12:1

“Now concerning(peri=about) spiritual(pneumatikos=spiritual) gifts(charisma), brethren(adelphoi=brethren), I would not have you ignorant(agnoeo=without knowledge).”

12:4

“Now there are diversities(diairesis=divers parting, distribution) of gifts(charisma), but the same Spirit(pneuma=spirit).”

12:5

“And there are differences(diairesis=division, act of dividing) of administrations(diakonia=ministry), but the same Lord(kurios=master, lord).”

12:6

“There are diversitiesdiairesis=divers parting, distribution) of operations(energema=energy, inworking), but it is the same God(theos=god, object of worship) which worketh(energeo=to work in) all in all(pas=any and every).”

12:7

“But the manifestation(phanerosis=uncovering, make evident) of the Spirit(pneuma) is given(didomi=to give) to every(hekastos=each) man to          profit(sumphero=to bear together, advantage) withal(en=in, by, among).”

12:8

“For to one is given(didomi=to give) by the Spirit(pneuma) the word(logos) of wisdom(sophia=wisdom, skill); to another(allos=not the same) the word(logos) of knowledge(gnosis=knowlege) by the same Spirit(pneuma);”

12:9

“To another(heteros=the other), faith(pistis) by the same Spirit (pneuma); to another(allos=not the same) the gifts(charisma) of healing(iama=heal) by the same Spirit(pneuma);”

12:10

“To another(allos=not the same) the working(energema=an energy, inworking)of miracles(dunamis=act of power); to another(allos=not the same) prophecy(propheteia=public exposition); to another(allos=not the same) discerning of spirits’ to another(heteros=the other) divers kinds(genos=kind, species) of tongues(glossa=language, tongue); to another(heteros=the other) the interpretation(hermeneia=explanation) of tongues(glossa=language, tongue):”

12:11

“But all these worketh(energeo=to work in) that one(heis=one) and the selfsame Spirit(pneuma), dividing(diaireo=to take diversely or apart) to every(hekastos=each) man severally(idios=one’s own) as he will(boulomai=to wish).”

12:12

“For as the body(soma=body) is one(heis=one), and hath many (polus=  much) members(melos=limb, part of the body) and all the members (melos=limb, part of the body) of the one(heis=one) body(soma=body) being many(polus=much), are one(heis=one) body(soma=body): so also is Christ(anointed).”

12:13

“For by one(heis=one) Spirit(pneuma) are we all(pas=every) baptized into(baptizo=putting into) one(heis=one) body(soma=body), whether we be Jews or Gentiles, whether we be bond(doulos=slave, servant) or free (eleutheros=liberty); and have been all made to drink(potizo=to give to drink) into one(heis=one) Spirit(pneuma).”

12:14 

“For the body(soma=body) is not one(heis=one) member(melos=limb,

 part of body), but many(polus=much).”

12:15 

“If the foot(pous=foot) shall say, Because I am not the hand(cheir=hand & arm), I am not of the body(soma=body); is it therefore not of the body(soma=body)?”

12:16 

“And if the ear(ous=ear) shall say, Because I am not the eye (ophthalmos= eye), I am not of the body(soma=body); is it therefore not of the body(soma=body)?”

12:17 

“If the whole(holos=all, entire) body(soma=body) were an eye (ophthalmos=eye), where were the hearing(akoe=hearing)?  If the whole(holos=all, entire) were hearing(akoe=hearing), where were the smelling(osphresis=smelling)?”

12:18 

“But now(nuni=at this moment) hath God(theos=god, object of worship) set the members(melos=limb, part of body) every one(heis=one)of them in the body(soma=body), as it hath pleased (thelo =will, wish) him.”

12:19 

“And if they were all one(heis=one) member(melos=limb, part of body), where were the body(soma=body)?”

12:20 

“But now are they many(polus=much) members(melos=limb, part of body), yet but one(heis=one) body(soma=body).”

12:21

“And the eye (ophthalmos=eye)cannot say unto the hand(cheir=hand & arm), I have no need (chreia=necessity)of thee: nor again the head (kephale=head) to the feet(pous=feet), I have no need(chreia=necessity) of you.”

12:22 

“Nay, much(polua=many) more(mallon=rather) those members (melos=limb, part of body) of the body(soma=body, which seem to be more(mallon=more, rather) feeble(asthenes=without strength), are necessary(anagkaios=necessary):”

12:23 

“And those members(melos=limb, party of body) of the body(soma), which we think(dokeo=to think) to be less honorable(atimos=without honor), upon these we bestow(peritithemi=to put around) more abundant(perissoteros=more abundant) honor(time=weight, honor); and our uncomely(aschemon=unseemly) parts have more abundant (perissoteros=more abundant) comeliness(uschemosune=elegance).”

12:24 

“For our comely parts(euschemon=well fashioned) have no need (chreia=necessity): but God(theos) hath tempered(sugkeran=to mix with, compount) the body(soma) together, having given more abundant (perissoteros=more abundant) honor(time=weight, honor) to that part which lacked(hustereo=to be last, behind):”

12:25 

“That there should be no schism(schisma=rent) in the body(soma=body); but that the members(melos=limb, part of body) should have the same care(merimnao=careful) one(allelon=each other) for another.”

12:26

“And whether one(heis=one) member(limb, part of body) suffer (pascho=endure), all the members(melos=limb, part of body) suffer (sumpascho=to suffer with) with it; or one(heis=one) member(melos= limb, part of body) be honored(time=weight, honor), all the members(melos=limb, part of body) rejoice with it.(sugchairo=to rejoice together with)”

12:27

“Now(nun=now) ye are the body(soma=body) of Christ(anointed), and  members(melos=limb, part of body) in particular(ek merous= individually).”

12:28

“And God(theos=god, object of worship) hath set(tithemi=to put or place) some in the church(ekklesia=called out ones), first(proyon=first) apostles,(apostolos=one sent forth) secondarily(deuteron=second) prophets(prophetis=public expounder), thirdly(triton=third) teachers (didaskalos=instructor), and after that(epeita=afterward) miracles (dunamis=act of power), then gifts(charisma) of healings (iama=healing), helps(antilepsis=helping, supporting), governments(kuber=a steering, piloting, directing), diversities(diairesis=diverse parting, distribution) of tongues(glossa=tongue, language).”

12:29 

“Are all apostles(apostolos=one sent forth)? Are all prophets (prophetis public expounder)?  Are all teachers(didaskalos=instructor): Are all workers(sunergeo=to work with or together) of miracles(dunamis=power)?”

12:30 

“Have all the gifts(charisma) of healing(iama=healing)?  Do all speak (laleo=to tell, speak)with tongues(glossa=tongue, language)?  Do all interpret(hermaneia=to explain)?”

12:31 

“But covet earnestly(zeloo=to be zealous) the best(kreitton=stronger, powerful) gifts(charisma): and yet shew(deiknuo=to show) I unto you a more excellent(kath’ huperbole=thoroughly excelling, very surpassing) way(hodos=way, road, journey, custom).”

13:1 

“Though I speak(laleo=talk, speak) with the tongues(glossa=tongue,          language) of men(aner=a man, husband) and of angels(aggelos= messenger), and have not love(agape), I am become as sounding brass (echeo=roar), or a tinkling cymbal(alalazo=clank, crash)kumbalon=cymbol).”

13:2

“And though I have the gift(charisma) of prophecy (propheteia=prophecy), and understand(eido=to know, be acquainted with) all mysteries(what is known only to the initiated), and all knowledge (gnosis=knowledge); and though I have all faith(pistis) so that I could remove(methistemi=to set over or beyond) mountains(oros=mount, mountains), and have not love(agape), I am nothing(oudeis=not even one).

13:3

“And though I bestow(psomizo=to give morsels) all my goods (huparcho =the things existing) to feed the poor(psomizo=to feed with bits as a child), and though I give(paradidomi=to give over to) my body (soma=body) to be burned(kaio=to burn), and have not love(agape), it profiteth(opheleo=to profit) me nothing(oudeis=not even one).”