1 Corinthians 2
2
1When I came to you, Achim b'Moshiach, I did not come preaching and announcing to you the sod Hashem (mystery of G-d) as a ba'al melitzot (rhetorician, fine talker) or in the excellence of chochmah.
2For I made the decision not to have da'as of anything among you except Moshiach and nivlato al haEtz#2:2 Dt 21:23 (his body — gufa, bar-minen — on the Boim [Yiddish for tree]).
3And I came to you#2:3 Ac 18:1 in weakness#2:3 1C 1:25,27 and in yir'at Shomayim and in fear and in much trembling I was with you,
4And my speech and my hachrazah (proclamation, kyrygma, preaching) to you of the Besuras HaGeulah of Hashem was not in persuasive words but in the demonstration of the Ruach Hakodesh and the gevurat Hashem (power of G-d),#2:4 1C 1:17
5That the#2:5 orthodox Jewish emunah (faith) of you may not be in the [Olam Hazeh] “chochmah” of Bnei Adam, but in the gevurat Hashem.#2:5 1:17
6But we do speak chochmah (wisdom) to the man who is mevugar (mature, grown up), to those with mature ruchaniyut (spirituality in Rebbe, Melech HaMoshiach), yet, it is a chochmah (wisdom) not of the Olam Hazeh, neither of the rulers of the Olam Hazeh,#2:6 Ro 13:3 the ones being brought to naught.#2:6 Ps 146:4
7But we speak the chochmah of Hashem in a hidden sod (mystery),#2:7 1C 2:1 which was nigzar merosh (determined from the beginning, preordained, predestined, decided beforehand) by Hashem lifnei yemei haOlam (before the days of eternity) for our kavod (glory);#2:7 Ro 8:29-30
8A chochmah which not one of the rulers of the Olam Hazeh has known, for, if they had had da'as, they would not have made talui al HaEtz HaKelalat Hashem#2:8 Dt 21:23 (being hanged on the Tree of the Curse of G-d) the#2:8 Moshiach Adon HaKavod.#2:8 Ps 24:7
9But even as it has been written, Things which no eye has seen and LO SHAMU (they had not heard) nor did it come up into the heart of Bnei Adam, the things G-d prepared for the ones who have ahavah for him.#2:9 Isa 64:4 [3]; TARGUM HASHIVIM; Isa 52:15
10But Hashem has made the hitgalut haSod (the revelation of the mystery) to us of these things through the Ruach Hakodesh; for the Ruach Hakodesh searches all things, even the deep things of G-d.
11For who of Bnei Adam has da'as of the things of Bnei Adam except the ruach of a man in him? So also the things of G-d no one has known except the Ruach Hashem.#2:11 Jer 17:9; Prov 20:27
12Now we have not received the ruach of the Olam Hazeh but the Ruach Hakodesh from Hashem, that we may have da'as of the things having been freely given to us by Hashem,
13Which things also we speak, not in devarim (words) taught by chochmah haBnei Adam, but in devarim taught by the Ruach Hakodesh, making midrash#2:13 exposition, interpretation of the things of the Ruach Hakodesh#2:13 1C 2:12 by means of the words of the Ruach Hakodesh.
14But a natural person does not receive the things of the Ruach Hakodesh of Hashem, for they are narrishkait (foolishness)#2:14 1C 1:21-24 to him, and he is not able to have personal saving da'as of them, because they are discerned in the Ruach Hakodesh.
15Now the man of the Ruach Hakodesh discerns all things, but, by no one is he discerned.
16For, “Who has known the mind of Hashem so as to instruct Him?”#2:16 Isa 40:13 TARGUM HASHIVIM But we have the mind of Moshiach.
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
1 Corinthians 2
2
1 When I came#tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here. to you, brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10. I did not come with superior eloquence or wisdom as I proclaimed the testimony#tc ‡ A few important mss (Ì46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א2 B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον. of God. 2 For I decided to be concerned about nothing#tn Grk “to know nothing.” among you except Jesus Christ, and him crucified. 3 And I was with you in weakness and in fear and with much trembling. 4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith would not be based on human wisdom but on the power of God.
Wisdom from God
6 Now we do speak wisdom among the mature,#tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.” but not a wisdom of this age or of the rulers of this age, who are perishing. 7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. 9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined,#tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind. are the things God has prepared for those who love him.”#sn A quotation from Isa 64:4. 10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people.#tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described). 14 The unbeliever#tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.” does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns#tn Or “evaluates.” all things, yet he himself is understood#tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith. by no one. 16 For who has known the mind of the Lord, so as to advise him?#sn A quotation from Isa 40:13. But we have the mind of Christ.
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