1 Corinthians 5
5
1Zenut (fornication) is actually reported among you, and such zenut which is not even among the Goyim, that one of you Corinthians has the isha (wife) of his abba.#5:1 Lv 18:8
2And you have been puffed up with ga'avah (pride). Should you not rather have been filled with agmat nefesh (grief), so that he who has done this would have been taken away from among you?
3For I indeed being not present in habasar but being not absent in the Ruach Hakodesh have already, as being present, pronounced the Rebbe, Melech HaMoshiachʼs Bet Din mishpat on the one who has done such a thing.
4In the name of Adoneinu Yehoshua, when you have assembled in your shul#5:4 Ro 2:2 and I am with you by the same Ruach Hakodesh along with the gevurat Adoneinu Yehoshua,
5You are to transmit and hand over to HaSatan such a person for the churban of the basar,#5:5 1C 3:16-17 that his neshamah may be spared in the Yom Hashem.#5:5 Am 5:18; Mal 4:1; Yoel 2:1-17
6Your boasting is not good. Do you not have da'as that a little chametz all the mixture leavens?
7Purge out the old chametz (leavened bread), that you may be issa chadasha (new dough, batzek, deaf dough, having no indication of fermentation), as you are indeed like matzot (unleavened bread). More than that, our Korban Pesach has been sacrificed, Moshiach.#5:7 Ex 12:3-6,21
8So let us celebrate Pesach, not with old chametz, nor with the chametz of kavvanah ra'ah (malice) and wickedness, but with matzot of kenut (sincerity) and emes.#5:8 Ex 12:14,15; Dt 16:3
9I wrote to you in the iggeret not to mix with those engaging in acts of zenut (fornication),
10Not meaning to completely disassociate from the zannayim of the Olam Hazeh or those guilty of chamdanut (greed) and the ones practicing hona'ah (swindling) or those guilty of avodah zarah (idol worship), als (since) in that case you would have to exit the Olam Hazeh.
11But, now I wrote to you not to mix with any “Ach b'Moshiach” who is a zannay (fornicator) or a kamtzan (miser) or an oved elilim (idolater) or a megadef (reviler) or a shikkor (drunkard) or a shoded (robber); with such a man do not sit at tish (table), do not share betzi'at halechem (breaking of bread).
12For what is it to me to sit as a dayan in the Bet Din and then judge ones outside the kehillah? Will your Bet Din not judge the ones within [the kehillah]?
13But the outsiders Hashem judges. UVI'ARTA HARA MIKKIR'BECHA (You must purge the evil from among you).#5:13 Dt 17:7; 19:19; 22:21,24; 24:7
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1 Corinthians 5: TOJB2011
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
1 Corinthians 5
5
Church Discipline
1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with#tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her. his father’s wife. 2 And you are proud!#tn Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18. Shouldn’t you have been deeply sorrowful instead and removed the one who did this#tn Grk “sorrowful, so that the one who did this might be removed.” from among you? 3 For even though I am absent physically,#tn Grk “in body.” I am present in spirit. And I have already judged the one who did this, just as though I were present.#tn Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations. 4 When you gather together in the name of our Lord Jesus,#tc On the wording “our Lord Jesus” (τοῦ κυρίου ἡμῶν ᾿Ιησοῦ, tou kuriou Jhmwn Ihsou) there is some variation in the extant witnesses: ἡμῶν is lacking in א A Ψ 1505 pc; Χριστοῦ (Cristou, “Christ”) is found after ᾿Ιησοῦ in Ì46 א D2 F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ, even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30; 1 Cor 1:2, 7, 10; 15:57; 2 Cor 8:9; Gal 6:14, 18, Eph 1:3, 17; 5:20; 6:24; Col 1:3; 1 Thess 1:3; 5:9, 23, 28). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20; 2 Cor 1:14; 1 Thess 2:19; 3:11, 13; 2 Thess 1:8, 12). A preference should thus be given to the shorter reading. As for the ἡμῶν, it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23; 2 Cor 4:14; 11:31; Eph 1:15; 1 Thess 4:2; 2 Thess 1:7; Phlm 5). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc. On balance, then, “our Lord Jesus” is the best reading in this verse. and I am with you in spirit,#tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view. along with the power of our Lord Jesus, 5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved#tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view. in the day of the Lord.#tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì46 B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.
6 Your boasting is not good. Don’t you know that a little yeast#sn In this passage (5:6-8) yeast represents the presence of evil within the church, specifically the immoral person described in 5:1-5 and mentioned again in 5:13. affects#tn Grk “a little yeast leavens.” the whole batch of dough? 7 Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast. For Christ, our Passover lamb, has been sacrificed. 8 So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.#tn Grk “with the unleavened bread of sincerity and truth.”
9 I wrote you in my letter not to associate with sexually immoral people. 10 In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. 11 But now I am writing to you not to associate with anyone who calls himself a Christian#tn Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). who is sexually immoral, or greedy, or an idolater, or verbally abusive,#tn Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” or a drunkard, or a swindler. Do not even eat with such a person. 12 For what do I have to do with judging those outside? Are you not to judge those inside? 13 But God will judge those outside. Remove the evil person from among you.#sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.
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