But that translation was done in 1862, so it’s also a bit dated. It also looks like he was also influenced by the language of the KJV, and has used artificially antiquated English.
YLT 1 Corinthians 13:
1 If with the tongues of men and of messengers I speak, and have not love, I have become brass sounding, or a cymbal tinkling; 2 and if I have prophecy, and know all the secrets, and all the knowledge, and if I have all the faith, so as to remove mountains, and have not love, I am nothing; 3 and if I give away to feed others all my goods, and if I give up my body that I may be burned, and have not love, I am profited nothing. 4 The love is long-suffering, it is kind, the love doth not envy, the love doth not vaunt itself, is not puffed up, 5 doth not act unseemly, doth not seek its own things, is not provoked, doth not impute evil, 6 rejoiceth not over the unrighteousness, and rejoiceth with the truth; 7 all things it beareth, all it believeth, all it hopeth, all it endureth.
I prefer the modern annotated version of the NT by David Bentley Hart, published in 2017. Hart is a serious and respected Greek and Bible scholar. His translation is clearer, more readable, and uses the latest scholarship:
1 If I speak in the tongues of human beings and of the angels, but do not have love, I have become resounding brass and a clanging cymbal. 2 And if I have prophecy and know all the mysteries and all the knowledge*, and if I have all faith, of such a sort as to remove mountains, but do not have love, I am nothing. 3 And if I distribute all my possessions, and if I hand over my body so that I may be burned, and do not have love, I am profited nothing. 4 Love is magnanimous, love is kind, is not envious, love does not boast, does not bluster, 5 Does not act in an unseemly fashion, does not seek for things of its own, is not irascible, does not take account of the evil deed, 6 Does not rejoice in injustice, but rejoices with the truth; 7 It tolerates all things, has faith in all things, hopes in all things, endures all things.
* τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν (ta mystēria panta kai pasan tēn gnōsin): Paul’s use of the article—“the mysteries,” “the knowledge”—may suggest that he is not speaking of mysteries and knowledge in general, but of a special knowledge possessed by only those initiated into them (this would, in fact, have been the common understanding of mystēria: literally, “things kept closed”).