1 Corinthians

1   Paulus, a called ambassador of Yeshua the Anointed through the will of God, and Sosthenes, my brother.

    To the assembly of God which is in Corinth, those who’ve been made holy in Anointed Yeshua, chosen as holy, together with all those in every place who call on the name of our lord Yeshua the Anointed, (both theirs and ours).

    Grace to you⁼, and peace, from God our father and from the lord Yeshua the Anointed.

    I give thanks to my god at all times concerning you⁼, for the grace of God which has been given to you⁼ in Anointed Yeshua. Because in him you’ve⁼ been enriched in everything, in every message, and every knowledge, (just as the testimony of the Anointed was confirmed among you⁼), so that you⁼ aren’t lacking in any endowment^a, anticipating the revelation of our lord Yeshua the Anointed, who’ll also confirm you⁼ until the end, without reproach on the day of our lord Yeshua the Anointed.

    God is trustworthy, through whom you⁼ were called into the partnership^b of his son, Yeshua the Anointed, our lord. And I entreat you⁼ brothers, through the name of our lord Yeshua the Anointed, that you⁼ should all say the same thing, and that there might not be any divisions among you⁼, and you⁼ might be restored to the same mind, and to the same opinion.

    For it was evident to me, concerning you⁼ my brothers, by those of Chloe, that there are contentions among you⁼. And I say this because each one of you⁼ says, “I’m of Paulus”, and “I’m of Apollos”, and “I’m of Cephas”, and “I’m of the Anointed”. Has the Anointed been divided? Paulus wasn’t executed^c on your⁼ behalf was he? Or were you⁼ immersed into the name of Paulus? I give thanks to God that I didn’t immerse any of you⁼ except Crispus and Gaius, so that nobody may say that I immersed them into my name. And I immersed the household of Stephanas. As for the rest, I don’t know if I immersed anyone else.

    For the Anointed didn’t send me to immerse, but to bring the good news. And not in the wisdom of the message, so that the stake^d of the Anointed might be made empty. For the message of the stake^d is indeed foolishness to those who are being lost, but to us who are being saved it’s the power of God. For it’s been written, “I’ll destroy the wisdom of the wise, and I’ll set aside the intelligence of the intelligent.” Where’s the wise? Where’s the scribe? Where’s the inquirer of this age? Didn’t God make foolish the wisdom of this world? For in fact, in the wisdom of God, the world didn’t perceive God through wisdom, and God was delighted through the foolishness of the proclamation to save those who trusted.

    And, in fact, Jews request signs and Greeks seek after wisdom, but we proclaim the Anointed who was executed^c. A snare indeed to Jews, and foolishness to Greeks. 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 [the wisdom of] people, and the weakness of God is stronger than [the strength of] people.

    For observe your⁼ calling brothers, because there aren’t many who are wise according to the flesh, not many who are strong, not many who are noble born. But God has selected the foolish of the world so that he may disgrace the wise, and God has selected the weak of the world so that he may disgrace the strong. And God has selected the low born of the world, and those looked down upon. The ones that aren’t, so that he may nullify the ones that are, so that no flesh should boast in the sight of God. But because of him, you⁼ yourselves are in Anointed Yeshua, who became wisdom from God to us, and even righteousness, and sanctification, and a redemption, so that just as it’s been written, “Let the one who’s boasting, boast in the lord^e [Yahweh].”

2   And me, when I came to you⁼ brothers, I came not with superiority of message or wisdom, but declaring the testimony of God to you⁼. For I decided not to know anything among you⁼ except Yeshua the Anointed, and him executed^a. I was also among you⁼ in weakness, and in fear, and in much trembling. And my message, and my proclamation, weren’t in persuasive human wisdom, but with messages in a demonstration of spirit and power, so your⁼ faith wouldn’t be in the wisdom of people, but in the power of God.

    But we do speak wisdom among the mature, but not the wisdom of this age, nor of the rulers of the age, which is being nullified, but we speak the wisdom of God, in a secret — the one which was hidden, which God determined beforehand before the ages for our glory, and which none of the rulers of this age has perceived, (for if they’d perceived it then they wouldn’t have executed^a the lord of glory). But just as it’s been written, “Things which eye hasn’t seen, and ear hasn’t heard, and which haven’t risen up in the heart of a person, which God has prepared for those who love him.”

    But God uncovered it to us, through his spirit, for the spirit searches all things, even the depths of God. For who of mankind knows the things of a person except the spirit of the person which is in them. And in the same way, nobody knows the things of God except the spirit of God. And we didn’t receive the spirit of the world, but the spirit who’s from God, so that we may perceive the things which have been granted to us by God. And which we speak, not in the teaching of human wisdom, but messages in the teaching of the holy spirit, comparing spiritual with spiritual.

    But a soulish person doesn’t accept the things of the spirit of God, for they’re foolishness to him, and he isn’t able to perceive them because they’re spiritually examined. But the spiritual one indeed examines all things, and they themselves are examined by nobody. For who has perceived the mind of the lord^b [Yahweh], and who’ll logically understand him? But we have the mind of the Anointed.

3   And brothers, I wasn’t able to speak to you⁼ as spiritual, but as fleshly, as infants in the Anointed. I fed you⁼ milk and not solid food, for you⁼ weren’t yet able. And you⁼ still aren’t able now, for you’re⁼ still fleshly. For where there’s jealousy, and strife, and divisions among you⁼, aren’t you⁼ fleshly, and walking just as humans? For whenever anyone says, “I, indeed, am of Paulus” but another one, “I’m of Apollos”, aren’t you⁼ fleshly? So who is Paulus, and who is Apollos, except servants through whom you⁼ trusted, and to each one as the lord gave? I planted. Apollos watered. But God made it grow. So that neither the one who plants is anything, nor the one who waters, but God who made it grow. But the one who plants, and the one who waters are one, and each will receive his own reward according to their own labour. For we’re fellow workers of God, and you’re⁼ the field of God, the building of God.

    In accordance with the grace of God which was given to me, I’ve laid a foundation like a wise master craftsman, and another builds on it. But let each one look at how they build. For nobody is able to lay another foundation, except the one which has been laid, who is Yeshua the Anointed. And if anyone builds on the foundation with gold, silver, precious stones, wood, grass, straw — the work of each one will become evident, for the day will make it evident, because it’ll be revealed by fire, and the fire will discern what kind the work of each one is. If anyone’s work which they’ve built remains, they’ll receive a reward. If anyone’s work is burned up, they’ll forfeit it, but they themselves will be saved, (but like one who’s saved from a fire).

    Don’t you⁼ know that you’re⁼ the temple of God, and the spirit of God makes his home among you⁼? If anyone destroys the temple of God, God will destroy them, for the temple of God is holy, and that’s what you⁼ are. Don’t let anybody deceive themselves, if anyone among you⁼ thinks they’re wise in this age, let them become foolish so they may become wise. For the wisdom of this world is foolishness to God, for it’s been written “He’s the one who catches the wise in their craftiness.” And again, “The lord^a [Yahweh] perceives the thinking of the wise — that it’s futile.”

    So then, don’t let anybody boast in people, for all things are yours⁼. Whether Paulus, whether Apollos, whether Cephas, whether the world, whether life, whether death, whether present things, whether things about to come, all things are yours⁼. But you’re⁼ the Anointed’s, and the Anointed is God’s.

4   Let a person account us in this way, as attendants of the Anointed, and stewards of the secrets of God. And further, it’s sought among stewards that they be found trustworthy. But for me, it’s the smallest thing that I’m examined by you⁼, or under a human day. And I don’t even examine myself, for I’m not conscious of anything against myself. But I’m not declared righteous in this. But the lord is the one who examines me. So then, don’t judge anything before time, until the lord comes, who’ll illuminate all the hidden things of the darkness, and who’ll also make manifest the counsels of the hearts. And then praise will come to each one from God.

    Now brothers, Apollos and I have modelled these things for you⁼, so that in us you⁼ might learn not to think above what’s been written, and so that you⁼ mightn’t be puffed up one over another, against the other. For who makes you^- separate? And what do you^- have which you^- didn’t receive? And if you^- received it, then why are you^- boasting as if you^- didn’t receive it?

    You’ve⁼ already been satisfied, you’re⁼ already rich. You’ve⁼ reigned without us, and you⁼ surely ought to reign, so that we should reign with you⁼. For I presume that God displayed us, the ambassadors, last, as if condemned to death, because we’ve become a spectacle for the world, and for messengers, and for people. We’re foolish because of the Anointed, but you’re⁼ sensible in the Anointed. We’re weak, but you’re⁼ strong. You’re⁼ esteemed, we’re unvalued.

    Until the present hour we’re hungry, and we’re thirsty, and we’re naked, and we’re buffeted, and we’re homeless. And we labour, working with our own hands. We’re criticised^a, we bless. We’re persecuted, we endure it. Being spoken evil of, we entreat. We became like the scum of the world, the scrapings from all things, until now.

    I’m not writing these things to shame you⁼, but I’m admonishing you⁼ like my beloved children. For you⁼ may have myriads^b of childhood guardians in the Anointed, but not many fathers. For I fathered you⁼ in Anointed Yeshua through the good news. So I entreat you⁼, be imitators of me. Because of this, I’ve sent Timotheos to you⁼, who’s my beloved and trustworthy child in the lord, who’ll remind you⁼ of my ways in the Anointed, just as I teach everywhere in every assembly.

    But some of you⁼ are puffed up, as if I’m not coming to you⁼. But I’ll come quickly to you⁼ if the lord is willing, and I’ll perceive, not the message of those who are puffed up, but their power. For the kingdom of God isn’t in the message, but in the power. What do you⁼ want? Will I come to you⁼ with a stick, or in love, with a spirit of gentleness?

5   It’s heard everywhere that there’s fornication among you⁼, and such a fornication that isn’t even named among the nations — that one of you⁼ has the wife of his father! And you’re⁼ puffed up! Shouldn’t you⁼ be mourning instead, so that the one who did this act is expelled from your⁼ midst? For indeed, although I’m absent in the body, I’m present by the spirit, and I’ve already judged this behaviour, just as if I was present.

    When you’re⁼ gathered together with my spirit in the name of our lord Yeshua the Anointed, together with the power of our lord Yeshua the Anointed, hand over such a one to Satan^a for the total destruction of the flesh, so the spirit may be saved in the day of the lord Yeshua. Your⁼ boasting isn’t good^b. Don’t you⁼ know that a little yeast leavens the whole batch? Clean out the old yeast so that you⁼ may be a new batch, since you’re⁼ unleavened. For the Anointed, our passover^c, was sacrificed on our behalf. So then, let’s keep the festival, not in the old yeast, nor in the yeast of evil and wickedness, but in the unleavenedness of sincerity and truth.

    I wrote to you⁼ in a letter not to get mixed up with fornicators. But certainly not meaning with those fornicators of this world, or with the greedy, or plunderers, or idolaters, since then you’d⁼ have to leave the world. But now I write to you⁼ not to be mixed up with anyone called a brother who’s a fornicator, or greedy, or an idolater, or a criticiser^d, or a drunkard, or a plunderer. Don’t even eat with such a one. For what’s the judging of those outside to do with me? You⁼ judge the ones inside, don’t you⁼? And God will judge those outside. Expel the wicked one from among yourselves.

6   Does any of you⁼ who has a dispute with another, dare to have it judged by the unrighteous, and not by the holy? Don’t you⁼ know that the holy will judge the world? And if the world is being judged by you⁼, then are you⁼ unworthy to be the court for the smallest things? Don’t you⁼ know that we’ll judge messengers? So why not the affairs of life? So then, if you⁼ have courts for the affairs of life, make those who are contemptible in the assembly sit [as judges].

    I’m talking like this to your⁼ shame. There isn’t one among you⁼ who’s wise, who’s able to discern between his brothers? But brother is being judged against brother, and this by unbelievers. So then, there’s already a complete failure among you⁼ — that you⁼ have judgements between yourselves. Why wouldn’t you⁼ rather be wronged? For what reason wouldn’t you⁼ rather be defrauded? But you⁼, you’re⁼ doing wrong and defrauding, and doing these things to brothers.

    Don’t you⁼ know that the unrighteous won’t inherit the kingdom of God? Don’t be led astray, neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor homosexuals, nor the greedy, nor thieves, nor drunkards, not criticisers^a, not plunderers, will inherit the kingdom of God. And some of you⁼ were these things, but you⁼ were washed clean, and you’ve⁼ been made holy, and you’ve⁼ been declared righteous in the name of the lord Yeshua, and in the spirit of our god.

    All things are permitted to me, but not all things are beneficial. All things are permitted to me, but I won’t be brought under the authority of anything. Foods are for the belly, and the belly for the foods, but God will nullify both this and these things. And the body isn’t for fornication, but for the lord. And the lord is for the body.

    And God hasn’t only raised the lord, but he’ll also raise us up through his power. Don’t you⁼ know that your⁼ bodies are body parts of the Anointed? Will I take hold of these body parts of the Anointed and make them body parts of a prostitute? May it never be! Don’t you⁼ know that the one joined to a prostitute becomes one body with them? For it declares, “The two will be one flesh.” But the one joined to the lord is one spirit.

    Flee fornication. Every sin, which if a person does it, is outside their body. But the one who fornicates, sins against their own body. Or don’t you⁼ know that your⁼ body is a temple of the holy spirit among you⁼, whom you⁼ have from God? And you⁼ aren’t your⁼ own. For you⁼ were bought with a price, so you⁼ must glorify God in your⁼ body, and in your⁼ spirit, which are both God’s.

7   But concerning the things which you⁼ wrote to me. It’s better for a person not to touch a woman. But because of fornications, let each one have their own wife, and let each one have their own husband. Let the husband give the wife the good will which is owed. And likewise the wife to the husband. The wife doesn’t have authority over her own body, but the husband does. And likewise too, the husband doesn’t have authority over his own body, but the wife does. Don’t deprive one another, except because of a mutual agreement for a time, so that you⁼ may have freedom for fasting and prayer. And you⁼ should come together again so that Satan^a can’t test you⁼ through your⁼ lack of control.

    But I say this as concession, not according to a command. For I wish that all people were like myself, but each one has his own endowment^b from God. One indeed in this way, but another in this way. But I say to those who are unmarried, and to the widows, it’s better for them if they should remain as I also am. But if they aren’t controlling themselves, then let them marry. For it’s better to marry than to be on fire.

    And to those who have married, I instruct, (not me but the lord), that a wife shouldn’t be separated from a husband. But if she’s separated, let her remain unmarried, or let her be reconciled to the husband. And a husband shouldn’t leave a wife alone.

    And to the rest I say, (me, not the lord), if any brother has a wife who’s unbelieving, and she herself consents to make her home with him, then let him not leave her alone. And any wife who has an unbelieving husband, and he himself consents to make his home with her, let her not leave him alone. For the unbelieving husband has been made holy in the wife, and the unbelieving wife has been made holy in the husband. Otherwise your⁼ children would be unclean, but now they’re holy. But if the unbelieving one separates, then let them separate. The brother or sister isn’t enslaved is such situations, but God has called us to peace. For what do you^- know, wife, if you’ll^- save the husband? Or what do you^- know, husband, if you’ll^- save the wife?

    However, let them walk in the same way that God has divided to each one, in the same way as the lord has called each one. And this is what I prescribe in all the assemblies. Was anyone circumcised when he was called? Don’t let him become uncircumcised. Was anyone uncircumcised when he was called? Don’t let him be circumcised. Circumcision is nothing, and uncircumcision is nothing — only keeping of the commands of God. Let each one remain as they were when they were called. Were you^- called as a slave? Don’t be concerned, but if you^- have the power to become free, it’s better to use it. For the one who’s in the lord, who’s been called as a slave, is the freeman of the lord. Likewise also, the one who’s been called as free, is a slave of the Anointed. You⁼ were bought with a price, don’t become slaves of people. Brothers, let each one remain with God in what they were in when they were called.

    And concerning virgins, I don’t have a command of the lord, but I give an opinion which is trustworthy, as one who has received mercy from the lord. I presume then that this is better because of the present anguish, that it’s better for a person to be as they are. Are you^- bound to a wife? Don’t seek to be released. Are you^- released from a wife? Don’t seek a wife. But if you^- should marry, you^- haven’t sinned, and if the virgin marries, she hasn’t sinned. But those who do will have duress in the flesh, and I’m sparing you⁼.

    But I declare this brothers, that the season has been shortened. As for the rest, those who have wives should be as though they don’t have any; and those who weep, as those who don’t weep; and those who rejoice, as those who don’t rejoice; and those who buy, as those who don’t possess anything; and those who use this world, as those who don’t use it. For the form of this world is passing away.

    And I want you⁼ to be without anxiety. The unmarried one is anxious about the lord, how they’ll please the lord. But the married one is anxious about the world, how they’ll please their wife. And the wife and the virgin have been divided. The unmarried one is anxious about the lord, so that she’s holy in body and in spirit. But the married one is anxious about the world, how she’ll please her husband. But I say this to you⁼ for your⁼ benefit, not that I should throw a noose around you⁼, but to be respectable, and to constantly wait on the lord without distraction.

    But if anyone presumes it shameful to his virgin, if she might be past the bloom of youth, and it ought to be this way, let him do whatever he wants. He isn’t sinning, let them be married. But the one who’s stood firm in his heart, not having anguish, and has authority over his own will, and he’s judged this in his own heart, he does well to keep his own virgin. So that the one giving in marriage is doing good, but the one not giving in marriage is doing better.

    A wife has been bound by law as long as her husband is living. But if the husband is laid to rest, she’s free to be married to whomever she wants, (only in the lord). But she’s more blessed if she remains as she is, in my opinion, and I think I have the spirit of God.

8   Now about things sacrificed to idols. We know, (because we all have knowledge), that knowledge puffs up, but love builds up. And if anyone thinks they know something, they haven’t yet perceived anything as they ought to perceive it. But if anyone loves God, that person is perceived by him.

    So, about eating food sacrificed to idols. We know that an idol is nothing in the world, and that there’s no other god except one. For even if there are things called gods, whether in heaven, whether on the earth, (as there are many gods and many lords), to us there’s only one god, the father, from whom all things are, (and we for him), and one lord, Yeshua the Anointed, through whom all things are, (and we through him).

    But this knowledge isn’t in everyone. And until now, some, conscious of the idol, eat it as something sacrificed to an idol, and their conscience, being weak, is defiled. But food doesn’t give us good standing with God, for we neither overabound if we eat it, nor lack if we don’t eat it.

    But watch out in case this right of yours⁼ becomes a stumbling stone to the weak. For if anyone sees you^-, (who has knowledge), reclining in the temple of an idol, won’t their conscience, being weak, be built up so that they’ll eat things sacrificed to idols? And the weak brother, because of whom the Anointed died, will be destroyed by your^- knowledge. And sinning against the brothers in this way, and striking their weak conscience, you’re⁼ sinning against the Anointed. For that reason, if food makes my brother stumble, I won’t eat meat at all, into the age, so that I won’t make my brother stumble.

9   Aren’t I an ambassador? Aren’t I free? Haven’t I seen Yeshua the Anointed, our lord? Aren’t you⁼ my work in the lord? If I’m not an ambassador to others, surely I am to you⁼, for you’re⁼ my seal of ambassadorship in the lord. This is my defence to those who examine me. Don’t we have the right to eat and drink? Don’t we have the right to bring a sister, or a wife, as the rest of the ambassadors do, and the brothers of the lord, and Cephas? Or is it only Barnabas and I who don’t have the right to not work?

    Who ever wages war with his own resources? Who plants a vineyard and doesn’t eat any of its fruit? Or who shepherds a flock and doesn’t drink any of the milk of the flock? Do I speak these things as a person, or doesn’t the law also say these things? For it’s been written in the law of Moshe, “Don’t muzzle an ox which is threshing.” God doesn’t care about the oxen does he? Or does he undoubtedly say it because of us? It was written for us, for the one who ploughs ought to plough because of expectation, and the one who threshes has the expectation of sharing in it. If we’ve sown spiritual things among you⁼, is it a great thing if we reap fleshly things from you⁼?

    If others share in authority over you⁼, shouldn’t we even more? But we didn’t use this authority, but we endured all things so that we may give no hindrance to the good news of the Anointed. Don’t you⁼ know that those who work with sacred things eat things from the temple, and those who attend to the altar share in it? In the same way the lord also prescribed to those who proclaim the good news, to live from the good news.

    But I haven’t used any of these things, and I didn’t write these things so that it might be this way for me. For it’s better for me to die, so that nobody should make my boast empty. For if I bring the good news, that’s nothing for me to boast. For a necessity has been laid on me, and woe to me unless I bring the good news. For if I practise this voluntarily then I have a reward, but if involuntarily then I’ve been entrusted with a stewardship.

    Then what’s the reward for me? That in bringing the good news, I may lay down the good news of the Anointed without cost, in order to not abuse my authority in the good news. For being free from all, I enslave myself to all, so that I might gain the most.

    To the Jews, I became like a Jew, so that I should gain the Jews. To those under law, like those under law, so that I should gain those under law. To those without law, like those without law, (not being without law to God, but under law to the Anointed), so that I should gain those without law. To the weak, I became like the weak, so that I should gain the weak. I became all things to all, so that I should definitely save some.

    But I do this because of the good news, so that I might become a joint sharer in it. Don’t you⁼ know that of those who run in a stadion^a, all indeed run, but only one receives the prize? Run in such a way that you⁼ may seize it. But everyone who contends shows self control in all things. And then indeed, they obtain a corruptible wreath, but we, an incorruptible. So I run in such a way, not as if aimlessly. I’m boxing in such a way, not like one who beats the air. And I bruise my body, and I bring it into slavery, in case somehow, having proclaimed to others, I myself might become rejected.

10   But I don’t want you⁼ to be unaware brothers that our fathers were all under the cloud, and all passed through the sea, and all were immersed into Moshe, in the cloud, and in the sea. And all ate the same spiritual food. And all drank the same spiritual drink. For they drank from the spiritual rock which followed them. And the rock was the Anointed.

    But God wasn’t delighted with most of them, for they were strewn among the wilderness. But these things happened as examples for us, so that we wouldn’t be those who desire evil things, just as they desired it. Don’t become idolaters, as some of them did, just as it’s been written, “The people sat down to eat and to drink, and they rose up to play.” Nor may we commit fornication, as some of them committed fornication, and twenty three thousand fell in one day. Nor may we test the Anointed, as some of them tried, and were destroyed by snakes. Nor murmur, as some of them murmured, and were destroyed by the destroyer.

    But these things all happened to them as examples, and it was written for our admonition, to whom the end of the ages has arrived. So let the one who supposes that he stands, look out that he doesn’t fall. No trial has taken you⁼ which isn’t a trial common to mankind. But God is trustworthy, who won’t leave you⁼ to be tested above what you’re⁼ able, but he’ll also make, together with the trial, the way out of it, to enable you⁼ to bear it. For that reason my beloved, flee from idolatry.

    I speak as to the sensible. You⁼ judge what I say. Is the cup of the blessings which we bless, not the partnership^b of the blood of the Anointed? Is the bread which we break, not the partnership^b of the body of the Anointed? Because we who are many are one loaf, one body. For we all share from the one loaf of bread. Look at Yisrael according to the flesh — aren’t those who eat the sacrifices sharers in the altar?

    So what am I declaring? That an idol is anything? Or that food sacrificed to idols is anything? But that the things which the nations sacrifice, they sacrifice to demons, and not to a god. And I don’t want you⁼ to become partners with demons. You⁼ aren’t able to drink the cup of the lord and also the cup of demons. You⁼ aren’t able to partake of the table of the lord and also the table of demons. Or do we provoke the lord to jealousy? Are we stronger than him?

    All things are permitted to me, but not all things are beneficial. All things are permitted to me, but not all things build up. Don’t let anybody seek their own things, but the things of each other. Eat anything which is sold in the meat market, without examining anything because of conscience. For the earth and the fullness of it are the lord’s^c [Yahweh’s]. And if anyone of the unbelievers calls you⁼, and you⁼ want to go, eat everything which is put in front of you⁼, without examining anything because of conscience. But if anyone says to you⁼, “This was sacrificed to an idol”, don’t eat it — because of the one who divulged it, and for conscience. For the earth and the fullness of it are the lord’s^c [Yahweh’s].

    Now I’m not saying your^- conscience, but that of the other person, for why would my freedom be judged by another’s conscience? But if I partake with thanks, why am I spoken evil of concerning that for which I give thanks. Therefore, whether you⁼ eat, whether you⁼ drink, whether you⁼ do anything, do all things for the glory of God. Be inoffensive, to Jews, and to Greeks, and to the assembly of God. Just as I also please everyone in all things, not seeking to benefit myself but the many, so that they might be saved.

11   Become imitators of me, just as I also am of the Anointed. And I applaud you⁼ brothers, because you⁼ remember me in everything, and you⁼ hold fast to the traditions, just as I handed them down to you⁼. But I want you⁼ to know that the Anointed is the head of every man, and the man is head of the woman, and God is the head of the Anointed.

    Every man who prays or prophesies with something on his head, dishonours his head. But every woman who prays or prophesies with her head uncovered, dishonours her own head. For it’s one and the same with having been shaved. For if a woman isn’t covered up, let her have her hair cut off. And if it’s disgraceful for a woman to have her hair cut off, or to be shaven, then let her be covered up. For indeed, a man ought not to have his head covered up, (being by nature the image and glory of God). But a woman is the glory of a man. For man isn’t from woman, but woman is from man. And because man wasn’t created because of the woman, but woman because of the man.

    Because of this, the woman ought to have an authority on her head, because of the messengers. Except that in the lord, neither is a man separate from woman, nor is a woman separate from man. For just as the woman is from the man, so in the same way also the man is through the woman. But all things are from God.

    You⁼ decide for yourselves, is it fitting for an uncovered woman to pray to God? Doesn’t even nature itself teach you⁼ indeed that if a man has long hair, it’s a disgrace to him? But if a woman has long hair, it’s a glory to her? (Because the hair has been given instead of a covering). But if anyone fancies themselves to be contentious, we have no such custom, nor do the assemblies of God.

    Now in instructing this I don’t applaud — because you⁼ don’t come together for the better, but for the worse. For first indeed, in your⁼ coming together in the assembly, I hear that there are divisions among you⁼, and I believe some part of that. For there have to be sects among you⁼, so that those who are approved may become evident among you⁼.

    So then, when you’re⁼ coming together in one place, it isn’t to eat the lord’s meal. For in your⁼ eating, each one takes their own meal beforehand, and one is indeed hungry, and one gets drunk. Don’t you⁼ have houses in which to eat and drink? Or do you⁼ despise the assembly of God, and shame those who don’t have?

    What might I say to you⁼? Will I applaud you⁼ in this? I don’t applaud! For I received from the lord that which I also handed on to you⁼ — that the lord Yeshua, on the night on which he was handed over, took bread, and when he’d given thanks, he broke it, and said, “Take. Eat. This is my body, broken on your⁼ behalf. Do this in order to remember me.” And similarly, after dining, the cup, saying, “This cup is the new covenant in my blood. Do this as often as you⁼ drink it, in order to remember me.”

    For as often as you⁼ eat this bread, and drink this cup, you⁼ declare the death of the lord, until he comes. So that whoever may eat this bread, or may drink the cup of the lord, in a manner unworthy of the lord, will be liable for the body and the blood of the lord. But let a person discern themselves, and in this way let them eat of the bread and drink of the cup. For the one who eats and drinks in an unworthy manner, eats and drinks condemnation on themselves, not discerning the body of the lord. Because of this, many among you⁼ are weak and sickly, and a considerable number are asleep.

    For if we discerned among ourselves, we wouldn’t be judged. But when we’re judged by the lord, we’re disciplined, so that we won’t be condemned together with the world. So then my brothers, when coming together to eat, wait for one another. And if anyone is hungry, let them eat at home, so you⁼ don’t come together for condemnation. And I’ll prescribe the rest whenever I come.

12   Now about spiritual things brothers, I don’t want you⁼ to be ignorant. You⁼ know that when you⁼ were nations, you⁼ were led away to voiceless idols, as those who are led wherever. That’s why I make it known to you⁼, that nobody who speaks by the spirit of God says, “Curse Yeshua.” And nobody is able to say, “Lord Yeshua”, except by the holy spirit.

    There are diversities of endowments^a, but the same spirit. And there are diversities of services, but the same lord. And there are diversities of works of power, but the same God, who works all things in all. And the manifestation of the spirit is given to each one, to be beneficial.

    For indeed, to one a message of wisdom is given through the spirit, but to another a message of knowledge, according to the same spirit. And to another one, faith, by the same spirit, and to another endowments^a of healings, by the same spirit. And to another, works of power, and to another, prophecy, and to another, discernment of spirits, and to a different one, various kinds of tongues, and to another, interpretation of tongues. But the one and the same spirit works all these things, dividing to each his own, just as he intends.

    For even as the body is one, but it has many body parts, and all the parts of the one body, although being many, are one body. So, in the same way, is the Anointed. For in one spirit we’ve all been immersed into one body. Whether Jews or Greeks, whether slaves or free. And we were all made to drink of one spirit. For the body is also not one body part, but many.

    If the foot says, “Because I’m not a hand, I’m not part of the body.” It isn’t not a part of the body because of this, is it? And if the ear says, “Because I’m not an eye, I’m not part of the body.” It isn’t not a part of the body because of this, is it? If the whole body was an eye, where would the hearing be? If the whole was hearing, where would the smelling be? But now God has placed the body parts, each one of them, in the body, just as he wanted. And if the things were all one body part, where would the body be? But now there are indeed many body parts, but one body.

    And the eye isn’t able to say to the hand, “I don’t have any need of you^-.” Nor again the head to the feet, “I don’t have any need of you^-.” And much more, the parts of the body which seem to be weak, are actually necessary. And those parts of the body which we assume are of no value, we wrap these in much more value, and our shameful things have much more decorum, but our decent things have no need.

    And God blended the body together, giving much more value to the one who lacks it, so that there may not be divisions within the body, but the body parts may have the same concern for one another. And if one part suffers, all the parts suffer together, and if one part is glorified, all the parts rejoice together with it.

    But you’re⁼ the body of the Anointed, and body parts as apportioned. And those indeed whom God has placed in the assembly, first ambassadors, second prophets, third teachers, and after that, powers, then endowments^a of healings, supporters, administrators, various kinds of tongues. Not all are ambassadors are they? Not all are prophets are they? Not all are teachers are they? Not all are powers are they? Not all have endowments^a of healings do they? Not all speak with tongues do they? Not all interpret do they? But be zealous for the better endowments^a.

    And still I show you⁼ an inordinately better way.

13   Even if I speak with the tongues of people, and of the messengers, but I don’t have love, then I’ve become a resounding gong^a or a clanging cymbal. And even if I have prophecy, and I perceive all the secrets and all knowledge, and even if I have all faith to remove mountains, but I don’t have love, then I’m nothing. And even if I should hand out all my belongings bit by bit, and even if I hand over my body to be burned, but I don’t have love, then I’m not benefited anything.

    Love is patient and kind. Love isn’t envious. Love isn’t boastful, isn’t puffed up, doesn’t behave badly, isn’t self-seeking, isn’t provoked, doesn’t account evil, doesn’t rejoice in unrighteousness, but rejoices together with the truth. It protects all things, trusts all things, hopes all things, endures all things.

    Love never falls away. But whether prophecies — they’ll become useless, whether tongues — they’ll cease, whether knowledge — it’ll be nullified. And we perceive in part, and we prophesy in part, but when the perfect comes, then that which is in part will be nullified. When I was an infant, I talked like an infant, I thought like an infant, I accounted like an infant. But when I became a man, the things of infancy were nullified to me. For now we look through a mirror, in a riddle, but then, face to face. Now I perceive in part, but then I’ll recognise, just as I’m recognised. And now the three things remain, faith, hope, love. But love is the greatest of these.

14   Pursue love, and be zealous for spiritual things. But even more — that you⁼ might prophesy. For the one who speaks with a tongue doesn’t speak to people, but to God — for nobody hears, but by the spirit they speak secrets. But the one who prophesies speaks a building up, and a consolation, and an encouragement to people. The one who speaks with a tongue builds themselves up, but the one who prophesies builds up the assembly. And I want all of you⁼ to speak with tongues, but even more that you⁼ might prophesy. For the one who prophesies is greater than the one who speaks with tongues, (unless they interpret it so that the assembly might receive a building up).

    But now brothers, if I come to you⁼ speaking with tongues, what will I benefit you⁼ unless I speak to you⁼ either a revelation, or a knowledge, or a prophecy, or a teaching? Just as it is with inanimate things which give off a sound, whether a flute, whether a lyre, if there’s no distinction between the sounds, then how will it be perceived what’s blown^a or plucked^b? For also, if a trumpet gives an unclear sound, who’ll prepare themselves for battle? And in the same way, unless you⁼ give a distinct message through a tongue, how will what’s being said be perceived? (For you’ll⁼ be speaking into the air).

    It may be that there are many kinds of voices in the world, but none of them is voiceless. If I don’t perceive the power of the voice then I’ll be a Barbarian^c to the one who speaks, and the one who speaks, a Barbarian to me. In the same way, you⁼ also, since you’re⁼ zealots of spirits, seek to build up the assembly so that you⁼ may overabound. For that reason let the one who speaks with a tongue pray that they might interpret. For if I pray with a tongue, my spirit is praying but my mind is unfruitful.

    What then? I’ll pray by the spirit, but I’ll also pray by the mind. I’ll play music by the spirit, but I’ll also play music by the mind. Otherwise, if you^- bless by the spirit, how will the one who fills the place of the uneducated say the “Amen^d” to your^- thankfulness, since in fact they don’t know what you’re^- saying. For indeed, you’re^- giving thanks well, but the other one isn’t being built up. I give thanks to my god that I speak with tongues even more than all of you⁼. But in an assembly I would rather speak five sentences through my mind, so that I should also instruct others, than myriads^e of sentences in a tongue.

    Brothers, don’t become children in your⁼ thinking. Be like infants with evil, but become mature in your⁼ thinking. It’s been written in the law, “I’ll speak to this people in other tongues and with different lips, but even so they won’t listen to me, says the lord^f [Yahweh].” So then, tongues are a sign, not to believers but to unbelievers. But prophecy isn’t to unbelievers, but to believers. If the whole assembly comes together in the same place then, and all speak with tongues, but the uneducated or unbelievers enter in. Won’t they say that you’re⁼ mad? But if all prophesy, and some unbeliever or uneducated person enters in, they’re exposed by all, they’re examined by all, and in this way, the hidden things of their heart become apparent. And in this way, falling down on their face, they’ll worship God, reporting that God is really among you⁼.

    What then brothers? Whenever you⁼ come together, each one of you⁼ has a psalm, has a teaching, has a tongue, has a revelation, has a translation. Let all things be for building up. If anyone speaks with a tongue, just two, or at the most three, and one at a time, and let one interpret. And if there’s no interpreter, let them be hushed in the assembly, but let them speak to themselves and to God. And let two or three prophets speak, and let the others discern. And if something is revealed to another who’s sitting, let the first be hushed. For you’re⁼ all able to prophesy one by one, so that all may learn and all may be encouraged. And the spirits of prophets are subject to the prophets. For God isn’t of confusion, but of peace, as in all the assemblies of the holy.

    Let your⁼ women be hushed in the assemblies, for it isn’t permitted for them to speak, but to be subject, just as the law also says. And if any want to learn, let them inquire of their own husbands at home. For it’s disgraceful for women to speak in an assembly. Or did the message of God go out from you⁼? Or did it reach only you⁼? If anyone thinks they’re a prophet, or spiritual, let them recognise what I’m writing to you⁼, that they’re directions of the lord. But if anyone is ignorant, let them be ignorant.

    So then brothers, be zealous to prophesy, and don’t prevent speaking with tongues. But let all things be done respectably, and in an orderly manner.

15   And I make the good news known to you⁼ brothers, which I brought to you⁼, and which you⁼ accepted, and in which you⁼ stand. Through which you’re⁼ saved, if you⁼ hold fast to the message which I brought to you⁼, (otherwise you’ve⁼ trusted for no reason). For I passed on to you⁼, first of all what I’d also accepted, that the Anointed died on behalf of our sins, (in accordance with the writings), and that he was buried, and that he was raised on the third day, (in accordance with the writings), and that he appeared to Cephas, then to the Twelve. After that he appeared to over five hundred brothers at once, most of whom remain until now, (but some have been laid to rest). After that he appeared to Yaakov, and then to all the ambassadors. And last of all, as if to a child born at the wrong time, he also appeared to me.

    For I’m the most inferior of the ambassadors, who isn’t adequate to be called an ambassador, because I persecuted the assembly of God. But by the grace of God I am what I am. And his grace to me wasn’t empty, but I laboured even more than all of them. Not me, but the grace of God together with me. Therefore, whether me, whether them, we proclaim in the same way, and you⁼ trust in the same way.

    Now if the Anointed is proclaimed, (that he’s been raised from the dead), then how do some among you⁼ say that there’s no resurrection of the dead? If there’s no resurrection of the dead, then the Anointed hasn’t been raised either. And if the Anointed hasn’t been raised, then our proclamation is empty, and so is your⁼ faith. And we’re found to be false witnesses of God, because we testified about God that he raised the Anointed, whom he didn’t raise — if in fact the dead aren’t raised.

    For if the dead aren’t being raised, the Anointed hasn’t been raised either. And if the Anointed hasn’t been raised, then your⁼ faith is futile, you’re⁼ still in your⁼ sins. So then too, those who’ve been laid to rest in the Anointed have been destroyed. If we only have expectation in the Anointed in this life, we’re the most pitiable of all people. But now the Anointed has been raised from the dead. He became a firstfruit of those who’ve been laid to rest.

    For since in fact death is through a person, the resurrection of the dead is also through a person. For even as all die in Adam, also in the same way, all will be made alive in the Anointed. But each one in their own order. The Anointed is the firstfruit, after that those of the Anointed, at his arrival. Then, the finish, when he hands over the kingdom to God, the father, when he nullifies all rule and all authority and power.

    For he has to reign until he’s placed all those who are enemies under his feet. The last enemy to be nullified is death. For he’s subjected all things under his feet. (But when it says “all things have been subjected”, it’s clearly except the one who subjects all things to him). And when all things are subject to him, then the son himself will also be subject to him who subjected all things under him, so that God may be all things in all.

    Otherwise, what will those who are immersed on behalf of the dead do — if the dead aren’t raised at all? And why are they being immersed on behalf of the dead? And why do we risk danger every hour? I die every day, by the boasting of you⁼ which I have in Anointed Yeshua our lord. If I fought wild beasts in Ephesus only as a person, what’s the benefit to me? If the dead aren’t raised, let’s eat and let’s drink, for tomorrow we die.

    Don’t be led astray, evil company destroys good character. Sober up, as is just, and don’t sin. For some [of you⁼] have an ignorance of God, (I speak a reproach to you⁼).

    But someone will say, “How are the dead raised? And with what body do they come?” Fool! What you^- sow isn’t made alive unless it dies. And what you^- sow isn’t the body which will be, but you^- sow a bare kernel, perhaps of wheat or of some other kind. But God gives it a body just as he wants, and to each of the seeds, a body of its own. Not all flesh is the same flesh, but indeed one of people, and another flesh of animals, and another of fish, and another of birds. And heavenly bodies, and earthly bodies, but indeed the glory of the heavenly is one thing, but the glory of the earthly is another. 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.

    And it’s the same way with the resurrection of the dead too. It’s sown in decay, it’s raised in incorruption^a. It’s sown in disgrace, it’s raised in glory. It’s sown in weakness, it’s raised in power. It’s sown a soulish body, it’s raised a spiritual body, (there’s a soulish body and there’s a spiritual body).

    In the same way it’s also been written, “The first person, Adam, became a living soul”, the last Adam is a life-giving spirit. And the spiritual isn’t first, but the soulish, and after that the spiritual. The first person is from the earth, earthy^b. The second person, the lord, from heaven. As was the earthy one, so are those who are earthy, and as the heavenly one, so are those who are heavenly. And just as we bear the image of the earthy, we’ll also bear the image of the heavenly.

    And I declare this brothers, that flesh and blood aren’t able to inherit the kingdom of God, neither does decay inherit incorruption^a. Look! I tell you⁼ a secret. We won’t all be laid to rest, but we’ll all be changed — in a moment, in the blink of an eye, at the last trumpet. For it’ll trumpet, and the dead will be raised incorruptible, and we’ll be changed. For this corruption has to put on incorruption, and this mortal has to put on immortality. But when this corruptible should put on incorruption, and this mortal should put on immortality, then the message that has been written will come to pass, “Death has been swallowed up into victory.” “Where’s your^- stinger, honourable Death? Where’s your^- victory, honourable Hades^c?” And sin is the stinger of death, and the law is the power of sin. But thanks be to God, who gave us the victory through our lord, Yeshua the Anointed.

    So then, my beloved brothers, stand firm, become immovable, overabounding in the work of the lord at all times, knowing that your⁼ labour isn’t for nothing in the lord.

16   Now about the collection for the holy. Do it in the same way as I prescribed to the assemblies of Galatia. Every day after the Sabbath^a, let each one of you⁼ put aside and store up with themselves some of whatever they’ve prospered, so that when I come no collections will be made. And when I do come along, I’ll send those whom you⁼ discern with letters to carry your⁼ grace to Jerusalem. And, if it’s worthwhile for me to go also, then they’ll go with me.

    I’ll come to you⁼ when I’ve passed through Macedonia, (for I’m passing though Macedonia). And perhaps I’ll stay with you⁼ and even winter there, so that you⁼ may send me on wherever I might be going. For I don’t want to see you⁼ now in passing, for I expect to stay with you⁼ for some time, if the lord permits. And I’ll stay in Ephesus until the fiftieth^b [Pentecost], for a great and productive door has opened up to me, and there are many opponents.

    And if Timotheos comes, see that he may be with you⁼ fearlessly, for he does the work of the lord, just as I also do. So nobody should scorn him. And send him on in peace so that he may come to me, for I’m waiting for him with the brothers.

    And about Apollos, our brother, I entreated him greatly to come to you⁼ with the brothers, and definitely it wasn’t his will to come now, but he’ll come whenever he has the opportunity.

    Be alert. Stand firm in the faith. Be men. Be strong. Let all your⁼ things be done in love. And I entreat you⁼ brothers, you⁼ know the household of Stephanas because it was the firstfruit of Achaia, and they set themselves up in service to the holy, that you⁼ may also be subject to such as this, and to everyone who works and labours together with us. And I rejoice over the arrival of Stephanas, and of Fortunatus, and Achaicus, because they filled up what was lacking from you⁼. For they relieved my spirit and yours⁼. Recognise those such as this.

    The assemblies of the province of Asia greet you⁼. Akulas and Priska greet you⁼ heartily in the lord, together with the assembly of their household. The brothers all greet you⁼. Greet one another with a holy kiss.

    The greeting with my own hand, Paulus.

    If anyone isn’t fond of the lord Yeshua the Anointed, let him be accursed.

    Maranatha^c.

    The grace of the lord Yeshua the Anointed is amongst you⁼. My love is with all of you⁼ in Anointed Yeshua.

    Amen^d.