The First Epistle of St. Paul to the Corinthians — Epistola B. Pauli Apostoli ad Corinthios Prima
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Chapter 15
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Douay-Rheims><Vulgate><Knox Bible
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Now I make known unto you, brethren, the gospel which I preached to you, which also you have received, and wherein you stand;
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Notum autem vobis facio, fratres, Evangelium, quod prædicavi vobis, quod et accepistis, in quo et statis,
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Here, brethren, is an account of the gospel I preached to you. It was this that was handed on to you; upon this your faith rests;
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By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.
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per quod et salvamini: qua ratione prædicaverim vobis, si tenetis, nisi frustra credidistis.
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through this (if you keep in mind the tenor of its preaching) you are in the way of salvation; unless indeed your belief was ill founded.
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For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:
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Tradidi enim vobis in primis quod et accepi: quoniam Christus mortuus est pro peccatis nostris secundum Scripturas:
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The chief message I handed on to you, as it was handed on to me, was that Christ, as the scriptures had foretold, died for our sins;
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And that he was buried, and that he rose again the third day, according to the scriptures:
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et quia sepultus est, et quia resurrexit tertia die secundum Scripturas:
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that he was buried, and then, as the scriptures had foretold, rose again on the third day.
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And that he was seen by Cephas; and after that by the eleven.
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et quia visus est Cephæ, et post hoc undecim:
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That he was seen by Cephas, then by the eleven apostles,
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Then was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep.
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deinde visus est plus quam quingentis fratribus simul: ex quibus multi manent usque adhuc, quidam autem dormierunt:
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and afterwards by more than five hundred of the brethren at once, most of whom are alive at this day, though some have gone to their rest.
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After that, he was seen by James, then by all the apostles.
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deinde visus est Jacobo, deinde Apostolis omnibus:
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Then he was seen by James, then by all the apostles;
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And last of all, he was seen also by me, as by one born out of due time.
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novissime autem omnium tamquam abortivo, visus est et mihi.
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and last of all, I too saw him, like the last child, that comes to birth unexpectedly.
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For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
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Ego enim sum minimus Apostolorum, qui non sum dignus vocari Apostolus, quoniam persecutus sum ecclesiam Dei.
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Of all the apostles, I am the least; nay, I am not fit to be called an apostle, since there was a time when I persecuted the church of God;
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But by the grace of God, I am what I am; and his grace in me hath not been void, but I have laboured more abundantly than all they: yet not I, but the grace of God with me:
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Gratia autem Dei sum id quod sum, et gratia ejus in me vacua non fuit, sed abundantius illis omnibus laboravi: non ego autem, sed gratia Dei mecum:
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only, by God’s grace, I am what I am, and the grace he has shewn me has not been without fruit; I have worked harder than all of them, or rather, it was not I, but the grace of God working with me.
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For whether I, or they, so we preach, and so you have believed.
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sive enim ego, sive illi: sic prædicamus, et sic credidistis.
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That is our preaching, mine or theirs as you will; that is the faith which has come to you.
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Now if Christ be preached, that he arose again from the dead, how do some among you say, that there is no resurrection of the dead?
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Si autem Christus prædicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis, quoniam resurrectio mortuorum non est?
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If what we preach about Christ, then, is that he rose from the dead, how is it that some of you say the dead do not rise again?
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But if there be no resurrection of the dead, then Christ is not risen again.
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Si autem resurrectio mortuorum non est: neque Christus resurrexit.
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If the dead do not rise, then Christ has not risen either;
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And if Christ be not risen again, then is our preaching vain, and your faith is also vain.
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Si autem Christus non resurrexit, inanis est ergo prædicatio nostra, inanis est et fides vestra:
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and if Christ has not risen, then our preaching is groundless, and your faith, too, is groundless.
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Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ; whom he hath not raised up, if the dead rise not again.
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invenimur autem et falsi testes Dei: quoniam testimonium diximus adversus Deum quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt.
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Worse still, we are convicted of giving false testimony about God; we bore God witness that he had raised Christ up from the dead, and he has not raised him up, if it is true that the dead do not rise again.
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For if the dead rise not again, neither is Christ risen again.
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Nam si mortui non resurgunt, neque Christus resurrexit.
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If the dead, I say, do not rise, then Christ has not risen either;
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And if Christ be not risen again, your faith is vain, for you are yet in your sins.
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Quod si Christus non resurrexit, vana est fides vestra: adhuc enim estis in peccatis vestris.
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and if Christ has not risen, all your faith is a delusion; you are back in your sins.
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Then they also that are fallen asleep in Christ, are perished.
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Ergo et qui dormierunt in Christo, perierunt.
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It follows, too, that those who have gone to their rest in Christ have been lost.
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If in this life only we have hope in Christ, we are of all men most miserable.
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Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus.
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If the hope we have learned to repose in Christ belongs to this world only, then we are unhappy beyond all other men.
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But now Christ is risen from the dead, the firstfruits of them that sleep:
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Nunc autem Christus resurrexit a mortuis primitiæ dormientium,
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But no, Christ has risen from the dead, the first-fruits of all those who have fallen asleep;
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For by a man came death, and by a man the resurrection of the dead.
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quoniam quidem per hominem mors, et per hominem resurrectio mortuorum.
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a man had brought us death, and a man should bring us resurrection from the dead;
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And as in Adam all die, so also in Christ all shall be made alive.
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Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
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just as all have died with Adam, so with Christ all will be brought to life.
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But every one in his own order: the firstfruits Christ, then they that are of Christ, who have believed in his coming.
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Unusquisque autem in suo ordine, primitiæ Christus: deinde ii qui sunt Christi, qui in adventu ejus crediderunt.
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But each must rise in his own rank; Christ is the first-fruits, and after him follow those who belong to him, those who have put their trust in his return.
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Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality, and power, and virtue.
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Deinde finis: cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum, et potestatem, et virtutem.
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Full completion comes after that, when he places his kingship in the hands of God, his Father, having first dispossessed every other sort of rule, authority, and power;
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For he must reign, until he hath put all his enemies under his feet.
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Oportet autem illum regnare donec ponat omnes inimicos sub pedibus ejus.
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his reign, as we know, must continue until he has put all his enemies under his feet,
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And the enemy death shall be destroyed last: For he hath put all things under his feet. And whereas he saith,
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Novissima autem inimica destruetur mors: omnia enim subjecit pedibus ejus. Cum autem dicat:
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and the last of those enemies to be dispossessed is death. God has put all things in subjection under his feet; that is,
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All things are put under him; undoubtedly, he is excepted, who put all things under him.
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Omnia subjecta sunt ei, sine dubio præter eum qui subjecit ei omnia.
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all things have been made subject to him, except indeed that power which made them his subjects.
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And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
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Cum autem subjecta fuerint illi omnia: tunc et ipse Filius subjectus erit ei, qui subjecit sibi omnia, ut sit Deus omnia in omnibus.
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And when that subjection is complete, then the Son himself will become subject to the power which made all things his subjects, so that God may be all in all.
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Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? why are they then baptized for them?
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Alioquin quid facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? ut quid et baptizantur pro illis?
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Tell me, what can be the use of being baptized for the dead, if the dead do not rise again? Why should anyone be baptized for them?
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Why also are we in danger every hour?
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ut quid et nos periclitamur omni hora?
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Why do we, for that matter, face peril hour after hour?
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I die daily, I protest by your glory, brethren, which I have in Christ Jesus our Lord.
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Quotidie morior per vestram gloriam, fratres, quam habeo in Christo Jesu Domino nostro.
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I swear to you, brethren, by all the pride I take in you in the name of our Lord Jesus Christ, that death is daily at my side.
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If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.
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Si secundum hominem ad bestias pugnavi Ephesi, quid mihi prodest, si mortui non resurgunt? Manducemus, et bibamus, cras enim moriemur.
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When I fought against beasts at Ephesus with all my strength, of what use was it, if the dead do not rise again? Let us eat and drink, since we must die to-morrow.
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Be not seduced: Evil communications corrupt good manners.
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Nolite seduci: corrumpunt mores bonos colloquia mala.
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Do not be led into such errors; bad company, they say, can corrupt noble minds.
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Awake, ye just, and sin not. For some have not the knowledge of God, I speak it to your shame.
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Evigilate justi, et nolite peccare: ignorantiam enim Dei quidam habent, ad reverentiam vobis loquor.
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Come back to your senses, like right-minded men, and sin no longer; there are some, I say it to your shame, who lack the knowledge of God.
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But some man will say: How do the dead rise again? or with what manner of body shall they come?
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Sed dicet aliquis: Quomodo resurgunt mortui? qualive corpore venient?
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But perhaps someone will ask, How can the dead rise up? What kind of body will they be wearing when they appear?
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Senseless man, that which thou sowest is not quickened, except it die first.
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Insipiens, tu quod seminas non vivificatur, nisi prius moriatur:
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Poor fool, when thou sowest seed in the ground, it must die before it can be brought to life;
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And that which thou sowest, thou sowest not the body that shall be; but bare grain, as of wheat, or of some of the rest.
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et quod seminas, non corpus, quod futurum est, seminas, sed nudum granum, ut puta tritici, aut alicujus ceterorum.
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and what thou sowest is not the full body that is one day to be, it is only bare grain, of wheat, it may be, or some other crop;
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But God giveth it a body as he will: and to every seed its proper body.
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Deus autem dat illi corpus sicut vult: ut unicuique seminum proprium corpus.
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it is for God to embody it according to his will, each grain in the body that belongs to it.
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All flesh is not the same flesh: but one is the flesh of men, another of beasts, another of birds, another of fishes.
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Non omnis caro, eadem caro: sed alia quidem hominum, alia vero pecorum, alia volucrum, alia autem piscium.
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Nature is not all one; men have one nature, the beasts another, the birds another, the fishes another;
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And there are bodies celestial, and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial.
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Et corpora cælestia, et corpora terrestria: sed alia quidem cælestium gloria, alia autem terrestrium.
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so, too, there are bodies that belong to earth and bodies that belong to heaven; and heavenly bodies have one kind of beauty, earthly bodies another.
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One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.
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Alia claritas solis, alia claritas lunæ, et alia claritas stellarum. Stella enim a stella differt in claritate:
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The sun has its own beauty, the moon has hers, the stars have theirs, one star even differs from another in its beauty.
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So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption.
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sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione.
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So it is with the resurrection of the dead. What is sown corruptible, rises incorruptible;
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It is sown in dishonour, it shall rise in glory. It is sown in weakness, it shall rise in power.
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Seminatur in ignobilitate, surget in gloria: seminatur in infirmitate, surget in virtute:
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what is sown unhonoured, rises in glory; what is sown in weakness, is raised in power;
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It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:
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seminatur corpus animale, surget corpus spiritale. Si est corpus animale, est et spiritale, sicut scriptum est:
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what is sown a natural body, rises a spiritual body. If there is such a thing as a natural body, there must be a spiritual body too.
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The first man Adam was made into a living soul; the last Adam into a quickening spirit.
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Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem.
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Mankind begins with the Adam who became, as Scripture tells us, a living soul; it is fulfilled in the Adam who has become a life-giving spirit.
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Yet that was not first which is spiritual, but that which is natural; afterwards that which is spiritual.
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Sed non prius quod spiritale est, sed quod animale: deinde quod spiritale.
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It was not the principle of spiritual life that came first; natural life came first, then spiritual life;
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The first man was of the earth, earthly: the second man, from heaven, heavenly.
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Primus homo de terra, terrenus: secundus homo de cælo, cælestis.
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the man who came first came from earth, fashioned of dust, the man who came afterwards came from heaven, and his fashion is heavenly.
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Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly.
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Qualis terrenus, tales et terreni: et qualis cælestis, tales et cælestes.
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The nature of that earth-born man is shared by his earthly sons, the nature of the heaven-born man, by his heavenly sons;
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Therefore as we have borne the image of the earthly, let us bear also the image of the heavenly.
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Igitur, sicut portavimus imaginem terreni, portemus et imaginem cælestis.
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and it remains for us, who once bore the stamp of earth, to bear the stamp of heaven.
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Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption.
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Hoc autem dico, fratres: quia caro et sanguis regnum Dei possidere non possunt: neque corruptio incorruptelam possidebit.
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What I mean, brethren, is this; the kingdom of God cannot be enjoyed by flesh and blood; the principle of corruption cannot share a life which is incorruptible.
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Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.
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Ecce mysterium vobis dico: omnes quidem resurgemus, sed non omnes immutabimur.
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Here is a secret I will make known to you; we shall all rise again, but not all of us will undergo the change I speak of.
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In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall rise again incorruptible: and we shall be changed.
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In momento, in ictu oculi, in novissima tuba: canet enim tuba, et mortui resurgent incorrupti: et nos immutabimur.
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It will happen in a moment, in the twinkling of an eye, when the last trumpet sounds; the trumpet will sound, and the dead will rise again, free from corruption, and we shall find ourselves changed;
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For this corruptible must put on incorruption; and this mortal must put on immortality.
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Oportet enim corruptibile hoc induere incorruptionem: et mortale hoc induere immortalitatem.
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this corruptible nature of ours must be clothed with incorruptible life, this mortal nature with immortality.
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And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.
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Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus est: Absorpta est mors in victoria.
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Then, when this mortal nature wears its immortality, the saying of scripture will come true, Death is swallowed up in victory.
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O death, where is thy victory? O death, where is thy sting?
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Ubi est mors victoria tua? ubi est mors stimulus tuus?
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Where then, death, is thy victory; where, death, is thy sting?
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Now the sting of death is sin: and the power of sin is the law.
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Stimulus autem mortis peccatum est: virtus vero peccati lex.
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It is sin that gives death its sting, just as it is the law that gives sin its power;
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But thanks be to God, who hath given us the victory through our Lord Jesus Christ.
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Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.
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thanks be to God, then, who gives us victory through our Lord Jesus Christ.
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Therefore, my beloved brethren, be ye steadfast and unmoveable; always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.
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Itaque fratres mei dilecti, stabiles estote, et immobiles: abundantes in opere Domini semper, scientes quod labor vester non est inanis in Domino.
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Stand firm, then, my beloved brethren, immovable in your resolve, doing your full share continually in the task the Lord has given you, since you know that your labour in the Lord’s service cannot be spent in vain.