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.
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