Search every verse of 1 Corinthians instantly,
or switch to All Books to search the whole library.
Tip: search a book by name in either tongue — Yirmeyahu or Jeremiah —
or type a reference like 23:6 or Jeremiah 23:6 and press Enter to jump straight there.
1 Corinthians
1 Corinthians
Introduction
Introduction to Rishonah el-HaKorintim (First Corinthians)
Narrative Framework and Textual Scope
This primary apostolic document contains the uncompromised text of Rishonah el-HaKorintim (The First Letter to the Corinthians), sent from Sha'ul (Paul) and Sosthenes to the highly fractured Kehilah (assembly) at Corinth. Situated along a bustling commercial maritime hub, this congregation was deeply impacted by the surrounding Hellenistic philosophy (Yevanim), pagan cultic systems, and severe social stratification. Sha'ul writes back to answer a series of urgent dispatches and oral reports from the house of Chloe, systematically confronting internal factions, structural lawlessness, and doctrinal drift. The narrative scope balances sharp correctional directives with profound structural definitions of covenant life. Rather than speaking with the enticing, secular eloquence sought by the Greeks, Sha'ul frames his entire corrective discourse through the raw power of Mashiach crucified (ve-oto Ha-Tzaluv). By restoring authentic Hebraic structural markers, this text addresses complex civic matters—such as liturgical order, litigation before the unjust, and sexual immorality—redefining the communal body as the literal Heykhal (Temple) of the Ruach Elohim.
Key Thematic Movements
The structural progression of Rishonah el-HaKorintim addresses a series of systemic internal crises:
1. Fractured Alliances and Cosmic Wisdom (Chapters 1–4)
The letter opens with an immediate assault on corporate factionalism, as reports from Chloe's household reveal that the assembly has split into competing loyalty camps swearing allegiance to Sha'ul, Apollos, Kepha, or Mashiach. Sha'ul deconstructs this personality worship by contrasting the sophisticated, elite wisdom of the age (Yevanim) with the apparent foolishness of the execution-tree (Tzelav HaMashiach). True covenant wisdom (sod) cannot be grasped by the natural man or the secular sofer (scribe); it is supernaturally revealed strictly through the Ruach HaKodesh. The apostles are not competing dynastic lords, but simple fellow-laborers and stewards of Elohim's field. Warning the builders to be careful how they construct upon the singular foundation of Yeshua HaMashiach, Sha'ul reminds them that any material built with wood, hay, or stubble will be thoroughly tested by fire.
2. Moral Defilement and Civic Litigation (Chapters 5–6)
Sha'ul shifts to severe ethical infractions, confronting a shocking case of incest where a man cohabits with his stepmother—a sin condemned even among the surrounding Goyim. He rebukes the assembly for their arrogant complacency, ordering them to purge out this old chametz (leaven) to maintain their purity as matzah (unleavened bread), because Mashiach, the true Pesach (Passover), has been sacrificed. The congregation is ordered to assemble and deliver the unrepentant offender over to HaSatan (the Adversary) for the destruction of the flesh. This boundary-marking extends into civic behavior: Sha'ul strictly forbids brothers from dragging one another into secular Gentile courts, reminding the kedoshim (saints) that they are destined to judge the world and malakhim (angels). The physical body is not an autonomous tool for fornication, but a paid-for sanctuary (Heykhal) designed to manifest the resurrection power of Elohim.
3. Covenant Boundaries: Marriage, Celibacy, and Idolatry (Chapters 7–10)
Responding directly to written inquiries from the assembly, Sha'ul provides detailed, nuanced guidelines for domestic life, balancing the spiritual advantages of single-minded celibacy against the practical realities of marriage to avoid sexual temptation. He outlines strict directives on marital permanence under the Torah, advising believers married to non-believers to remain together if possible, as the believing partner sanctifies the household. The text transitions into the contentious issue of consuming meats sacrificed to idols (elilim). While acknowledging that an idol is nothing in the world since there is only one Elohim and one Adon Yeshua, Sha'ul prioritizes covenant love (ahavah) over raw knowledge. Believers must restrict their personal liberties to avoid becoming a stumbling block to weak consciences. Defensive of his own shlichut (apostleship), Sha'ul highlights his voluntary refusal of financial compensation as a model of self-restraint, warning the assembly through the historical example of the Exodus generation: though all were baptized under Moshe and ate spiritual food, their bodies were littered across the wilderness because they drifted into grumbling, fornication, and the tables of shedim (demons).
4. Covenant Order and the Spiritual Anatomy of the Assembly (Chapters 11–14)
Sha'ul regulates communal gatherings to restore absolute public order. He establishes the hierarchical order of authority—from Elohim to Mashiach, to man, to woman—enforcing specific protocols regarding head coverings during prayer and prophecy. He fiercely corrects abuses at the communal table, where wealthy members feast and get drunk while the poor go hungry, perverting the memorial of the Berit Chadashah (New Covenant). Sickness and death among them are linked directly to eating and drinking unworthily without discerning the communal body. To counter spiritual elitism, Sha'ul maps out the diversity of gifts—including wisdom, emunah, healings, miracles, and tongues—all animated by the self-same Ruach to build a single, unified body. This structural anatomy is bound together by Chapter 13's masterpiece on ahavah (covenant love), which outlasts all temporary spiritual gifts. The section concludes with strict instructions on public worship: prophecy is prioritized over uninterpreted tongues for the sake of clear instruction, the spirits of the nevi'ah must remain orderly, and women are commanded to maintain quiet learning postures in compliance with the Torah.
5. Techiyat Ha-Metim and the Final Victory (Chapters 15–16)
The theological climax targets those denying the literal resurrection of the dead (Techiyat Ha-Metim). Sha'ul anchors the entire besorah (good news) on the historical reality of Mashiach's resurrection, verified by Kepha, the twelve, and over five hundred eyewitnesses. If Mashiach is not raised, emunah is utterly vain. The text outlines the eschatological order: Adam brought universal death, but Mashiach, as the ultimate life-giving Ruach, brings universal life, subduing every hostile authority until death itself is eliminated. Explaining the transformation from a natural, corruptible body to a spiritual, celestial image (tzelem), Sha'ul points to the final mystery: at the blast of the last shofar, the dead will be raised incorruptible. The letter concludes with administrative plans for an upcoming collection for the kedoshim in Yerushalayim, to be gathered on echad b'Shabbat (the first day of the week), along with traveling updates regarding Timotheos and Apollos, before closing with Sha'ul's handwritten Aramaic invocation: Maranata ("Our Adon, come!").
Comparative Manuscript Value
For textual researchers tracking early Nazarene manuscript lineages and apostolic source transmissions, this edition of HaKorintim provides an essential, pristine window. Rather than viewing Sha'ul's letters through late Western philosophical or classical ecclesiastical definitions, this layout preserves the raw, underlying Hebraic vocabulary (such as ge'ulah for redemption, shaliach for apostle, Heykhal for temple, and chametz for leaven) alongside original Aramaic markers like Maranata. By keeping these structural terms visible, this translation serves as a vital comparative tool for verifying cross-textual consistency between the prophetic warnings of the Tanakh and the active execution of Torah principles within a complex, multi-ethnic Greco-Roman urban center.
1 Corinthians—Chapter 1
1.0×
1Sha'ul [Paul], called to be a shaliach [apostle; a sent one (shaliach)] of Yeshua HaMashiach through the will of Elohim [God], and Sosthenes our brother,2to the Kehilah [assembly; called-out congregation (ekklesia)] of Elohim which is at Corinth, to them that are set apart as kadosh [holy; set apart] in Mashiach [Messiah; the Anointed One] Yeshua, called to be kedoshim [set-apart ones (“saints”)], with all that in every place call upon the Name of Yeshua HaMashiach our Adon [Master; Lord], both theirs and ours:3Chesed (grace) be to you, and shalom [peace; wholeness], from Elohim our Father, and from the Adon Yeshua HaMashiach.4I thank my Elohim always on your behalf, for the chesed [grace; favor; loving-kindness] of Elohim which is given you by Yeshua HaMashiach;5that in every thing you are enriched by him, in all utterance, and in all knowledge;6even as the testimony of HaMashiach was confirmed in you:7so that you come behind in no gift; waiting for the coming of our Adon Yeshua HaMashiach,8who shall also confirm you unto the end, that you may be blameless in the day of our Adon Yeshua HaMashiach.9Elohim is faithful, by whom you were called unto the fellowship of his Son Yeshua HaMashiach our Adon.10Now I beseech you, brethren, by the Name of our Adon Yeshua HaMashiach, that you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment.11For it has been declared unto me concerning you, my brethren, by them which are of the house of Chloe, that there are contentions among you.12Now this I say, that every one of you says, I am of Sha'ul; and I of Apollos; and I of Kepha/Keifa [Cephas; Peter]; and I of Mashiach.13Is HaMashiach divided? Was Sha'ul impaled for you? Or were you baptized into the name of Sha'ul?14I thank Elohim that I baptized none of you, but Crispus and Gaius;15lest any should say that I had baptized in my own name.16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.17For HaMashiach sent me not to baptize, but to proclaim the besorah [good news; gospel]: not with wisdom of words, lest צְלַב הַמָּשִׁיחַ Tzelav HaMashiach (the cross of the HaMashiach) should be made of none effect.18For the preaching of the הַצְּלָב (Ha-Tzalav cross) is to them that perish foolishness; but unto us which are saved it is the power of Elohim.19For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.20Where is the wise? where is the sofer [scribe]? where is the disputer of this age? Has not Elohim made foolish the wisdom of this world?21For after that, in the wisdom of Elohim, the world by wisdom knew not Elohim, it pleased Elohim by the foolishness of preaching to save them that believe.22For the Yehudim [Jews] require a sign, and the Yevanim [Greeks] seek after wisdom:23but we proclaim Mashiach impaled, unto the Yehudim a stumbling block, and unto the Yevanim foolishness;24but unto them which are called, both Yehudim and Yevanim, Mashiach the power of Elohim, and the wisdom of Elohim.25Because the foolishness of Elohim is wiser than men; and the weakness of Elohim is stronger than men.26For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:27but Elohim has chosen the foolish things of the world to confound the wise; and Elohim has chosen the weak things of the world to confound the things which are mighty;28and base things of the world, and things which are despised, has Elohim chosen, yes, and things which are not, to bring to nought things that are:29that no flesh should glory in his presence.30But of him are you in Mashiach Yeshua, who of Elohim is made unto us wisdom, and tzedakah [righteousness], and sanctification, and ge'ulah [redemption]:31that, according as it is written, He that glories, let him glory in Yahuah [the divine Name (YHWH).
1 Corinthians—Chapter 2
1.0×
1And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of Elohim.2For I determined not to know any thing among you, except Yeshua HaMashiach, and him crucified ( וְאוֹתוֹ הַצָּלוּב ve-oto Ha-Tzaluv)3And I was with you in weakness, and in fear, and in much trembling.4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Ruach [Spirit; wind; breath] and of power:5that your faith should not stand in the wisdom of men, but in the power of Elohim.6Yet we speak wisdom among them that are perfect: yet not the wisdom of this age, nor of the rulers of this age, that come to nought:7but we speak the wisdom of Elohim in a sod [mystery; hidden counsel], even the hidden wisdom which Elohim ordained before the ages unto our glory:8which none of the rulers of this age knew: for had they known it, they would not have crucified the Adon of glory.9But as it is written, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which Elohim has prepared for them that love him.10But Elohim has revealed them unto us by his Ruach: for the Ruach searches all things, yes, the deep things of Elohim.11For what man knows the things of a man, except the ruach of man which is in him? Even so the things of Elohim knows no man, but the Ruach Elohim [the Spirit of God].12Now we have received, not the ruach of the world, but the Ruach which is of Elohim; that we might know the things that are freely given to us of Elohim.13Which things also we speak, not in the words which man's wisdom teaches, but which the Ruach HaKodesh [the Set-apart Spirit (Holy Spirit)] teaches; comparing spiritual things with spiritual.14But the natural man receives not the things of the Ruach of Elohim: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.15But he that is spiritual judges all things, yet he himself is judged of no man.16For who has known the mind of Yahuah, that he may instruct him? But we have the mind of HaMashiach.
1 Corinthians—Chapter 3
1.0×
1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in HaMashiach.2I have fed you with milk, and not with meat: for hitherto you were not able to bear it, neither yet now are you able.3For you are yet carnal: for whereas there is among you envying, and strife, and divisions, are you not carnal, and walk as men?4For while one says, I am of Sha'ul; and another, I am of Apollos; are you not carnal?5Who then is Sha'ul, and who is Apollos, but servants by whom you believed, even as the Adon gave to every man?6I have planted, Apollos watered; but Elohim gave the increase.7So then neither is he that plants any thing, neither he that waters; but Elohim that gives the increase.8Now he that plants and he that waters are one: and every man shall receive his own reward according to his own labour.9For we are labourers together with Elohim: you are Elohim's field, you are Elohim's building.10According to the chesed (lovekindness) of Elohim which is given unto me, as a wise masterbuilder I have laid the foundation, and another builds thereon. But let every man take heed how he builds thereupon.11For other foundation can no man lay than that is laid, which is Yeshua HaMashiach.12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;13every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.14If any man's work abide which he has built thereupon, he shall receive a reward.15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.16Know you not that you are the Heykhal [Temple; sanctuary (the Set-apart Place)] of Elohim, and that the Ruach Elohim dwells in you?17If any man defile the Heykhal of Elohim, him shall Elohim destroy; for the Heykhal of Elohim is kadosh, which Heykhal you are.18Let no man deceive himself. If any man among you seems to be wise in this age, let him become a fool, that he may be wise.19For the wisdom of this world is foolishness with Elohim. For it is written, He takes the wise in their own craftiness.20And again, Yahuah knows the thoughts of the wise, that they are vain.21Therefore let no man glory in men: for all things are yours;22whether Sha'ul, or Apollos, or Kepha, or the world, or life, or death, or things present, or things to come; all are yours;23and you are Mashiach's; and Mashiach is Elohim's.
1 Corinthians—Chapter 4
1.0×
1Let a man so account of us, as of the servants of Mashiach, and stewards of the sodot [mysteries; hidden things] of Elohim.2Moreover it is required in stewards, that a man be found faithful.3But with me it is a very small thing that I should be judged of you, or of man's judgment: yes, I judge not my own self.4For I know nothing by myself; yet am I not hereby justified: but he that judges me is the Adon.5Therefore judge nothing before the time, until the Adon come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of Elohim.6And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that you might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.7For who makes you to differ from another? and what have you that you did not receive? now if you did receive it, why do you glory, as if you had not received it?8Now you are full, now you are rich, you have reigned as kings without us: and I would to Elohim you did reign, that we also might reign with you.9For I think that Elohim has set forth us the shlichim [apostles; sent ones] last, as it were appointed to death: for we are made a spectacle unto the world, and to malakhim [angels; messengers], and to men.10We are fools for Mashiach's sake, but you are wise in Mashiach; we are weak, but you are strong; you are honourable, but we are despised.11Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;12and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it;13being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.14I write not these things to shame you, but as my beloved sons I warn you.15For though you have ten thousand instructors in Mashiach, yet have you not many fathers: for in Mashiach Yeshua I have begotten you through the besorah.16Wherefore I beseech you, be followers of me.17For this cause have I sent unto you Timotheos [Timothy], who is my beloved son, and faithful in the Adon, who shall bring you into remembrance of my ways which be in Mashiach, as I teach every where in every Kehilah.18Now some are puffed up, as though I would not come to you.19But I will come to you shortly, if the Adon will, and will know, not the speech of them which are puffed up, but the power.20For the Malkhut [kingdom; reign] of Elohim is not in word, but in power.21What will you? shall I come unto you with a rod, or in ahavah [love (covenant love)], and in the spirit of meekness?
1 Corinthians—Chapter 5
1.0×
1It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Goyim [Gentiles; the nations], that one should have his father's wife.2And you are puffed up, and have not rather mourned, that he that has done this deed might be taken away from among you.3For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that has so done this deed,4in the Name of our Adon Yeshua HaMashiach, when you are gathered together, and my spirit, with the power of our Adon Yeshua HaMashiach,5to deliver such a one unto HaSatan [the Adversary (Satan)] for the destruction of the flesh, that the spirit may be saved in the day of the Adon Yeshua.6Your glorying is not good. Know you not that a little chametz [leaven] leavens the whole lump?7Purge out therefore the old chametz, that you may be a new lump, as you are matzah [unleavened bread]. For even Mashiach our Pesach [Passover] is sacrificed for us:8therefore let us keep the Chag [Feast; Festival], not with old chametz, neither with the chametz of malice and wickedness; but with the matzah of sincerity and truth.9I wrote unto you in an epistle not to company with fornicators:10yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must you needs go out of the world.11But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no, not to eat.12For what have I to do to judge them also that are without? do not you judge them that are within?13But them that are without Elohim judges. Therefore put away from among yourselves that wicked person.
1 Corinthians—Chapter 6
1.0×
1Dare any of you, having a matter against another, go to law before the unjust, and not before the kedoshim?2Do you not know that the kedoshim shall judge the world? and if the world shall be judged by you, are you unworthy to judge the smallest matters?3Know you not that we shall judge malakhim? how much more things that pertain to this life?4If then you have judgments of things pertaining to this life, set them to judge who are least esteemed in the Kehilah.5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?6But brother goes to law with brother, and that before the unbelievers.7Now therefore there is utterly a fault among you, because you go to law one with another. Why do you not rather take wrong? why do you not rather suffer yourselves to be defrauded?8Nay, you do wrong, and defraud, and that your brethren.9Know you not that the unrighteous shall not inherit the Malkhut of Elohim? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,10nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Malkhut of Elohim.11And such were some of you: but you are washed, but you are sanctified, but you are justified in the Name of the Adon Yeshua, and by the Ruach of our Elohim.12All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.13Meats for the belly, and the belly for meats: but Elohim shall destroy both it and them. Now the body is not for fornication, but for the Adon; and the Adon for the body.14And Elohim has both raised up the Adon, and will also raise up us by his own power.15Know you not that your bodies are the members of Mashiach? shall I then take the members of Mashiach, and make them the members of a harlot? Chalilah [far be it!; by no means (“God forbid”)]!16What? know you not that he which is joined to a harlot is one body? for two, says he, shall be one flesh.17But he that is joined unto the Adon is one spirit.18Flee fornication. Every sin that a man does is without the body; but he that commits fornication sins against his own body.19What? know you not that your body is the Heykhal of the Ruach HaKodesh which is in you, which you have of Elohim, and you are not your own?20For you are bought with a price: therefore glorify Elohim in your body, and in your spirit, which are Elohim's.
1 Corinthians—Chapter 7
1.0×
1Now concerning the things whereof you wrote unto me: It is good for a man not to touch a woman.2Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.3Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.4The wife has not power of her own body, but the husband: and likewise also the husband has not power of his own body, but the wife.5Defraud you not one the other, except it be with consent for a time, that you may give yourselves to fasting and prayer; and come together again, that HaSatan tempt you not for your incontinency.6But I speak this by permission, and not of commandment.7For I would that all men were even as I myself: but every man has his proper gift of Elohim, one after this manner, and another after that.8I say therefore to the unmarried and widows, It is good for them if they abide even as I.9But if they cannot contain, let them marry: for it is better to marry than to burn.10And unto the married I command, yet not I, but the Adon, Let not the wife depart from her husband:11but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.12But to the rest speak I, not the Adon: If any brother has a wife that believes not, and she be pleased to dwell with him, let him not put her away.13And the woman which has a husband that believes not, and if he be pleased to dwell with her, let her not leave him.14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they kadosh.15But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but Elohim has called us to shalom.16For what know you, O wife, whether you shall save your husband? or how know you, O man, whether you shall save your wife?17But as Elohim has distributed to every man, as the Adon has called every one, so let him walk. And so ordain I in all the Kehilot [assemblies; congregations (pl. of Kehilah)].18Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.19Circumcision is nothing, and uncircumcision is nothing, but the keeping of the mitzvot [commandments] of Elohim.20Let every man abide in the same calling wherein he was called.21Are you called being an eved [bondservant; slave]? care not for it: but if you may be made free, use it rather.22For he that is called in the Adon, being an eved, is the Adon's freeman: likewise also he that is called being free, is Mashiach's eved.23You are bought with a price; be not you the avadim [bondservants; slaves] of men.24Brethren, let every man wherein he is called, therein abide with Elohim.25Now concerning virgins I have no commandment of the Adon: yet I give my judgment, as one that has obtained mercy of the Adon to be faithful.26I suppose therefore that this is good for the present distress: I say, that it is good for a man so to be.27Are you bound unto a wife? seek not to be loosed. Are you loosed from a wife? seek not a wife.28But and if you marry, you have not sinned; and if a virgin marry, she has not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.29But this I say, brethren, the time is short: it remains, that both they that have wives be as though they had none;30and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;31and they that use this world, as not abusing it: for the fashion of this world passes away.32But I would have you without carefulness. He that is unmarried cares for the things that belong to the Adon, how he may please the Adon:33but he that is married cares for the things that are of the world, how he may please his wife.34There is difference also between a wife and a virgin. The unmarried woman cares for the things of the Adon, that she may be kadosh both in body and in spirit: but she that is married cares for the things of the world, how she may please her husband.35And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Adon without distraction.36But if any man think that he behaves himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sins not: let them marry.37Nevertheless he that stands steadfast in his heart, having no necessity, but has power over his own will, and has so decreed in his heart that he will keep his virgin, does well.38So then he that gives her in marriage does well; but he that gives her not in marriage does better.39The wife is bound by the Torah [the Torah; the Law / instruction] as long as her husband lives; but if her husband be dead, she is at liberty to be married to whom she will; only in the Adon.40But she is happier if she so abide, after my judgment: and I think also that I have the Ruach Elohim.
1 Corinthians—Chapter 8
1.0×
1Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffs up, but ahavah edifies.2And if any man think that he knows any thing, he knows nothing yet as he ought to know.3But if any man love Elohim, the same is known of him.4As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other Elohim but one.5For though there be that are called elilim (gods), whether in Shamayim [heavens] or in Aretz [earth; land] (as there be elilim many, and masters (lords) many),6but to us there is but one Elohim, the Father, of whom are all things, and we in him; and one Adon Yeshua HaMashiach, by whom are all things, and we by him.7Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.8But meat commends us not to Elohim: for neither if we eat are we the better; neither if we eat not are we the worse.9But take heed lest by any means this liberty of yours become a stumbling block to them that are weak.10For if any man see you which have knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols?11And through your knowledge shall the weak brother perish, for whom Mashiach died?12But when you sin so against the brethren, and wound their weak conscience, you sin against Mashiach.13Wherefore, if meat make my brother to offend, I will eat no flesh while the world stands, lest I make my brother to offend.
1 Corinthians—Chapter 9
1.0×
1Am I not a shaliach? am I not free? have I not seen Yeshua HaMashiach our Adon? are not you my work in the Adon?2If I be not a shaliach unto others, yet doubtless I am to you: for the seal of my shlichut [apostleship; commission as a sent one] are you in the Adon.3My answer to them that do examine me is this:4Have we not power to eat and to drink?5Have we not power to lead about a sister, a wife, as well as other shlichim, and as the brethren of the Adon, and Kepha?6Or I only and Bar-Naba [Barnabas], have not we power to forbear working?7Who goes a warfare any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock?8Say I these things as a man? or says not the Torah the same also?9For it is written in the Torah of Moshe [Moses], You shall not muzzle the mouth of the ox that treads out the corn. Does Elohim take care for oxen?10Or says he it altogether for our sakes? For our sakes, no doubt, this is written: that he that plows should plow in hope; and that he that threshes in hope should be partaker of his hope.11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the besorah of Mashiach.13Do you not know that they which minister about holy things live of the things of the Heykhal? and they which wait at the mizbeach [altar] are partakers with the mizbeach?14Even so has the Adon ordained, that they which proclaim the besorah should live of the besorah.15But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.16For though I proclaim the besorah, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I proclaim not the besorah!17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the besorah is committed unto me.18What is my reward then? Verily that, when I proclaim the besorah, I may make the besorah of Mashiach without charge, that I abuse not my power in the besorah.19For though I be free from all men, yet have I made myself an eved unto all, that I might gain the more.20And unto the Yehudim I became as a Yehudi [a Jew], that I might gain the Yehudim; to them that are under the Torah, as under the Torah, that I might gain them that are under the Torah;21to them that are without Torah, as without Torah (being not without Torah to Elohim, but under the Torah to Mashiach), that I might gain them that are without Torah.22To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.23And this I do for the besorah's sake, that I might be partaker thereof with you.24Know you not that they which run in a race run all, but one receives the prize? So run, that you may obtain.25And every man that strives for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.26I therefore so run, not as uncertainly; so fight I, not as one that beats the air:27but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
1 Corinthians—Chapter 10
1.0×
1Moreover, brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;2and were all baptized unto Moshe in the cloud and in the sea;3and did all eat the same spiritual meat;4and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them; and that Rock was Mashiach.5But with many of them Elohim was not well pleased: for they were overthrown in the wilderness.6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.7Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.8Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.9Neither let us tempt Mashiach, as some of them also tempted, and were destroyed of serpents.10Neither murmur you, as some of them also murmured, and were destroyed of the destroyer.11Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the ages are come.12Wherefore let him that thinks he stands take heed lest he fall.13There has no temptation taken you but such as is common to man: but Elohim is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it.14Wherefore, my dearly beloved, flee from idolatry.15I speak as to wise men; judge you what I say.16The cup of blessing which we bless, is it not the communion of the blood of Mashiach? The bread which we break, is it not the communion of the body of Mashiach?17For we being many are one bread, and one body: for we are all partakers of that one bread.18Behold Yisra'el [Israel] after the flesh: are not they which eat of the sacrifices partakers of the mizbeach (altar)?19What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?20But I say, that the things which the Goyim sacrifice, they sacrifice to shedim [demons (KJV “devils”)], and not to Elohim: and I would not that you should have fellowship with shedim.21You cannot drink the cup of the Adon, and the cup of shedim: you cannot be partakers of the Adon's Table, and of the table of shedim.22Do we provoke the Adon to jealousy? are we stronger than he?23All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.24Let no man seek his own, but every man another's wealth.25Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:26for the Aretz is Yahuah's, and the fulness thereof.27If any of them that believe not bid you to a feast, and you be disposed to go, whatsoever is set before you, eat, asking no question for conscience sake.28But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the Aretz is Yahuah's, and the fulness thereof.29Conscience, I say, not your own, but of the other: for why is my liberty judged of another man's conscience?30For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?31Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of Elohim.32Give none offence, neither to the Yehudim, nor to the Goyim, nor to the Kehilah of Elohim:33even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.
1 Corinthians—Chapter 11
1.0×
1Be followers of me, even as I also am of Mashiach.2Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you.3But I would have you know, that the head of every man is Mashiach; and the head of the woman is the man; and the head of Mashiach is Elohim.4Every man praying or prophesying, having his head covered, dishonours his head.5But every woman that prays or prophesies with her head uncovered dishonours her head: for that is even all one as if she were shaven.6For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.7For a man indeed ought not to cover his head, forasmuch as he is the tzelem [image (as in the tzelem of Elohim)] and glory of Elohim: but the woman is the glory of the man.8For the man is not of the woman, but the woman of the man.9Neither was the man created for the woman, but the woman for the man.10For this cause ought the woman to have power on her head, because of the malakhim.11Nevertheless neither is the man without the woman, neither the woman without the man, in the Adon.12For as the woman is of the man, even so is the man also by the woman; but all things of Elohim.13Judge in yourselves: is it comely that a woman pray unto Elohim uncovered?14Does not even nature itself teach you, that if a man have long hair, it is a shame unto him?15But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.16But if any man seem to be contentious, we have no such custom, neither the Kehilot of Elohim.17Now in this that I declare unto you I praise you not, that you come together not for the better, but for the worse.18For first of all, when you come together in the Kehilah, I hear that there be divisions among you; and I partly believe it.19For there must be also heresies among you, that they which are approved may be made manifest among you.20When you come together therefore into one place, this is not to eat the Adon's Supper.21For in eating every one takes before other his own supper: and one is hungry, and another is drunken.22What? have you not houses to eat and to drink in? or despise you the Kehilah of Elohim, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.23For I have received of the Adon that which also I delivered unto you, That the Adon Yeshua, the same night in which he was betrayed, took bread:24and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.25After the same manner also he took the cup, when he had supped, saying, This cup is the Berit Chadashah [the New Covenant (Jeremiah 31:31)] in my blood: this do, as oft as you drink it, in remembrance of me.26For as often as you eat this bread, and drink this cup, you do show the Adon's death till he come.27Wherefore, whosoever shall eat this bread, and drink this cup of the Adon unworthily, shall be guilty of the body and blood of the Adon.28But let a man examine himself, and so let him eat of that bread, and drink of that cup.29For he that eats and drinks unworthily eats and drinks judgment (damnation) to himself, not discerning the Adon's body.30For this cause many are weak and sickly among you, and many sleep.31For if we would judge ourselves, we should not be judged.32But when we are judged, we are chastened of the Adon, that we should not be condemned with the world.33Wherefore, my brethren, when you come together to eat, tarry one for another.34And if any man hunger, let him eat at home; that you come not together unto condemnation. And the rest will I set in order when I come.
1 Corinthians—Chapter 12
1.0×
1Now concerning spiritual gifts, brethren, I would not have you ignorant.2You know that you were Goyim, carried away unto these dumb idols, even as you were led.3Wherefore I give you to understand, that no man speaking by the Ruach Elohim calls Yeshua accursed: and that no man can say that Yeshua is the Adon, but by the Ruach HaKodesh.4Now there are diversities of gifts, but the same Ruach.5And there are differences of administrations, but the same Adon.6And there are diversities of operations, but it is the same Elohim which works all in all.7But the manifestation of the Ruach is given to every man to profit withal.8For to one is given by the Ruach the word of wisdom; to another the word of knowledge by the same Ruach;9to another emunah [faith; trust] by the same Ruach; to another the gifts of healing by the same Ruach;10to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:11but all these works that one and the selfsame Ruach, dividing to every man severally as he will.12For as the body is one, and has many members, and all the members of that one body, being many, are one body: so also is Mashiach.13For by one Ruach are we all immersed into one body, whether we be Yehudim or Goyim, whether we be eved or free; and have been all made to drink into one Ruach.14For the body is not one member, but many.15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?18But now has Elohim set the members every one of them in the body, as it has pleased him.19And if they were all one member, where were the body?20But now are they many members, yet but one body.21And the eye cannot say unto the hand, I have no need of you: nor again the head to the feet, I have no need of you.22Nay, much more those members of the body which seem to be more feeble are necessary:23and those members of the body which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.24For our comely parts have no need: but Elohim has tempered the body together, having given more abundant honour to that part which lacked:25that there should be no schism in the body; but that the members should have the same care one for another.26And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.27Now you are the body of Mashiach, and members in particular.28And Elohim has set some in the Kehilah, first shlichim, secondarily nevi'im [prophets], thirdly morim [teachers], after that miracles, then gifts of healings, helps, governments, diversities of tongues.29Are all shlichim? are all nevi'im? are all morim? are all workers of miracles?30Have all the gifts of healing? do all speak with tongues? do all interpret?31But covet earnestly the best gifts: and yet show I unto you a more excellent way.
1 Corinthians—Chapter 13
1.0×
1Though I speak with the tongues of men and of malakhim, and have not ahavah, I am become as sounding brass, or a tinkling cymbal.2And though I have the gift of prophecy, and understand all sodot (mysteries), and all knowledge; and though I have all emunah, so that I could remove mountains, and have not ahavah, I am nothing.3And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not ahavah, it profits me nothing.4Ahavah suffers long, and is kind; ahavah envies not; ahavah vaunts not itself, is not puffed up,5does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil;6rejoices not in iniquity, but rejoices in the truth;7bears all things, believes all things, hopes all things, endures all things.8Ahavah never fails: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.9For we know in part, and we prophesy in part.10But when that which is perfect is come, then that which is in part shall be done away.11When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.12For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.13And now abides emunah, hope, ahavah, these three; but the greatest of these is ahavah.
1 Corinthians—Chapter 14
1.0×
1Follow after ahavah, and desire spiritual gifts, but rather that you may prophesy.2For he that speaks in an unknown tongue speaks not unto men, but unto Elohim: for no man understands him; howbeit in the spirit he speaks sodot.3But he that prophesies speaks unto men to edification, and exhortation, and comfort.4He that speaks in an unknown tongue edifies himself; but he that prophesies edifies the Kehilah.5I would that you all spake with tongues, but rather that you prophesied: for greater is he that prophesies than he that speaks with tongues, except he interpret, that the Kehilah may receive edifying.6Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?7And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?8For if the trumpet give an uncertain sound, who shall prepare himself to the battle?9So likewise you, except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for you shall speak into the air.10There are, it may be, so many kinds of voices in the world, and none of them is without signification.11Therefore if I know not the meaning of the voice, I shall be unto him that speaks a Barbarian, and he that speaks shall be a Barbarian unto me.12Even so you, forasmuch as you are zealous of spiritual gifts, seek that you may excel to the edifying of the Kehilah.13Wherefore let him that speaks in an unknown tongue pray that he may interpret.14For if I pray in an unknown tongue, my spirit prays, but my understanding is unfruitful.15What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.16Else, when you shall bless with the spirit, how shall he that occupies the room of the unlearned say Amen [amen; so be it, truly] at your giving of thanks, seeing he understands not what you say?17For you verily give thanks well, but the other is not edified.18I thank my Elohim, I speak with tongues more than you all:19yet in the Kehilah I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.20Brethren, be not children in understanding: howbeit in malice be you children, but in understanding be men.21In the Torah it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith Yahuah.22Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serves not for them that believe not, but for them which believe.23If therefore the whole Kehilah be come together into some place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that you are mad?24But if all prophesy, and there come in one that believes not, or one unlearned, he is convinced of all, he is judged of all:25and thus are the secrets of his heart made manifest; and so falling down on his face he will worship Elohim, and report that Elohim is in you of a truth.26How is it then, brethren? when you come together, every one of you has a mizmor [psalm], has a doctrine, has a tongue, has a revelation, has an interpretation. Let all things be done unto edifying.27If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.28But if there be no interpreter, let him keep silence in the Kehilah; and let him speak to himself, and to Elohim.29Let the nevi'im speak two or three, and let the other judge.30If any thing be revealed to another that sits by, let the first hold his peace.31For you may all prophesy one by one, that all may learn, and all may be comforted.32And the spirits of the nevi'im are subject to the nevi'im.33For Elohim is not the author of confusion, but of shalom, as in all Kehilot of the kedoshim.34Let your women keep silence in the Kehilot: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the Torah.35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the Kehilah.36What? came the word of Elohim out from you? or came it unto you only?37If any man think himself to be a navi [prophet], or spiritual, let him acknowledge that the things that I write unto you are the mitzvot (commandmenta) of the Adon.38But if any man be ignorant, let him be ignorant.39Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.40Let all things be done decently and in order.
1 Corinthians—Chapter 15
1.0×
1Moreover, brethren, I declare unto you the besorah which I preached unto you, which also you have received, and wherein you stand;2by which also you are saved, if you keep in memory what I preached unto you, unless you have believed in vain.3For I delivered unto you first of all that which I also received, how that Mashiach died for our sins according to the Scriptures;4and that he was buried, and that he rose again the third day according to the Scriptures;5and that he was seen of Kepha / Keifa, then of the twelve.6After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.7After that, he was seen of Ya'akov [James (Jacob)]; then of all the shlichim.8And last of all he was seen of me also, as of one born out of due time.9For I am the least of the shlichim, that am not meet to be called a shaliach, because I persecuted the Kehilah of Elohim.10But by the chesed of Elohim I am what I am: and his chesed which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the chesed of Elohim which was with me.11Therefore, whether it were I or they, so we preach, and so you believed.12Now if Mashiach be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?13But if there be no resurrection of the dead Techiyat Ha-Metim - תְּחִיַּת הַמֵּתִים), then is Mashiach not risen:14and if Mashiach be not risen, then is our preaching vain, and your emunah is also vain.15Yea, and we are found false witnesses of Elohim; because we have testified of Elohim that he raised up Mashiach: whom he raised not up, if so be that the dead rise not.16For if the dead rise not, then is not Mashiach raised:17and if Mashiach be not raised, your emunah is vain; you are yet in your sins.18Then they also which are fallen asleep in Mashiach are perished.19If in this life only we have hope in Mashiach, we are of all men most miserable.20But now is Mashiach risen from the dead, and become the firstfruits of them that slept.21For since by man came death, by man came also the resurrection of the dead.22For as in Adam [Adam; man (from adamah, the ground)] all die, even so in Mashiach shall all be made alive.23But every man in his own order: Mashiach the firstfruits; afterward they that are Mashiach's at his coming.24Then comes the end, when he shall have delivered up the Malkhut to Elohim, even the Father; when he shall have put down all rule and all authority and power.25For he must reign, till he has put all enemies under his feet.26The last enemy that shall be destroyed is death.27For he has put all things under his feet. But when he says all things are put under him, it is manifest that he is excepted which did put all things under him.28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that Elohim may be all in all.29Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?30And why stand we in jeopardy every hour?31I protest by your rejoicing which I have in Mashiach Yeshua our Adon, I die daily.32If after the manner of men I have fought with beasts at Ephesus, what advantages it me, if the dead rise not? let us eat and drink; for tomorrow we die.33Be not deceived: evil communications corrupt good manners.34Awake to tzedakah (righteousness), and sin not; for some have not the knowledge of Elohim: I speak this to your shame.35But some man will say, How are the dead raised up? and with what body do they come?36You fool, that which you sow is not quickened except it die:37and that which you sow, you sow not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:38but Elohim gives it a body as it has pleased him, and to every seed his own body.39All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.40There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.41There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differs from another star in glory.42So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:43it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:44it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.45And so it is written, The first man Adam was made a living nefesh [soul; living being]; the last Adam was made a quickening spirit (life-giving Ruach).46Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.47The first man is of the Aretz, earthy: the second man is the Adon from Shamayim.48As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.49And as we have borne the tzelem of the earthy, we shall also bear the tzelem of the heavenly.50Now this I say, brethren, that flesh and blood cannot inherit the Malkhut of Elohim; neither does corruption inherit incorruption.51Behold, I show you a sod (mystery): We shall not all sleep, but we shall all be changed,52in a moment, in the twinkling of an eye, at the last shofar [ram's-horn trumpet]: for the shofar shall sound, and the dead shall be raised incorruptible, and we shall be changed.53For this corruptible must put on incorruption, and this mortal must put on immortality.54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.55O death, where is your sting? O Sheol [the grave; the realm of the dead], where is your victory?56The sting of death is sin; and the strength of sin is the Torah.57But thanks be to Elohim, which gives us the victory through our Adon Yeshua HaMashiach.58Therefore, my beloved brethren, be steadfast, unmovable, always abounding in the work of the Adon, forasmuch as you know that your labour is not in vain in the Adon.
1 Corinthians—Chapter 16
1.0×
1Now concerning the collection for the kedoshim, as I have given order to the Kehilot of Galatia, even so do you.2On echad b'Shabbat [day one, counted from the Shabbat — the Omer-count day (Vayikra 23:15–16)], let every one of you lay by him in store, as Elohim has prospered him, that there be no collections when I come.3And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality unto Yerushalayim.4And if it be meet that I go also, they shall go with me.5Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.6And it may be that I will abide, yea, and winter with you, that you may bring me on my journey whithersoever I go.7For I will not see you now by the way; but I trust to tarry a while with you, if the Adon permit.8But I will tarry at Ephesus until Shavuot [the Feast of Weeks — the fiftieth day of the Omer count (Pentecost)].9For a great door and effectual is opened unto me, and there are many adversaries.10Now if Timotheos come, see that he may be with you without fear: for he works the work of the Adon, as I also do.11Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.12As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.13Watch you, stand fast in the Emunah (Faith), quit you like men, be strong.14Let all your things be done with ahavah.15I beseech you, brethren (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the kedoshim),16that you submit yourselves unto such, and to every one that helps with us, and labours.17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.18For they have refreshed my spirit and yours: therefore acknowledge you them that are such.19The Kehilot of Asia salute you. Aquila and Priscilla salute you much in the Adon, with the Kehilah that is in their house.20All the brethren greet you. Greet you one another with a holy kiss.21The salutation of me Sha'ul with my own hand.22If any man love not the Adon Yeshua HaMashiach, let him be cherem [devoted to destruction; accursed (anathema)]. Maranata [Aramaic: Marana tha — “Our Adon, come!”]!23The chesed of our Adon Yeshua HaMashiach be with you.24My ahavah be with you all in Mashiach Yeshua. Amen. (The first letter to the Corinthians, written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheos.)