Paul's second letter to the Corinthians

 

Paul, a shalach of Yeshuwah haMashiyach through the will of 'Elohiym, and the brother Timothy, to the congregation of 'Elohiym living in Corinth, together with all the qadoshiym living throughout Greece:

Grace to you and shalom from 'Elohiym, our Father, and the Lord Yeshuwah, haMashiyach.

To be praised is the 'Elohiym and Father of our Lord, Yeshuwah haMashiyach, the Father of mercy and the 'Elohiym of all-encompassing comfort, our Comforter in all our persecutions, who enables us to comfort those in all persecution through the comfort by which we ourselves are comforted, from ha'Elohiym. For just as the sufferings of the Messiah overflow in us, so also through the Messiah our comfort overflows. If we are distressed over your comfort and salvation being worked out by the same sufferings we suffer, we are also comforted by your comfort and salvation. And our hope for you is firm, knowing that just as you share in the sufferings, so also you share in the comfort.

We do not want you to be ignorant, brothers, about the persecutions we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened that we might not trust in ourselves but in 'Elohiym, who resurrects the dead. For He has delivered, and does indeed deliver us from so great a death. In Him we have set our expectation that He will continue to deliver us, as you work together with us in prayer, that rabiym will share in the gift granted us in answer to the thanksgiving of rabiym for us.

Now this is our claim: Our conscience testifies that in the simplicity and purity of 'Elohiym, not in worldly wisdom, but in the grace of 'Elohiym, we have conducted ourselves in the world, and more abundantly in our relations with you. For we do not write you anything you cannot read or understand. And I hope that, as you have understood us in part, you will come to understand fully that you can rejoice because of us just as we will rejoice because of you in the day of our Lord and yours, Yeshuwah.

Because I was confident of this, I planned to visit you first so that you might benefit twice. I planned to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Yhuwdah. When I planned this, I did not do it lightly. Nor do I make my plans in a worldly manner so that in the same breath I say, "Yes, yes" and "No, no."

But ha'Elohiym is trustworthy, so that our message to you did not become "Yes" and "No." For the Son of 'Elohiym, Yeshuwah haMashiyach, who was preached among you by us, through me and Silvanus and Timothy, did not become "Yes" and "No," but in Him it has always been "Yes." For as many as are the promises of 'Elohiym, the "Yes" is in the Messiah. And in Him is the "Amen," from ha'Elohiym to Kabowd through us. Now it is 'Elohiym who confirms us in the Messiah, along with you, and 'Elohiym anoints us. He set His seal on us, having given the `arabown of haRuach in our hearts.

I call ha'Elohiym as witness, on my nephesh that it was in order to spare you that I never returned to Corinth. Not that we lord it over your 'emuwnah, but we work with you for your joy, because it is by 'emuwnah you stand firm.

So I made up my mind that I would not make another painful visit to you. For if I grieve you, who is left to make me glad but you whom I have grieved? I wrote as I did so that when I came I should not be distressed by those who ought to make me rejoice, trusting in all of you, that you are all my joy. For I wrote you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you.

If anyone has caused distress, he has not distressed me as he has distressed all of you, to some extent – not to put it too severely. The censure by the majority is sufficient for him. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive grief. I urge you, therefore, to reaffirm your checed to him. The reason I wrote you was to see if you would stand the test and be obedient in everything. If you forgive anyone, I also forgive him. For indeed if there was anything to forgive I have forgiven in the person of the Messiah, in order that haSatan might not gain advantage over us, for we are not unaware of his schemes.

Now when I went to Troas to preach the Gospel of the Messiah, the Lord had opened a door for me, but I still had no shalom in my nephesh, because I did not find my brother Titus there. So I said good-by to them and went on to Macedonia.

But thanks to 'Elohiym, who always leads us in triumph in the Messiah, the fragrance of His da`ath is revealed through us in every place. For we are an aroma of the Messiah to 'Elohiym among those who are being saved and those who are perishing. To the one we are the smell of Maveth, far more exceeding actual death; to the other, the fragrance of Chay, far more exceeding actual life. And who is equal to such a task? Unlike so many, we do not peddle the Word of 'Elohiym for profit. On the contrary, in the Messiah we speak as those of 'Elohiym, with sincerity, as in the Presence of 'Elohiym.

Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by all men. You show that you are a letter from the Messiah, the result of our service, written not with ink but with haRuach of 'El Chay, not on tablets of stone but on tablets of human hearts.

We have such confidence as this toward ha'Elohiym through the Messiah. Not that we are competent in ourselves to claim anything comes out of ourselves, but our competence comes from ha'Elohiym, who has made us competent as servants of a Briyth Chadashah – not of the letter but of haRuach; for the letter kills outright, but haRuach gives life.

Now if the office of death, which was in letters engraved in stone, came through Kabowd, so that the children of Yisra'el could not look steadily at the face of Mosheh because of his Presence in Kabowd, is rendered useless, will not the office of haRuach be much more in Kabowd? For if the office that condemns men is of Kabowd, the office of Tsaddiyq found in Kabowd abounds much more! For what was of Kabowd then is not honorable now in comparison with the surpassing of Kabowd. And if what was fading away came through Kabowd, how much greater is what remains in Kabowd!

Therefore, since we have such expectation, we are very bold, not like Mosheh, who would put a veil over his face to keep the children of Yisra'el from gazing at what was being rendered useless. But their thinking was hardened, for to this day the same veil remains when the old Briyth is read, if it is not being revealed that in the Messiah it is rendered useless. Even to this day when Mosheh is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away. Now the Lord is haRuach, and where Ruach YHWH is, there is freedom. But we, who have had the face of the Kabowd of YHWH revealed, beholding as in a mirror the same image, are being metamorphosed, from self-glorification to Kabowd, exactly, as from Ruach YHWH.

Therefore, we have this service, even as we have mercy, and we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use trickery, nor do we distort the Word of 'Elohiym. On the contrary, by setting forth the truth plainly we commend ourselves to every man's intuition in the sight of 'Elohiym. And even if our Gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the Gospel of the Kabowd, the Messiah, who is the Representative of 'Elohiym. For we do not preach ourselves, but Yeshuwah haMashiyach as YHWH, and ourselves as your servants for the sake of Yeshuwah. For ha'Elohiym, who said, "Light will shine out of darkness," has shined in our hearts toward the illumination of the da`ath of the Kabowd of 'Elohiym in the Person of the Messiah.

But we have this treasure in jars of clay to show that this all-surpassing power is from 'Elohiym and not from us. We are crowded on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the dying of Yeshuwah Himself, that haChay – Yeshuwah – will also be revealed in our body. For we who are chayiym are always being given over to dying for the sake of Yeshuwah, that His life may be revealed in our mortal bodies. So then, in dying we work, and haChay is in you.

But having the same nephesh, by 'emuwnah, I believed and therefore I spoke. We believed, therefore we speak, knowing that He who resurrected the Lord, Yeshuwah, will also resurrect us with Yeshuwah and present us with you. All this is for your benefit, so that the grace will overflow through the majority that thanksgiving will overflow to the Kabowd of 'Elohiym.

Therefore we do not lose heart. Although our outward self is decaying, yet the inward self is being renewed day by day. For the present lightness of our persecution is abated, the purpose of which is to exalt the authority of `Owlam, Kabowd, over all others. So we fix our attention not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.

Now we know that even if our earthly Bayith of the Mishkan is destroyed, we have a building from 'Elohiym, a house not built by human hands – `Owlam in Shamayim. For this we silently pray, indeed longing to be clothed with our Bayith from out of Shamayim, because when we are clothed, we will not be found naked. For, indeed, being in the Mishkan, we silently pray, being burdened because we do not wish to be unclothed but to be clothed, that what is mortal will be swallowed up by haChay. Now having worked in us for this very purpose, it is 'Elohiym who has given us the `arabown of haRuach.

Therefore we are always courageous, knowing that being at home in the body we are away from being at home in the Lord. We live by 'emuwnah, not by appearance. We are confident, then, and would prefer to be away from the body and at home with the Lord. So we make it our goal to please Him, whether we are at home in the body or away from it. For we must all be revealed before the Kaporet of the Messiah, that each one may receive what is due him for the things done while in the body, whether good or bad.

Knowing, then, what it is to revere YHWH, we persuade men to 'Elohiym by what we are, and I hope it is also plain to your intuition. We are not trying to commend ourselves to you again, but are giving you an opportunity to rejoice in us, so that you can answer those who rejoice in what is seen, rather than in what is in the heart. For whether we are crazy, for the sake of 'Elohiym, or if we are in our right mind, it is all for you, because the checed of Messiah holds us together, being convinced that if One died for all, then all died. And He died for all, that those chayiym would no longer live for themselves, but for the One who died for them and was resurrected.

So from now on we regard no one from a worldly point of view. Though we once regarded the Messiah in this way, we do so no longer. Therefore, if anyone is in the Messiah, he is a new creation. Behold, the original thing has abruptly ended, it has become reborn! All this is out of 'Elohiym, having reconciled us to Himself through the Messiah and having bestowed upon us the relief of Kaphar, by which 'Elohiym was reconciling the world to Himself in the Messiah, not reckoning their chatta'ah to them. And He has committed to us the message of Kaphar. We are therefore the Messiah's ambassadors, as though 'Elohiym were making His appeal through us. We beg you, on behalf of the Messiah, be reconciled to 'Elohiym! For the One who was not known to be a chatta', for our sake, He made a chatta', so that we could become the tsaddiyqiym of 'Elohiym through Him.

And also, working together, we urge you not to receive the grace of 'Elohiym unworthily. For He says, "In the time of acceptance I heard you, and in the day of deliverance I have helped you." Behold, now is the time of acceptance, and now is the day of deliverance!

We put no stumbling block in anyone's path, so that our service will not be blamed. Rather, as servants of 'Elohiym we commend ourselves in everything – in great endurance, persecutions, times of need, pressures, beatings, imprisonments, riots, tortures, sleep deprivation, hunger, purity, da`ath, patience, moral excellence in the Ruach haQodesh, sincere checed in truthful speech, and in the power of 'Elohiym, with weapons of tsdaqah on the right side and the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; regarded as dying, and yet we live on; beaten, and yet not killed; regarded as sorrowful, yet always rejoicing; regarded as poor, yet enriching many; regarded as having nothing, and yet possessing all things.

We have spoken freely to you, Corinthians, and opened wide our hearts to you. We are not withholding our affection from you, but you are withholding yours from us. As a fair exchange – I speak as to children – open wide your hearts also.

Do not associate discordantly with unbelievers! For what do tsdaqah and risha` have in common? Or what fellowship can light have with darkness? What harmony does the Messiah have with Bliya`al? What does a believer have in common with an unbeliever? What unity is there between a Bayith of 'Elohiym and an idol? For we are a Bayith of 'El Chay. As 'Elohiym has said: "I will live with them and walk among them, and I will be their 'Elohiym, and they will be My people."

"Therefore come out from them and be qadoshiym,” says YHWH. “Touch nothing tame', and I will accept you."

"I will be a Father to you, and you will be My sons and daughters,” says YHWH Tsba'owt.

Having these promises, dear friends, we must purge ourselves from everything that is tame' of flesh and of nephesh, perfecting piety out of reverence for 'Elohiym.

Make room for us. We have wronged no one, we have corrupted no one, we have exploited no one. I do not say this to condemn you, for I have said before that you have such a place in our hearts that we would live or die with you. Great is my bluntness toward you; I rejoice greatly in you. I am satiated with comfort. In all our persecutions my joy overflows.

For indeed since we came into Macedonia, our bodies have had no rest, and we were tested at every turn – conflicts on the outside, fears within. But the Comforter of the `ebyowniym, ha'Elohiym, comforted us by the coming of Titus. And not only by his presence but also by the comfort with which he was comforted over you. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my rejoicing is greater than ever.

Even if I caused you sorrow by the letter, I do not regret it. Though I did regret it – I see that my letter hurt you, but only for a little while – yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful with regard to 'Elohiym and so were not harmed in any way by us. Sorrow with regard to 'Elohiym brings repentance that leads to salvation and leaves no regret, but sorrow with regard to the world accomplishes death. See, this sorrow with regard to 'Elohiym has accomplished in you earnestness, as opposed to defensiveness, indignation, fear, lust, arrogance, and a desire for vengeance. At every point you have proved yourselves to be innocent in this area. So even though I wrote to you, it was not on account of the one who did the wrong or of the injured party, but rather that you could see for yourselves how devoted we are to you, on your behalf before 'Elohiym. 

For this reason we are comforted over your own comfort, and we were especially delighted to see how happy Titus was, because his nephesh has been refreshed by all of you. I had rejoiced to him about you, and you have not embarrassed me. But just as everything we said to you was true, so our rejoicing about Titus has proved to be true as well. And his affection for you is all the greater as he remembers the entirety of your obedience, accepting him with fear and trembling. I am glad I can have complete confidence in you.

And now, brothers, we want you to know about the grace of 'Elohiym being given among the Macedonian congregations. Out of much testing of persecution, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability entirely on their own. They urgently pleaded with us for the grace of sharing in this service to the qadoshiym. And they did not do as we expected, but they gave themselves first to the Lord and then to us through the will of 'Elohiym. So we urged Titus, since he had earlier made a beginning, to bring also to completion this act of grace on your part, that just as you excel in everything – in 'emuwnah, in the Word, in da`ath, in complete earnestness and in your checed for us – you will also excel in this grace.

I am not commanding you, but I want to test the sincerity of your checed by comparing it with the earnestness of others. For you know the grace of our Lord Yeshuwah haMashiyach, that though He was `Ashar, yet for your sakes He became `Aniy, so that you, through His `anah, could become `ashariym.

And here is my advice about what is best for you in this matter: Last year you were the first not only to give but also to have the willingness to do so. Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. For if the willingness is there, the gift is acceptable according to what one has, not according to what he does not have.

Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, even as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little."

But, thank ha'Elohiym, who put into the heart of Titus the same concern I have for you, because he not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. And we are sending along with him the brother who is praised by all the congregations for his service to the Gospel. What is more, he was chosen by the congregations to accompany us as we carry the offering, which we administer in order to honor Kabowd, Himself of the Lord, and to show your eagerness to help. We want to avoid any criticism of the way we administer this bounty. For we are taking pains to do what is fair, not only in the eyes of YHWH, but also in the eyes of men.

In addition, we sent with them our brother who we have often proved to ourselves in many ways is zealous, and now even more so because of his great confidence in you. As for Titus, my partner, and your fellow worker, as of our brothers, they are shlachiym of the congregations of Kabowd, the Messiah. Therefore show these men the proof of your checed and the reason for our rejoicing in you in the presence of the congregations.

There is no need for me to write to you about this service to the qadoshiym. For I know your eagerness, and I have been rejoicing about it in Macedonia, telling them that since last year you in Greece were ready; and your zeal has stirred most of them. And I am sending the brothers in order that our rejoicing about you in this matter should not prove hollow, but that you may be ready, as I said you would be. For if any Macedonians come with me and find you unprepared, we – not to say anything about you – would be ashamed of having been so confident. So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the blessing you have promised. Then it will be ready as a blessing, not as extortion.

Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows a blessing will also reap a blessing. Each man should give what he has decided in his heart, not sorrowfully or under compulsion, for ha'Elohiym loves a cheerful giver. And ha'Elohiym is able to make all grace overflow to you, so that in all things at all times, having all that you need, you will superabound in every act of goodness. As it is written: "He scatters; He gives His tsdaqah to the 'ebyowniym, He who endures forever."

Now He who supplies seed to the sower and bread for food will also supply and increase your seed and will increase the fruit of your tsdaqah. You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to 'Elohiym.

This service that you perform is not only supplying the needs of the qadoshiym, but is also overflowing in many expressions of thanks to 'Elohiym. Because of the service by which you have proved yourselves, men will praise ha'Elohiym for the subordination that accompanies your confession of the Gospel of the Messiah, and the generosity of the fellowship toward them and everyone else. And in their prayers for you their hearts will go out to you, because of the surpassing grace of 'Elohiym exhibited in you. Thanks be to 'Elohiym for His indescribable blessing!

I exhort you – I, Paul, through the humility and gentleness of the Messiah – who am "timid" when face to face with you, but "bold" when away! I beg you that when I come I may not have to be as bold as I expect to be toward some people who think that we live according to the flesh. For though we live in the flesh, we do not wage war as the flesh does. The weapons we fight with are not the weapons of the flesh. On the contrary, they are the power of ha'Elohiym to demolish strongholds. We demolish human reasoning and every pretense that sets itself up against the da`ath of 'Elohiym, and we bring into captivity every thought and purpose into compliance with the Messiah. And we will be ready to retaliate against all inattention, once your attentive listening is supplied.

You are looking only on the surface of things. If anyone is confident that he belongs to the Messiah, he should consider again that we belong to the Messiah just as much as he. For even if we rejoice somewhat freely about our authority, the Lord gave it to us for building you up rather than pulling you down, and I will not be ashamed of it, even though I seem to be trying to frighten you with the letter. For some say, "Sure, his letters are weighty and forceful, but in person he is unimpressive and his speech stuttering." Such people should realize that what we are in our letters when we are absent, we will be in our actions when we are present.

We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not discerning. We, however, will not rejoice beyond the limitations, but according to the measure of the standard the 'Elohiym of that limitation has assigned to us, that is to reach as far as you. We are not going too far, as would be the case if we had not come to you, for we did get as far as you with the Gospel of the Messiah. Neither do we go beyond our limits by rejoicing of work done by others. Our hope is that, as your 'emuwnah continues to grow, our limits among you will greatly expand to overflowing, so that we can preach the Gospel beyond you. For we do not want to rejoice about work already done in another. But, "Let him who rejoices rejoice in YHWH." For it is not the one who commends himself who is approved, but the one whom YHWH commends.

I hope you will put up with a little of my foolishness; please, bear with me. I am jealous of you for 'Elohiym. I promised you to one Husband, as a chaste virgin, to present you to the Messiah. But I am afraid that just as the Nachash seduced Chavvah by his trickery, your thoughts may somehow be led astray from the sincere devotion to the Messiah. For if someone comes to you and preaches a Yeshuwah we have not preached, or if you receive a strange spirit which you did not receive, or a different Gospel from what you accepted, you put up with it easily enough. I respect nothing that falls short of the very great teaching of the shlachiym. I may not be a trained speaker, but I do have da`ath, having made this perfectly clear to you in every way.

Or is it chatta'ah for me to humble myself in order to exalt you? Because I preached the Gospel of 'Elohiym to you free of charge, I stripped other congregations by receiving support from them so as to serve you. And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself, instead of being a burden to you in any way, and will continue to do so. The truth of the Messiah is in me, and nobody in the regions of Greece will stop this rejoicing in me. Why? Because I do not love you? Ha'Elohiym sees I do! And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about.

For such men are false shlachiym, deceitful teachers, masquerading as shlachiym of the Messiah. And no wonder, for haSatan himself masquerades as a mal'ak of `Owr. It is not surprising, then, if his servants masquerade as servants of Tsaddiyq. Their end will be what their actions deserve.

I repeat: Let no one think me foolish. But if you do, then receive me as if I were foolish, so that I may definitely do a little rejoicing. What I speak, I am not speaking according to YHWH, but as in foolishness, in the boldness of boasting. Since many are boasting in the way of the flesh, I too will boast that way. You gladly put up with fools since you are so wise! In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or exalts himself or approves of you to your face. To my shame I admit that we were too weak for that!

What anyone else dares – I speak as in foolishness – I also dare. Are they 'Ibriyiym? So am I. Are they children of Yisra'el? So am I. Are they descendants of 'Avraham? So am I. Are they servants of the Messiah? (I am out of my mind to talk like this.) I am more. I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death many times. Five times I received from the Yhuwdim the forty minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own race, in danger from gentiles; in danger in the city, in danger in the desert, in danger at sea; and in danger among false brothers. I have labored and undergone hardship and have often gone without sleep; I have known hunger and thirst and have often fasted; I have been cold and naked. Besides everything physical, I face conspiracies against me daily, and concern for all the congregations. Who is weak, and I do not feel weak? Who is tempted, and I do not inwardly burn?

If rejoicing is right, I will rejoice of the things that prove my weakness. The 'Elohiym and Father of the Lord Yeshuwah, who is to be praised forever, knows that I am not lying. In Damaseq the governor under king Aretas had the city of the Damascenes guarded, wanting to arrest me. But I was lowered in a basket from a window in the wall and slipped through their hands.

Indeed, there is nothing to be gained in boasting, so I will go on to visions and revelations of the Lord. I know a man in the Messiah who fourteen years ago – whether it was in the body or out of the body I do not know – 'Elohiym knows he was caught up to the third part, Shamayim. And I know that this man – whether in the body or apart from the body I do not know – but 'Elohiym knows --  he was caught up to Paradise and heard inexpressible things, things that man is not permitted to tell. I will rejoice about a man like that, but I will not rejoice about myself, except about my weaknesses. Even if I should choose to boast, I would not be foolish, because I would be speaking the truth. But I refrain, so no one will think more of me than is warranted by what I do or say.

By an overflow of chazown, to keep me from becoming conceited, there was given me an annoyance in my flesh, a mal'ak of haSatan, to torment me, so that I would not exalt myself. Three times I pleaded with the Lord to take it away from me. But He said to me, "My grace is sufficient for you, for miraculous power is made perfect in weakness." Therefore I will rejoice all the more about my weaknesses, so that the Messiah's power will rest upon me. Therefore I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties, for the sake of the Messiah. For when I am weak, then I am filled with power.

I have become foolish, but you drove me to it. I ought to have been commended by you, for I lack nothing of the very great teaching of the shlachiym, even if I am no one. Indeed, the indication of the shlachiym was worked out among you in all patience by signs, wonders and miraculous powers. How were you inferior to the other congregations, except that I was never a burden to you? Forgive me this wrong!

Now I am ready to visit you for the third time, and I will not be a burden to you, because what I want is not your possessions, but you. After all, children should not have to save up for their parents, but parents for their children. So I will very gladly spend everything I have and expend myself as well for your nephesh. I love you more, but you love me less. Be that as it may, I have not been a burden to you. Yet, crafty fellow that I am, I caught you by trickery! Did I exploit you through any of the men I sent you? I urged Titus to go to you and I sent the brother with him. Titus did not exploit you, did he? Did we not act in the same Ruach and follow the same course?

Have you been thinking all along that we have been defending ourselves to you? We speak in the sight of 'Elohiym, in the Messiah; and everything we do, dear friends, is for your strengthening. For I am afraid that when I come I may not find you as I want you to be, and you may not find me as you want me to be. I fear quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder. I am afraid that when I come again my 'Elohiym will humble me before you, and I will be grieved over many who have been chata'iym earlier and have not repented of the impurity, pornography and debauchery in which they have indulged.

This will be my third visit to you. "Every matter must be established by the testimony of two or three witnesses." I already gave you a warning when I was with you the second time. I now repeat it while absent: On my return I will not be lenient with those who have been chata'iym earlier or any of the others, since you are demanding proof that the Messiah is speaking through me. He is not weak in dealing with you, but is powerful among you. For even though He was crucified in weakness, yet He lives by the power of 'Elohiym. Likewise, we are weak in Him, yet by the power of 'Elohiym we will live with Him to serve you.

Discipline yourselves if you are in the Ne'eman; use discernment on yourselves. Do you not realize that Yeshuwah haMashiyach is in you – unless you are rejected ones? And I expect that you will discover that we are not rejected ones. Now I pray to ha'Elohiym not to punish you, none of you. Not that we will appear to be approved, but that you will do what is good. And we know who the rejected ones are, for we can do nothing against ha'Emeth, but only for ha'Emeth. We rejoice when we are weak and you are full of power; and our prayer is for your maturation. This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority, which the Lord gave me for building you up, not for tearing you down.

For the rest of the brothers, rejoice, aim for maturity, encourage one another, be of one mind, live in shalom, and the 'Elohiym of checed and shalom will be with you.

Greet one another with the kiss of Qadowsh. All the qadoshiym send their greetings.

The grace of the Lord, Yeshuwah haMashiyach, and the checed of 'Elohiym, and the fellowship of the Ruach haQodesh is with you all.

Paul's first letter to the Corinthians

Paul, called to be a shalach of Yeshuwah haMashiyach through the will of 'Elohiym, and the brother Sosthenes, to the congregation of 'Elohiym living in Corinth, to those set apart in Yeshuwah haMashiyach and called to be qadoshiym, together with all those everywhere who call on the Name of our Lord, Yeshuwah haMashiyach, their Lord and ours:

Grace to you and shalom from ha'Elohiym, our Father, and Lord Yeshuwah haMashiyach.

I always thank 'Elohiym for you regarding the grace of 'Elohiym given you in Yeshuwah haMashiyach. For in Him you have been enriched in every way – in all speech and all da`ath – because the testimony of the Messiah was confirmed in you. Therefore you do not lack any grace as you eagerly await the chazown of our Lord, Yeshuwah haMashiyach. He will keep you firm until the end, tamiym on the day of our Lord, Yeshuwah haMashiyach. 'Elohiym is trustworthy, through whom you have been called into fellowship with His Son, Yeshuwah haMashiyach, our Lord.

I appeal to you, brothers, in the Name of our Lord, Yeshuwah haMashiyach, that all of you agree with one another so that there may be no divisions among you and that you may be yachad, in like mind and like will. My brothers, some from Chloe's household have informed me that there are quarrels among you. What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas"; still another, "I follow the Messiah."

Has the Messiah ever been divided? Paul was not crucified for you. Were you baptized into the name of Paul? I thank 'Elohiym that I did not baptize any of you except Crispus and Gaius, so no one can say that you were baptized into my name. Yes, I also baptized the household of Stephanas; beyond that, I don't remember if I baptized anyone else. For the Messiah did not send me to baptize, but to preach the Gospel – not with words of human wisdom, so that the crucifixion of the Messiah will not be emptied of its power.

For the message of the crucifixion is foolishness to those who are truly perishing, but to us, who are being saved, it is the power of 'Elohiym. For it is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate."

Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not 'Elohiym made foolish the wisdom of this world? For since in the chakmah of 'Elohiym the world through its wisdom did not know ha'Elohiym, ha'Elohiym was pleased through the foolishness of preaching to save those who believe. Since Yhuwdim ask for a sign and Greeks look for wisdom, we only preach the Messiah crucified: a snare to Yhuwdim and foolishness to gentiles, but to them, the called ones, both Yhuwdim and Greeks, the Messiah is of 'Elohiym and the power of 'Elohiym is chakmah. For the foolish ones of 'Elohiym are wiser than average men, and the weak ones of 'Elohiym are stronger than average men.

Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But ha'Elohiym chose the foolish ones of the world that those who see themselves as wise could be shamed; and ha'Elohiym chose the weak ones of the world to shame those who see themselves as strong. He chose the lowly ones of this world and the despised ones – and the things that are not apparent to render useless the things that are apparent. This was so that no one could boast in His Presence. It is because of Him that you are in Yeshuwah haMashiyach, who has become for us Chakam from 'Elohiym – that is, Tsaddiyq – and also purification and redemption. Therefore, as it is written: "Let him who rejoices rejoice in YHWH."

When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony regarding 'Elohiym. For I resolved to know nothing while I was among you except Yeshuwah haMashiyach and His crucifixion. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with persuasion from human wisdom, but with a demonstration of haRuach, of power, so that your 'emuwnah would not be in man's wisdom, but in power from 'Elohiym.

We do, however, speak of chakmah among the mature, but not the wisdom of this age or of the rulers of this age, which are being rendered useless. And, we speak of a chakmah from 'Elohiym, a wisdom that has been hidden in mystery, and which 'Elohiym predestined for our Kabowd before time began. Not one of the rulers of this age has known it, for if they had, they would not have crucified the Lord, Kabowd. However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what 'Elohiym has prepared for those who love Him" – but 'Elohiym has revealed it to us by His Ruach.

HaRuach searches all things, even the `amoqowt of 'Elohiym. For who among men knows the thoughts of a man except the man's nephesh within him? In the same way no one knows the thoughts of 'Elohiym except Ruach ha'Elohiym. And, we have not received the spirit of the world but haRuach, who is from 'Elohiym, that we may discern the things of ha'Elohiym, freely given to us. These are the things we speak, not in words taught by human wisdom but in words taught by the Ruach haQodesh, comparing spiritual things with spiritual things. A worldly man does not accept the things of Ruach ha'Elohiym, for to him they are foolishness, and he cannot become aware of them, because they are spiritually discerned. The spiritual man discerns all things, but he himself is not understood by anyone. "For who has known the mind of YHWH; who will teach Him?" But we have the mind of the Messiah.

Brothers, I could not address you as spiritual but as worldly – as to infants in the Messiah. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly! For there is jealousy and quarreling among you – you are living according to man. For when one says, "I truly follow Paul," and another, "I follow Apollos," are you not worldly?

What, after all, is Paul? And what is Apollos? Only servants, through whom you came to believe – and to each as YHWH gave. I sowed, Apollos watered, but ha'Elohiym made it grow. So neither he who plants nor he who waters is anything, but only 'Elohiym, who makes it grow. The man who plants and the man who waters are 'echad, and each will receive one reward, according to his own labor. For we are co-laborers of 'Elohiym, a field of 'Elohiym; you are the confirmation of 'Elohiym.

By the grace 'Elohiym has given me, I lay a foundation as an expert builder, and someone else builds on it. But each one should be careful how he builds on it. For no one is able to lay any foundation other than the one already laid, who is Yeshuwah haMashiyach. If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because day will bring it to light. It will be revealed by fire, and the fire will test the quality of each man's work. If the work remains, he will receive a reward. If it is burned up, he will be damaged; he will be saved, but only as through fire.

Don't you know that you are Bayith ha'Elohiym and Ruach ha'Elohiym resides in you? If anyone perverts the Bayith of 'Elohiym, ha'Elohiym will ruin him; because Bayith ha'Elohiym exists for Qadowsh, whose you are.

Let no one deceive himself – if any one of you thinks he is wise by the standards of this age, he should become foolish so that he may become a chakam. For the wisdom of this world is foolishness with ha'Elohiym. As it is written: "He catches the wise in their craftiness;" and again, "YHWH knows that the philosphies of the wise are futile." So then, no more rejoicing about men! All things are yours, whether by Paul or Apollos or Cephas or the world or life or death or present things or future things – and you are of the Messiah, and the Messiah is of 'Elohiym.

So let each man regard us as servants of the Messiah and as those entrusted with the mysteries of 'Elohiym. As for the rest, it is assumed that those who have been given a trust must prove trustworthy. I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. For I know of nothing to be held against my self, but that does not make me innocent. But, it is YHWH who judges me. Therefore judge nothing before its appointed time, but wait till the Lord comes. He will shed light on the hidden things of darkness and will reveal the motives of the hearts. At that time each will receive his praise from ha'Elohiym.

Now, brothers, I have applied these things to myself and Apollos because of you, that you might learn in us not to think of men above that which is written. You take pride in one man over against another. But who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you rejoice as though you did not?

Already you are satiated! Already you are rich! You are mlakiym – and that without us! You really have become mlakiym, so that we could be mlakiym with you! For it seems to me that ha'Elohiym has put us shlachiym at the end of the procession, like men condemned to die, because we have been made a spectacle to the world, to mal'akiym and to men. We are fools because of the Messiah, but you are of a cautious character in the Messiah! We are weak, but you are stubborn! You are noble, we are dishonorable! To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we wander homeless. We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly. We have become the filth of the world, the scum of the world until now.

I am not writing this to shame you, but to warn you as my beloved children. Even though you have a myriad of teachers in the Messiah, you do not have many fathers. But, in Yeshuwah haMashiyach, I fathered you through the Gospel. Therefore I urge you to become imitators of me. For this reason I sent Timothy to you, my son, beloved and trustworthy in YHWH. He will remind you of my way of life in Yeshuwah haMashiyach, which agrees with what I teach everywhere in every congregation.

Some of you have become arrogant, because I have not come to you immediately. But I will come to you very soon, if the Lord is willing, and then I will find out how these arrogant people are talking, and what power they have. For Mamlahket ha'El is not found in speeches, but in power. What do you desire? That I come to you with a rod, or in checed, and a humble spirit?

It is actually reported that there is adultery among you, and of a kind that does not occur even among gentiles: A man has his father's wife. And you are proud of it, rather than being filled with grief and putting out of your fellowship the man who did this? Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. In the Name of our Lord, Yeshuwah, you must convene, along with my nephesh, with the power of our Lord, Yeshuwah haMashiyach, to hand this man over to haSatan for destruction of the flesh, that his nephesh will be saved on Yowm-YHWH.

Your rejoicing is not good. Don't you know that a little yeast works through the whole batch? Purge the old yeast that you may be a new batch, as you are, without yeast. For our Pecach Lamb was sacrificed – the Messiah. Therefore let us keep the Chag, not with old yeast, without yeast of malice and wickedness, but with Matsowt of purity and truth.

I have written you in the letter not to associate intimately with debauchees – and not at all with the people of this world who are pornographers, or the greedy, or a swindler, or idolaters. Since you are to come out of this world.

But now I am writing you that you must not associate intimately with anyone who calls himself a “brother” who is a debauchee, or greedy, or an idolater, or a slanderer, a drunkard or a swindler. With such a one do not even eat.

What business is it of mine to judge those outside? Are you not to judge those inside? But ha'Elohiym will judge those outside. Expel the rasha` from among you.

Does any of you dare take a dispute with another before the rasha`iym for judgment instead of before the qadoshiym? Do you not know that the qadoshiym will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge mal'akiym? How much more the things of this life! Therefore, if you have disputes about such matters, appoint as judges the men of least account in the congregation! I say this to your shame. Is it possible that there is no chakmah among you? No one who can discern a dispute of his brother in your midst? But instead, one brother goes against another for a judgment – and this in front of unbelievers!

The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be injured? Why not rather take the loss? Instead, you yourselves cheat and do wrong, and you do these things to brothers.

Do you not know that the rasha`iym will not inherit Mamlahket ha'El? Do not be led astray! Neither the debauchees nor idolaters nor adulterers nor male prostitutes nor homosexuals nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit Mamlahket ha'El. And some of you were these things. But you were washed, you were set apart, you were made tamiym in the Name of the Lord, Yeshuwah, and in the Ruach of our 'Elohiym.

All things are accessible to me, but not everything is beneficial. All things are accessible to me, but I will not be mastered by anything. "Foods for the stomach and the stomach for foods" – but ha'Elohiym will destroy them both. The body is not meant for pornography, but for YHWH, and YHWH is for the Body. And also ha'Elohiym resurrected the Lord, and will resurrect us through His power. Do you not know that your bodies are members of the Messiah? Shall I then take the members of the Messiah and unite them with a prostitute? Never! Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, "The two will become one body." But he who is being joined to YHWH is of one nephesh.

Flee from Pornography! Every chata' a man commits is outside the body, but he who engages in pornography is chatta'ah against his own body. Or, do you not know that your body is a Bayith of the Ruach haQodesh, who is in you, whom you have received from 'Elohiym? You are not your own, for you were bought for a price. Therefore honor ha'Elohiym in your body.

Now for the matters you wrote about: It is good for a man not to touch a woman. But because of pornography, each man should have his own woman, and each woman her own husband. Let the husband pay due kindness to the woman, and likewise the woman to the husband. The woman does not have authority over her own body, but the husband. In the same way, the husband does not have authority over his own body, but the woman. Do not deprive each other except by accord, for a time, so that you may be free for fasting and prayer. Then come together again so that haSatan will not tempt you because of your lack of self-control. I say this as permission, not as a command. I wish that all men were as I am. But each man has his own gift from 'Elohiym; one has this gift, another has that.

Now to the bachelors and the widows I say: It is good for them to remain as I am. But if they do not have self-control, let them marry, for it is better to marry than to burn with passion.

To the betrothed I give this instruction (not I, but the Lord): A woman must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not leave his woman.

To the rest I say this (I, not the Lord): If any brother has a woman who is not a believer and she is willing to live with him, he should not leave her. And if a woman has a husband who is not a believer and he is willing to live with her, she should not leave him. For the unbelieving husband has been set apart by the woman, and the unbelieving woman has been set apart by her believing husband. Otherwise your children would be tame', but as it is, they are qadoshiym.

But if the unbeliever leaves, let him be separated. A believing man or woman is not bound in such circumstances; for ha'Elohiym has called us to live in shalom. How do you know, woman, whether you will heal your husband? Or, how do you know, husband, whether you will heal your woman?

Nevertheless, each one should retain the place in life that ha'Elohiym assigned to him, to which YHWH has called him. This is the rule I lay down in all the congregations. Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. Circumcision is nothing and uncircumcision is nothing. But only keeping the mitsvowt of 'Elohiym matters. Each one should remain in the situation which he was in when he was called. Were you a slave when you were called? Don't let it trouble you – although if you can gain your freedom, do so. For he who was a slave when he was called by YHWH is the freedman of YHWH; similarly, he who was a free man when he was called is the slave of the Messiah. You were bought for a price; do not become slaves of men. Brothers, each man should remain in the situation he was in when he was called, doing so with 'Elohiym.

Now about virgins, I have no instruction from the Lord, but I give a judgment as one who by the Lord's mercy is trustworthy. Because of the present necessity, I think that it is good for you to remain as you are.

It is also good for a man to do so. Have you been betrothed? Do not seek to break it. Is your betrothal broken? Do not look for a woman. But if you do marry, you are not chatta'ah; and if a virgin marries, she is not chatta'ah. But they will have trouble in the flesh, and I want to spare you.

But I say, brothers, that the time is short. From now on those who have women should live as if they had none; those who mourn, as if they did not; those rejoicing, as if not rejoicing; those who buy, as if it is not in their possession; those who use the things of the world, as if not trading in them. For the scheme of this world is passing away.

But, I desire for you to be free from worry. An unmarried man is concerned about the things of YHWH – how he can please YHWH. But a married man is concerned about the things of the world – how he can please the woman. A woman and a virgin are different. The unmarried is concerned about the things of YHWH, that she is devoted in both body and nephesh. But a married woman is concerned about the things of the world – how she can please her husband. I am saying this for your own good, not to trap you, but that you may live in a right way, waiting upon the Lord without distractions.

If any think they are acting improperly toward their virginity, and if they are getting along in years and feel they ought to marry, they should do as they desire. They are not chatta'ah. They should get married. But any who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has discerned in his heart to remain chaste – also does the right thing. So then, he who marries does right, but he who does not marry does even better.

A woman is bound to her husband as long as her husband lives. But if her husband dies, she is free to marry anyone she wishes, but he should belong to the Lord. In my judgment, she will be happier if she stays as she is – and I think that I too have Ruach ha'Elohiym.

Now about idolatrous sacrifices: We know that we all have da`ath. Da`ath exalts, but checed builds up. The man who thinks he knows something does not yet know as he ought to know. But if anyone has checed for ha'Elohiym he is known by Him.

So then, about eating idolatrous sacrifices: We know that an idol is nothing at all in the world and that there is no 'Elohiym but one. For even if there are so-called “gods,” whether in Shamayim or on ha'arets (as indeed there are many "gods" and many "lords"), yet for us there is but one 'Elohiym, the Father, out of whom all things exist and we live for Him; and there is but one Lord, Yeshuwah haMashiyach, through whom all things exist and we live by Him.

But not everyone has this da`ath. Some people are still so accustomed to idols that when they eat any idolatrous sacrifice they think of it as having been sacrificed to an idol, and since their intuition is weak, it is tame'. But food does not bring us near to 'Elohiym; we are no worse if we do not eat, and no better if we do.

Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak ones. For if anyone with a weak conscience sees you who have this da`ath sitting in an idol's temple, won't he be emboldened to eat the idolatrous sacrifices? So this weak brother, for whom the Messiah died, is destroyed by your da`ath. And thus you are chatta'ah against the brothers and wound those with a weak conscience, you are chatta'ah against the Messiah. Therefore, if what I eat offends my brother, I will never eat meat again, so that I will not offend him.

Am I not a shalach? Am I not free? Have I not seen Yeshuwah, our Lord? Are you not my work in YHWH? Even though I may not be a shalach to others, surely I am to you! For you are the seal of my commission in YHWH.

This is my defense to those critiquing me: Don't we have the right to eat and drink? Don't we have the right to take a believing woman along with us, as do the other shlachiym and the Lord's brothers and Cephas? Or is it only I and Barnabas who do not have enough authority not to work?

Who soldiers at his own expense, ever? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of the milk? I do not speak from a human point of view. Doesn't the Torah say the same thing? For it is written in the Torah of Mosheh: "You will not muzzle an ox while it is treading out the grain." It is not about oxen that 'Elohiym is concerned. Surely He says this about us, doesn't He? Yes, this was written for us, because out of hope of a harvest the plowman ought to plow; and the thresher hopes to share in the harvest out of hope. If we have sown spiritual things among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn't we have it all the more?

But we did not use this right. On the contrary, we endured anything rather than hinder the Gospel of the Messiah. Don't you know that those qadoshiym who labor get their food from the Bayith, and those who serve at the altar share in what is on the altar? So also, YHWH has instituted that those preaching the Gospel should live by the Gospel.

But I have not used any of these things. And I am not writing this in the hope that you will do such things for me. I would rather die than have anyone deprive me of this rejoicing. Yet when I preach the Gospel, I do not gloat, for I am compelled to preach. Woe to me if I do not preach the Gospel! If I do this willingly, I have a reward; but, if unwillingly, I am simply administering a trust committed to me. What then is my reward? Just this: that in preaching the Gospel free of charge I carry it out, and so not make use of my authority through the Gospel.

For being free of all, I make myself a slave to everyone, to gain the rabiym. To the Yhuwdim I became like a Yhuwdiy, to win the Yhuwdim. To those under the Torah I became like one under the Torah (though I myself am not under the Torah), so as to gain those under the Torah. To those not having the Torah I became like one not having the Torah (though I am not without the Torah of 'Elohiym, but am under the Torah of the Messiah), so as to gain those not having the Torah. To the weak I became as one weak, to gain the weak. I have become all things to all people, so that I might heal some in any state. I do all this for the sake of the Gospel, that I may share in it.

Do you not know that in a race all the runners run, but one gets the prize? So run, that you will attain it. Everyone who competes in anything controls himself. They do it to get a crown that will not last; but we do it to get a crown that is imperishable. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. But, I subdue my body and lead it captive so that, after preaching to others, I myself will not become worthless.

For I do not want you to be ignorant, brothers, that our forefathers were all under he`Anan and they all passed through the sea. They were all baptized into Mosheh in he`Anan and in the sea. They all ate the same food of Ruach and drank the same drink of Ruach; for they drank from the supernatural Tsuwr that followed them, and that Tsuwr was the Messiah. But, ha'Elohiym was not pleased with most of them; for they were scattered in the midbar.

Now these things are our examples, to keep us from setting our hearts on evil just as they did. And don't you be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in revelry." And don't you indulge in pornography, as some of them did – and in one day twenty-three thousand of them fell. And don't you test the Messiah, as some of them tested Him – and were destroyed along with Nachash. And don't you complain, as some of them complained – and were destroyed by 'Abaddown.

All these things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. So, for the one thinking he is standing firm, be watchful, that you do not fall! 

No temptation has seized you except what is common to man. But, ha'Elohiym is trustworthy; He will not let you be tempted beyond what you are enabled to withstand. But when you are tested, He will also provide a way out, that you will be enabled to stand up under it.

Therefore, my fellow chacdiym, flee from idolatry. I speak to chakmiym; discern for yourselves what I say. Is not the cup of thanksgiving for which we give thanks a participation in the blood of the Messiah? And is not the bread that we break a participation in the Body of the Messiah? Because there is one Lechem, we are rabiym of the one Body, for we all partake of the one Lechem.

Consider the natural Yisra'el: Are not those eating the sacrifices participators of the altar? Do I mean then that an idolatrous sacrifice is anything, or that an idol is anything? No, but what they sacrifice they sacrifice to shediym, not to 'Elohiym. But I do not want you to become participants with shediym. You are not able to drink a cup of YHWH and a cup of shediym; you are not able to take part in both the Shulchan of YHWH and the table of shediym. Or, are we trying to arouse the jealousy of YHWH? We are not stronger than He!

All things are accessible to me, but not everything is beneficial. All things are accessible to me, but not everything is constructive. No one seeks his own good, but the good of others.

Eat anything sold in the meat market without raising questions of intuition, for, "Ha'arets belongs to YHWH, and the bounty of it."

If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of intuition. But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for the sake of intuition – the other man's intuition, I mean, not yours. For my freedom is judged by another's intuition. If I take part with checed, why am I denounced because of something I thank 'Elohiym for?

So whether you eat or drink or whatever you do, do it all to the honor of 'Elohiym. Do not be offensive in the eyes of Yhuwdim, gentiles, or the Qahal of 'Elohiym – even as I try to please everybody in every way, not seeking my own good but the good of many, so that they may be saved. 

Imitate me, as I imitate the Messiah. But, I praise you for remembering everything I have said, just as I passed them on to you, and for holding to the doctrines.

Now I want you to realize that the Ro'sh of every man is the Messiah, and the ro'sh of a woman is the man, and the Ro'sh of the Messiah is ha'Elohiym. Every man who prays or prophesies with his head downcast shames his Ro'sh. And, every woman who prays or prophesies with her head uncovered dishonors her head – it is the same as her head being shaved. If a woman does not cover her head, then let her be shorn; and if it is a dishonor for a woman to have her hair cut or shaved off, let her cover her head. A man ought not to cover his head, being the image and honor of 'Elohiym; but the woman is the honor of a man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, the woman ought to have a sign of authority on her head, because of the mal'akiym.

In YHWH, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But all is of ha'Elohiym! Judge among yourselves: Is it proper for a woman to pray to 'Elohiym unveiled? Does not the very nature of things teach you that if a man adorns his hair, it is a disgrace to him, but that if a woman adorns her hair, it brings her praise? Instead, a veil has been granted to her because of her beautiful hair. If anyone wants to be contentious about this, we have no other practice - nor do the congregations of 'Elohiym.

In this directive I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a congregation, there are divisions among you, and to some extent I believe it. No doubt there have to be heresies among you that the approved ones among you will be revealed. When you come together, it is not the Supper of YHWH Himself you eat. For each of you goes ahead and eats without waiting. One goes hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the congregation of 'Elohiym and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? I do not praise you!

For I received from the Lord what I also passed on to you: The Lord, Yeshuwah, on the night He was betrayed, took bread, and when He had given thanks, He broke it and said, "This is My body on behalf of you; do this in remembrance of Me." In the same way, after the supper He took the cup, saying, "This cup is the Briyth Chadashah in My blood; do this whenever you drink, in remembrance of Me." For as often as you eat this bread and drink of the cup, you proclaim the Lord's death until the coming of the One who comes.

Therefore, whoever eats this bread or drinks the cup of the Lord irreverently will be guilty of the body and blood of the Lord. But let a man prove himself, then let him eat of the bread and drink of the cup. For anyone who eats and drinks irreverently eats and drinks condemnation to himself, not discerning the body. That is why many among you are weak and feeble, and a number of you have fallen asleep. But if we discerned ourselves, we would not be condemned. When we are judged by YHWH, we are disciplined, so that we will not be condemned with the world.

So then, my brothers, when you come together to eat, wait for each other. If anyone is hungry, let him eat at home, so that when you meet together it will not result in condemnation.

And when I come I will give further directions.

Now about spiritual matters, brothers, I do not want you to be lacking in da`ath. You know that you were gentiles before worthless idols, in that manner which you were influenced and led astray. Therefore I tell you that no one who is speaking by Ruach ha'Elohiym says, "Yeshuwah is a curse," and no one is able to say, "Yeshuwah is YHWH," except by the Ruach haQodesh.

There are differences of miraculous faculty, but the same Ruach. There are differences of service, but the same Lord. There are differences of workings, but the same 'Elohiym works all of them in everyone.

Now to each one the expression of haRuach is given for the common good. To one there is given through haRuach a word of chakmah, to another a word of da`ath through the same Ruach, to another 'emuwnah by the same Ruach, to another miraculous faculty of healing through the same Ruach, to another workings of miraculous power, to another prophecy, to another discerning of mental disposition, to another speaking in various inspired languages, and to still another the interpretation of inspired languages. All these are the work of one and the same Ruach, and She gives them to each one, just as She wills.

For the Body is one, but has many parts; and though all its parts are many, the Body is one. So it is with the Messiah. For we were all baptized with one Ruach into one Body – whether Yhuwdim or Greeks, slave or free – and we were all given into one Ruach to drink.

Now the Body is not made up of one part but of many. If the foot should say, "Because I am not a hand, I do not belong to the body," does it cease to be part of the body? And if the ear should say, "Because I am not an eye, I do not belong to the body," does it cease to be part of the body? If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact ha'Elohiym has arranged the parts in the body, every one of them, just as He wills them to be. If they were all one part, where would the Body be? As it is, there are many parts, but one Body.

The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!" On the contrary, those parts of the body that seem to be weaker are necessary, and the parts that we think are less honorable we treat with special honor. And the parts that are unmentionable are treated with special modesty, while our presentable parts need no special treatment. But ha'Elohiym has tempered together the Body and has given greater honor to the parts lacking, so that there will be no division in the Body, but that its members should have equal concern for each other. If one member suffers, all members suffer with him; if one member rejoices, all members rejoice with him.

Now you are the Body of the Messiah, and members in part of it. And in the congregation 'Elohiym has even appointed first of all shlachiym, second nabiy'im, third rabbiym, then workers of miraculous power, also those having miraculous faculties of healing, those able to relieve others, shepherds, and kinds of inspired languages. Are all shlachiym? Are all nabiy'im? Are all rabbiym? Do all work miraculous power? Do all have miraculous faculties of healing? Do all speak in inspired languages? Do all interpret? 

But zealously strive after the stronger miraculous faculty. And yet, I will show to you a way, according to `Elyown:

If I speak in the languages of men, even of mal'akiym, but have not checed, I am only a resounding gong or a clanging cymbal. If I have prophecies and discern all mysteries and all da`ath, and if I have all 'emuwnah, so as to move mountains, but have not checed, I am nothing. If I give out all my possessions and yield up my body so that I could rejoic, but have not checed, I have no advantage.

Checed is long-suffering and useful.

Checed does not envy.

Checed does not exalt self, it is not proud.

It does not behave indecently, it is not self-seeking.

It is not easily provoked; it keeps no record of wrongs.

It does not delight in injustice, but rejoices in the truth.

It always endures patiently, trusting in every way.

It hopes in every way, always persevering.

Checed never fails.

But where there are prophecies, they will cease; where there are languages, they will be stilled; where there is da`ath, it will pass away. 

For we know in pieces and we prophesy in pieces, but when Tamam comes, the pieces will be rendered useless. When I was a simple-minded person, I talked like a simple-minded person, I thought like a simple-minded person, I reasoned like a simple-minded person. When I became mature, I put simple-minded ways behind me. 

Now we see obscure sayings, as in a mirror; then we will see face to face. Now I know in pieces; then I will fully know, even as I am fully known.

But now remain 'emuwnah, tiqvah and checed – these three things. And the greater of these is checed.

Pursue checed, and zealously strive after spiritual things, and prefer that you will prophecy. For he who speaks in an inspired language does not speak to men but to 'Elohiym. Indeed, no one understands him; he utters mysteries in his nephesh. But he who prophesies speaks to men for their confirmation, encouragement and comfort. He who speaks in an inspired language edifies himself, but he who prophesies edifies the congregation. I would like every one of you to speak in inspired languages, but I would rather have you prophesy. For, he who prophesies is greater than one who speaks in inspired languages, unless he interprets, so that the congregation may be edified.

Now, brothers, if I come to you and speak in inspired languages, what good will I be to you, unless I bring you some chazown or da`ath or prophecy or doctrine? Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? Again, if the shofar does not sound a clear call, who will get ready for battle? So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. Undoubtedly there are all sorts of sounds in the world, yet none of them is voiceless. If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. So it is with you. Since you are zealots for spiritual things, seek to build up the congregation, so that you will superabound.

For this reason anyone who speaks in an inspired language should pray that he will interpret. For if I pray in an inspired language, my nephesh prays, but my mind is unfruitful. So what shall I do? I will pray with the nephesh, and I will also pray with the mind; I sing with the nephesh, and I will also sing with the mind. If you are praising in your nephesh, how can one who finds himself among those who do not understand say "Amen" to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other man is not edified.

I thank ha'Elohiym that I speak in inspired languages more than all of you. But in a congregation I would rather speak five intelligible words, that I will instruct others, than myriads of words in any language.

Brothers, stop being like children in your minds, but in regard to risha` be infants, but in your thinking be mature. In the Torah it is written:

"Through men of strange tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to Me," says YHWH.

Languages, then, are not a sign for believers, but for unbelievers; prophecy, however, is for believers, not for unbelievers. So if the whole congregation comes together and everyone speaks in inspired languages, and some who do not understand or some unbelievers come in, will they not say that you are crazy? But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convicted by all and will be judged by all. The secrets of his heart will be revealed, so that he will fall down and worship ha'Elohiym, declaring that, “Ha'Elohiym is really among you!”

What is it then, brothers? When you come together, everyone has a Tphillah, or a doctrine, an inspired language, a chazown or an interpretation. All of these must be done for edification. If anyone speaks in an inspired language, two – or at the most three – should speak, one at a time, and let someone interpret. If there is no interpreter, let him keep quiet in the congregation and speak to himself and 'Elohiym.

Let two or three nabiy'im speak, the others discerning what is said. And if a chazown comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may learn and be encouraged. The nephesh of a nabiy' is subordinate to a prophecy. For ha'Elohiym is not of confusion, but of shalom, as it is in every congregation of the qadoshiym.

Let your women remain silent in the congregations. They are not allowed to speak, but must be subordinate, as the Torah states. Anything they desire to learn, let them ask their own husbands at home; for it is shameful for a woman to speak in a congregation.

Did the Word of 'Elohiym originate with you, or has it reached only you? If anybody thinks he is a nabiy', or Ruach-filled, let him discern that what I am writing to you is the Lord's command. But, if anyone ignores this, ignore him.

Therefore, brothers, zealously strive after prophesy, and do not forbid speaking in inspired languages. But everything should be done in a decorous and orderly way.

Now, brothers, I want to remind you of the Gospel I preached to you, which you received and on which you have taken your stand; by which, also, you are saved, if you hold firmly to the Word I preached to you, unless you have believed idly.

For what I received I passed on to you as of first importance: that the Messiah died for our chatta'ah, according to the Scriptures, that He was buried, that He was resurrected on the third day, according to the TaNaKh, and that He was seen by Peter, and then by the Shnayim. After that, He was seen by more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then He was seen by Ya`aqob, then by the shlachiym, and last of all He was seen by me also, as to one born late.

For I am the lesser of the shlachiym and do not even deserve to be called a shalach, because I persecuted the Qahal of 'Elohiym. But by the grace of 'Elohiym I am what I am, and His grace to me was not without effect. No, I worked harder than all of them – yet not I, but the grace of 'Elohiym that was with me. Whether, then, it was I or they, this is what we preach, and this is what you believed.

But if it is preached that the Messiah has been resurrected from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even the Messiah has been resurrected. And if the Messiah has not been resurrected, our preaching is worthless and so is your 'emuwnah. More than that, we are then found to be false witnesses of 'Elohiym, for we have testified of ha'Elohiym that He resurrected the Messiah, whom He did not resurrect if in fact the dead are not resurrected. For if the dead are not resurrected, then the Messiah has not been resurrected either. And if the Messiah has not been resurrected, your 'emuwnah is foolish; you are still in your chatta'ah. Then those also who have fallen asleep in the Messiah are lost. If only for this life we have hope in the Messiah, we are to be pitied more than all men.

But the Messiah has indeed been resurrected from the dead, firstfruit of those who have fallen asleep. For since Maveth came through a man, the resurrection of the dead comes also through a Man. For as in 'Adam all die, so in the Messiah all will be made alive. But each in his own turn: the Messiah, the firstfruit; then, when He comes, those who belong to the Messiah. Then the end will come, when He hands over the Mamlahkah to 'Elohiym, even the Father, when He renders entirely useless all dominions, and all privilege and force. For it is necessary that He be sovereign until He has put everything of His enemy under His feet. The last enemy to be destroyed is Maveth. 

For all things are subordinated under His feet. Now when it says that "all things" have been made subordinate under Him, it is clear that this does not include the One who made all things subordinate to Him. When all things are subordinate under Him, then the Son Himself will be made subordinate to the One who made all things subordinate to Him, that 'Elohiym will become all things in everyone.

Otherwise, what will those who are baptized do, as opposed to the dead? If the dead are not resurrected at all, why are people baptized, as opposed to the dead? And as for us, why do we endanger ourselves every hour? Day by day I die, but for your rejoicing, which I have in Yeshuwah haMashiyach, our Lord. If I fought wild beasts in Ephesus for human reasons, what have I gained? If the dead are not resurrected, "Let us eat and drink, for tomorrow we die."

Do not be led astray: "Bad companionships will corrupt good habits." Wake up to tsdaqah and stop chatta'ah! For there are some who are ignorant of 'Elohiym – I say this to shame you.

But someone may ask, "How are the dead resurrected whole? And with what kind of body will they come?" Foolish one! What you sow does not flower unless it dies. And what do you sow? You do not sow the body that it will become, but just a seed, perhaps of wheat or of something else. But ha'Elohiym gives it a body as He has determined, and to each kind of seed He gives its own body. All flesh is not the same: Men have one kind of flesh, animals have another, birds another and fish another. There are also bodies of Shamayim and there are bodies of ha'arets; but that of the Kabowd of Shamayim is one kind, and that of ha'arets is another. The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.

So will it be with the resurrection of the dead. It is sown in decay, it is resurrected through perfection; it is sown in dishonor, it is resurrected through Kabowd; it is sown in infirmity, it is resurrected through power; it is sown an intellectual body, it is raised a spiritual body.

There is an intellectual body, and there is a spiritual body. So it is written: "The first man 'Adam became equal to the Nephesh of Chayah;" the last 'Adam, a Ruach of revival. The spiritual did not come first, but the intellectual, and after that the spiritual. The first man came out of the dust, worldly, the second Man came out of Shamayim. As was the worldly man, so are those who are worldly; and as is the Man from Shamayim, so also are those who are of Shamayim. And just as we have borne the likeness of the worldly one, so will we bear the likeness of the One of Shamayim.

I declare to you, brothers, that flesh and blood is unable to inherit Mamlahket ha'El, nor does the decaying inherit the perfect. Listen, I tell you a mystery: We will not all sleep, but we will all be changed – in a moment, in the twinkling of an eye, at the last shofar. For it will blast and the dead will be resurrected to perfection, and we will be changed. For the decaying must clothe itself with the whole, and the mortal must put on immortality. When the decaying has been clothed with the perfect, and the mortal with immortality, then the saying that is written will come true: "Maveth was swallowed up in Yeshuwah."

Where, Maveth, is your divine impulse? Where, Sh'owl, is your triumph? The goad of Maveth is chatta'ah, and the power of chatta'ah is in the Torah. But thanks to 'Elohiym! He gives us the means of success through our Lord, Yeshuwah haMashiyach.

Therefore, as my beloved brothers, be steadfast, immovable, superabounding in the work of YHWH always, knowing that your work, in YHWH, is not fruitless.

Now about the collection for the qadoshiym: Do what I told the Galatian congregations to do. At the first of every week, each one of you set aside whatever profit you have made, storing it, so that when I come no collections will have to be made. Then, when I arrive, I will give letters of introduction to the men you approve and send them with your checed to Yerushalayim. If it seems advisable for me to go also, they will accompany me.

After I go through Macedonia, I will come to you – for I will be going through Macedonia. Perhaps I will stay with you awhile, or even spend the winter, so that you can set me on my journey, wherever I go. I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. But I will stay on at Ephesus until Shabu'owt, because a door has opened to me, great and effective, but there are many who oppose me.

If Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of YHWH, just as I am. No one, then, should refuse to accept him. Set him on his way in shalom so that he may return to me. I am expecting him with the brothers.

Now about the brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity.

Be vigilant! Stand firm in ha'Emeth; be mature! Be courageous; do everything in checed!

You know that the household of Stephanas was the firstfruit in Greece, and they have devoted themselves to the service of the qadoshiym. I urge you, brothers, to subordinate yourselves to such as these and to everyone who joins in the work, and labors at it. I was glad when Stephanas, Phortounatos and Achaikos arrived, because they have supplied you what was lacking. For they refreshed my nephesh and yours also. Therefore, become fully acquainted with such ones.

The congregations of Asia send you greetings. Aquila and Prisca greet you warmly in the Lord, and so does the congregation that meets at their house. All the brothers send you greetings. Greet one another with a kiss of Qadowsh.

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

If anyone does not love YHWH – let him be excommunicated. YHWH comes!

The grace of the Lord, Yeshuwah, is with you.

My love is with all of you in Yeshuwah haMashiyach.