Korinthians A 16


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Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

16 1 Now concerning the collection for the poor which is unto the saints, as I gave orders to the church of Galatia, thus also you ought to do. 2 On the first Sabbath each of you set aside for himself what he has stored, whatever someone should have as a result of prospering, so that when I come there will not be a collection. 3 And when I come there, whomever you approve, by commission I will send this one to carry your gift to Jerusalem; 4 and if it is befitting that I also go, they will go with me. 5 And I will come to you when I pass through Macedonia, 6 and possibly I will stay with you or even spend the winter, so that then you can send me on to wherever I am going. 7 For at the moment I do not wish to see you in passing, for I hope to spend some time with you if the Lord should direct.

8 Now I am staying in Ephesus until pentecost; 9 for a great and productive door is open to me, and [there are] many up against it. 10 But if Timothy should come, make sure that he is fearless with you; for he is doing the work of the Lord, as am I; 11 therefore, do not let anyone disregard him. But send him along in peace, so that he might come to me; for I wait for him with the brothers.

12 Now concerning Apollo the brother, I often invited him, that he might come to you with the brothers; but always at those times [νυν, ‘now’] he was not willing to come; but he will come when he has opportunity.

13 Be watchful [‘awake’], be firm in the faith, be men, strengthen yourselves [‘be leaders’]. 14 All of you, become loving. 15 Let me encourage you, brothers; you know the house of Stephana, that it is the firstfruits of Achaias and [that] they have devoted themselves to the service of the saints; 16 you must submit yourselves to them, and to all those working with [them] and labouring [with them]. 17 I am rejoicing at the arrival of Stephana and Phortunatus and Achaikos, because the shortfall with which you fell short they have provided fully; 18 for they have given my spirit relief and also yours; therefore, recognize such as they [with respect].

19 The church of Asia sends greetings; Akula and Priska with their household church send affectionate greetings. 20 All the brothers send warm wishes. Greet one another with a holy kiss. 22 If anyone does not love [φιλει] the Lord, let him be anathema.

Marana tha! [Come, oh Lord!]

23 May the mercy of the Lord Jesus be with you. 24 My love is with you all in Christ Jesus.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 15


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

15 1 Let it be known to you, brothers, the good news which I happily proclaimed to you and which you accepted, and in which you stand firm, 2 because of which you were saved, the word which I happily proclaimed to you [will save you] if you hold on to [it], except unless you believed needlessly. 3 For I relayed to you from the first what also I received, that Christ died in behalf of our sins according to the scriptures 4 and that he was buried and that he rose up the third day, according to the scriptures, 5 and that he appeared to Peter, then the twelve; 6 next he appeared to over five hundred brothers at once, of whom the greater part remain [alive] up to now, but some have died; 7 and then he appeared to Jacob [James], then to all the apostles; 8 and last of all, as a child born prematurely, he appeared also to me. 9 For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of god; 10 but by the kindness of god I am what I am, and his kindness was not in vain, rather more abundantly than all of them I labored, not but the kindness of god with me. 11 Therefore whether I or they, so we preached and you believed.

12 But if Christ is proclaimed because he was raised from death, how is it that some among you are saying that there is no resurrection from death? 13 Now if there is no resurrection from death, neither was Christ raised; 14 but if Christ was not raised, then our proclamation [is] in vain, and our faith is in vain; 15 so also we have been found [to be] false witnesses of god, because we testified of god that he raised the Christ, whom he did not raise, so then he raises not the dead. 16 For if he does not raise the dead, neither did he raise Christ; 17 but if Christ was not raised, your faith is meaningless, you are yet in your sins, 18 and moreover, those who have died in Christ are lost. 19 If in this life we only have hope in Christ, we are [most] wretched of all men!

20 But now [we know that] Christ rose from death, first of those who have died [‘fallen asleep’]. 21 For since death [is] because of a man, also because of a man [there is] resurrection from death. 22 For whereas by Adam all died, thus also by Christ all will be made alive. 23 Now each [is raised] by his own appointment [‘station,’ ‘class’]; Christ [was] the beginning of the sacrifice [‘the first part of the offerings’], then those of Christ at his arrival [‘presence’], 24 then the end, when he will bring over [‘bestow’] the kingdom to god and father, when he will abolish all rulers and all authority and power. 25 For it is necessary that he reign until which [time] he has placed all the enemies under his feet. 26 The last enemy to be abolished [is] death; 27 for, “He has placed everything under his feet.” [Ps 8:6] [Paul is recalling apocalyptic memes in the prophets of Israel].

Now when he says that all things have been placed under [his feet], clearly [he is] excepted by the one who placed all things under him. 28 And when all things are set in order under him, then the son himself will be made subject to the one who ordered all things under him, so that god will be [over] all things in all [circumstances]. 29 Else what will they do, those baptized in behalf of the dead? If all the dead will not be raised, why then are they baptized in behalf if them? 30 And why also are we risking [our lives] every hour? 31 Day by day I am dying, [‘it is precisely because,’ νη] of the pride which I have in you, [given] by Christ Jesus our lord.

If as a man I fought with wild beasts at Ephesus, what is the benefit to me? If the dead are not raised,

Let us eat and drink
for tomorrow we will die.
[Isa 22:13; 56:12]

33 Do not be deceived:

Good customs are ruined by abusive practices. [Menander]

34 Wake up to justice and stop sinning, for some have ignorance of god, which I say to your shame [‘reproval,’ ‘to turn you around’]. 35 But someone might say, “How are the dead raised?” [or, “How can the dead possibly be raised?”]. And with what sort of body will they come? 36 Fool! What you sow is not made alive except it dies; 37 and what you sow, you sow not the body that shall be but rather, a bare seed, either possibly of wheat or some other type; 38 but god will give it such a body as he wishes, and each of the seeds its own body. 39 Not every body [is] the same as [every other] body but rather, on the one hand, [there is] a human body, [while] on the other that of an ox, or the body of a bird, or of a fish. 40 Also [there are] heavenly bodies and earthly bodies; but the difference of the heavenly [body’s] appearance and that of the earthly [body] [is like] 41 the difference in appearance [δοξα] of the sun and the appearance of the moon and the appearance of stars; for even one star differs from another in appearance.

42 Thus also [is] the one resurrected from death. [The body] is sown in depravity [‘destruction,’ ‘wickedness’], raised in [the exact opposite] immortality [‘indestructibility,’ ‘moral perfection’]; 43 it is sown in weakness, raised in power; 44 sown in a natural [ψυχικον] body, raised in a spiritual [body]. If there is a natural body, there is also a spiritual [body]. 45 Since it is written, “The first man, Adam [became] a living soul [ψυχην, ‘psyche;’ ‘became conscious’] [Gen 2:7], [thus also] the last Adam [became] a life-giving spirit. 46 However, the spiritual [body] [was] not first, but the natural, then the spiritual. 47 The first man [came] from the clay of the earth, the second spiritual man [p46, ανθρωπος πνευματικος], from heaven.

48 [As] clay has unique properties [οιος], so do the things [made] of clay, and [as] heavenly things have unique properties, so do the things [made] of heaven; 49 and just as we bear the image of the clay, so also we will bear the image of heaven. 50 Now I say this, brothers, because flesh and blood cannot inherit the kingdom of god, neither [can] the destructible inherit the indestructible. 51 Behold [‘pay attention’], I am telling you a mystery; we will not all be left in the sleep of death, but we will all be changed, 52 in a split second [‘an instant,’ ατομω, ‘indivisible’], in the blink of an eye, at the last trumpet call, for the trumpet will sound and the dead will be raised indestructible and we will be changed.

53 For it is necessary that this mortal [body] be clothed with an immortal [body] and that this dead [body] be clothed with an undying [body]. 54 And when this dead [body] is clothed with an undying [one], then will occur the [prophetic] word which is written:

Death is swallowed up by victory!
55 Where are you, death, the victor?
Where are you, death, the stinger?
[or, ‘Where, death, is your victory?
Where, death, is your sting?]
[Isa 25:8; Ho 13:14]

56 Now, the sting of death [is] sin, and the power of sin [is] the law; 57 but by the kindness of god is given to us the victory because of our lord Jesus Christ.

58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the lord, for you know that your work in the lord is not meaningless [‘not without result’].


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 14


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

14 1 Earnestly follow after love, strive for the [gifts] of the spirit, most of all that you prophesy. 2 For the one who speaks in a [spiritual] language speaks not to men but to god; for no one can understand as the spirit speaks mysteries; 3 but the one who prophesies speaks to men, building up and encouraging [‘advocating’] and consoling. 4 The one who speaks spiritual languages builds himself up; but the one who prophesies builds up the church.

5 I wish that you all speak in spiritual languages, but even more that you prophesy; the one who prophesies is greater than the one who speaks in spiritual languages except unless he be interpreted so that the church receive upbuilding. 6 Now brothers, if I come to you speaking in spiritual languages, what benefit [is there] to you except that I speak to you whether by revelation, or by knowledge, or by prophecy or by teaching? 7 Likewise, those things giving lifeless noise, whether woodwind or stringed, if a distinction to the sounds is not given, how will we know the tune that the flute or harp plays? 8 For also, if the trumpet call should be given secretly [or ‘incoherently’], who will prepare for battle? 9 Thus also you, through the languages, unless you give a word of good omen [or ‘easily read’], how will you know what is being said? For you will be speaking into the air. 10 Such accidental [τυχοι, fr. τυγχανω] kinds of voices are in the world and [they are] uselessly inarticulate; 11 therefore, if I do not know the meaning of the sound [or ‘voice’], I am, to the one speaking, a barbarian and the one speaking [is] to me a barbarian. 12 Thus also you, when you are striving spiritually, strive for the upbuilding of the church so that you will abound [‘grow’].

13 Therefore, the one who speaks spiritual languages, let him pray that he be interpreted. 14 For if I pray in a spiritual language, my spirit is praying but my mind is unfruitful. 15 What then is one [to do]? I will pray in the spirit and also I will pray with the mind; I will play [an instrument] in the spirit and I will play [it] with my mind. 16 Else if you bless [‘eulogize’] in the spirit, how will ‘the one filling the place of the unversed’ [‘the one who is present but uninitiated,’ ‘common fellow’] say “Amen” to what you are giving thanks [for], since he does not know what you are saying? 17 for it is good that you give thanks but the other person is not built up.

18 I give thanks to god that more than all of you I speak in spiritual languages; 19 however, in church I would rather speak five intelligible words [τω νοι], that I might also inform others, than a million words in a spiritual language. 20 Brothers, do not be children conceptually [ταις φρεσιν, ‘in the seat of the psyche’], rather [do] be innocent [as children, νηπιαζετε] in [terms of] evil, but in [your] hearts [φρεσιν] be mature. 21 Because in the law it is written οτι

In other languages
and by other lips
I will speak to this people
and no one, so help me [ουτως, emphatic]
will hearken to
me [Isa 28:11-12; Dt 28:49]

says the lord. 22 Therefore the spiritual languages are as a [miraculous] sign, not for those who believe but to the unfaithful, but prophecy [is] not for the unfaithful but [for] those who believe.

23 If then, when the whole church is gathered in one place and all are speaking in spiritual languages, and an uninitiate [‘common fellow’] or unbeliever comes in, will they not question whether you are raving lunatics? 24 But if all are prophesying, and someone unfaithful or simply ignorant comes in, they are convinced by all, they are convicted by all, 25 the things hidden in their hearts will be openly known, and consequently, falling down upon [his] face he will worship god, proclaiming that, “Assuredly god is among you!”

26 What then is one to do, brothers? When you gather, each has a song, [each] has a teaching, [each] has a revelation, [each] has a spiritual language, [each] has an interpretation; let all these things be for upbuilding. 27 So if anyone speaks in a spiritual language, by two or at most three, and each in turn, and let one interpret; 28 but if there is no interpreter, let him keep silent in church and let him speak to himself and to god. 29 And let two or three prophets speak and let the others judge; 30 and if it should be revealed to another as they sit by, let the first be silent. 31 For you are all able, one at a time, to prophesy, so that all may learn and all be encouraged.

32 And the spirits of the prophets are subject to the prophets, 33 for he is not the god of confusion [‘anarchy’] but of peace.

36 Did the word of god come out from you, or was it established in you only? 37 If someone thinks he is a prophet or spiritual, let him understand that what I write to you is the commandment of the lord; 38 but if anyone is ignorant, let him be ignorant. 39 So then, my brothers, earnestly strive to prophesy and do not forbid to speak in spiritual languages; 40 let all things be orderly and well behaved.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 13


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

13 1 If I speak in languages of men and of angels but do not have love, I have become a brazen echo or a loud cymbal. 2 And if I have prophesy and know all mysteries and all knowledge and if I have all faith so that I could move mountains but do not have love, I am nothing. 3 And if I give up all my belongings to those who hunger and if I give over my body so that I might boast but do not have love, I am not benefitted in any way.

4 Love is patient
love is merciful
not jealous
not self-absorbed
not puffed up with pride,
5 it is not ugly
does not seek its own [‘not selfish’]
is not provocative
does not calculate evil
6 does not rejoice at injustice
but rejoices with the truth;
7 it bears all things
is always faithful
always hopeful
endures all things.
8 Love never fails.

Whether there is prophesying, it will be abolished; whether languages, they will cease; whether knowledge, it will be abolished. 9 For we know in part and we prophesy in part; 10 but when the great ending comes, contingency will be abolished.

11 When I was a child, I spoke as a child, I thought as a child, I reasoned as a child; when I became an adult, I laid aside the things of childhood. 12 For now we see through a mirror in puzzling darkness, but then [we will see] face to face; now we know in part, but then we will become conscious [‘cognizant,’ ‘recognize’] even as we are known. 13 Now there remain faith, hope, love, these three; but the most powerful of these is love.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 11


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

11 1 Be imitators of me, as I am of Christ.

2 I thank you [επαινεω, ‘approve’] that you have always remembered me and, just as I handed down to you, hold on to these traditions. 3 I want you to understand that Christ is the head of all humanity, as the husband is head of the wife, and the head of Christ is god. 4 Every man who prays or prophesies with his head covered dishonors his head. 5 And every woman who prays or prophesies with her head uncovered dishonors her head; for it is one and the same [as if] she had been shorn. 6 For if a woman is not covered, [it is the same as if, και] she were clipped; but if a shameful woman has her hair cut short or shaven, [it is the same as if] she were covered. 7 For while a man ought not to cover his head, [which was] from the beginning the image and outward demonstration of god [δοξα, ‘glory’]; but the woman is the outward manifestation of the man.

8 For man is not from woman but woman from man; and man was not created because of woman but woman because of the man. 10 Because of this the woman ought to have authority upon [her] head as do [δια] the angels. Moreover, woman is nothing without man and man nothing without woman in the Lord; now if, as it were, the woman [is] from the man, thus also the man [is] through [δια, also, ‘because of’] the woman; and all things [are] from [εκ, ‘out of’] god. 13 Judge among yourselves; is it proper for a woman to pray before god uncovered? 14 Doesn’t nature herself teach you that, on the one hand, the long hair of a man is a disgrace to him, 15 but on the other hand, the long hair of a woman is a credit [‘glory’] to her?

16 Now if someone is resolved to be obstinate we do not have such a custom [συνηθειαν, ‘way of living together’] [and] neither [do] the churches of god. [It is possible that the above illustration is simply a way of showing the Corinthians how to have respect for one another and why: because pride before the Lord is wrong, i.e. that is why one covers the hair, a sign of pride, personal glory. Paul anchors this in the word, in the story of Adam and Eve, teaching them how to interpret spiritually and apply this interpretation to custom. The custom is not important, rather, it is the respect for god above all else, including personal freedom, that is important. Hence…]

17 Now I am not recommending [this above] as ‘orders’ οτι [‘so that’] you should unite not unto the superior but unto the inferior. [Now I am not advising as orders (the above illustration) so that you should not unite with the superior (i.e. freedom) but with the inferior (i.e. the law) – that is, I am not making a new ‘law.’  Rather, I am attempting to resolve a conflict by example, for instance, as follows:]

18 For of primary concern [πρωτος] [is] I hear that when you are gathering together in church a schism has arisen among you, and some of it [or ‘to some extent’] I believe [it]. 19 For it is necessary also for choices to be made among you [αιρεσεις, ‘elections,’ even ‘heresies’], so that those who are really genuine [those ‘tested,’ ‘proven,’ δοκιμοι who are φανεροι ‘openly seen,’ ‘manifested,’ ‘real’] become known among you. 20 Therefore when you gather together for it, it is not to eat the lord’s supper; 21 for each eats his supper first, while one is hungry and another drunk. 22 Do you not have a home where you can eat and drink? or do you show contempt for the church of god and shame those who do not have anything? What should I say to you? I do not approve of this.

23 For I myself received from the lord what also I taught you, that the lord Jesus on the night he was betrayed took a loaf of bread 24 and giving thanks he broke [it] and said, “This is my body [given] on your behalf. Do this in remembrance of me.” 25 Likewise also [he took] the cup after supper saying, “This is the cup of the new covenant in my blood; do this whenever you drink in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the death of the lord until which time he returns. 27 Therefore whoever would eat the bread or drink the cup of the lord unworthily is liable of the body and blood of the lord. 28 So let a man examine himself [‘approve himself’] and in this manner let him eat of the bread and drink the cup; 29 for the one who eats and drinks, eats and drinks judgement upon himself by not discerning the [holy] body [of the lord] [διακρινω can mean ‘set apart as holy,’ so ‘not setting apart the holy body’].

30 Because of this among you many are weak and sickly and a considerable number have died. 31 But if you examine yourselves, you will not be judged; 32 now when we are judged by the lord we are being educated, so that we will not be condemned together with the universe. 33 Therefore my brothers, when you gather together to eat, wait for each other. 34 If someone is hungry, let him eat at home, lest you be gathered together for judgement. Now as for the rest, when I come I will set things in order.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 10


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

10 1 I do not want you to be ignorant brothers, οτι[‘for it is a fact that’] our fathers were all under the cloud and they all went through the sea 2 and they were all baptized into Moses in the cloud and in the sea [or ‘by the cloud and by the sea’] 3 and they all ate the same spiritual food 4 and they all drank the same spiritual drink; for they drank from the spiritual rock which followed [them], and that rock was the Messiah. 5 But God was not pleased with most of them, for they were a catastrophe in the wilderness [they were ‘turned around’ or ‘defeated’]. 6 But these ones became models [‘types’] for us, so that we should not be lustful for evil, as they were lustful. 7 Do not be idolaters as were some of them, for it is written:

The people sat down to eat and drink and they rose up to dance. [Ex 32:6]

8 Let us not prostitute ourselves as some of them prostituted themselves [i.e. worshipping idols] and in one day 23,000 fell. 9 Let us not put the Messiah to the test [‘try’ him, εκπειραζωμεν] as some of them ‘tried’ [επειρασαν, word play] to do and were destroyed by serpents. [cf John 3:13-15 and Numbers 21:5-9] 10 Do not grumble even as some of them grumbled and were utterly destroyed by the one who destroys utterly.

11 Now all these things befell them as a metaphor [‘type,’ ‘model,’ ‘example’] and were written to remind [‘warn’] us, upon whom the completion of time is descending. 12 Therefore, let the one who thinks he will stand watch out lest he should fall. 13 Temptation has not taken you except [what is] human; and God is faithful, who does not let you be tempted [‘tested’] above what you are able, rather he makes, with the testing, also the outcome [‘escape’] of the [testing] possible to endure. 14 Therefore my beloved, flee from idolatry.

15 What I am telling you is common sense [φρονιμοις]; judge for yourselves what I am saying. 16 The cup of blessing which we recommend, is it not the kinship of the blood of Christ? The bread which we break, is it not the kinship of the body of Christ? 17 Because the many of us [are] one bread, one body, for we all partake of the one loaf.

18 Beware, Israel, the consequences of the sacrificial rite [(the things which are) according to the flesh, βλεπετε τον Ισραηλ κατα σαρκα]; [for example] the ones who eat the sacrifice, are they not kin of the altar? 19 What then am I saying? οτι [Am I saying] ‘What is idolatry?’ or ‘What is an idol?’ 20 [Not at all,] rather οτι [I am saying] ‘What they sacrifice [they sacrifice, sic] to demons and not to God;’ I do not wish you to become kin of the devil. You cannot drink the cup of the Lord and the cup of demons, you cannot partake of the Lord’s table and the table of demons. 22 Shall we provoke the Lord to jealousy? We are not stronger than him, are we? [It seems Paul is speaking about the rite of sacrifice itself and how it is related to conscience, that the conscience of the one performing the rite is tied to that rite, whereas, the conscience of the Christian is tied to Christ; cf v 27 below.]

23 All things are legal but not all things are profitable; all things are legal but not all things contribute. 24 Let no one look out for himself but rather [let her look out] for others. 25 You may eat all things frequently [or ‘usually’] in the market and not examine your conscience; 26 for “the earth is the Lord’s and her fullness” [Ps 24:1; 50:12; 89:1]. 27 If someone unbelieving asks you and [if] you are willing [or ‘if you wish’] you may go there, [and] you may eat everything that is set in front of you without examining [your] conscience. 28 But if someone should say to you, “This is sacrificial [food],” do not eat because of the one who revealed [it to you] and [because of] conscience. 29 Now I am speaking not about my own conscience but [about] [the conscience] of the other person. For why should my freedom be judged by the conscience of another? 30 If by grace I am partaking, why am I blasphemed [‘defamed,’ ‘profaned’] for something for which I am giving thanks?

32 Therefore, whether you eat, whether you drink or whatever you do, do all things for the credit of God [‘for God’s glory’]. 33 Be not offensive to the Judeans and to Greeks and to the Church of God, 33 just as I myself always in all manners make amends [or ‘endeavor’], not seeking my own good fortune but that of the many, in order that they might be saved.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 9


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Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

[Alright, says Paul, let’s talk about authority and idolatry…]

9 1 Am I not free? Am I not sent [an apostle]? Have I not seen Jesus our lord? 2 If to others I am not sent, surely [αλλα γε (indeed)] I am [sent] to you; for you are the signet of my apostleship [of my being sent] by the lord. 3 This is my defense [απολογια] to those who would examine [‘judge’] me. 4 [“]Have we not authority to eat and drink?[“] [you say]. 5 Have we [apostles] not authority to have a sister as wife as also the rest of the apostles and the brothers of the lord and Kephas [Peter]? 6 Or is it only I and Barnabas who don’t have authority not to work? 7 When does someone go to war with his own provisions? Who plants a vineyard and does not eat its fruit? Or who shepherds a flock and does not drink the milk of the flock?

I am not saying these things according to [the standards of] men, even the law says this, doesn’t it? 9 For in the law of Moses it is written, “Do not muzzle a threshing ox.” [Dt 25:4] Does the ox not matter to god? Is it not because of us he says all these things? Because of us it is written οτι the one who ploughs ought with hope to plough and the one who threshes [ought] with hope to partake. 11 If we sowed into you spiritual things, shall we not reap greatly of you those things which are material [σαρκικα]? 12 If others [have] authority to partake of you, shall we not all the more?

However, we have not made use of this authority, rather we have held off all this lest we might cause some hindrance to the gospel of Christ. 13 Do you not know that the priests who offer sacrifices [οι ια ιερα εργαζομενοι, ‘those doing the work of sacrifices’] eat of the temple sacrifices, [that] the ones who sit constantly beside the altar share in the altar sacrifices? 14 Likewise also, the Lord ordained that those who proclaim the gospel should live by the gospel. 15 But I myself do not take advantage of any of these things.

I did not write these things in order that it should become this way for me; for I would rather die than that my need should draw on anyone. 16 For if we preach the gospel, it is not to meet my need; for I set my needs aside; for woe to me if I do not preach the gospel. 17 And if by free will I do these things, I have [my] reward; and if against [my] will [I do these things] we have complied [pass. πιστευω] in building up [the faithful]. 18 What then is my reward? That by preaching the gospel free of charge I will be devoted to the gospel to the end that I do not misuse my authority in the gospel.

19 For although I am free of all [restrictions] I myself am enslaved by all, so that I will profit fully; 20 in effect, I appear to the Judeans like a Judean so that I will gain the Judeans; to those under the law [I become] like one under the law, while not being myself under the law, so that I should gain those under the law; 21 to those who are against the law [ανομος, ‘without law’] [i appear] as one without law, not as one without the law of god but in the law of Christ, so that I should win the lawless; 22 I became to the weak a weakling, in order to gain the weak, to all people I have become all things, so that of all of them I might save some. 23 All these things I do because of the gospel, so that I might become a partaker of it [the gospel].

24 Do you not know that those who run the race all run, but only one receives the prize? You must run like that, to win! 25 And all who contend for the prize exercise self control in all things, those then [do all that] in order that they might receive a crown that decomposes [is transitory, corruptible] but we [a crown] that does not pass away. 26 Therefore, I run like this, not as one who loses [or ‘is uncertain’]; like this I fight, not as one who thrashes the air; 27 rather, I pummel my body and make it my servant, [so that] while preaching to others I myself am not by any means rejected.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 8


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

8 1 Now concerning idolatry, we know that we have all knowledge. Knowledge ‘puffs up’ but love ‘builds up;’ 2 if someone thinks he knows [something] he does not yet know what it is necessary that he know; 3 but if someone loves God, this one knows [receives knowledge] from him.

4 Concerning the meat [‘food’] of idolatry, we know that an idol [is] nothing in the world and that there is no god except one. 5 For though there are many so-called ‘gods,’ whether in heaven or on earth, as it were, ‘there are many gods and many lords,’ [as they say] 6 we however [have] one god who is father of all things and we [are] in him, and [we have] one lord, Jesus Christ, because of whom all things [are, or ‘exist’] and we [‘exist’] because of him. 7 But the knowledge [is] not in everyone [or, ‘among all’ of you]; and [there are] some who customarily even now idolatrously eat as idolators, and by their weak conscience they are seduced. 8 But meat does not place us next to god; neither if we do not eat are we inferior, nor if we eat are we superior.

9 But watch out how this authority of yours might become a cause of offense to the weak. 10 For if someone should see you who have knowledge reclining with idolaters, will not his conscience, being weak, be emboldened to the point that he eats idolatrous food [τα]? 11 Now the weak one is destroyed by your knowledge, th[is] brother for whom Christ died. 12 Therefore [in your] sinning against the brotherhood and striking their weak conscience, you are sinning against Christ. 13 So much more, therefore, if meat scandalizes my brother, let me not eat a piece of meat ever again, lest my brother be scandalized.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 7


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different…

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

7 1 Now concerning what you wrote, [it is] good that a man not be obsessed by a woman [απτω, ‘to fasten or fix upon’ a thing]; 2 but because of prostitution each [man] should have his own wife and each [woman] should have her own husband. 3 The husband should ‘give up what he owes’ to the wife, and likewise the wife to the husband. 4 The woman does not exercise authority over her own body but rather the man [does], and likewise, the man does not exercise authority over his own body but the wife [does]. 5 Do not withhold from one another, except it might be by mutual agreement at certain times, for instance to devote yourself in prayer, and be restored after this, so that Satan does not seduce you by your lack of self control.

6 Now I am saying this from empathy [συγγνωμην, ‘fellow feeling’], not as an order. 7 I really [δε] wish all men were as I myself [am]; but each has his own charisma [‘favor,’ ‘gift’] with God, one in his way and the other his [or ‘one in this manner and the other that’].

8 Now to the [young, αγαμοις] unmarried and to the [older, χηραις] widow(er)(s) I say, good for them if they remain as I am; 9 but if they are not exercising self control, let them marry, for it is so much better [‘stronger,’ ‘mightier’] to marry than to burn. 10 To those who are married I exhort you, not I but the Lord, women do not be separated from [your] husband – 11 but if you are separated, remain unmarried or be reconciled to [your] husband – and men do not leave [your] wives.

12 Now to the rest [of you], I myself am speaking, not the Lord; if some brother has a wife [who is] unfaithful but she consents to live with him, let him not leave her; 13 and if some wife has an unfaithful husband and he consents to live with her, let her not leave her husband. 14 For the unfaithful husband is kept holy by the wife and the unfaithful wife [is] kept holy by the husband; since then your children would be ‘unclean’ [ακαθαρτα, ‘marred by internal impurity, i.e., unsaved], now they are holy [‘saints,’ αγια – saved]. 15 But if the unfaithful must separate, let them separate; the brother or sister should not be enslaved by these [rules, cf. v 12]; for God has chosen that we [p66; א* have ‘you’] [live] in peace.

16 For how do you know, wife, if you will save the husband? or how do you know, husband, if you will save the wife? 17 [We do not know] except as to each the Lord allotted, as God has chosen each one, [so] in this manner let him [or her] go about [their lives]. And likewise among all the churches I am setting guidelines. 18 [For instance] someone who had been circumcised when [he was] called, let him not try to cover it up [επισπασθω]; someone who was called in uncircumcision, let him not be circumcised.

19 Circumcision is nothing and uncircumcision is nothing, rather, keeping God’s commandments [is the thing]. 20 Let each in the [state] of calling in which he was called, in this [state] let him remain. 21 [If you were] a slave when you were called, don’t let it bother you; but if you are able to become a freedman [this would be] a much better state [χραω, ‘experience’]. 22 For the slave chosen by the Lord is released, likewise the free man chosen by Christ is a servant. 23 You are bought for a price; do not become slaves of men. 24 Let each in whatever [state] he was called, brothers, let him remain in this [state] with God.

25 Now concerning those [who are] virgins I do not have a guideline from the Lord, but I will give my opinion as one who by the mercy of the Lord is [considered] to be trustworthy. 26 I hold according to custom that this [is] good, relatively speaking [υπαρχειν, ‘present circumstances’] because they are opposing [ενιστνμι] natural desires [αναγκη, ‘force,’ metaph., ‘law of nature’], so that [οτι] it is good for a man to be in this [state].

27 Being bound to a wife, do not seek to break up; having broken up with a wife, do not seek a wife. 28 However, if you should marry, you have not sinned, and if a virgin should marry, she has not sinned; now these [are] the ones who have ‘pressure in the flesh’ [‘bodily urges,’ Θλιψιν δε τη σαρκι εξουσιν] and I am sparing you [φειδομαι].

29 It is my opinion, brothers, that the measure of time [word play, καιρος also ‘webbing thrums of the cloth’] is being drawn close [συστελλω, ‘to draw in, as a sail’ – that metaphorically all of history is being drawn in like a sail folding up]; so to sum up [λοιπον]: it [should be] that those having wives be as if they did not 30 and those who weep as if they did not and those who are happy as if they were not and those doing business as if they were out of business, 31 and those who are dependent on the material world as if they were not; for the paradigm [σχημα] of this world is passing [‘temporary,’ even ‘contingent’]. 32 I wish you to be free from worry. The unmarried [person] worries [‘is careful about’] the things of the Lord, how to please the Lord; 33 but the married [person] worries about the things of the world [‘material things’] how to please the wife, 34 and he is distracted. Also, both the unmarried woman and the virgin girl worry about the things of the Lord, that she might be holy both in body and in spirit; while the married woman worries about material things, how to please the husband.

35 I am saying these things to you for your own benefit, not in order to cast a snare upon you but rather, to the end that [you might be] [προς το] well and clearly minded [ευσχημον, ‘orderly,’ well ordered in terms of this issue; i.e., pick a side/type/schema and feel good about it] and devoted to the Lord without distraction.

36 If anyone surmises that he is not assimilating his virgin [child], if she should be maturing beyond bloom of youth even as she ought to be, what he wishes let him do, he does not sin, letting them marry [γαμειτωσαν]. 37 But whoever has stood firm in his heart, not having lust [αναγκην, ‘natural desires’] but has authority over his own will and having determined in his own heart, let him keep himself chaste, he will do very well. 38 Thus also, the one who marries his virgin [child] does very well, and the one who does not marry does [much] better. 39 A woman is bound for her whole life to her husband; but if the husband should die, she is released to marry whomever she wishes, only [let it be] in the Lord. She is happiest if she remains thusly, in my opinion; and I think I have the spirit of God.


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This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.

Korinthians A 6


@gamiliel on Instagram

Excerpt from my 2004 translation of Paul’s first letter to the Korinthians which begins at And Now For Something Completely Different….

My 2012 translation of John’s first epistle begins at John A.

My 2015 translation of John’s second epistle begins at John B.

My 2015 translation of John’s third epistle begins at John Γ.

My 2015 translation of Paul’s first letter to the Thessalonians, which begins at To The Thessalonians A.

My 2015 translation of Paul’s letter to The Romans begins at To the Romans.

My 2004 translation of Mark’s gospel begins at Mark 1.

My 2004 translation of John’s gospel begins at Start With John, along with a brief explanation of my interpretive approach.

[Now, speaking of judgement…]

6 1 It is nonsense [that] some of you, having matters against one another, go to be judged by the unrighteous and not by the saints. 2 Do you not know that the saints will judge the world? And if by you the world is judged, are you unworthy of judging the least things? 3 Do you not know that we will judge angels, if not indeed issues of life?

4 If then, on the one hand, you have jurisdiction over life issues, why don’t you let those of lowest stature in the church sit [in judgement]? 5 For shame I say [this] to you. Is there not, I wonder [ουτως] [even] one of you [who is] not wise, who is able to judge in the midst of his brothers? 6 Rather, brother judges against brother and this in front of unbelievers!

7 Already there is complete defeat among you because you have this judgmental attitude with each other. Why not rather let yourself be wronged? Why not rather let yourself be defrauded? 8 But you yourselves act unjustly and rob each other, and this [you do to] brothers! 9 Do you not know that unjust people will not inherit the kingdom of god? Do not be deceived; no pimps, no idolaters, no adulterers, no passive aggressive jerks, 10 no thieves, no greedy [pigs], no drunkards, no one who is abusive, no rapists will inherit the kingdom of god. 11 And some [of you] were these things; but you have been washed clean, but you have been dedicated [‘sanctified,’ ‘made holy’], but you have been acquitted [‘justified’] in the name of our lord Jesus Christ and by the spirit of god.

12 All things are permissible for me but not all things are beneficial; all things are permissible for me but I will not be compelled by a thing. 13 Food for the belly and the belly for food but even ‘this and that’ god will overrule [or, ‘even both these (food) and those (the belly) will god render useless (in the end)]. Now, the body is not for perversion but for the lord, and the lord for the body; 14 and god raised up the lord and will also raise us by means of his power. 15 Do you not know that your bodies are [corporeal] parts of Christ? Taking, then, the integral part of Christ, will you make [it] a part of a prostitute? May it never be! 16 [Or, sic] Do you not know that one who unites with a prostitute is one body [with her]? for [scripture] says, “The two will be one skin [‘flesh’].” [It is unavoidable that Paul is showing a cultural bias in this teaching, because prostitution was legal in Rome; compare 1 Cor 10:23-33, where Paul teaches that formerly taboo behaviours are permissible.]

17 Now, the one who is united to the lord is one in spirit [with him]. 18 Flee from perversion. Every sin that a man might do is outside the body; but perversion is a sin against one’s own body. 19 Do you not know that your body is a temple for the holy spirit, which is in you, whom you have from god, and you are not your own? 20 For you are bought with a price; so honor god with your body.


@gamiliel on Instagram

This translation was taken from The Greek New Testament, Kurt Aland, et. al. eds., Third Edition (corrected), United Bible Societies, (in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, Printed in West Germany by Biblia-Druck GmbH Stuttgart),1983.