RSTNE 8th Edition Online – First Corinthians-Qorintyah Alef

First Corinthians-Qorintyah Alef

To The Believing Remnant Of Yisrael

1 Shaul, called to be a sholiach of Yahusha Ha Moshiach through the will of 𐤉𐤄𐤅𐤄 and Sosthenes our Yisraelite brother,

2 To the Yisraelite kehilla of 𐤉𐤄𐤅𐤄 which is at Qorintyah, to them that are kadosh in The Moshiach 𐤉𐤄𐤅𐤔𐤏, called to be Yisraelite kidushim, with all that in every place call upon the Name of 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach our Master, both theirs and ours:

3 Unmerited chen to you and shalom, from 𐤉𐤄𐤅𐤄 our Abba and from The Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach.

4 I thank my Ahloha always on your behalf, for the unmerited chen of 𐤉𐤄𐤅𐤄 which is given to you by 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach;

5 That in everything you are enriched by Him, in all words and in all da’at;

6 Even as the witness of Moshiach was confirmed in you:

7 So that you were not lacking any gift; while waiting for the coming of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach:

8 Who shall also strengthen you until the end, that you may be blameless in the yom of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach.

9 𐤉𐤄𐤅𐤄 is faithful, by whom you were called to the chavurah of His Son 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach our Master.

10 Now I appeal to you, Yisraelite brothers, by the Name of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach that you all speak as echad and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same opinion.

11 For it has been declared to me about you, my Yisraelite brothers, by those who are of beit Chloe, that there are contentions and disputes among you.

12 Now this I say because some among you say, I am of Shaul; and I am of Apollos; and I am of Kefa; and I am of Moshiach.

13 Is Moshiach divided? Was Shaul impaled for you? Or, were you immersed in the name of Shaul?

14 I thank 𐤉𐤄𐤅𐤄 that I immersed none of you, but Crispos and Gaios;

15 So that no one should say that I had immersed in my own name.

16 And I immersed also the bayit of Tzephanyah: but besides them, I do not know whether I immersed anyone else.

17 For Moshiach sent me not to mikvah, but to proclaim The Besorah: not with chochmah of words, lest the offering of Moshiach should be made of no effect.

18 For the proclaiming of the execution stake is to them that are perishing foolishness; but to us who are being saved it is The Power of 𐤉𐤄𐤅𐤄.

19 For it is written, I will destroy the chochmah of the wise and will bring to nothing the binah of the clever

20 Where is the wise? Where is the Sopher? Where is the debater of the olam hazeh? Has not 𐤉𐤄𐤅𐤄 made foolish the chochmah of the olam hazeh?

21 For after that in the chochmah of 𐤉𐤄𐤅𐤄 the olam hazeh by worldly chochmah knew not 𐤉𐤄𐤅𐤄, it pleased 𐤉𐤄𐤅𐤄 by the simplicity of proclaiming to save them that believe.

22 For the Yahudim require an ot and the Greeks seek after chochmah:

23 But we proclaim The Moshiach impaled, to the Yahudim a scandal and to the Greeks foolishness;

24 But to those who are called, both Yahudim and Greeks, The Moshiach is The Power of 𐤉𐤄𐤅𐤄 and the chochmah of 𐤉𐤄𐤅𐤄.

25 For the foolishness of 𐤉𐤄𐤅𐤄 is wiser than men; and the weakness of 𐤉𐤄𐤅𐤄 is stronger than men.

26 For you see your calling, my Yisraelite brothers, how that not many wise men after the flesh, not many mighty, not many noble, are called:

27 But 𐤉𐤄𐤅𐤄 has chosen the foolish things of the olam hazeh to embarrass the wise; and 𐤉𐤄𐤅𐤄 has chosen the weak things of the olam hazeh to embarrass the things that are mighty;

28 And Ahloha has chosen those from humble mishpachot of the olam hazeh, those who are despised, those 𐤉𐤄𐤅𐤄 has chosen, yes and the ones who are not, to bring to nothing those that are something:

29 That no flesh should boast in His presence.

30 But of Him are you in Moshiach 𐤉𐤄𐤅𐤔𐤏, who is from 𐤉𐤄𐤅𐤄 and has been made to us chochmah and tzedakah and set apartness and geulah:

31 That, as it is written, He that boasts, let him boast in 𐤉𐤄𐤅𐤄.

2 And I, Yisraelite brothers, when I came to you, came not with excellence of speech, or of chochmah, declaring to you the witness of 𐤉𐤄𐤅𐤄.

2 For I determined not to know anything among you, except 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach and Him impaled.

3 And I was with you in weakness and in fear and in much trembling.

4 And my speech and my proclaiming was not with enticing words of man’s chochmah, but in a demonstration of The Ruach and of Power:

5 That your emunah should not stand in the chochmah of men, but in The Power of 𐤉𐤄𐤅𐤄.

6 Yet we speak chochmah among those that are mature: yet not the chochmah of the olam hazeh, or of the rulers of the olam hazeh, that comes to nothing:

7 But we speak the chochmah of 𐤉𐤄𐤅𐤄 in a sod, even the hidden chochmah, that 𐤉𐤄𐤅𐤄 has ordained before the olam hazeh to our tifereth:

8 Which none of the rulers of the olam hazeh knew: for had they known it, they would not have impaled The Master of Tifereth.

9 But as it is written, Eye has not seen, nor ear heard, neither has it entered into the lev of man, the things which Ahloha has prepared for them that love Him.

10 But 𐤉𐤄𐤅𐤄 has revealed them to us by His Ruach: for The Ruach searches all things, yes, the deep things of 𐤉𐤄𐤅𐤄.

11 For who knows the things of a man, except the ruach of man, which is in him? Even so the things of Ahloha no man knows, but The Ruach of Ahloha.

12 Now we have received, not the ruach of the olam hazeh, but The Ruach, which is from Ahloha; that we might know all the things that are freely given to us by 𐤉𐤄𐤅𐤄.

13 Which things also we speak, not in the words which man’s chochmah teaches, but which The Ruach Hakodesh teaches; comparing spiritual matters with spiritual matters.

14 But the natural material man receives not the things of The Ruach of 𐤉𐤄𐤅𐤄: for they are foolishness to him: neither can he know them because they need spiritual discernment.

15 But he that is spiritual judges all things, yet he himself is judged by no man.

16 For who has known the mind of The Master 𐤉𐤄𐤅𐤄, that he may give Him Torah lessons? But we have the mind of Moshiach.

3 And I, Yisraelite brothers, could not speak to you as spiritual ones, but as to worldly ones, even as to babies in Moshiach.

2 I have fed you with milk and not with meat: for before now you were not able to bear it, neither now are you able.

3 For you are still worldly: since there is among you ongoing envying and strife and divisions, are you not worldly and walking as natural men?

4 For while one says, I am of Shaul; and another, I am of Apollos; are you not still worldly?

5 Who then is Shaul and who is Apollos, but avadim through whom you believed, even as The Master 𐤉𐤄𐤅𐤄 gave to every man?

6 I have planted, Apollos gave mayim; but 𐤉𐤄𐤅𐤄 gave the increased growth.

7 So then neither is he that plants anything, neither he that gives mayim anything; but 𐤉𐤄𐤅𐤄 who gives the increase.

8 Now he that plants and he that gives mayim are echad: and every man shall receive his own reward according to his own labor.

9 For we are Yisraelite laborers together with 𐤉𐤄𐤅𐤄: you are 𐤉𐤄𐤅𐤄’s field, you are 𐤉𐤄𐤅𐤄’s sukkah.

10 According to the unmerited chen of 𐤉𐤄𐤅𐤄 which is given to me, as a wise master builder, I have laid the foundation and another builds on it. But let every man take heed how he builds on it.

11 For another foundation can no man lay than that which has been laid, which is 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach.

12 Now if any man builds upon this foundation gold, silver, precious stones, wood, hay and straw;

13 Every man’s mitzvoth shall be made manifest: for The Ohr of Yom HaDin shall declare it because it shall be revealed by fire; and the fire shall try every man’s mitzvoth of what sort it is.

14 If any man’s mitzvoth remain which he has built on, he shall receive a reward.

15 If any man’s mitzvoth shall be burned, he shall suffer loss: but he himself shall be saved; as one who has been saved by a fire.

16 Know you not that you are the Beit HaMikdash of 𐤉𐤄𐤅𐤄 and that The Ruach of 𐤉𐤄𐤅𐤄 dwells in you?

17 If any man defiles the Beit HaMikdash of 𐤉𐤄𐤅𐤄, him shall 𐤉𐤄𐤅𐤄 destroy; for the Beit HaMikdash of 𐤉𐤄𐤅𐤄 is kadosh, which you are.

18 Let no man deceive himself. If any man among Yisrael seems to be wise in the olam hazeh, let him become a natural fool, that he may be spiritually wise.

19 For the chochmah of the olam hazeh is foolishness with 𐤉𐤄𐤅𐤄. For it is written, He catches the wise in their own craftiness.

20 And again, The Master 𐤉𐤄𐤅𐤄 knows the thoughts of the naturally wise, that they are worthless.

21 Therefore let no man boast in other men. For all things are yours;

22 Whether Shaul, or Apollos, or Kefa, or the olam hazeh, or chayim, or death, or the olam haba; all things are yours;

23 And you are Moshiach’s; and Moshiach is 𐤉𐤄𐤅𐤄 ’s.

4 Let a man regard all of us, as simple avadim of Moshiach and caretakers of the sods of 𐤉𐤄𐤅𐤄.

2 Moreover it is required in caretakers that a man is found faithful.

3 But with me it is a very small thing that I should be judged by you, or of man’s mishpat: yes, I do not even judge myself.

4 For I do not know of any matter against myself; yet I am not declared tzadik by that: but He that judges me is The Master 𐤉𐤄𐤅𐤄.

5 Therefore judge nothing before the time, until 𐤉𐤄𐤅𐤔𐤏 comes, who both will bring to light the hidden things of darkness and will make manifest the thoughts of the levavot: and then shall every man have tehilla from The Master 𐤉𐤄𐤅𐤄.

6 And these things, my Yisraelite brothers, I have in an explainable picture applied to myself and to Apollos for your sakes; that you might learn by us not to think of any man above that which is written, that not one of you be puffed up in favor of one against another.

7 For who makes you to differ from each other? And what do you have that you did not first receive? Now if you did receive it, why do you boast, as if you had not received it?

8 Now you are full, now you are rich, you have reigned as melechim apart from us: and I wished indeed that you did reign, that we also might reign with you.

9 For I think that 𐤉𐤄𐤅𐤄 has set forth the shlichim to be last in all things, as if we were condemned to death: for we have become a spectacle to the olam hazeh and to the heavenly malachim and to all men.

10 We are fools for Moshiach’s sake, but you are wise in Moshiach; we are weak, but you are strong; you are honorable, but we are despised.

11 Even to this present hour we both hunger and thirst and are scantily clad and beaten and have no permanent home;

12 And labor, working with our own hands: being cursed, we return brachot; being persecuted, we suffer:

13 Being defamed, we help: we are made as the filth of the olam hazeh and are the revilement of all men to this yom.

14 I write not these things to shame you, but as my beloved children I warn you.

15 For though you have ten thousand Torah teachers in The Moshiach, yet you do not have many spiritual ahvot: for in Moshiach 𐤉𐤄𐤅𐤔𐤏 I have begotten you through The Besorah.

16 Therefore I appeal to you be imitators of me.

17 For this cause have I sent to you Timtheous, who is my beloved ben emunah, faithful in 𐤉𐤄𐤅𐤄, who shall bring you into remembrance of my halacha which is in Moshiach, as I teach everywhere in every Yisraelite kehilla.

18 Now some are puffed up, as though I were not coming to you.

19 But I will come to you shortly, if The Master 𐤉𐤄𐤅𐤄 wills and will know, not the words of those who are puffed up, but The Power.

20 For the malchut of 𐤉𐤄𐤅𐤄 is not in speech only, but in Power.

21 What do you desire? Shall I come to you with a rod of correction, or in ahava and in the ruach of meekness?

5 It is commonly reported that there is fornication among you and the kind of fornication not even mentioned among the pagan goyim, that one should have his abba’s isha.

2 And you are boasting in this behavior, instead of mourning, so that he that has done this sin might be removed outside the camp.

3 For I truly, I remain absent in gooff, but present in The Ruach, I have judged already, as though I were present, concerning him that has done this sin,

4 In the Name of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach, when you are gathered together, with my ruach, with The Power of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach,

5 To deliver such a one to s.a.tan for the destruction of the flesh, that his ruach may be saved in the Yom of The Master 𐤉𐤄𐤅𐤔𐤏.

6 Your boasting is not tov. Don’t you know that a little chametz leavens the whole lump?

7 Clean out therefore the old chametz, that you may be a new lump, as you are unleavened. For even Moshiach our Pesach was sacrificed for us:

8 So then let us keep the moed, not with old chametz, neither with the chametz of malice and wickedness; but with the unleavened matzah of sincerity and emet.

9 I wrote to you in a prior letter not to associate with fornicators and immoral persons:

10 I did not mean with the fornicators out in the olam hazeh, or with the covetous, or swindlers, or with idolaters; since you would literally have to leave the olam hazeh.

11 But now I have written to you not to keep company, or associate, with any man that is called a Yisraelite brother who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler; with such a one do not even eat.

12 For what business do I have with judging those that are in the olam hazeh? But you must judge them that are in the Yisraelite kehilla.

13 But those that are in the olam hazeh 𐤉𐤄𐤅𐤄 judges. Therefore put that wicked person outside the camp yourselves.

6 How dare any of you, having a matter against another Yisraelite, go to court before the unsaved and not before a Bet Din of the Yisraelite kidushim?

2 Do you not know that the Yisraelite kidushim shall judge the olam hazeh? And if you shall judge the entire olam hazeh, are you unworthy and unable to judge even the smallest matters?

3 Don’t you know that we shall judge the fallen malachim? How much more things that pertain to this chayim?

4 If then you have mishpatim to render in things pertaining to this chayim, why then do you appoint as shophtim in the Bet Din those who are least esteemed in the Yisraelite kehilla.

5 I speak to your shame. Is it so, that there is not a wise man among you to sit on the Bet Din? Is there not even one that shall be able to judge between Yisraelite brothers?

6 But Yisraelite brother goes to court against Yisraelite brother and that before the unbelievers!

7 Now therefore you are all already at fault because you go to court one against another. Why do you not rather receive being wronged? Why do you not rather allow yourselves to be cheated?

8 No, you do wrong and cheat, even your Yisraelite brothers.

9 Know you not that the unrighteous shall not inherit the malchut of 𐤉𐤄𐤅𐤄 ? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals,

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the malchut of 𐤉𐤄𐤅𐤄.

11 And such were some of you: but you are washed, but you are kadosh, but you are declared to be a tzadik in the Name of The Master 𐤉𐤄𐤅𐤔𐤏 and by The Ruach of our Ahloha.

12 All things are permitted to me, but not all things profit: all things are permitted for me, but I will not be brought under the power of any.

13 Foods for the stomach and the stomach for foods: but 𐤉𐤄𐤅𐤄 shall destroy both it and them. Now the gooff is not for fornication, but for 𐤉𐤄𐤅𐤄; and 𐤉𐤄𐤅𐤄 for the gooff.

14 And 𐤉𐤄𐤅𐤄 who has raised up 𐤉𐤄𐤅𐤔𐤏, will also raise us by His own Power.

15 Don’t you know that your bodies are the members of Moshiach? Shall I then take the members of Moshiach and make them the members of a harlot? Let it never be!

16 What? Know you not that he who is joined to a harlot is one gooff? For the two, says He, shall become basar echad.

17 But he that is joined to 𐤉𐤄𐤅𐤄 becomes one with Him in Ruach.

18 Flee fornication. Every sin that a man does is outside the gooff; but he that commits fornication sins against his own gooff.

19 Do you not know that your gooff is the Beit HaMikdash of The Ruach Hakodesh which is in you, which you have from 𐤉𐤄𐤅𐤄 and you are not your own?

20 For you are bought with a price: therefore bring tifereth to 𐤉𐤄𐤅𐤄 in your gooff and in your ruach, which are from Him.

7 Now concerning the matters of which you wrote to me: It is tov for a man not to touch a woman.

2 Nevertheless, to avoid fornication, Let every man have his own isha to be his; and let every isha have an association with only her own husband.

3 Let the husband render to the isha the ahava he owes her: and likewise also the isha to her husband.

4 The isha does not have full authority over her own gooff, without the husband: and likewise also the husband does not have full authority over his own gooff, without the isha.

5 Do not deprive one another, except it be with consent for a short time, that you may give yourselves to fasting and tefillot; and afterwards come together again, so that s.a.tan does not tempt you in the area of sexual self-control.

6 But I speak this as a concession, but it is not part of the Torah.

7 For I would prefer that all men were like myself in purity. But every man has his own proper gift from 𐤉𐤄𐤅𐤄, one after this manner and another after that.

8 I say therefore to the unmarried and the widows, It is tov for them if they remain single even as I am now.

9 But if they do not have the self-control, let them marry: for it is better to marry than to burn with passion.

10 And to the married I command, yet not I, but 𐤉𐤄𐤅𐤄, Let not the isha depart from her husband:

11 But if she departs let her remain unmarried, or be reconciled to her husband: and let not the husband divorce his isha.

12 But to the rest speak I, not 𐤉𐤄𐤅𐤄: If any Yisraelite brother has an isha that believes not and she is pleased to stay with him, let him not divorce her.

13 And the woman who has a husband that believes not, if he is pleased to stay with her, let her not leave him.

14 For the unbelieving husband is set apart by the isha and the unbelieving isha is set apart by the husband: otherwise your children would be unclean; but now are they kadosh.

15 But if the unbelieving insists on departing, let him depart. A Yisraelite brother, or a sister is not under bondage in such cases: but 𐤉𐤄𐤅𐤄 has called us to have shalom.

16 For who knows, O isha, whether you shall bring salvation to your husband? Or, who knows, O man, whether you shall bring salvation to your isha?

17 But as The Master 𐤉𐤄𐤅𐤄 has distributed a purpose to every man, as 𐤉𐤄𐤅𐤔𐤏 has called each one; so let him have his halacha. And this is what I ordain in all the kehellot of Yisrael.

18 Is any man called being brit milah? Let him not become as one not in brit-milah. Is any called in uncircumcision? Let him not be made brit-milah.

19 Brit-milah is nothing and uncircumcision is nothing, but the keeping of the Torah of 𐤉𐤄𐤅𐤄 is everything.

20 Let every man remain in the same calling in which he was before he was called to salvation.

21 Were you called being an eved? It matters not: but even though you can be made free, choose rather to serve.

22 For he that was called in 𐤉𐤄𐤅𐤔𐤏, being an eved, is 𐤉𐤄𐤅𐤔𐤏’s freeman: likewise also he that was called, being free, is Moshiach’s eved.

23 Ye were bought with a price; do not be the avadim of men.

24 Yisraelite brothers, let every man, in whatever station of chayim he was called, remain in it serving 𐤉𐤄𐤅𐤄.

25 Now concerning virgins I have no Torah commandment from 𐤉𐤄𐤅𐤄: yet I give my mishpat, as one that has obtained the rachamim of 𐤉𐤄𐤅𐤄 to be faithful.

26 I suppose therefore that this is tov due to the present distress and persecutions, I say, that it is tov for a man, or a woman to remain as a virgin.

27 Are you married to an isha? Seek not to be divorced. Are you divorced from an isha? Do not seek an isha.

28 But and if you marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such shall have pressure in the flesh: but I will spare you more details.

29 But this I say, Yisraelite brothers, the time is short: from now on, even those who have wives should act as though they had none;

30 And they that weep, as though they wept not; and they that have gilah, as though they have none; and they that buy, as though they did not possess anything.

31 And they that use the olam hazeh, as not misusing it, for the design of the olam hazeh passes away.

32 But I would have you without worldly cares. He that is unmarried cares for the things that belong to 𐤉𐤄𐤅𐤄, how he may please 𐤉𐤄𐤅𐤄:

33 But he that is married cares for the things that are of the olam hazeh, how he may please his isha.

34 There is a difference also between an isha and a virgin, or a single. The unmarried woman cares for the things of 𐤉𐤄𐤅𐤄, that she may be kadosh both in gooff and in ruach: but she that is married cares for the things of the olam hazeh, how she may please her husband.

35 And this I speak for your own tov; not to place a restraint on you, but for that which is proper, so that you may serve 𐤉𐤄𐤅𐤄 without distraction.

36 But if any man thinks that he behaves himself improperly toward his maiden, if she is past the marriage age and his need requires marriage, let him do what he desires, he sins not: let them marry.

37 But he that stands steadfast in his lev, having no necessity for marriage, but has power over his own desire and has determined in his lev that he will keep his maiden single, also does well.

38 So then as for ahvot, he that gives her in marriage does well; but he that gives her not in marriage does even better.

39 The isha is married by the Torah as long as her husband lives; but if her husband is dead, she is at liberty to be married to whom she desires; of course, only to those of like emunah.

40 But she is happier if she remains unmarried, in my opinion: and I think also that I have The Ruach of 𐤉𐤄𐤅𐤄.

8 Now as regarding food offered to idols, we know that we all have da’at. Da’at puffs up, but ahava edifies.

2 And if any man think that he knows anything, he knows nothing yet as he should know.

3 But if any man love 𐤉𐤄𐤅𐤄, this person is known by Him.

4 As concerning therefore the eating of food that is offered in sacrifice to idols, we know that an idol is nothing in the olam hazeh and that there is no other Ahloha but the Echad of Yisrael.

5 For though there are many who are called Ahloha, or master, whether in the shamayim, or on earth, as there are many mighty ones and many masters,

6 But to us there is but One Ahloha, Abba, from whom are all things and we in Him; and One Master-YAH, 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach, through whom are all things and through whom we live.

7 However every man does not have that correct da’at: for some with a clear conscience being aware of the idolatrous sacrifice, still eat things offered to idols and their conscience being weak becomes defiled.

8 But food commends us not to 𐤉𐤄𐤅𐤄: for neither, if we eat this kind of food, are we better in His sight; neither, if we do not eat this kind of food, are we worse in His sight.

9 But beware lest by any means this liberty of yours becomes a stumbling-block to those that are weak.

10 For if any believing man sees you who has a emet da’at of 𐤉𐤄𐤅𐤄 sitting to eat in the idol’s temple, shall not the conscience of him who is weak be encouraged to eat those things which are offered to idols?

11 And through your indifference shall the weak Yisraelite brother perish, for whom Moshiach died?

12 But when you sin in this manner against the Yisraelite brothers and wound their weak conscience, you sin against Moshiach Himself.

13 So, if meat causes my Yisraelite brother to stumble, I will eat no meat while the olam hazeh stands, lest I cause my Yisraelite brother to stumble.

9 Am I not a sholiach? Am I not a free man? Have I not seen 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach our Master? Are not you my work in 𐤉𐤄𐤅𐤄?

2 If I am not a sholiach to others, yet doubtless I am to you: for you are the seal of my sholiach’s work in 𐤉𐤄𐤅𐤄.

3 My answer to them that do examine my credentials is this,

4 Have we not authority to eat and to drink?

5 Have we not authority to travel with a sister isha, or relative, just like the other shlichim and other Yisraelite brothers of The Master 𐤉𐤄𐤅𐤔𐤏 and Kefa?

6 Or, is it only Bar-Nava and I alone, that have no authority to stop secular work?

7 What officer, or soldier goes into a war at any time at his own expenses? Who plants a vineyard and eats not of its fruit? Or, who feeds a flock and eats not from the milk of the flock?

8 Do I say these things, as a man would talk? Or, does not the Torah say the same thing also?

9 For it is written in the Torah of Moshe, You shall not muzzle the mouth of the ox that treads out the grain. Is 𐤉𐤄𐤅𐤄 concerned only about the oxen?

10 Or, does He say it for all our sakes? Yes. For our sakes, no doubt, this is written: that he that plows should plow in tikvah; and that he that threshes should thresh in tikvah so that both can be partakers of His tikvah of harvest.

11 If we have sown to you the spiritual things, is it too much if we should reap your material things?

12 If others are partakers of this authority over you, what about us? But we have not used this authority; but we put up with all things, lest we should hinder The Besorah of The Moshiach.

13 Do you not know that those who serve the Kadosh-Place receive their provision from the things of The Set Apart Place? And those who serve at the altar have their share of the offerings from the altar?

14 Even so has 𐤉𐤄𐤅𐤄 ordained that those who proclaim The Besorah should live from The Besorah.

15 But I have used none of these things: neither have I written that these compensations should be done to me: for it were better for me to die, than that any man should make my boasting worthless.

16 For though I proclaim The Besorah, I have nothing to boast about: for necessity is laid upon me; yes, woe to me, if I proclaim not The Besorah!

17 For if I do this thing voluntarily, then I have a reward: but if not voluntarily I am entrusted with mere management duties.

18 What is my reward then? Truly that, when I proclaim The Besorah, I may make The Besorah of Moshiach without cost, that I do not abuse my authority in The Besorah.

19 For though I am free from all men, yet have I made myself an eved to all, so that I might gain more beings.

20 And to the Yahudim I became as a Yahudi, that I might gain the Yahudim; to them that are under the Torah, as under the Torah, that I might gain them that are under the Torah;

21 To them that are without Torah, as without Torah, being not without Torah before 𐤉𐤄𐤅𐤄, but guarded by the Torah for The Moshiach, that I might gain them that are without Torah.

22 To the weak I became as one who is weak, that I might gain the weak: I am made all things to all men, that I might by any means lead some to salvation.

23 And this I do for the sake of The Besorah that I might be a fellow partaker of it with you.

24 Don’t you know that they who run in a race all run, but only one receives the prize? So when you run, run in such a way that you may obtain it.

25 And every man that competes for the prize controls himself in all things. Now they do it to obtain a corruptible keter; but we an incorruptible one.

26 So I run, not with uncertainty; so I fight, not as one that aimlessly beats the air:

27 But I conquer and subdue my gooff, so that when I have proclaimed to others, I myself should not become a castaway.

10 Moreover, Yisraelite brothers, I would not that you should be ignorant, how that all our ahvot were under the cloud and all passed through the sea;

2 And were all immersed into Moshe in the cloud and in the sea;

3 And did all eat the same spiritual food;

4 And did all drink the same spiritual drink: for they all drank of that spiritual Rock that followed them: and that Rock was and is Moshiach.

5 But with many of them 𐤉𐤄𐤅𐤄 was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither let us be idolaters, as were some of them; as it is written, The people sat down to eat and drink and rose up to play.

8 Neither let us commit fornication, as some of them committed and there fell in one yom twenty four thousand.

9 Neither let us test Moshiach, as some of them also tested and were destroyed by serpents.

10 Neither let us murmur, as some of them also murmured and were destroyed by the destroyer.

11 Now all these things happened to them for examples: and they are written as our warning, upon whom the end of the olam hazeh has come.

12 Therefore let him that thinks he stands take careful watch, lest he fall.

13 There has no trial come upon you but such as is common to all men: but 𐤉𐤄𐤅𐤄 is faithful, who will not allow you to be tested above that which you are able to bear; but will with the trial also make a way of escape, that you may be able to bear it.

14 Therefore, my dearly beloved, flee from idolatry.

15 I speak as to wise men; you are the judge of what I say.

16 The kiddish cup of bracha which we bless, is it not the sharing of the dahm of The Moshiach? The matzah which we break, is it not the sharing of the gooff of The Moshiach?

17 For we being many are one lechem and one gooff: for we are all partakers of that lechem echad.

18 Behold Yisrael whose observance is after the flesh: are not those who eat of the sacrifices partakers of the altar?

19 What then do I say? That the idol is anything, or that which is offered in sacrifice to idols is anything?

20 But I say, that the things that the goyim sacrifice, they sacrifice to shedim and not to Ahloha: and I would not that you should have chavurah with shedim.

21 You cannot drink the kiddish cup of 𐤉𐤄𐤅𐤄 and the cup of shedim: you cannot be partakers of 𐤉𐤄𐤅𐤄’s shulchan and the shulchan of shedim.

22 Do we provoke 𐤉𐤄𐤅𐤄 to jealousy? Are we stronger than He is?

23 All things lawful in Torah are permitted for me, but all things are not profitable: all things lawful in Torah are permitted for me, but all things do not build up my emunah.

24 Let no man seek his own interests only, but every man another’s well-being and welfare.

25 Whatever is sold in the meat market eat nothing; ask questions about the food for conscience sake:

26 For the earth is The Master 𐤉𐤄𐤅𐤄’s and the fullness of it.

27 If any of them that believes not invites you to a moed and you desire to go; whatever is set before you eat nothing; ask questions about the food for conscience sake.

28 But if any man says to you, This is offered in sacrifice to idols, do not eat it for his sake that showed it and for conscience sake: for the earth is The Master 𐤉𐤄𐤅𐤄’s and the fullness of it:

29 The conscience, of which I speak is not yours, but others: for why is my liberty judged by another man’s conscience?

30 For if I by unmerited chen be a partaker, why should evil be spoken against me for that thing for which I give hodu?

31 Therefore whether you eat, or drink, or whatever you do, do all to the tifereth of 𐤉𐤄𐤅𐤄.

32 Give no offence, neither to the Yahudim, nor to the goyim, nor to the Yisraelite kehilla of 𐤉𐤄𐤅𐤄:

33 Even as I please all men in all things, not seeking my own advantage, but the advantage of many, that they may be saved.

11 Be imitators of me, even as I also am of Moshiach.

2 Now I praise you, Yisraelite brothers, that you remember me in all things and keep the chukim and mishpatim, as I delivered them to you.

3 But I would have you to know, that the head of every man is Moshiach; and the head of the woman is the man; and the head of Moshiach is 𐤉𐤄𐤅𐤄.

4 Every man making tefillot, or prophesying, having his head veiled and hanging down, dishonors his head.

5 But every woman that makes tefillot, or prophesies with her head uncovered dishonors her head: for that is the same as if she were shaven.

6 For if the woman does not have a head covering, let her also be shorn: but if it is a shame for a woman to be shorn, or shaven, let her be covered.

7 For a man indeed ought not to veil his head, because he is the image and tifereth of 𐤉𐤄𐤅𐤄: but the woman is the tifereth of the man.

8 For the man is not from the woman; but the woman from the man.

9 Neither was the man created for the woman; but the woman for the man.

10 For this cause ought the woman to have a symbol of authority on her head because of the unclean fallen shedim.

11 Nevertheless neither is the man independent of the woman, neither the woman independent of the man, in 𐤉𐤄𐤅𐤄.

12 For as the woman is from the man, even so is the man also through the woman; but all things are from 𐤉𐤄𐤅𐤄.

13 Shophet for yourselves: is it proper that a woman prays to 𐤉𐤄𐤅𐤄 uncovered?

14 Does not nature itself teach you, that, if a man has long hair, it is a shame to him?

15 But if a woman has long hair, it is a tifereth for her: for her hair is given to her as a covering.

16 But if any man seems to be contentious, we have no such custom of contention, neither the kehellot of 𐤉𐤄𐤅𐤄.

17 Now in declaring this to you I do not commend you, since when you come together you have not made progress but have become worse.

18 For first of all, when you come together in the Yisraelite kehilla, I hear that there are divisions among you; and I partly believe it.

19 For there must be controversies and also heresies among you, that those who are approved may be made manifest among you.

20 When you come together therefore into one place as Yisrael, do not eat and drink inappropriately on the Yom of Shabbat, The Yom of our Master.

21 For in eating every one takes his own meal first: and one is hungry and another is drunk.

22 What’s going on? Don’t you have houses to eat and to drink in? Or, do you despise the Yisraelite kehilla of 𐤉𐤄𐤅𐤄 and shame those that have nothing? What shall I say to you? Shall I give tehilla to you for this? I will not give you tehilla.

23 For I have received from 𐤉𐤄𐤅𐤄 that which also I delivered to you, that The Master 𐤉𐤄𐤅𐤔𐤏 the same lyla in which He was betrayed took whole wheat unleavened lechem:

24 And when He had said the bracha, He broke it and said, Take, eat: this is My gooff, which is broken for you: this do in remembrance of Me.

25 After the same manner also He took the kiddush cup, after He had eaten, saying, This cup of geulah is the Brit Chadasha in My dahm: this do, as often as you drink it, in remembrance of Me.

26 For as often as you eat this whole wheat unleavened lechem and drink this cup, you do show 𐤉𐤄𐤅𐤔𐤏’s death until He returns.

27 Therefore whosoever shall eat this whole wheat unleavened lechem and drink this cup of The Master 𐤉𐤄𐤅𐤄, unworthily, shall be guilty of the gooff and dahm of The Master 𐤉𐤄𐤅𐤄.

28 But let a man examine himself and so let him eat of that whole wheat unleavened lechem and drink of that cup.

29 For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the gooff of The Master 𐤉𐤄𐤅𐤄.

30 For this reason many are weak and sickly among you and many are dead.

31 For if we would judge ourselves, we should not be judged.

32 But when we are judged, we are disciplined by 𐤉𐤄𐤅𐤄, that we should not be condemned with the olam hazeh.

33 Therefore, my Yisraelite brothers, when you come together to eat, wait one for the other.

34 And if any man is hungry, let him eat at home; so that when you come together it is not for condemnation. And the rest of the Pesach procedures I will set in order when I come.

12 Now concerning spiritual gifts, my Yisraelite brothers, I would not have you ignorant.

2 You know that you were goyim, carried away to and by those dumb idols, even as you were led.

3 Therefore I want you to understand, that no man speaking by The Ruach of 𐤉𐤄𐤅𐤄 calls 𐤉𐤄𐤅𐤔𐤏 a curse: and that no man can say that 𐤉𐤄𐤅𐤔𐤏 is The Master 𐤉𐤄𐤅𐤄, but by The Ruach Hakodesh.

4 Now there are diversities of gifts, but the same Ruach.

5 And there are differences in callings, but the same Master 𐤉𐤄𐤅𐤄.

6 And there are diversities of powers and manifestations, but it is the same Ahloha who works all and through all.

7 But the manifestation of The Ruach is given to every man to profit himself and all others.

8 For to one is given by The Ruach The Word of chochmah; to another The Word of da’at by the same Ruach;

9 To another emunah by the same Ruach; to another the gifts of healing by the same Ruach;

10 To another the working of nisim; to another prophecy; to another the discerning of the emet Ruach; to another diverse kinds of languages; to another the interpretation of diverse languages:

11 But all these are done by that one and the same Ruach, dividing to every man individually as He will.

12 For as the gooff of Yisrael is one and has many members and all the members of that one gooff, being many, are still one gooff: so also is Moshiach.

13 For by one Ruach are we all immersed into one gooff, whether we be Yahudim, or Greeks, or Arameans, whether we be avadim, or free; and have been all made to drink from The Ruach Echad.

14 For the gooff is not one member, but many.

15 If the foot shall say, Because I am not the hand, I am not of the gooff; is it therefore not of the gooff?

16 And if the ear shall say, Because I am not the eye, I am not of the gooff; is it therefore not of the gooff?

17 If the whole gooff was an eye, where would the hearing be? If the whole gooff were for hearing, what part would the smelling come from?

18 But now has Ahloha set the members every one of them in the gooff, as it has pleased Him.

19 And if they were all the same member, where would the gooff be?

20 But now there are indeed many members, yet just one gooff.

21 And the eye cannot say to the hand, I have no need of you: nor can the head say to the feet, I have no need of you.

22 No, rather those members of the gooff, which seem to be weakest, are the most necessary:

23 And those members of the gooff, which we think to be less respected, upon these we present greater respect; and our uncomely parts we dress up with greater care.

24 For our nicer looking parts have no need for special attention: but Ahloha has blended the gooff together, having given more abundant respect to the parts that lack respect, or are inferior:

25 That there should be no discord, or division in the gooff; but that the members should have the same ahava one for another.

26 And whether one member suffers, all the members suffer with it; or if one member is honored, all the members gilah with it.

27 Now you are the gooff of The Moshiach and members individually.

28 And 𐤉𐤄𐤅𐤄 has set some in the Yisraelite kehilla, first shlichim, secondarily neviim, thirdly morim, after that nisim, then gifts of healings, helpers, leaders and diverse languages.

29 Are all shlichim? Are all neviim? Are all morim? Are all workers of nisim?

30 Do all have the gifts of healings? Do all speak with diverse languages? Do all interpret?

31 But seek earnestly the best gifts: and yet I will show you a more excellent halacha.

13 Though I speak with the diverse languages of men and of heavenly malachim, and have not ahava, I am become as sounding brass, or a clanging cymbal.

2 And though I have the gift of prophecy and understand all sods and all da’at; and though I have all emunah, so that I could remove mountains and have not ahava, I am nothing.

3 And though I distribute all my material things to feed the poor and give my gooff to boasting, but have not ahava, it profits me nothing.

4 Ahava suffers long and is kind; ahava envies not; ahava does not boast, is not puffed up,

5 Does not behave itself indecently, seeks not its own advantage, is not easily provoked or offended, thinks no evil, stores up no grievances;

6 Has no gilah in Torah-less-ness, but has simcha in the emet;

7 Bears all things, believes all things, has tikvah for all tov things, endures all things.

8 Ahava never fails or comes to an end: but whether there are prophecies, they shall fail; whether there be diverse languages, they shall cease; whether there be da’at, it shall vanish away.

9 For we know in part and we prophesy in part.

10 But when that which is Perfect has come, then that which is in part shall be done away.

11 When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see in a mirror, dimly; but then panayim-el-panayim: now I know in part; but then shall I know Him, even as also He has known me.

13 And now abides these three – emunah, tikvah, ahava; but the greatest of these gifts of The Ruach is ahava.

14 Follow after ahava and desire spiritual gifts, but specifically that you may prophesy.

2 For he that speaks in an unknown language speaks not to men, but to Ahloha: for no man understands him; but in The Ruach, he speaks sods.

3 But he that prophesies speaks to men to edification and encouragement and comfort.

4 He that speaks in an unknown language edifies himself; but he that prophesies edifies the Yisraelite kehilla.

5 I would that you all spoke with diverse languages, but rather that you prophesied: for greater is he that prophesies than he that speaks with diverse languages, unless the same one interpret, that the Yisraelite kehilla may receive edifying.

6 Now, Yisraelite brothers, if I come to you speaking with diverse languages, what shall I profit you, except I shall speak to you either by revelation, or by da’at, or by prophesying, or by teaching?

7 And even lifeless instruments that give musical sounds, whether flute, or harp, except they give a distinct sound, how shall it be known what is played on the flute, or harp?

8 For if the shofar gives out an uncertain sound, who shall prepare himself for the battle?

9 So likewise, unless you utter by the tongue words that are easy to be understood, how shall it be known what is spoken? For you shall be speaking into the air.

10 There are, undoubtedly, so many kinds of voices and sounds in the olam hazeh and none of them is without significance.

11 Therefore if I know not the meaning of the voice, I shall be to him that speaks a foreigner and he that speaks shall be a foreigner to me.

12 So since, you are zealous for spiritual gifts, seek gifts that will allow you to excel in the edifying of the entire Yisraelite kehilla.

13 Therefore let him that speaks in an unknown language make tefillah that he may also be given the interpretation.

14 For if I make tefillah in an unknown language, my Ruach makes tefillah, but my binah is unfruitful.

15 What then shall I do? I will make tefillah with The Ruach and I will make tefillah with binah also: I will sing with The Ruach and I will sing with binah also.

16 Or, else when you shall bless with The Ruach, how shall he that is in a place of not being learned say, Ahmein, when you give hodu, seeing he does not understand what you are saying?

17 For you truly do well to give hodu in The Ruach, but the others are not edified.

18 I thank my Ahloha; I speak with diverse languages more than all of you combined:

19 Yet in the Yisraelite kehilla I had rather speak five words with my binah, that by my voice I might teach others also, than ten thousand words in an unknown language.

20 Yisraelite brothers, be not children in binah: but in evil and Torah breaking, that’s where you can be children, but in binah be men.

21 In the Torah it is written, With men of other diverse languages and other lips will I speak to this people; and yet for all that will they not hear Me, says The Master 𐤉𐤄𐤅𐤄.

22 So diverse languages are for an ot, not to them that believe, but to them that believe not: but prophesying serves not for unbelievers, but for those who believe.

23 If therefore the whole Yisraelite kehilla comes together into one place and all speak with diverse languages and there comes in a visitor, or those that are unlearned in the gifts, or even unbelievers, will they not say that you are meshugoyim?

24 But if all prophesy and there comes in a visitor, one that believes not, or one who is unlearned, he will be convinced by all the words and he will be set right by all the words:

25 And the secrets of his lev will be openly revealed; and so falling down on his face he will worship Ahloha and report that Ahloha is truly among you.

26 How is it then, Yisraelite brothers? When you come together, each one of you has a mizmor, has a different doctrine, has a language, has a revelation and has an interpretation. Let all things be done to build up the people of Yisrael.

27 If any man speaks in an unknown language, let two, or at most three take their turns and let someone interpret.

28 But if there is no interpreter, let him keep silent in the Yisraelite kehilla; and let him speak to himself and to His Ahloha.

29 Let the neviim speak two, or three in their turns and let the others discern their words.

30 If anything is simultaneously revealed to another that sits by, let the first hold his silence and not interrupt.

31 For you may all prophesy one by one in your turn, that all may learn and all may be comforted.

32 And the ruachim of the neviim are subject to the neviim.

33 For Ahloha is not the author of confusion, but of shalom, as He is in all kehellot of the Yisraelite kidushim.

34 Let your women keep silent in the kehellot: for it is not permitted for them to speak; but they are commanded to be under obedience, as also says the Torah.

35 And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak out in the Yisraelite kehilla.

36 What? Came The Word of 𐤉𐤄𐤅𐤄 out from you only? Or, came it to you only?

37 If any man thinks himself to be a navi, or a spiritual being, let him acknowledge that the things that I write to you are in fact from the Torah of 𐤉𐤄𐤅𐤄.

38 But if any man is ignorant, let him be ignorant.

39 So, Yisraelite brothers, seek to prophesy and also forbid not to speak with diverse languages.

40 Of course let all things be done decently and in order.

15 Moreover, Yisraelite brothers, I declare to you The Besorah which I proclaimed to you, which also you have received and in which you stand;

2 By which also you are saved, if you keep in memory what I proclaimed to you, unless you have believed in vain.

3 For I delivered to you first of all that which I also received, how that Moshiach died for our sins according to the Keetvay HaKadosh;

4 And that He was buried and that He rose again the third yom according to the Keetvay HaKadosh:

5 And that He was seen of Kefa, then of the twelve:

6 After that, more than five hundred Yisraelite brothers saw Him at once; of whom a great many remain alive, but some are dead.

7 After that, He was seen by Yaakov; then of all the shlichim.

8 And last of all He was seen by me also, ignorant and imperfectly trained as I was.

9 For I am the least of the shlichim, that am not even fit to be called a sholiach because I persecuted the Yisraelite kehilla of Ahloha.

10 But by the unmerited chen of 𐤉𐤄𐤅𐤄 today I am what I am: and His unmerited chen that was showered upon me was not in vain; but I labored even more abundantly than them: yet not I, but the unmerited chen of 𐤉𐤄𐤅𐤄 which was in me.

11 Therefore whether it was I, or they; so we proclaimed and so you believed.

12 Now if Moshiach is proclaimed that He rose from the dead, how say some among you that there is no resurrection of the dead?

13 But if there is no resurrection of the dead, then is Moshiach not risen:

14 And if Moshiach has not risen, then is our proclaiming in vain and your emunah is also in vain.

15 Yes and worse than that we are found to be false witnesses of 𐤉𐤄𐤅𐤄; because we have testified about 𐤉𐤄𐤅𐤄 that He raised up Moshiach: whom He did not raise up, if it be that the dead rise not.

16 For if the dead rise not, then Moshiach is not raised:

17 And if Moshiach is not raised, your emunah is in vain; you are still in your sins.

18 Then those also who died with emunah in Moshiach have perished.

19 If for this chayim only we have tikvah in Moshiach, we are of all men most miserable.

20 But now is Moshiach risen from the dead and become The Bikkur of those that died in emunah.

21 For since by man came death, by Man came also the resurrection of the dead.

22 For as in Ahdahm all die, even so in Moshiach shall all be made alive.

23 But every man in his own order: Moshiach The Bikkur; afterwards they that are Moshiach’s at His coming.

24 Then comes the end of the olam hazeh, when He shall have delivered up the malchut to 𐤉𐤄𐤅𐤄, even Abba; when He shall have put down all rule and all authority and power.

25 For He must reign, until He has put all enemies under His feet.

26 The last enemy that shall be destroyed is death.

27 For He has put all things under His feet. But when He says, all things are put under Him, it is clear that the One who did put all things under Him, Abba Himself, is excluded.

28 And when all things shall be subdued under Him, then shall The Son also Himself be subject to Abba that put all things under Him, so that 𐤉𐤄𐤅𐤄 may be all in all.

29 Otherwise what shall they do who are immersed for the dead, if the dead rise not at all? Why are they then immersed for the dead?

30 And why do we stand in jeopardy every hour?

31 I affirm by my boasting over you that I have in Moshiach 𐤉𐤄𐤅𐤔𐤏 our Master, I die daily.

32 If after the manner of men I have fought with beasts at Ephsiyah, what advantage is it to me, if the dead rise not? Let us eat and drink; for tomorrow we die.

33 Be not deceived: evil company corrupts tov manners and habits.

34 Awake to tzedakah and sin not; for some have not the da’at of Ahloha: I speak this to your shame.

35 But someone will say, How are the dead raised up? And with what gooff do they come?

36 You fool, that which you sow is not made alive, except it die:

37 And that which you sow, you sow not the gooff that shall be, but the bare grain, that it may by chance result in wheat, barley, or even some other grain:

38 But Ahloha gives it a gooff as it has pleased Him and to every zera its own gooff.

39 All 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.

40 There are also heavenly bodies and earthly bodies: but the tifereth of the heavenly is one kind and the tifereth of the earthly is another kind.

41 There is one tifereth of the shemesh and another tifereth of the yarayach and another tifereth of the cochavim: for one cochav differs from another cochav in tifereth.

42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

43 It is sown in dishonor; it is raised in tifereth: it is sown in weakness; it is raised in Power:

44 It is sown a natural gooff; it is raised a spiritual gooff. There is a natural gooff and there is a spiritual gooff.

45 And so it is written, The first man Ahdahm was made a living being; the last Ahdahm was made a chayim giving Ruach.

46 But the spiritual Ahdahm was not first, but the natural Ahdahm; and afterwards the spiritual One.

47 The first man is of the earth, earthy: the second [Son of] Man is The Master 𐤉𐤄𐤅𐤄 from the shamayim.

48 As is the earthy, so also are those that are earthy: and as is the heavenly, so also are those that are heavenly.

49 And as we have borne the image of the earthy one, we shall also bear the image of the Heavenly One.

50 Now this I say, Yisraelite brothers, that flesh and dahm cannot inherit the malchut of 𐤉𐤄𐤅𐤄; neither does corruption inherit incorruption.

51 Behold, I show you a sod; We shall not all die, but we shall all be changed,

52 In a moment, in the twinkling of an eye, at the last shofar: for the shofar shall sound and the dead shall be raised incorruptible and we shall be changed.

53 For this corruptible must put on incorruption and this mortal must put on immortality.

54 So 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.

55 O death, where is your sting? O Sheol, where is your victory?

56 The sting of death is sin; and the strength of sin is the Torah violations.

57 But hodu be to 𐤉𐤄𐤅𐤄, who gives us the victory through our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach.

58 Therefore, my beloved Yisraelite brothers, be steadfast, unmovable, always abounding in the mitzvoth and assignments of The Master 𐤉𐤄𐤅𐤄, for you must know that your labor is not in vain in Him.

16 Now concerning the collection for the Yisraelite kidushim, as I have given orders to all the Yisraelite kehellot of Galutyah, the same applies to you.

2 On every one of The Shabbats each one of you should set apart the maaser, according to the things that He has prospered you with, so that there be no collections when I come after Shabbat.

3 And when I come, whoever you shall approve by your letters, them will I send to bring your liberal gift to Yahrushalayim.

4 And if it is right that I go also, they shall go with me.

5 Now I will come to you, when I shall pass through Makedonia: for I do pass through Makedonia.

6 And it may be that I will remain and spend the winter with you, that you may bring me on my journey wherever I go.

7 For I will not see you now on the derech; but I trust to stay a while with you, if 𐤉𐤄𐤅𐤄 permits.

8 But I will stay at Ephsiyah until Shavuot.

9 For a great and effective door has opened to me, but there are many adversaries.

10 Now if Timtheous comes, see that he may be with you without worry: for he works the mitzvoth of The Master 𐤉𐤄𐤅𐤄, as I also do.

11 Let no man therefore despise him: but send him forth in shalom, that he may come to me: for I am waiting for him with my other Yisraelite brothers.

12 As touching our Yisraelite brother Apollos, I greatly desired him to come to you with the Yisraelite brothers: but his desire was not to come at this time; but he will come when he shall have a convenient time.

13 Watch, stand fast in the emunah, be like men and be strong.

14 Let all your mitzvoth be done with ahava.

15 I appeal to you, Yisraelite brothers, you know the bayit of Tzephanyah, how they are the bikkurim from Achayah and that they have fully dedicated themselves to the service of the Yisraelite kidushim,

16 Submit yourselves to them and to everyone that helps us and labors with us.

17 I am in simcha about the coming of Tzephanyah and Fortunatos and Achaicos: for that which was lacking on your part they have supplied.

18 For they have refreshed my ruach and yours: therefore recognize them that are like that.

19 The kehellot of Asia Minor greet you. Aqulas and Priscilla greet you warmly in The Master, with the Yisraelite kehilla that is in their bayit.

20 All the Yisraelite brothers greet you. Greet one another with a kadosh kiss.

21 The salutation of Shaul with my own hand.

22 If any man love not The Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach, let that become a curse. Maranatha-Mah-Aaron-Atah; – Oh Master come-Boh!

23 The unmerited chen of our Master 𐤉𐤄𐤅𐤔𐤏 Ha Moshiach be with you.

24 My ahava be with you all in Moshiach 𐤉𐤄𐤅𐤔𐤏. Ahmein.