Supper in the New Testament. The narrative emphasizes Jesus' action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.

12 [27] It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus' intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf 1 Cor 8:12).

13 [28] Examine himself: the Greek word is similar to that for ＂approved＂ in 1 Cor 11:19, which means ＂having been tested and found true.＂ The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus' death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18-25).

14 [29-32] Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krino, 1 Cor 11:31, 32) discernment (diakrino, 1 Cor 11:29, 31), and condemnation (katakrino, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus' death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God's concern; it is a medicinal measure meant to rescue us from condemnation with God's enemies.

1 Corinthians
Chapter 12

1 1 Now in regard to spiritual gifts, brothers, I do not want you to be unaware.

弟兄们，至论神恩的事，我切愿你们明了。

2 2 You know how, when you were pagans, you were constantly attracted and led away to mute idols.

你们记得：当你们还是外教人的时候，好象着了迷，常被勾引到那些不会出声的偶像前。

3 Therefore, I tell you that nobody speaking by the spirit of God says, ＂Jesus be accursed.＂ And no one can say, ＂Jesus is Lord,＂ except by the holy Spirit.

为此，我告诉你们，没有一个受天主圣神感动的会说：＂耶稣是可诅咒的；＂除非受圣神感动，也没有一个能说：＂耶稣是主＂的。

4 3 There are different kinds of spiritual gifts but the same Spirit;

神恩虽有区别，却是同一的圣神所赐；

5 there are different forms of service but the same Lord;

职份虽有区别，却是同一的主所赐；

6 there are different workings but the same God who produces all of them in everyone.

功效虽有区别，却是同一的天主，在一切人身上行一切事。

7 To each individual the manifestation of the Spirit is given for some benefit.

圣神显示在每人身上虽不同，但全是为人的好处。

8 To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit;

这人从圣神蒙受了智慧的言语，另一人却由同一圣神蒙受了知识的言语；

9 to another faith by the same Spirit; to another gifts of healing by the one Spirit;

有人在同一圣神内蒙受了信心，另有人在同一圣神内却蒙受了治病的奇恩；

10 to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues.

有的能行奇迹，有的能说先知话，有的能辨别神恩，有的能说各种语言，有的能解释语言，

11 But one and the same Spirit produces all of these, distributing them individually to each person as he wishes.

可是，这一切都是这唯一而同一的圣神所行的，随他的心愿，个别分配与人。

12 4 As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.

就如身体只是一个，却有许多肢体；身体所有的肢体虽多，仍是一个身体：基督也是这样。

13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.

因为我们众人，不论是犹太人，或是希腊人，或是为奴的，或是自主的，都因一个圣神受了洗，成为一个身体，又都为一个圣神所滋润。

14 Now the body is not a single part, but many.

原来身体不只有一个肢体，而是有许多。

15 If a foot should say, ＂Because I am not a hand I do not belong to the body,＂ it does not for this reason belong any less to the body.

如果脚说：＂我既然不是手，便不属于身体；＂它并不因此就不属于身体。

16 Or if an ear should say, ＂Because I am not an eye I do not belong to the body,＂ it does not for this reason belong any less to the body.

如果耳说：＂我既然不是眼，便不属于身体；＂它并不因此不属于身体。

17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?

若全身是眼，哪里有听觉？若全身是听觉，哪里有嗅觉？

18 But as it is, God placed the parts, each one of them, in the body as he intended.

但如今天主却按自己的意思，把肢体个个都安排在身体上了。

19 If they were all one part, where would the body be?

假使全都是一个肢体，哪里还算身体呢？

20 But as it is, there are many parts, yet one body.

但如今肢体虽多，身体却是一个。

21 The eye cannot say to the hand, ＂I do not need you,＂ nor again the head to the feet, ＂I do not need you.＂

眼不能对手说：＂我不需要你；＂同样，头也不能对脚说：＂我不需要你们。＂

22 Indeed, the parts of the body that seem to be weaker are all the more necessary,

不但如此，而且那些似乎是身体上比较软弱的肢体，却更为重要，

23 and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety,

并且那些我们以为是身体上比较欠尊贵的肢体，我们就越发加上尊贵的装饰，我们不端雅的肢体，就越发显得端雅。

24 whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it,

至于我们端雅的肢体，就无需装饰了。天主这样配置了身体，对那缺欠的，赐以加倍的尊贵，

25 so that there may be no division in the body, but that the parts may have the same concern for one another.

免得在身体内发生分裂，反使各肢体彼此互相关照。

26 If (one) part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.

若是一个肢体受苦，所有的肢体都一同受苦，若是一个肢体蒙受尊荣，所有的肢体都一同欢乐。

27 5 Now you are Christ's body, and individually parts of it.

你们便是基督的身体，各自都是肢体。

28 Some people God has designated in the church to be, first, apostles; 6 second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues.

天主在教会内所设立的：第一是宗徒，第二是先知，第三是教师，其次是行异能的，再次是有治病奇恩的、救助人的、治理人的、说各种语言的。

29 Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds?

众人岂能都作宗徒？岂能都做先知？岂能都做教师？岂能都行异能？

30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?

岂能都有治病的奇恩？岂能都说各种语言？岂能都解释语言？

31 Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way.

你们该热切追求那更大的恩赐。我现在把一条更高超的道路指给你们。


Footnotes(注解)

1 [12:1-14:40] Ecstatic and charismatic activity were common in early Christian experience, as they were in other ancient religions. But the Corinthians seem to have developed a disproportionate esteem for certain phenomena, especially tongues, to the detriment of order in the liturgy. Paul's response to this development provides us with the fullest exposition we have of his theology of the charisms.

2 [2-3] There is an experience of the Spirit and an understanding of ecstatic phenomena that are specifically Christian and that differ, despite apparent similarities, from those of the pagans. It is necessary to discern which spirit is leading one; ecstatic phenomena must be judged by their effect (1 Cor 12:2). 1 Cor 12:3 illustrates this by an example: power to confess Jesus as Lord can come only from the Spirit, and it is inconceivable that the Spirit would move anyone to curse the Lord.

3 [4-6] There are some features common to all charisms, despite their diversity: all are gifts (charismata), grace from outside ourselves; all are forms of service (diakoniai), an expression of their purpose and effect; and all are workings (energemata), in which God is at work. Paul associates each of these aspects with what later theology will call one of the persons of the Trinity, an early example of ＂appropriation.＂

4 [12-26] The image of a body is introduced to explain Christ's relationship with believers (1 Cor 12:12). 1 Cor 12:13 applies this model to the church: by baptism all, despite diversity of ethnic or social origins, are integrated into one organism. 1 Cor 12:14-26 then develop the need for diversity of function among the parts of a body without threat to its unity.

5 [27-30] Paul now applies the image again to the church as a whole and its members (1 Cor 12:27). The lists in 1 Cor 12:28-30 spell out the parallelism by specifying the diversity of functions found in the church (cf Romans 12:6-8; Eph 4:11).

6 [28] First, apostles: apostleship was not mentioned in 1 Cor 12:8-10, nor is it at issue in these chapters, but Paul gives it pride of place in his listing. It is not just one gift among others but a prior and fuller gift that includes the others. They are all demonstrated in Paul's apostolate, but he may have developed his theology of charisms by reflecting first of all on his own grace of apostleship (cf 1 Cor 3:5-4:14; 9:1-27; 2 Cor 2:14-6:13; 10:1-13:30, esp. 1 Cor 11:23 and 12:12).

1 Corinthians
Chapter 13

1 1 If I speak in human and angelic tongues 2 but do not have love, I am a resounding gong or a clashing cymbal.

我若能说人间的语言，和能说天使的语言；但我若没有爱，我就成了个发声的锣，或发响的钹。

2 And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing.

我若有先知之恩，又明白一切奥秘和各种知识；我若有全备的信心，甚至能移山，但我若没有爱，我什么也不算。

3 If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.

我若把我所有的财产全施舍了，我若舍身投火被焚；但我若没有爱，为我毫无益处。

4 3 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated,

爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大，

5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,

不作无礼的事，不求己益，不动怒，不图谋恶事，

6 it does not rejoice over wrongdoing but rejoices with the truth.

不以不义为乐，却与真理同乐：

7 It bears all things, believes all things, hopes all things, endures all things.

凡事包容，凡事相信，凡事盼望，凡事忍耐。

8 4 Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing.

爱永存不朽，而先知之恩，终必消失；语言之恩，终必停止；知识之恩，终必消逝。

9 For we know partially and we prophesy partially,

因为我们现在所知道的，只是局部的；我们作先知所讲的，也只是局部的；

10 but when the perfect comes, the partial will pass away.

及至那圆满的一来到，局部的，就必要消逝。

11 When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.

当我是孩子的时候，说话像孩子，看事像孩子，思想像孩子；几时我一成了人，就把孩子的事丢弃了。

12 At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known.

我们现在是借着镜子观看，模糊不清，到那时，就要面对面的观看了。我现在所认识的，只是局部的，那时我就要全认清了，如同我全被认清一样。

13 5 So faith, hope, love remain, these three; but the greatest of these is love.

现今存在的，有信、望、爱这三样，但其中最大的是爱。



Footnotes(注解)

1 [1-13] This chapter involves a shift of perspective and a new point. All or part of the material may once have been an independent piece in the style of Hellenistic eulogies of virtues, but it is now integrated, by editing, into the context of 1 Cor 12-14 (cf the reference to tongues and prophecy) and into the letter as a whole (cf the references to knowledge and to behavior). The function of 1 Cor 13 within the discussion of spiritual gifts is to relativize all the charisms by contrasting them with the more basic, pervasive, and enduring value that gives them their purpose and their effectiveness. The rhetoric of this chapter is striking.

2 [1-3] An inventory of gifts, arranged in careful gradation: neither tongues (on the lowest rung), nor prophecy, knowledge, or faith, nor even self-sacrifice has value unless informed by love.

3 [4-7] This paragraph is developed by personification and enumeration, defining love by what it does or does not do. The Greek contains fifteen verbs; it is natural to translate many of them by adjectives in English.

4 [8-13] The final paragraph announces its topic, Love never fails (1 Cor 13:8), then develops the permanence of love in contrast to the charisms (1 Cor 13:9-12), and finally asserts love's superiority even over the other "theological virtues" (1 Cor 13:13).

5 [13] In speaking of love, Paul is led by spontaneous association to mention faith and hope as well. They are already a well-known triad (cf 1 Thes 1:3), three interrelated (cf 1 Cor 13:7) features of Christian life, more fundamental than any particular charism. The greatest . . . is love: love is operative even within the other members of the triad (7), so that it has a certain primacy among them. Or, if the perspective is temporal, love will remain (cf "never fails," 1 Cor 13:8) even when faith has yielded to sight and hope to possession.

1 Corinthians
Chapter 14

1 1 Pursue love, but strive eagerly for the spiritual gifts, above all that you may prophesy.

你们要追求爱，但也要渴慕神恩，尤其是要渴慕做先知之恩。

2 2 For one who speaks in a tongue does not speak to human beings but to God, for no one listens; he utters mysteries in spirit.

原来那说语言的，不是对人，而是对天主说话，因为没有人听得慬，他是由于神魂讲论奥秘的事；

3 On the other hand, one who prophesies does speak to human beings, for their building up, 3 encouragement, and solace.

但那做先知的，却是向人说建树、劝慰和鼓励的话。

4 Whoever speaks in a tongue builds himself up, but whoever prophesies builds up the church.

那说语言的，是建立自己；那讲先知话的，却是建立教会。

5 Now I should like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be built up.

我愿意你们都有说语言之恩，但我更愿意你们都做先知，因为讲先知话的比说语言的更大，除非他也解释，使教会获得建立。

6 4 Now, brothers, if I should come to you speaking in tongues, what good will I do you if I do not speak to you by way of revelation, or knowledge, or prophecy, or instruction?

弟兄们！假使我来到你们那里，只说语言，若不以启示，或以知识，或以先知话，或以训诲向你们讲论，我为你们有什么益处？

7 Likewise, if inanimate things that produce sound, such as flute or harp, do not give out the tones distinctly, how will what is being played on flute or harp be recognized?

就连那些无灵而发声之物，箫也罢，琴也罢，若分不清声调，怎能知道所吹所弹的是什么呢？

8 And if the bugle gives an indistinct sound, who will get ready for battle?

若号筒吹的音调不准确，谁还准备作战呢？

9 Similarly, if you, because of speaking in tongues, do not utter intelligible speech, how will anyone know what is being said? For you will be talking to the air.

同样，你们若不用舌头说出明晰的话，人怎能明白你说的是什么？那么，你们就是向空气说话。

10 It happens that there are many different languages in the world, and none is meaningless;

谁也知道世界上有很多语言，但没有一种是没有意义的。

11 but if I do not know the meaning of a language, I shall be a foreigner to one who speaks it, and one who speaks it a foreigner to me.

假使我不明白那语言的意义，那说话的人必以我为蛮夷，我也以那说话的人为蛮夷。

12 So with yourselves: since you strive eagerly for spirits, seek to have an abundance of them for building up the church.

你们也当这样：你们既然渴慕神恩，就当祈求多得建立教会的恩赐。

13 5 Therefore, one who speaks in a tongue should pray to be able to interpret.

为此，那说语言的应当祈求解释之恩，

14 (For) if I pray in a tongue, my spirit 6 is at prayer but my mind is unproductive.

因为我若以语言之恩祈祷，是我的神魂祈祷，我的理智却得不到效果。

15 So what is to be done? I will pray with the spirit, but I will also pray with the mind. I will sing praise with the spirit, but I will also sing praise with the mind.

那么怎样才行呢？我要以神魂祈祷，也要以理智祈祷，我要以神魂歌咏，也要以理智歌咏；

16 Otherwise, if you pronounce a blessing (with) the spirit, how shall one who holds the place of the uninstructed say the ＂Amen＂ to your thanksgiving, since he does not know what you are saying?

不然，假使你以神魂赞颂，那在埸不通语言的人，既不明白你说什么，对你的祝谢词，怎能答应＂阿们＂呢？

17 For you may be giving thanks very well, but the other is not built up.

你固然祝谢的很好，可是不能建立别人。

18 I give thanks to God that I speak in tongues more than any of you,

我感谢天主，我说语言胜过你们众人；

19 but in the church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in a tongue.

可是在集会中，我宁愿以我的理智说五句训诲人的话，而不愿以语言之恩说一万句话。

20 7 Brothers, stop being childish in your thinking. In respect to evil be like infants, but in your thinking be mature.

弟兄们！你们在见识上不应做孩子，但应在邪恶上做婴孩，在见识上应做成年人。

21 It is written in the law: ＂By people speaking strange tongues and by the lips of foreigners I will speak to this people, and even so they will not listen to me, says the Lord.＂

法律上记载：‘上主说：我要借说外方话的人和外方人的嘴唇向这百姓说话，虽然这样，他们还是不听从我。’

22 Thus, tongues are a sign not for those who believe but for unbelievers, whereas prophecy is not for unbelievers but for those who believe.

这样看来，语言之恩不是为信的人作证据，而是为不信的人；但先知之恩不是为不信的人，而是为信的人。

23 8 So if the whole church meets in one place and everyone speaks in tongues, and then uninstructed people or unbelievers should come in, will they not say that you are out of your minds?

所以全教会共同聚在一起时，假使众人都说起语言来，如有不通的人，或有不信的人进来，岂不要说：你们疯了吗？

24 But if everyone is prophesying, and an unbeliever or uninstructed person should come in, he will be convinced by everyone and judged by everyone,

但是，如果众人都说先知话，既便有不信的人或不通的人进来，他必被众人说服，也必被众人所审察，

25 and the secrets of his heart will be disclosed, and so he will fall down and worship God, declaring, ＂God is really in your midst.＂

他心内的隐秘事也必会显露出来：这样他就必俯首至地朝拜天主，声称天主实在是在你们中间。

26 9 So what is to be done, brothers? When you assemble, one has a psalm, another an instruction, a revelation, a tongue, or an interpretation. Everything should be done for building up.

弟兄们！那么怎样做呢？当你们聚会的时候，每人不论有什么神恩，或有歌咏，或有训诲，或有启示，或有语言，或有解释之恩：一切都应为建立而行。

27 If anyone speaks in a tongue, let it be two or at most three, and each in turn, and one should interpret.

倘若有说语言的，只可两个人，或至多三个人，且要轮流讲话，也要有一个人解释；

28 But if there is no interpreter, the person should keep silent in the church and speak to himself and to God.

如没有解释的人，在集会中就该缄默，只可对自己和对天主说话。

29 Two or three prophets should speak, and the others discern.

至于先知，可以两个人或三个人说话，其余的人要审辨。

30 But if a revelation is given to another person sitting there, the first one should be silent.

若在坐的有一位得了启示，那先说话的，就不应该再发言，

31 For you can all prophesy one by one, so that all may learn and all be encouraged.

因为你们都可以一个一个的说先知话，为使众人学习，为使众人受到鼓励。

32 Indeed, the spirits of prophets are under the prophets' control,

并且先知的神魂是由先知自己作主，

33 since he is not the God of disorder but of peace. As in all the churches of the holy ones, 10

因为天主不是混乱的天主，而是平安的天主。 犹如在圣徒的众教会内,

34 women should keep silent in the churches, for they are not allowed to speak, but should be subordinate, as even the law says.

妇女在集会中应当缄默；她们不准发言，只该服从，正如法律所说的。

35 But if they want to learn anything, they should ask their husbands at home. For it is improper for a woman to speak in the church.

她们若愿意学什么，可以在家里问自己的丈夫；因为在集会中发言，为女人不是体面事。

36 Did the word of God go forth from you? Or has it come to you alone?

莫非天主的道理是从你们来的吗？或是惟独临到了你们身上吗？

37 If anyone thinks that he is a prophet or a spiritual person, he should recognize that what I am writing to you is a commandment of the Lord.

若有人自以为是先知，或受神感的人，就该承认我给你们所写的，是主的诫命。

38 If anyone does not acknowledge this, he is not acknowledged.

谁若不承认，也不要承认他。

39 So, (my) brothers, strive eagerly to prophesy, and do not forbid speaking in tongues,

所以，我的弟兄们，你们应当渴慕说先知话，可是也不要禁止人说语言。

40 but everything must be done properly and in order.

一切都该照规矩按次序而行。



Footnotes(注解)

1 [1-5] 1 Cor 14:1b returns to the thought of 1 Cor 12:31a and reveals Paul's primary concern. The series of contrasts in 1 Cor 14:2-5 discloses the problem at Corinth: a disproportionate interest in tongues, with a corresponding failure to appreciate the worth of prophecy. Paul attempts to clarify the relative values of those gifts by indicating the kind of communication achieved in each and the kind of effect each produces.

2 [2-3a] They involve two kinds of communication: tongues, private speech toward God in inarticulate terms that need interpretation to be intelligible to others (see 1 Cor 14:27-28); prophecy, communication with others in the community.

3 [3b-5] They produce two kinds of effect. One who speaks in tongues builds himself up; it is a matter of individual experience and personal perfection, which inevitably recalls Paul's previous remarks about being inflated, seeking one's own good, pleasing oneself. But a prophet builds up the church: the theme of ＂building up＂ or ＂edifying＂ others, the main theme of the letter, comes to clearest expression in this chapter (1 Cor 14:3, 4, 5, 12, 17). It has been anticipated at 1 Cor 8:1 and 1 Cor 10:23, and by the related concept of ＂the beneficial＂ in 1 Cor 6:12; 10:23; 12:7; etc.

4 [6-12] Sound, in order to be useful, must be intelligible. This principle is illustrated by a series of analogies from music (1 Cor 14:7-8) and from ordinary human speech (1 Cor 14:10-11); it is applied to the case at hand in 1 Cor 14:9, 12.

5 [13-19] The charism of interpretation lifts tongues to the level of intelligibility, enabling them to produce the same effect as prophecy (cf 1 Cor 14:5, 26-28).

6 [14-15] My spirit: Paul emphasizes the exclusively ecstatic, nonrational quality of tongues. The tongues at Pentecost are also described as an ecstatic experience (Acts 2:4, 12-13), though Luke superimposes further interpretations of his own. My mind: the ecstatic element, dominant in earliest Old Testament prophecy as depicted in 1 Sam 10:5-13; 19:20-24, seems entirely absent from Paul's notion of prophecy and completely relegated to tongues. He emphasizes the role of reason when he specifies instruction as a function of prophecy (1 Cor 14:6, 19, 31). But he does not exclude intuition and emotion; cf references to encouragement and consolation (1 Cor 14:3, 31) and the scene describing the ideal exercise of prophecy (1 Cor 14:24-25).

7 [20-22] The Corinthians pride themselves on tongues as a sign of God's favor, a means of direct communication with him (2.28). To challenge them to a more mature appraisal, Paul draws from scripture a less flattering explanation of what speaking in tongues may signify. Isaiah threatened the people that if they failed to listen to their prophets, the Lord would speak to them (in punishment) through the lips of Assyrian conquerors (Isaiah 28:11-12). Paul compresses Isaiah's text and makes God address his people directly. Equating tongues with foreign languages (cf 1 Cor 14:10-11), Paul concludes from Isaiah that tongues are a sign not for those who believe, i.e., not a mark of God's pleasure for those who listen to him but a mark of his displeasure with those in the community who are faithless, who have not heeded the message that he has sent through the prophets.

8 [23-25] Paul projects the possible missionary effect of two hypothetical liturgical experiences, one consisting wholly of tongues, the other entirely of prophecy. Uninstructed (idiotai): the term may simply mean people who do not speak or understand tongues, as in 1 Cor 14:16, where it seems to designate Christians. But coupled with the term ＂unbelievers＂ it may be another way of designating those who have not been initiated into the community of faith; some believe it denotes a special class of non-Christians who are close to the community, such as catechumens. Unbelievers (apistoi): he has shifted from the inner-community perspective of 1 Cor 14:22; the term here designates non-Christians (cf 1 Cor 6:6; 7:15; 10:27).

9 [26-33a] Paul concludes with specific directives regarding exercise of the gifts in their assemblies. Verse 26 enunciates the basic criterion in the use of any gift: it must contribute to ＂building up.＂

10 [33b-36] Verse 33b may belong with what precedes, so that the new paragraph would begin only with 1 Cor 14:34. 1 Cor 14:34-35 change the subject. These two verses have the theme of submission in common with 1 Cor 14:11 despite differences in vocabulary, and a concern with what is or is not becoming; but it is difficult to harmonize the injunction to silence here with 1 Cor 11 which appears to take it for granted that women do pray and prophesy aloud in the assembly (cf 1 Cor 11:5, 13). Hence the verses are often considered an interpolation, reflecting the discipline of later churches; such an interpolation would have to have antedated our manuscripts, all of which contain them, though some transpose them to the very end of the chapter.

1 Corinthians
Chapter 15

1 1 2 Now I am reminding you, brothers, of the gospel I preached to you, which you indeed received and in which you also stand.

弟兄们！我愿意你们认清，我们先前给你们传报的福音，这福音你们已接受了，且在其上站稳了，

2 Through it you are also being saved, if you hold fast to the word I preached to you, unless you believed in vain.

假使你们照我给你们所传报的话持守了福音，就必因这福音得救，否则，你们就白白地信了。

3 3 For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures;

我当日把我所领受而又传给你们的，其中首要的是：基督照经上记载的，为我们的罪死了，

4 that he was buried; that he was raised on the third day in accordance with the scriptures;

被埋葬了，且照经上记载的，第三天复活了，

5 that he appeared to Cephas, then to the Twelve.

并且显现给刻法，以后显现给那十二位；

6 After that, he appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep.

此后，又一同显现给五百多弟兄，其中多半到现在还活着，有些已经死了。

7 After that he appeared to James, then to all the apostles.

随后，显现给雅各伯，以后，显现给众宗徒；

8 Last of all, as to one born abnormally, he appeared to me.

最后，也显现了给我这个像流产儿的人。

9 For I am the least 4 of the apostles, not fit to be called an apostle, because I persecuted the church of God.

我原是宗徒中最小的一个，不配称为宗徒，因为我迫害过天主的教会。

10 But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God (that is) with me.

然而，因天主的恩宠，我成为今日的我；天主赐给我的恩宠没有落空，我比他们众人更劳碌；其实不是我，而是天主的恩宠偕同我。

11 Therefore, whether it be I or they, so we preach and so you believed.

总之，不拘是我，或是他们，我们都这样传了，你们也都这样信了。

12 5 But if Christ is preached as raised from the dead, how can some among you say there is no resurrection of the dead?

我们既然传报了基督已由死者中复活了，怎么你们中还有人说：死人复活是没有的事呢？

13 If there is no resurrection of the dead, then neither has Christ been raised.

假如死人复活是没有的事，基督也就没有复活；

14 And if Christ has not been raised, then empty (too) is our preaching; empty, too, your faith.

假如基督没有复活，那么，我们的宣讲便是空的，你们的信仰也是空的。

15 Then we are also false witnesses to God, because we testified against God that he raised Christ, whom he did not raise if in fact the dead are not raised.

此外，如果死人真不复活，我们还被视为天主的假证人，因为我们相反天主作证，说天主使基督复活了，其实并没有使衪复活，

16 For if the dead are not raised, neither has Christ been raised,

因为如果死人不复活，基督也就没有复活；

17 and if Christ has not been raised, 6 your faith is vain; you are still in your sins.

如果基督没有复活，你们的信仰便是假的，你们还是在罪恶中。

18 Then those who have fallen asleep in Christ have perished.

那么，那些在基督内死了的人，就丧亡了。

19 If for this life only we have hoped in Christ, we are the most pitiable people of all.

如果我们在今生只寄望于基督，我们就是众人中最可怜的了。

20 7 8 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

但是，基督从死者中实在复活了，做了死者的初果。

21 9 For since death came through a human being, the resurrection of the dead came also through a human being.

因为死亡既因一人而来，死者的复活也因一人而来；

22 For just as in Adam all die, so too in Christ shall all be brought to life,

就如在亚当内，众人都死了，照样在基督内，众人都要复活；

23 but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ;

不过各人要依照自己的次第：首先是为初果的基督，然后是在基督再来时属于基督的人，

24 then comes the end, 10 when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.

再后才是结局；那时，基督将消灭一切率领者、一切掌权者和大能者，把自己的王权交于天主父。

25 For he must reign until he has put all his enemies under his feet.

因为基督必须为王，直到把一切仇敌屈伏在他的脚下。

26 11 The last enemy to be destroyed is death,

最后被毁灭的仇敌便是死亡；

27 12 for ＂he subjected everything under his feet.＂ But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him.

因为天主使万物都屈伏在他的脚下。既然说万物都已屈伏了，显然那使万物屈伏于他的不在其内。

28 When everything is subjected to him, then the Son himself will (also) be subjected to the one who subjected everything to him, so that God may be all in all.

万物都屈伏于他以后，子自己也要屈伏于那使万物屈伏于自己的父，好叫天主成为万物之中的万有。

29 13 14 Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?

不然，那些代死人受洗的是作什么呢？如果死人总不复活，为什么还代他们受洗呢？

30 15 Moreover, why are we endangering ourselves all the time?

我们又为什么时时冒险呢？

31 Every day I face death; I swear it by the pride in you (brothers) that I have in Christ Jesus our Lord.

,
弟兄们，我指着我在我们的主基督耶稣内，对你们所有的荣耀，起誓说：我是天天冒死的。

32 If at Ephesus I fought with beasts, so to speak, what benefit was it to me? If the dead are not raised: ＂Let us eat and drink, for tomorrow we die.＂

我若只凭人的动机，当日在厄弗所与野兽搏斗，为我有什么益处？如果死人不复活，＂我们吃喝罢，明天就要死了。＂

33 Do not be led astray: ＂Bad company corrupts good morals.＂

你们不可为人所误：＂交结恶友必败坏善行。＂你们当彻底醒寤，别再犯罪了。

34 Become sober as you ought and stop sinning. For some have no knowledge of God; I say this to your shame.

你们中有些人实在不认识天主了：我说这话是为叫你们羞愧。

35 16 17 But someone may say, ＂How are the dead raised? With what kind of body will they come back?＂

可是有人要说：死人将怎样复活呢？他们将带着什么样的身体回来呢？

36 18 You fool! What you sow is not brought to life unless it dies.

糊涂人哪！你所播的种子，若不先死了，决不得生出来；

37 And what you sow is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind;

并且你所播种的，并不是那将要生出的形体，而是一颗赤裸的籽粒，譬如一颗麦粒，或者别的种粒；

38 but God gives it a body as he chooses, and to each of the seeds its own body.

但天主随自己的心意给它一个形体，使每个种子各有各的本体。

39 19 Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish.

不是所有的肉体都是同样的肉体：人体是一样，兽体又是一样，鸟体另是一样，鱼体却又另是一样。

40 There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another.

还有天上的物体和地上的物体：天上物体的华丽是一样，地上物体的华丽又是一样；

41 The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness.

太阳的光辉是一样，月亮的光辉又是一样，星辰的光辉另是一样；而且星辰与星辰的光辉又有分别。

42 20 So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible.

死人的复活也是这样：播种的是可朽坏的，复活起来的是不可朽坏的；

43 It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful.

播种的是可羞辱的，复活起来的是光荣的；播种的是软弱的，复活起来的是强健的；

44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one.

播种的是属生灵身体，复活起来的是属神的身体；既有属生灵的身体，也就有属神的身体。

45 So, too, it is written, ＂The first man, Adam, 21 became a living being,＂ the last Adam a life-giving spirit.

经上也这样记载说：‘第一个人亚当成了生灵，’最后的亚当成了使人生活的神。

46 But the spiritual was not first; rather the natural and then the spiritual.

但属神的不是在先，而是属生灵的，然后才是属神的。

47 The first man was from the earth, earthly; the second man, from heaven.

第一个人出于地，属于土，第二个人出于天。

48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly.

那属于土的怎样，凡属于土的也怎样；那属天上的怎样，凡属天上的也怎样。

49 Just as we have borne the image of the earthly one, we shall also bear the image 22 of the heavenly one.

我们怎样带了那属于土的肖像，也要怎样带那属于天上的肖像。

50 23 24 This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.

弟兄们，我告诉你们：肉和血不能承受天主的国，可朽坏的也不能承受不可朽坏的。

51 25 Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed,

看，我告诉你们一件奥秘的事：我们众人不全死亡，但我们众人却全要改变，

52 in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.

这是在顷刻眨眼之间，在末次吹号筒时发生的。的确，号筒一响，死人必要复活，成为不朽的，我们也必要改变，

53 For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality.

因为这可朽坏的，必须穿上不可朽坏的；这可死的，必须穿上不可死的。

54 26 And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about: ＂Death is swallowed up in victory.

几时这可朽坏的，穿上了不可朽坏的；这可死的，穿上了不可死的，那时就要应验经上所记载的这句话：‘在胜利中，死亡被吞灭了。’

55 Where, O death, is your victory? Where, O death, is your sting?＂

‘死亡！你的胜利在哪里？死亡！你的刺在哪里？’

56 The sting of death is sin, 27 and the power of sin is the law.

死亡的刺就是罪过，罪过的权势就是法律。

57 But thanks be to God who gives us the victory through our Lord Jesus Christ.

感谢天主赐给了我们因我们的主耶稣基督所获得的胜利。

58 Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.

所以，我亲爱的弟兄，你们要坚定不移，在主的工程上该时常发愤勉力，因为你们知道，你们的勤劳在主内决不会落空。


Footnotes

1 [1-58] Some consider this chapter an earlier Pauline composition inserted into the present letter. The problem that Paul treats is clear to a degree: some of the Corinthians are denying the resurrection of the dead (1 Cor 15:12), apparently because of their inability to imagine how any kind of bodily existence could be possible after death (1 Cor 15:35). It is plausibly supposed that their attitude stems from Greek anthropology, which looks with contempt upon matter and would be content with the survival of the soul, and perhaps also from an overrealized eschatology of gnostic coloration, such as that reflected in 2 Tim 2:18, which considers the resurrection a purely spiritual experience already achieved in baptism and in the forgiv, eness of sins. Paul, on the other hand, will affirm both the essential corporeity of the resurrection and its futurity. His response moves through three steps: a recall of the basic kerygma about Jesus' resurrection (1 Cor 15:1-11), an assertion of the logical inconsistencies involved in denial of the resurrection (1 Cor 15:12-34), and an attempt to perceive theologically what the properties of the resurrected body must be (1 Cor 15:35-58).

2 [1-11] Paul recalls the tradition (1 Cor 15:3-7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1-2, 11).

3 [3-7] The language by which Paul expresses the essence of the ＂gospel＂ (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus' death for our sins (confirmed by his burial) and Jesus' resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus' passion with the scriptures is asserted in Matthew 16:1; Luke 24:25-27, 32, 44-46. Application of some Old Testament texts (Psalm 2:7; 16:8-11) to his resurrection is illustrated by Acts 2:27-31; 13:29-39; and Isaiah 52:13-53:12 and Hosea 6:2 may also have been envisaged.

4 [9-11] A persecutor may have appeared disqualified (ouk . . . hikanos) from apostleship, but in fact God's grace has qualified him. Cf the remarks in 2 Cor about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul's opponents), and he is instinctively moved to self-defense.

5 [12-19] Denial of the resurrection (1 Cor 15:12) involves logical inconsistencies. The basic one, stated twice (1 Cor 15:13, 16), is that if there is no such thing as (bodily) resurrection, then it has not taken place even in Christ's case.

6 [17-18] The consequences for the Corinthians are grave: both forgiveness of sins and salvation are an illusion, despite their strong convictions about both. Unless Christ is risen, their faith does not save.

7 [20] The firstfruits: the portion of the harvest offered in thanksgiving to God implies the consecration of the entire harvest to come. Christ's resurrection is not an end in itself; its finality lies in the whole harvest, ourselves.

8 [20-28] After a triumphant assertion of the reality of Christ's resurrection (1 Cor 15:20a), Paul explains its positive implications and consequences. As a soteriological event of both human (1 Cor 15:20-23) and cosmic (1 Cor 15:24-28) dimensions, Jesus' resurrection logically and necessarily involves ours as well.

9 [21-22] Our human existence, both natural and supernatural, is corporate, involves solidarity. In Adam . . . in Christ: the Hebrew word adam in Genesis is both a common noun for mankind and a proper noun for the first man. Paul here presents Adam as at least a literary type of Christ; the parallelism and contrast between them will be developed further in 1 Cor 15:45-49 and in Romans 5:12-21.

10 [24-28] Paul's perspective expands to cosmic dimensions, as he describes the climax of history, the end. His viewpoint is still christological, as in 1 Cor 15:20-23. 1 Cor 15:24, 28 describe Christ's final relations to his enemies and his Father in language that is both royal and military; 1 Cor 15:25-28 insert a proof from scripture (Psalm 110:1; 8:6) into this description. But the viewpoint is also theological, for God is the ultimate agent and end, and likewise soteriological, for we are the beneficiaries of all the action.

11 [26] The last enemy . . . is death: a parenthesis that specifies the final fulfillment of the two Old Testament texts just referred to, Psalm 110:1 and Psalm 8:7. Death is not just one cosmic power among many, but the ultimate effect of sin in the universe (cf 1 Cor 15:56; Romans 5:12). Christ defeats death where it prevails, in our bodies. The destruction of the last enemy is concretely the ＂coming to life＂ (1 Cor 15:22) of ＂those who belong to Christ＂ (1 Cor 15:23).

12 [27b-28] The one who subjected everything to him: the Father is the ultimate agent in the drama, and the final end of the process, to whom the Son and everything else is ordered (24.28). That God may be all in all: his reign is a dynamic exercise of creative power, an outpouring of life and energy through the universe, with no further resistance. This is the supremely positive meaning of ＂subjection＂: that God may fully be God.

13 [29-34] Paul concludes his treatment of logical inconsistencies with a listing of miscellaneous Christian practices that would be meaningless if the resurrection were not a fact.

14 [29] Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection.

15 [30-34] A life of sacrifice, such as Paul describes in 1 Cor 4:9-13 and 2 Cor, would be pointless without the prospect of resurrection; a life of pleasure, such as that expressed in the Epicurean slogan of 1 Cor 15:32, would be far more consistent. I fought with beasts: since Paul does not elsewhere mention a combat with beasts at Ephesus, he may be speaking figuratively about struggles with adversaries.

16 [35-58] Paul imagines two objections that the Corinthians could raise: one concerning the manner of the resurrection (how?), the other pertaining to the qualities of the risen body (what kind?). These questions probably lie behind their denial of the resurrection (1 Cor 15:12), and seem to reflect the presumption that no kind of body other than the one we now possess would be possible. Paul deals with these objections in inverse order, in 1 Cor 15:36-49 and 1 Cor 15:50-58. His argument is fundamentally theological and its appeal is to the understanding.

17 [35-49] Paul approaches the question of the nature of the risen body (what kind of body?) by means of two analogies: the seed (1 Cor 15:36-44) and the first man, Adam (1 Cor 15:45-49).

18 [36-38] The analogy of the seed: there is a change of attributes from seed to plant; the old life-form must be lost for the new to emerge. By speaking about the seed as a body that dies and comes to life, Paul keeps the point of the analogy before the reader's mind.

19 [39-41] The expression ＂its own body＂ (1 Cor 15:38) leads to a development on the marvelous diversity evident in bodily life.

20 [42-44] The principles of qualitative difference before and after death (1 Cor 15:36-38) and of diversity on different levels of creation (1 Cor 15:39-41) are now applied to the human body. Before: a body animated by a lower, natural life-principle (psyche) and endowed with the properties of natural existence (corruptibility, lack of glory, weakness). After: a body animated by a higher life-principle (pneuma; cf 1 Cor 15:45) and endowed with other qualities (incorruptibility, glory, power, spirituality), which are properties of God himself.

21 [45] The analogy of the first man, Adam, is introduced by a citation from Genesis 2:7. Paul alters the text slightly, adding the adjective first, and translating the Hebrew adam twice, so as to give it its value both as a common noun (man) and as a proper name (Adam). 1 Cor 15:45b then specifies similarities and differences between the two Adams. The last Adam, Christ (cf 1 Cor 15:21-22) has become a . . . spirit (pneuma), a life-principle transcendent with respect to the natural soul (psyche) of the first Adam (on the terminology here, cf the note on 1 Cor 3:1). Further, he is not just alive, but life-giving, a source of life for others.

22 [49] We shall also bear the image: although it has less manuscript support, this reading better fits the context's emphasis on futurity and the transforming action of God; on future transformation as conformity to the image of the Son, cf Romans 8:29; Philippians 3:21. The majority reading, ＂let us bear the image,＂ suggests that the image of the heavenly man is already present and exhorts us to conform to it.

23 [50-57] These verses, an answer to the first question of 1 Cor 15:35, explain theologically how the change of properties from one image to another will take place: God has the power to transform, and he will exercise it.

24 [50-53] Flesh and blood . . . corruption: living persons and the corpses of the dead, respectively. In both cases, the gulf between creatures and God is too wide to be bridged unless God himself transforms us.

25 [51-52] A mystery: the last moment in God's plan is disclosed; cf the notes on 1 Cor 2:1, 7-10a. The final trumpet and the awakening of the dead are stock details of the apocalyptic scenario. We shall not all fall asleep: Paul expected that some of his contemporaries might still be alive at Christ's return; after the death of Paul and his whole generation, copyists altered this statement in various ways. We will all be changed: the statement extends to all Christians, for Paul is not directly speaking about anyone else. Whether they have died before the end or happen still to be alive, all must be transformed.

26 [54-55] Death is swallowed up in victory: scripture itself predicts death's overthrow. O death: in his prophetic vision Paul may be making Hosea's words his own, or imagining this cry of triumph on the lips of the risen church.

27 [56] The sting of death is sin: an explanation of Hosea's metaphor. Death, scorpion-like, is equipped with a sting, sin, by which it injects its poison. Christ defeats sin, the cause of death (Genesis 3:19; Romans 5:12).

1 Corinthians
Chapter 16

1 1 2 Now in regard to the collection for the holy ones, you also should do as I ordered the churches of Galatia.

关于为圣徒捐款的事，我怎样给迦拉达各教会规定了，你们也该照样做。

2 On the first day of the week each of you should set aside and save whatever one can afford, so that collections will not be going on when I come.

每周的第一日，你们每人要照自己的能力积蓄一点，各自存放着，免得我来到时才现凑。

3 And when I arrive, I shall send those whom you have approved with letters of recommendation to take your gracious gift to Jerusalem.

几时我一来到，就派你们所认可的人，带着信，把你们的恩赐送到耶路撒冷去；

4 If it seems fitting that I should go also, 3 they will go with me.

若是值得我也去，他们就同我一起去。

5 4 I shall come to you after I pass through Macedonia (for I am going to pass through Macedonia),

我巡行了马其顿以后，就往你们那里去，因为我只愿巡行马其顿；

6 and perhaps I shall stay or even spend the winter with you, so that you may send me on my way wherever I may go.

但在你们那里，可能我要住下，甚至过冬，以后我无论往那里去，你们可以给我送行，

7 For I do not wish to see you now just in passing, but I hope to spend some time with you, if the Lord permits.

因为这次我不愿只路过时见见你们；主若准许，我就希望在你们那里多住一些时候；

8 5 I shall stay in Ephesus until Pentecost,

但我仍要在厄弗所逗留到五旬节，

9 because a door has opened for me wide and productive for work, but there are many opponents.

因为有成效的大门已给我敞开了，但也有许多敌对的人。

10 If Timothy comes, see that he is without fear in your company, for he is doing the work of the Lord just as I am.

若是弟茂德到了，你们要留意，叫他在你们那里无恐无惧，因为他是办理主的工作，如同我一样，

11 Therefore no one should disdain him. Rather, send him on his way in peace that he may come to me, for I am expecting him with the brothers.

所以谁也不可轻视他。以后，你们当送他平安起程，回到我这里，因为我与弟兄们等候着他。

12 Now in regard to our brother Apollos, I urged him strongly to go to you with the brothers, but it was not at all his will that he go now. He will go when he has an opportunity.

关于阿颇罗弟兄，我多次恳求他，要他同弟兄们一起到你们那里去，但他决没有意思如今去；一有好机会，他一定会去。

13 Be on your guard, stand firm in the faith, be courageous, be strong.

你们应该儆醒，应屹立在信德上，应有丈夫气概，应刚强有力。

14 Your every act should be done with love.

你们的一切事，都应以爱而行。

15 I urge you, brothers--you know that the household of Stephanas is the firstfruits of Achaia and that they have devoted themselves to the service of the holy ones—

弟兄们，我还要劝告你们：你们知道斯特法纳一家原是阿哈雅的初果，且自愿委身服事圣徒；

16 be subordinate to such people and to everyone who works and toils with them.

对这样的人，和一切合作劳苦的人，你们应表示服从。

17 I rejoice in the arrival of Stephanas, Fortunatus, and Achaicus, because they made up for your absence,

斯特法纳和福突纳托及阿哈依科来了，我很喜欢，因为他们填补了你们的空缺；

18 for they refreshed my spirit as well as yours. So give recognition to such people.

他们使我和你们的心神都感到了快慰。对他们这样的人，你们应知敬重。

19 6 The churches of Asia send you greetings. Aquila and Prisca together with the church at their house send you many greetings in the Lord.

亚细亚各教会问候你们；阿桂拉和普黎史拉以及他们家内的教会，在主内多多问候你们。

20 All the brothers greet you. Greet one another with a holy kiss.

所有的弟兄都问候你们；你们也该以圣吻彼此问候。

21 I, Paul, write you this greeting in my own hand.

我保禄亲笔问候。

22 If anyone does not love the Lord, let him be accursed. 7 Marana tha.

若有人不爱主，该受诅咒！吾主，来罢！

23 The grace of the Lord Jesus be with you.

愿主耶稣的恩宠与你们同在！

24 My love to all of you in Christ Jesus.

愿我的爱在基督耶稣内与你们众人同在！



Footnotes(注解)

1 [1-4] This paragraph contains our earliest evidence for a project that became a major undertaking of Paul's ministry. The collection for the church at Jerusalem was a symbol in his mind for the unity of Jewish and Gentile Christianity. Cf Gal 2:10; Romans 15:25-29; 2 Cor 8-9 and the notes to this last passage.

2 [1] In regard to the collection: it has already begun in Galatia and Macedonia (cf 2 Cor 8), and presumably he has already instructed the Corinthians about its purpose.

3 [4] That I should go also: presumably Paul delivered the collection on his final visit to Jerusalem; cf Romans 15:25-32; Acts 24:14.

4 [5-12] The travel plans outlined here may not have materialized precisely as Paul intended; cf 2 Cor 1:8-2:13; 7:4-16.

5 [8] In Ephesus until Pentecost: this tells us the place from which he wrote the letter and suggests he may have composed it about Easter time (cf 1 Cor 5:7-8).

6 [19-24] These paragraphs conform to the normal epistolary conclusion, but their language is overlaid with liturgical coloration as well. The greetings of the Asian churches are probably to be read, along with the letter, in the liturgy at Corinth, and the union of the church is to be expressed by a holy kiss (1 Cor 16:19-20). Paul adds to this his own greeting (1 Cor 16:21) and blessings (1 Cor 16:23-24).

7 [22] Accursed: literally, "anathema." This expression (cf 1 Cor 12:3) is a formula for exclusion from the community; it may imply here a call to self-examination before celebration of the Eucharist, in preparation for the Lord's coming and judgment (cf 1 Cor 11:17-34). Marana tha: an Aramaic expression, probably used in the early Christian liturgy. As understood here ("O Lord, come!"), it is a prayer for the early return of Christ. If the Aramaic words are divided differently (Maran atha, "Our Lord has come"), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in Rev 22:20 "Amen. Come, Lord Jesus!"