1 Corinthians 13
13
1If in the leshonot of Bnei Adam and malachim I speak, but I do not have ahavah, I have become only a sounding gong or a clanging cymbal.
2And if I have nevu'ah and have da'as of all sodot and all da'as, and if I have all emunah so as to remove mountains, but ahavah I do not have, I am nothing.
3And if I'm a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my body al kiddush Hashem for sereifah (death by burning), but ahavah I do not have, I have gained nothing.#13:3 Dan 3:28
4Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in ga'avah (conceit, pride);
5ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs.#13:5 Zech 8:17
6Ahavah does not find simcha in evil, but rejoices in HaEmes.
7Ahavah covers all things,#13:7 Prov 10:12 believes all things, has tikvah (hope), even savlanut, for all things.
8Ahavah never fails. However, divrei nevu'ah will be abolished; leshonot will cease; da'as will come to an end.
9For we have da'as in part, and we have divrei nevu'ah is part.
10But when shleimah (completion) comes, the teilvaiz (partial) will disappear.
11When I was a yeled, I used to speak like one, think like one, reason like one. But when I became mevugar (mature), I put away kinderyohrn.#13:11 Ps 131:2
12For still we see through a mirror indistinctly. But then,#13:12 in the Olam Haba distinctly, panim el panim. Now I have da'as only in part; then I will have da'as fully, even as also Hashem had full da'as of me.#13:12 Job 26:14; 36:26; Gn 32:30; Job 19:26
13But now remain emunah, tikvah, and ahavah, these shalosh (three). And the greatest of these is ahavah.
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1 Corinthians 13: TOJB2011
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
1 Corinthians 13
13
The Way of Love
1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. 2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. 3 If I give away everything I own, and if I give over my body in order to boast,#tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì46 א A B 048 33 1739* pc co Hiermss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739c 1881c Ï); and καυθῇ (kauqh, “it might be burned”) read by 1505 pc. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [c to q], ω to ο [w to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219. but do not have love, I receive no benefit.
4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 5 It is not rude, it is not self-serving, it is not easily angered or resentful. 6 It is not glad about injustice, but rejoices in the truth. 7 It bears all things, believes all things, hopes all things, endures all things.
8 Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. 9 For we know in part, and we prophesy in part, 10 but when what is perfect#tn Or “when completion.” comes, the partial will be set aside. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult,#tn The Greek term translated “adult” here is ἀνήρ (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b. I set aside childish ways. 12 For now we see in a mirror indirectly,#tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit. but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. 13 And now these three remain: faith, hope, and love. But the greatest of these is love.
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