THE
FIRST LETTER
OF
PAUL, THE DELEGATE,
TO THE
CORINTHIANS.
[WRITTEN FROM EPHESUS, A. D. 56.]
I.—PAUL (Latin:Paulos; little), a called Delegate of Yeshua The Anointed, by the will of God, and Sosthenes the brother, to the congregation of God which is in Corinth, sanctified by The Anointed Yeshua, called holy ones; with all, in every place, who invoke the name of our Lord Yeshua The Anointed, both their Lord and ours: favor and peace be with you from God our Father, and from the Lord Yeshua The Anointed.
4.–I give thanks to my God always in respect of you; on account of the favor of God which was given to you through Yeshua The Anointed; that you were enriched with every gift by him; with all speech, and all knowledge, just as the testimony of The Anointed was confirmed among you: so that you are not lacking in any gift, waiting for the full declaration of our Lord Yeshua The Anointed; who will confirm you until the end, without accusation in the day of our Lord Yeshua The Anointed. God is faithful, by whom you have been called into the fellowship of his Son Yeshua The Anointed our Lord.
10.–Now, brethren , I implore you by the name of our Lord Yeshua The Anointed, that you all speak the same thing, and that there be no divisions (Gk: schisma a split or gap) among you; but that you be completely united in the same mind, and in the same judgment. For it has been declared to me concerning you, my brethren, by some of the family of Chloe, that there are quarrels among you. And I mention this, that each of you says, I, am of Paul, and I am of Apollos, and I am of Cephas, and I am of The Anointed. Is The Anointed divided? Was Paul crucified for you? or were you immersed into the name of Paul? I give thanks to God, that I immersed none of you, except Crispus and Gaius; for fear anyone should say that I immersed you into my own name. And I immersed also the family of Stephanus: besides this I do not know whether I immersed any others. For The Anointed did not send me to immerse, but to proclaim the good news; not, however, with wisdom of speech, that the cross of The Anointed might not be deprived of its effectiveness.
18 For this word (the teaching of the cross) is, foolishness to the destroyed; but to us, who are saved, it is the power of God. Therefore it is written, “I will destroy the wisdom of the wise, and will set aside the knowledge of the prudent.” Where is the wise man? Where is the scribe? Where are the disputers of this world? Has not God shown the wisdom of this world to be foolishness? For when, in the wisdom of God, the world through wisdom did not know God, it pleased God, through the foolishness of this proclamation, to save those who believe. And though the Jews demand a sign, and the Greeks seek wisdom; yet we proclaim a crucified Anointed:–to the Jews, a stumbling block, and to the Greeks foolishness: but to those who are called, both Jews and Greeks, The Anointed is the power of God, and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
26 For you see, in your calling brethren, that there are not many wise men after the flesh, not many mighty, not many noble; but God has chosen the foolish (lit:moronic) things of the world to put the wise to shame; the strengthless of the world, and the despised, God has chosen; those that are nothing, to reduce to nothing those that are; that no flesh might boast in his presence. Of him, you are in The Anointed Yeshua, who has become to us wisdom from God, righteousness, sanctification, and redemption. So that, just as it is written, “Let him who boasts, boast in the Lord.”
Chapter 2
II.–Now, when I came to you, brethren, I came not with superiority of speech, and or of wisdom, declaring to you the testimony of God. For I determined to make known nothing among you, but Yeshua The Anointed, and him crucified. And I, in weakness, and in fear, and in much trembling, was with you. My message also, and my proclamation, were not with persuasive words of human wisdom; but with the demonstration of the Spirit, and of power, that your faith might not stand in the wisdom of men, but in the power of God.
6 However, we do speak wisdom among those who are complete: but not the wisdom of this world; neither of the rulers of this world, who are to be brought to nothing. But we speak the mysterious wisdom of God, which has been until now concealed; which God declared before the ages to our glory. Which none of the rulers of this world knew: for if they had known it, they would not have crucified the Lord of glory. For, as it is written, “Those things eye has not seen, and ear has not heard, and which have not entered into the heart of man, God has prepared for those who love (agape) him.”
10 But God has revealed them to us by his Spirit; for the Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man, except the spirit of man which is in him: so, also, the thoughts of God no man knows, but the Spirit of God. Now we have received not the spirit of the world, but the spirit which comes from God, that we might know the things which are gifted to us by God. Which things also we speak, not in words taught by human wisdom; but in words taught by the Spirit, explaining spiritual things in spiritual words. Now, an animal man does not receive the things of the Spirit of God: for they are foolishness to him; neither can he know them, because they are spiritually examined. But the spiritual man examines, all things, yet he is examined by no one. For what animal man has known the mind of the Lord, who will instruct him? But we have the mind of The Anointed.
Chapter 3
III.–and I, brethren, could not speak to you as to spiritual men, but as to men of flesh, even as to babes in The Anointed. I gave you milk–not meat; for you were not then able to receive it: No, neither yet now are you able, because you are still fleshly. For since there is among you, envying, and strife; are you not fleshly, and walk after the manner of men? Besides, while one says, I, am of Paul; and another, I am of Apollos, are you not fleshly?
5 For who is Paul, and who is Apollos; but servants by whom you have believed, even as the Lord has given to each? I have planted, Apollos has watered; but God has made the growth. So that neither the planter is anything, nor the waterer, but God who makes the growth. However, the planter and the waterer are one, and each shall receive his proper reward according to his proper labor. Therefore, we are joint laborers employed by God. You are God’s field; you are God’s building.
10 According to the favor of God, which is given to me, as a skillful architect I have laid the foundation, and another builds upon it. But let everyone take care how he builds on it. For no man can lay a foundation, except what is laid, which is Yeshua The Anointed. Now, if any one builds on this foundation, gold, silver, precious stones, wood, hay, stubble; every one’s work shall be made clear: for the day will make it plain, because it is revealed by fire; and so the fire will test every one’s work, of what sort it is. If the work of any man remains, which he has built upon the foundation: he shall receive a reward. If the work of any one shall be burnt, he will suffer loss: yet he himself, however, shall be saved, yet so as through a fire. Do you not know, that you are the temple of God, and that the Spirit of God dwells among you? If anyone destroys the temple of God, him will God destroy; for the temple of God is holy, who you are.
18.–Let no one deceive himself. If anyone among you thinks to be wise in this age, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God; for it is written, “He entangles the wise in their own craftiness.” And again, “The Lord knows the reasonings of the wise, that they are empty.” Therefore, let no man boast in men; for all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come–all are yours; and you are The Anointed’s, and The Anointed is God’s.
Chapter 4
IV.–So, then, let a man consider us as servants of The Anointed, and managers (stewards) of the secrets of God. Now, it is required in managers, that everyone is found faithful. Therefore, to me it is a very small matter that I be scrutinized by you, or by human judgment, seeing I do not examine myself. For I am conscious of no fault against myself. However, I am not by this justified; but he who judges me is the Lord. Therefore, do not, before the time, pass any judgment, until the Lord come; who both will bring to light the hidden things of darkness, and lay open the counsels of the hearts; and then praise shall be to everyone from God.
6 Now, these things, brethren, I have figuratively applied to myself, and Apollos, for your sakes, that by us you may learn not to exceed above what has been written, that none of you may be puffed up against another. Besides, who makes you to different from anyone else? For what do you have that you did not receive? And now, if you did receive it, why do you boast as if you had not received it?
8.–Now you are filled! Now you are rich! You have become kings without us! And I wish, you had become kings that we also might reign with you. For I think that God has set forth we, the Delegates, last, as persons appointed to death; because we are made a theater to the world, to messengers, and to men. We are fools on account of The Anointed; but you are wise in The Anointed: we are weak, but you are strong: you are honored, but we are despised. To the present hour we hunger, thirst, and are naked, and are roughly treated, and have no certain dwelling place, and labor, working with our own hands: when reviled, we bless: when persecuted, we bear: when defamed, we implore: we have become as the filth of the world, the scum of all things until now.
14 I do not write these things to shame you; but, as my beloved children, I instruct you. For though you have ten thousand teachers in The Anointed, yet you do not have many fathers; for to The Anointed Yeshua, through The Good News, I have brought you forth. Therefore, I implore you, be imitators of me. For this purpose I have sent to you Timotheos, who is my beloved son, and faithful in the Lord. He will put you in mind of my ways, which are in The Anointed, even as I teach everywhere in every congregation. Now some are puffed up, as if I were not coming to you. But I will come to you soon, if the Lord wills, and I shall not know the speech of those who are puffed up, but their power. For the Reign of God is not in word, but in power. What do you desire? Shall I come to you with a rod, or in love (agape), and in the spirit of humility?
Chapter 5
V.–It is generally reported that there is fornication among you; and such fornication as is not even among the heathens–that one has his father’s wife. And you are puffed up, and have not grieved instead, so that he who has done this deed might be removed from among you.
3 Therefore, I, absent in the body, yet present in spirit, have already though as present, judged him who committed this act. My sentence is this: You, being assembled, my spirit also being with you; in the name of the Lord Yeshua The Anointed, with the power of the Lord Yeshua The Anointed, deliver this very person up to The Adversary for the destruction of the flesh, that the spirit may be saved in the day of the Lord Yeshua.
6 Your boasting is not good. Do you not know, that a little leaven leavens the whole mass of dough? Therefore cleanse out, the old leaven, that you may be a new lump, seeing you are without leaven. For our Passover, The Anointed, is sacrificed for us. Therefore, let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with unleavened sincerity and truth.
9.–I wrote you in that letter not to associate with the fornicators; but I did not mean in general the fornicators of this world, the covetous, the swindlers, or the idolaters; for you would need to go out of the world.11.–But now I write to you, if any one, called a brother, is a fornicator, or a covetous person, or an idolater, or a reviler, or a drunkard, or an swindler; do not associate, or even eat, with such a person. For what have I to do with judging those who are outside? Do you not judge those who are within the congregation? But those who are outside, God judges. Therefore, put away from among yourselves the wicked person.
Chapter 6
VI.–Dare any of you, having a matter against another go to be judged by the unjust, and not by the holy ones? Do you not know that the holy ones are to judge the world? And if the world is to be judged by you, are you able to decide your petty causes? Do you not know that we are to judge messengers? Why, not, then, the things pertaining to this life? If, then, you have the awareness of such matters, why do you appoint those to judge the congregation who are of no account? For shame to you I say! So, then, is there not among you a wise man; not even one, who would be able to decide between his brethren! But brother with brother goes to law, and that by unbelievers!
7 Now, therefore, there is plainly a fault in you, that you have law-suits with one another. Why do you not rather bear injury? Why do you not rather bear being defrauded? But you do wrong and rob; and that to your brethren. Do you not know that the unrighteous shall not inherit the kingdom of God? Do not be not deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate (lit:soft to the touch), nor homosexuals (lit: one who lies with a male as with a female), nor thieves, nor covetous, nor drunkards, nor revilers (perhaps muckraker today), nor greedy, shall inherit the kingdom of God. And such were some of you; but you are washed, but you are sanctified, but you are justified, by the name of the Lord Yeshua, and by the spirit of our God.
12.–All things are lawful for me, but all things are not proper: all things are lawful for me; but I will not be enslaved by anything. Food is for the belly, and the belly for food: however, God will do away with both it and them. Now, the body was not made for fornication, but for the Lord, and the Lord for the body: and God has both raised the Lord, and will raise us up by his own power. Do you not know that your bodies are the body parts of The Anointed? Shall I, then, take the body parts of The Anointed and make them the body parts of a harlot? May it never be. What! do you not know that he who is joined to a harlot is one body with her? For he says, “The two shall be one flesh.” But he, who is joined to the Lord, is one spirit with him. Flee fornication. Every sin which a man commits, is outside the body: but he who commits fornication, sins against his own body. What! do you not know that your body is the temple of the Holy Spirit, who is in you, whom you have from God? Besides, you are not your own; for you have been bought with a price: therefore, with your body glorify God.
Chapter7
VII.–Now, concerning the things about which you wrote me: It is good for a man not to fasten to (in the sense of sex) a woman. Nevertheless, on account of fornication, let every man have a wife of his own, and let every woman have her own husband. Let the husband fulfill his obligations (in the sense of sex) to his wife: and in like manner, also, the wife to the husband. The wife does not have the command of her own person, but the husband: and in like manner, also, the husband does not have the command of his own person, but the wife. Stop depriving one another (in the sense of sex), unless, perhaps, by consent, for a time, that you may devote yourselves to prayer; and then do come again together, that The Adversary may not tempt you through lack of self control.
6.–But this which follows I speak as advice, and not as a command, Yet I wish all men were as I myself. However, each has his gift from God; one, after this manner, and another after that. I say to the not married men, and to the widows, it is good for them if they can remain even as I do. Yet, if they cannot live with self restraint, let them marry; for it is better to marry than to burn with passion.
10 Now, those who have married I share this message, (yet not I, but the Lord;) do not let a wife depart from her husband: but if she does depart, let her remain unmarried, or be reconciled to her husband; and a husband must not put away his wife. But to the rest I speak, not the Lord; if any brother has an unbelieving wife, who herself is well pleased to dwell with him, let him not put her away. And a woman who has an unbelieving husband, who himself is well pleased to dwell with her, let her not put him away. For the unbelieving husband is declared sacred by the wife, and the unbelieving wife is declared sacred by the husband; otherwise, certainly, your children are unclean; whereas, they are holy. But if the unbelieving one departs, let him depart: the brother or the sister is not enslaved with such; but God has called us to peace. For how do you know, O wife! whether you shall save your husband? And how do you know, O husband! whether you shall save your wife? But as God has distributed to everyone, and as the Lord has called every one, so let him walk; and so it is in all the congregations, I arrange.
18 Has any circumcised one been called? Let him not be uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but importantly the keeping of the commandments of God. Let everyone remain in the same calling in which he was called. Were you called being a slave? Let it not be a care to you to be made free. Yet, if you can be made free, prefer it. For a slave, who is called by the Lord, is the Lord’s freedman. In like manner, also, a freedman who is called, is The Anointed’s slave. You were bought with a price: therefore do not become the slaves of men. Brethren, in what state each one is called let him remain with God.
25.–Now, concerning virgins, I do not have a commandment of the Lord: but, I give my judgment, as one who has been shown mercy by the Lord, to be trustworthy. I regard this, then, to be good, on account of the present distress; namely, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. And yet, if you marry, you have not sinned; and if a virgin marries, she has not sinned: nevertheless, pressure in the flesh you shall have; but I would spare you. Now this I say, brethren, the time being short, it remains, that both those who have wives, should be as those not having wives; and those who weep, as not weeping; and those who rejoice, as not rejoicing; and those who buy, as not possessing; and those who use this world, as not abusing it: for the form of this world is passing away.
32 Besides, I would have you free from anxiety . The man not married, anxiously cares for the things of the Lord; how he shall please the Lord. But he who is married, anxiously cares for the things of the world; how he shall please his wife. There is also the difference, between the wife and the virgin. The woman not married, anxiously cares for the things of the Lord; that she may be holy, both in body and spirit: but she who is married, anxiously cares for the things of the world; how she shall please her husband. Now, this I say, for your own advantage; not with a view to lay a snare for you, but for that which is elegant and best adapted to a constant devotion to the Lord without distraction. But, if anyone thinks he is acting improperly towards his virgin (or not married daughter), if she is past the prime of youth, and not married, and so needs to be married; let him do what she inclines, he does not sin: let them marry. But he who stands firm in his heart, having no necessity, and has the power concerning his own will; and has determined , in his own heart, to keep his virgin, he will do well. So, then, he who gives her in marriage, does well; but he who gives her not in marriage, does better.
39.–A wife is bound, as long as her husband lives; but if her husband is dead, she is at liberty to be married to whom she pleases; only in the Lord. But she is happier, if she continue as she is. This is my opinion; and I think I have the Spirit of God.
Chapter 8
VIII.–Now, concerning things sacrificed to idols, we know we all have knowledge. Knowledge puffs up, but love (agape) builds up. However, if anyone is confident of knowing anything, he has not yet known yet as he ought to know. But, if any one love God, the same is known by him.
4.–Concerning, then, the eating of things sacrificed to idols, we know, that an idol is nothing in the world; and that there is no God but one. For even if there are many so called gods, whether in heaven, or on earth; as there are many gods, and many lords; yet for us, there is but one God, the Father; of whom, all things are from, and we for him: and one Lord, Yeshua The Anointed; by whom, all things are, and we through him.
7 However, this knowledge is not in all: for some, until this hour, being accustomed to the idol, eat, as a thing sacrificed to the idol (as if to a real god); and their conscience, being weak, is defiled. But food does not bring us near to God: for neither, if we eat, are we better; neither, if we do not eat, are we the worse. Nevertheless, take care, for fear, perhaps, this liberty of yours becomes a stumbling block to the weak. For if anyone sees you, who have knowledge, at table in an idol’s temple, will not the conscience of him, that is weak, be encouraged to eat things sacrificed to idols? and through this, your knowledge, shall the weak brother perish, for whom The Anointed died? And, by so sinning against the brethren, and wounding their weak conscience, you sin against The Anointed. Therefore, if meat makes my brother stumble, I will never eat flesh, in fear I would make my brother stumble.
Chapter 9
IX.—Am I not free? Am I not an Delegate? Have I not seen Yeshua The Anointed, our Lord? Are you not my work in the Lord? If to others I am not a Delegate, yet, to you, at least, I am; for you are the seal of my apostleship, in the Lord. My answer to those, who condemn me, is this: Do we not have the privilege to eat, and to drink? Do we not have the privilege to lead about a sister wife, as the other Delegates, and the brethren of the Lord, and Cephas? Or do only I, and Barnabas, not have the privilege to refrain from working? Who, at any time, serves in the wars, on his own rations? Who plants a vineyard, and does not eat of the fruit of it? Or who feeds a flock, and does not eat of the milk of the flock?
8 Do I speak these things as a man? Or does not the law also say these things? For, in the law of Moses, it is written, “You shall not muzzle the ox threshing the grain.” Does God take care of oxen? Or, does he command this, chiefly for our sakes? For our sakes, certainly, it is written: because, he who ploughs, ought to plough in hope; and he who threshes, in hope, ought to partake. If we have sown for you spiritual things, is it a great matter, if we shall reap your fleshly things? If others partake of this privilege from you, ought not we? Nevertheless, we have not used this privilege; but we bear all things, that we may not give any hindrance to The Good News of The Anointed. Do you not know, that those who perform holy ministry, eat from the temple? Do not those who wait at the altar, share with the altar? So, also, the Lord has appointed those, who announce The Good News, to live by The Good News.
15 But I have not used any of these privileges; neither have I written these things, that it should be so done for me; for it would be better for me to die, than any one should make my boasting empty. For, when I declare The Good News, I have nothing to boast about; because compulsion is laid on me: yes, woe awaits me if I do not declare The Good News. Now, if I do this willingly, I have a reward; but, if against my will, still I am entrusted with the administration. What then is my reward? that, when declaring The Good News, I shall exhibit The Good News of The Anointed, without charge, in order that I may not over use my privilege in The Good News.
19 For, though I am a freeman, with respect to all; I have made myself a slave to all, that I might gain the more. So, to the Jews, I became as a Jew, that I might gain the Jews: to those under the law, (though not under the law,) as under the law, that I might gain those under the law: to those without law, as without law, (not being without law to God, but under law to The Anointed,) that I might gain those that are without law. To the weak, I became as weak, that I might gain the weak. To all, I have become all things, that, by all means, I might save some. Now, this I do for the sake of The Good News, that I may become a joint partaker of its rewards.
24 Do you not know, that those, who run a race, all run, but one only receives the prize? So run, that you may lay hold of the prize. Now, everyone who competes has self restraint in all things: that they may receive a fading crown (Gk:stephanos wreathe) ; but we, one that does not fade. Therefore I run, as not without aim. So, I fight, not as beating the air: but, I discipline my body, and keep it in subjection; in fear, perhaps, having proclaimed to others, I myself, should not stand the test.
Chapter 10
X.–Now, I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea; and all were immersed into Moses, in the cloud and in the sea; and all ate the same spiritual meat; and all drank the same spiritual drink; (for they drank of the spiritual rock, which followed them, and that rock was The Anointed.) Nevertheless, with most of them, God was not well pleased; for they were cast down in the wilderness.
6 Now, these things have become examples to us, in order that we should not crave evil things as they did. Do not be idolaters, as some of them were; as it is written, “The people sat down to eat and to drink, and rose up to play.” Neither let us commit fornication, as some of them committed , and twenty-three thousand fell in one day. Neither let us test The Anointed, as some of them made trial, and were destroyed by serpents. Neither grumble, as even some of them grumbled, and were destroyed by the destroyer. (Gk:olothreutes a ruiner, perhaps an angel or a venomous serpent)
11 Now, all these things happened to them as examples; and are written for our warning, on whom the ends of the ages have come. Therefore, let him who thinks he stands, take care, for fear he fall. No trial has come on you, but such as belongs to man; and God is faithful, who will not allow you to be tested above what you are able; but will, with the trial, also make a way to escape, that you may be able to endure it.
14 Therefore, my beloved, flee from idolatry. I speak as to wise men; judge what I say. The cup of blessing, which we bless; is it not the joint participation in the blood of The Anointed? The bread, which we break; is it not the joint participation in the body of The Anointed? Because there is one bread, we, the many, are one body: for we all participate of that one bread. Look at Ysrael after the flesh. Are not those, who eat of the sacrifices, joint partakers of the altar? What then do I mean? That an idol is anything, or that an idol sacrifice is anything? No. But, the things the gentiles sacrifice, they sacrifice to demons, and not to God. Now, I would not have you to become joint partakers with the demons. You cannot drink the cup of the Lord, and the cup of demons: you cannot partake of the table of the Lord, and of the table of demons. Do we provoke the Lord to jealousy? Are we stronger than he?
23 All things are lawful, but not all things bring advantage; all things are lawful, but all things do not build up. Let no one seek his own (good), but that of his neighbor also. Whatever is sold in the meat market, eat, asking no questions on account of conscience; “for the earth is the Lord’s, and the fullness thereof.” And if any of the unbelievers invite you, and you are inclined to go, whatever is set before you, eat; asking no questions on account of conscience. But if anyone says to you, This is a thing sacrificed to an idol; do not eat, on account of him who informed you, and of conscience. Now, I say conscience, not your own, but that of the other. 30.–But why is my liberty judged by another’s conscience? But if, by favor, I am a partaker, why is evil spoken of me, for that for which I give thanks.
31.–Whether, then, you eat or drink, or whatever you do, do all to the glory of God. Give no occasion of stumbling; neither to the Jews, nor to the Greeks, nor to the church of God, even as I please all men in all things; not seeking my own advantage, but that of the many, that they may be saved.
Chapter 11
XI. Become imitators of me, even as I also am of The Anointed.
2.–Now I praise you, brethren; because, in all things, you remember me, and hold fast to the traditions as I delivered them to you. But I would have you know, that the head of every man is The Anointed; and the head of the woman is the man; and the head of The Anointed is God. Every man who prays, or forthtells, having his head covered, dishonors his head. And every woman who prays, or forthtells, with her head not covered, dishonors her head. Besides, she is one and the same, with the woman who is shaved. Therefore, if a woman does not cover herself, let her be shorn: but if it is shameful for a woman to be shorn or shaved, let her be covered. Now man, ought not to cover the head, being the image and glory of God: but woman is the glory of man. Besides the man is not of the woman; but the woman is of the man. And, also, the man was not created for the woman, but the woman for the man. For this reason, ought the woman to have authority on her head, on account of the messengers.
11 However in the Lord, neither is the man without the woman, nor the woman without the man. Besides, as the woman is from the man, so also the man is by the woman; but all are from God. Judge in yourselves, is it decent that a woman pray to God uncovered? Does not even nature itself teach you, that if, a man has long hair, it is a disgrace to him? But, if a woman has long hair, it is a glory to her: for her hair is given her for a cover. However, if any one resolves to be contentious, we have no such custom; neither do the congregations of God.
17.–Now, in this I do not praise you, that when you come together, it is not for the better, but for the worse. For, first, I heard, that when you come together in the congregation, there are divisions (lit:schisms) among you; and I partly believe it. For there must even be sects (Gk:hairesis ; a choice, a party or clique) among you, that the acceptable among you may be made known. But your coming together into one place, is not to eat the Lord’s supper. For, in eating it, everyone takes first his own supper; and one, is hungry, and another is drunk. What! Do you not have houses, to eat and to drink in? or, do you despise the church of God, and put to shame those who have nothing? What shall I say to you? Shall I praise you? In this, I praise you not.
23.–For I received from the Lord, what also I delivered to you; that the Lord Yeshua, in the night in which he was betrayed, took bread; and, having given thanks, he broke it; and said, “Take, eat; this is my body, which is broken for you: do this in remembrance of me.” In like manner also, the cup, after he had supper; saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” For as often as you eat this bread, and drink this cup, you openly proclaim the death of the Lord, until he comes.
27 So, then, whoever shall eat this loaf, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and then let him eat of the bread, and drink of the cup. For he who eats and drinks, eats and drinks judgment to himself, not distinguishing the body. For this cause, many among you are weak and sick, and a considerable number have fallen asleep. But if we would judge ourselves, we would not be judged. Yet, when we are judged by the Lord, we are corrected, that we may not be condemned with the world. Therefore, my brethren, when you come together to eat, wait for each other. And if anyone is hungry, let him eat at home, that you may not come together for judgment. And the other things, I will set in order, when I come.
Chapter 12
XII.–Now, concerning spiritual gifts, brethren, I would not have you unaware. You know that you were Gentiles, led away to mute idols, as you happened to be led. Therefore, I inform you, that no one, speaking by the Spirit of God, pronounces Yeshua accursed; and, that no one can declare Yeshua Lord, except by the Holy Spirit.
4 Now, there are varieties of gifts, but the same spirit. And there are varieties of service, but the same Lord. And there are varieties of operations, but it is the same God, who works all in all. And to each is given this declaration of the Spirit, for the advantage of all. For to one, is given, by the Spirit, the word of wisdom: and to another, the word of knowledge, according to the same Spirit. And to another faith, by the same Spirit: and to another the gifts of healing, by the same Spirit: and to another discerning of spirits: and to another various kinds of foreign tongues: and to another the interpretation of foreign tongues. Now, all these effectively work by the one and the same Spirit; distributing to each, respectively, as he pleases.
12 For, as the body is one, although it has many body parts; and all the body parts of that one body, being many yet are one body, so also is The Anointed. For, by one Spirit, we all have been immersed into one body; whether Jews or Greeks; whether slaves or freemen; and all have been made to drink of one Spirit.
14 The body is not one part, but many. If the foot shall say, Because I am not the hand, I am not a piece of the body; is it for this reason, any less a part of the body? And if the ear shall say, Because I am not the eye, I am not a piece of the body; is it, for this reason, not a part of the body? If the whole body were an eye, where is the hearing? If the whole were hearing, where is the smelling? But, now, God has placed the body parts, every one of them, in the body, as he has pleased. Besides, if all were one type of part, where would the body be? But now, there are many body parts, but one body. Therefore, the eye cannot say to the hand, I have no need of you: nor again, the head to the feet, I have no need of you. No, those body parts of the body which seem to be more feeble, are necessary.
22 On the contrary, to a much greater degree the parts of the body which seem to be weaker are necessary; and those parts of the body which we deem less honorable, on these we cloth with more abundant honor, and our less elegant parts become much more elegant, For our more elegant parts have no need of it. But God has commingled the body, giving more abundant honor to those parts which lacked it, so that there will be no split in the body, but that the parts may have the same care for one another. So, if one part suffers, all the body parts sympathize; or, one if part is honored, all the body parts rejoice together.
27 Now, you are The Anointed’s body, and body parts in particular. And these, God has placed in the congregation: first, Delegates; secondly, forthtellers; thirdly, teachers; next, miraculous powers; then, gifts of healing; helpers, set some in governing, and some in kinds of foreign languages. Are all Delegates? Are all forthtellers? Are all teachers? Have all powers? Have all the gift of healing? Do all speak in foreign languages? Do all interpret? Now, ardently desire the best gifts; and yet I show you a more excellent way.
Chapter 13
XIII.—Though I speak with the tongues of men, and of messengers, if I do not have love (agape), I have become as sounding brass, or a noisy cymbal. And though I forthtell, and know all secrets, and all knowledge; and though I have all faith, so as to remove mountains, if I do not have love (agape) , I am nothing. And though I spend all my goods in feeding the poor, and though I deliver my body to be burned, but if I do not have love (agape), it profits me nothing.
4 Love (agape) patiently endures, and is kind. Love (agape) is does not burn with zeal. Love (agape) does not brag; is not puffed up: does not behave indecently; does not seek its own things; is not exasperated; does not imagine evil; does not rejoice in wrong, but greatly rejoices in the truth: covers all things, believes all things, hopes all things, endures all things. Love (agape) never fails: but, if prophesies, they will be out of use: or foreign languages, they shall cease: or knowledge, it shall be out of use. For we know only in part, and declare the things of God in part. But when completion comes, then what is in part will be done away. When I was a child, I spoke as a child, I thought as a child, I reasoned as a child. But when I became a man, I put away childish things. For now we see in a mirror obscurely (Lit:in a riddle); but then, face to face: now, I know in part; but then, I shall fully know, even as I am fully known. And now abides these three, faith, hope, love (agape): but the greatest of these is love (agape).
Chapter 14
XIV.–Pursue love (agape), and zealously desire spiritual gifts; but especially that you may declare the things of God. For he who speaks in a foreign language, speaks not to men, but to God; for no one understands him: nevertheless, by the Spirit he speaks secrets. But he who forthtells, speaks to men for edification, and exhortation, and comfort. He who speaks in a foreign language, edifies himself: but he who forthtells, edifies the congregation.
5 I wish, that you all spoke in foreign languages; but rather more that you forthtell: for greater is he who forthtells, than he who speaks in foreign languages, unless he interprets, that the congregation may receive edification. For now, brethren, if I should come to you speaking in foreign languages, what shall I profit you, unless I shall speak to you intelligibly; either by revelation, or by knowledge, or by forthtelling, or by teaching? In like manner, things without life, giving sound; whether pipe, or harp; unless they give a difference to the notes, how shall it be known what is piped, or harped? And, therefore, if the trumpet give an unintelligible sound, who will prepare himself for battle? So also you, unless with the tongue you give intelligible speech, how shall it be known what is spoken? Therefore, you will be speaking to the air.
10 There are, perhaps, so many kinds of languages in the world, and none of them is without meaning. Yet, if I do not know the meaning of the language, I shall be to him who speaks, a foreigner; and he who speaks, will be a foreigner to me. Therefore, you also, since you zealously desire of spiritual gifts, seek those that may abound for the edification of the congregation.
13 Therefore let him who prays in a foreign language, pray that he may interpret. For if I pray in a foreign language, my spirit prays; but my understanding is unfruitful. What then is to be done? I will pray with the Spirit, but I will pray also with understanding: I will sing with the Spirit; but I will sing also with understanding. Otherwise when you shall bless with the Spirit, how shall he, who fills up the place of the unlearned, say the Amen (truth) to your thanksgiving, since he does not know what you are saying? For you, give thanks well enough; but the other is not edified. I give thanks to God, that I speak in more foreign languages, than all of you; yet in the congregation, I would rather speak five sentences, with my meaning understood, that I may instruct others also, than ten thousand sentences in a foreign language.
20 Brethren, do not be children in understanding; but in evil be infants, and in understanding be full grown men. In the law it is written, “Certainly, with other tongues, and with other lips, I will speak to this people; yet not even then will they listen to me, says the Lord.” So that foreign languages are for a miraculous sign; not to believers, but to unbelievers: but forthtelling is for a miraculous sign, not to unbelievers, but to believers. If, then the whole congregation comes together in one place, and all speak in foreign languages; and there comes in an unlearned persons, or unbelievers, will they not say that you are mad? But if all declare the things of God, and there comes in unbeliever, or an unlearned person, he is corrected by all, he is examined by all; the hidden things of his heart are made clear: and so, falling on his face, he will worship God, proclaim that God is truly among you.
26 What is it, then, brethren? When you have come together, each of you has a psalm, has a message, has a foreign language, has a revelation, has an interpretation! Let all things be done toward the goal of building up. And if any one speaks in a foreign language, let it be by two, or at most by three , and separately; and let one interpret. But if there is no interpreter, let him be silent in the congregation; yet let him speak to himself and to God. 30 Now, let two or three forthtellers speak, and let the others judge. But, if anything is revealed to another who is seated, let the first be silent. For you can all declare the things of God one by one, that all may learn, and all may be comforted. For the spirits of the forthtellers are subject to the forthtellers. Besides, God is not the author of confusion, but of peace.
33 As in all the assemblies of the holy ones, let your women hold their peace in the congregations: for it has not been permitted to them to speak, but they must be subordinate; as the law also commands. And if they wish to learn anything, let them ask their own husbands, at home; for it is an indecent thing, for women to speak in the congregation. What! Did the word of God come out from you? or did it come to you only? If anyone is a forthteller, or a spiritual person, let him acknowledge the things I write to you, are the commandments of the Lord. And if anyone is ignorant, let him be ignorant. Therefore, brethren, zealously desire to declare the things of God; and do not hinder miraculous speaking in foreign languages. Let all things be done properly, and in order.
Chapter 15
XV.–Now I declare to you, brethren, the glad news which I announced to you; which also you have received, and in which you stand. By which also you are saved, if you hold fast the word, which I delivered to you; unless, you have believed to no purpose. For I delivered to you, among the first things, what also I received first,–that The Anointed died for our sins, according to the scriptures; and that he was buried; and that he rose again the third day, according to the scriptures; and that he was seen by Cephas, then by the twelve. After that he was seen by more than five hundred brethren at once; of whom the greater part remain to this present time, but some are fallen asleep. After that, he was seen by Yaakob; then, by all the Delegates. And last of all, he was seen by me, as to a untimely birth (Gk:ektroma, to wound); a miscarriage). 9 For I am the very least (leaster) of the Delegates; not fit to be called an Delegate, because I persecuted the church of God. But, by the favor of God, I am what I am: and his favor which was bestowed on me, was not empty; for I have labored more abundantly than all of them; yet not I, but the favor of God which is with me. Well, then whether I or they, so we proclaim, and so you believed.
12 Now if it is proclaimed that The Anointed was raised from the dead, how is it, that some among you say, that there is no resurrection of the dead? For if there is no resurrection of the dead, neither has The Anointed been raised. And if The Anointed has not been raised, empty certainly is our proclamation, and empty also is your faith. Besides, we would even be found as false witnesses concerning God: because we have witnessed, with respect to God, that he raised The Anointed; whom he raised not, if, the dead are not raised. And if the dead are not raised, your faith is useless; you are still in your sins. Certainly, also, those who have fallen asleep in The Anointed, are destroyed. If in this life only we have hope in The Anointed, we are the most pitiful of all men.
20.–But now The Anointed is raised from the dead,–the first fruit of those who have fallen asleep. For since through a man came death, through a man also comes the resurrection of the dead. Therefore, as by Adam all die, so also by The Anointed all shall be made alive. But everyone in his own rank: The Anointed the first fruit; then those who are The Anointed’s, afterwards, at his coming. Then comes the end, when he shall hand over the kingdom to God the Father; when he shall have abolished all rule, and all authority, and power. For he must reign, until he has put all the enemies under his feet. The last enemy, Death, shall be destroyed. For he has subjected all things under his feet. Now when it says that all things are subjected, it is made clear that he is excepted, who has subjected all things to him. When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
29 Otherwise, what will those do who are immersed for the dead? If the dead are not raised at all, why then are they immersed for them? 30.–And why do we endanger ourselves every hour? I solemnly declare, by your rejoicing, which I also have in The Anointed Yeshua our Lord, that every day I die. 32.–If, according to man, I was a beast fighter at Ephesus, what is the advantage to me. If the dead are not raised then Let us eat and drink, for the tomorrow we die. Do not be deceived: evil companionship corrupts good habits. Wake up as you ought, and do not sin; for some of you do not have the knowledge of God. For shame on you, I say.
35.–But someone will say, How can the dead be raised up? and with what kind of body do they come? Mindless! What you sow is not made alive, except it dies. That you sow is not the body which shall be produced, but the naked grain; of wheat, or of any other kind: but God gives it a body, as it has pleased him; and to each of the seeds, is given its proper body. All flesh is not the same flesh: but there is, one flesh of men, and another of beasts, and another of fishes, and another of fowls. And there are heavenly bodies , and terrestrial bodies: but the glory of the heavenly is one, and the glory of the terrestrial is another. The glory of the sun is one, and the glory of the moon another, and the glory of the stars another: moreover, star excels star in glory.
42 So also is the resurrection of the dead. It is sown in corruption–it is raised in incorruption: it is sown in dishonor–it is raised in glory: it is sown in weakness–it is raised in power: it is sown an animal body–it is raised a spiritual body. There is an animal body, and there is a spiritual body. For it is written, “The first man, Adam, was made a living soul–the last Adam, became a life giving spirit.”
46 However the spiritual was not first; but that which is animal, and then that which is spiritual. The first man, from the earth, was earthy; the second man is the Lord from heaven. As was the earth, so also are the earthy; and as is the heavenly, such also shall be the heavenly. For, as we have carried the image of the earthy, we shall also bear the image of the heavenly.
50 And this I affirm, brethren, that flesh and blood cannot inherit the kingdom of God; neither can corruption inherit incorruption. Behold, I tell you a secret: we shall not all die; but we shall all be changed; in a moment, in the twinkling of an eye, at the last trumpet; for it shall sound, and then the dead shall be raised incorruptible; and we shall be changed. For this corruptible body, must put on incorruption; and this mortal body, must put on immortality. Now, when this corruptible body shall have put on incorruption, and this mortal body shall have put on immortality, then that saying of scripture shall be accomplished, “Death is swallowed up forever.” Death! where is your sting? Hades (the realm of the dead) ! where is your victory? For the sting of death is sin; and the strength of sin is the law. Now thanks be to God, who gives us the victory through our Lord Yeshua The Anointed. Therefore, my beloved brethren, be stable, unmoved; abounding in the work of the Lord at all times, knowing that your labor is not empty in the Lord.
Chapter 16
XVI.–Now concerning the collection, which is for the holy ones; as I arraigned the congregations of Galatia, so also do you. On the first day of every week, let each of you lay by itself, according to as he may have prospered, putting it into storage; that when I come, there may be then no collections. And when I come, whoever you shall approve I will send with letters to carry your gift to Yerushalem. Or, if it be proper that even I should go, they shall go with me.
5 Now, I will come to you, when I have passed through Macedonia, (for I am going through Macedonia) and, perhaps, I shall abide, and even winter with you, that you may send me forward, where ever I may go. For I will not now see you just in passing; but I hope to remain with you some time, if the Lord permits. However, I shall remain at Ephesus until Pentecost. For a great and effective door is opened to me, yet there are many opposers.
10 Now, if Timotheos comes, take care that he is among you without fear; for he works the work of the Lord even as I do. Therefore, let no one despise him; but send him forward in peace, that he may come to me; for I expect him (to come) with the brethren.
12 And concerning our brother Apollos, I encouraged him greatly to go to you with the brethren; but his inclination was not at all to go now, but he will go when he shall find a convenient time. Watch; stand fast in the faith: act like men; be strong. Let all things be done with love (agape). You know the family of Stephanus, was the first fruit of Achaia, and that they have devoted themselves to the service for the holy ones. I ask you, therefore, brethren, that you subordinate yourselves to such men, and to every fellow worker and laborer. I am glad over the coming of Stephanus, and Fortunatus, and Achaicus; for they have supplied what was lacking on your part, and have refreshed my spirit and yours: Therefore, acknowledge such persons.
19 The congregations of Asia Greet you. Aquila and Priscilla greet you much in the Lord, along with the congregation which is in their house. All the brethren Greet you. Greet one another with a holy kiss. The salutation of Paul is with my own hand. If anyone does not love (phileo) the Lord Yeshua The Anointed, he shall be accused. Let the Lord come. (maran atha; of Aramaic origin (meaning our Lord has come or will come) The favor of our Lord Yeshua The Anointed be with you. My love (agape) be with you all in The Anointed Yeshua. Amen.