²⁵ And large multitudes were accompanying him, and Rebbe, Melech HaMoshiach turned and said to them,

²⁶ If someone comes to me, and does not hate [hyperbolically, in comparison to Moshiach] his own Abba and Em (mother) and isha and yeladim and achim and achayot and in addition also his own life [in the Olam Hazeh], he is not able to be my [Moshiach’s] talmid.

²⁷ Whoever does not carry his own etz [of self denial] and come after me [Rebbe, Melech HaMoshiach] is not able to be my [Moshiach’s] talmid.

²⁸ For who among you, wanting to build a migdal (tower), will not first sit down and rechen (calculate) the cost, to see if he has enough to complete it?

6 As we work together with him, we also urge you not to receive the Chen v’Chesed Hashem in vain. [2C 5:20]

²¹ Therefore He said to them again, Shalom Aleichem! As HaAv has sent Me, so also I send you. [BERESHIS 2:7; YECHEZKEL 37:9]

²² And having said this, Moshiach breathed on them and says to them, Receive the Ruach Hakodesh.

²³ If you grant selicha to the averos of any, they have selicha; if there be any whose averos you retain, they are retained. [Mt 16:19; 18:18; Ac 8:17-24]

12 Now I do not want you to lack da’as concerning the things of the Ruach Hakodesh, Achim b’Moshiach.

² You have da’as that when you WERE Goyim [T.N. i.e., you are no longer heathen pagans], somehow you were influenced and led astray to the ELILIM ILLEMIM ("Dumb idols, idols incapable of speech" CHABAKUK 2:18-19).

³ Therefore, I make known to you that no one speaking by the Ruach Hakodesh of Hashem says, "Al Yehoshua ki Cherem hu" ("a curse of the ban of destruction is on Yehoshua"), and no one is able to say, "Yehoshua hu HaAdon" except by the Ruach Hakodesh.

⁴ There are different kinds of matanot (gifts), but the same Ruach Hakodesh.

⁵ There are different avodot hakodesh (ministries), but the one Adonoi.

⁶ And there are a variety of activities [of the Ruach Hakodesh], but the same G-d working all in all.

⁷ But to each is given the disclosure of the Ruach Hakodesh for benefit:

⁸ To one through the Ruach Hakodesh is given a dvar chochmah (a dvar of wisdom Ac 16:7); to another, according to the same Ruach Hakodesh, a dvar da’as (word of knowledge Ac 5:3);

⁹ To another, by the same Ruach Hakodesh, emunah (Mt 17:20-21); to another, by the one Ruach Hakodesh, matanot harippuy (gifts of healing [refuah]) Ac 3:6-16);

¹⁰ to another those of cholel niflaot ("accomplishing miracles" SHEMOT 4:21; Yn 11:42-43) And to another divrei hanevu’ah (words of prophecy MELACHIM ALEF 17:1), and to another discernings (being about to make a nafka mina distinction) of ruchot (spirits MELACHIM ALEF 22:22), to another kinds of leshonot (tongues Ac 2:4), and to another, pitronim (interpretations) of leshonot (tongues—1C 14:13).

¹¹ All these things are activated by the one and same Ruach Hakodesh, distributing individually to each one as He determines.

¹² For even as the body is echad, and has many evarim (members), and all the evarim (members) of the body, though many, are one body, so is Moshiach.

¹³ For also in one Ruach Hakodesh we were all given a tevilah into one body, whether Yehudim or Yevanim (Greeks), whether avadim (slaves) or bnei Chorin (freedman), and all were given to drink, as it were, from one Ruach Hakodesh.

¹⁴ For the body is not one, but many, evarim (members).

¹⁵ If the regel (foot) says, "Because I am not a yad (hand), I am not of the body," that would not make it any less one of the evarim of the body.

¹⁶ And if the ozen (ear) says, "Because I am no ayin (eye), I am not of the body," that would not make it any less one of the evarim of the body.

¹⁷ If the whole body were an ayin (eye), where would be the hearing? If the whole body were hearing, where would be the smelling?

¹⁸ But now Hashem set the evarim (members), each one of them, in the body according to His ratzon (will), as He wanted.

¹⁹ And if all were all one evar (member), where would the body be?

²⁰ As it is, though there are many evarim (members), there is but one body.

²¹ And the ayin (eye) is not able to say to the yad (hand), “I do not have need of you.” Or, again, the rosh (head), speaking to the raglayim (feet), is not to say, “I have no need of you.”

²² Just the opposite, the evarim of the body appearing to be weaker are vital.

²³ And those evarim of the body which we presume to be dishonorable, on these we clothe with even more honor, and our parts with lesser kibbud (respect, honor) are treated with greater.

²⁴ Whereas, our evarim with greater kibbud have no need of more. However, Hashem has so composed the achdus yichudim (unit, harmony of unifications) of the body, giving the superior kibbud to the inferior,

²⁵ lest there be schisms (1:10; 11:18) in the body. But the evarim should have the same gemilut chasadim (deeds of lovingkindness and caring) for one another.

²⁶ And when one evar (member) has tza’ar (pain and suffering), all the evarim (members) have tza’ar with it; or one evar has the aliyah of kibbud, all the evarim has simcha with it.

²⁷ Now you are Moshiach’s body (BERESHIS 47:18-19) and individually evarim of it.

²⁸ Now Hashem placed some in the Adat HaMoshiach (community of Moshiach), in the Kehillah, rishon (first): shlichim, second, nevi’im, third, morim (teachers), then those of cholel nifla’aot (“accomplishing miracles—Ex 4:21), then matanot harippuy (gifts of healing), then matanot of helps, then manhigut ruchanit (spiritual leadership, administration), kinds of leshonot.

²⁹ Surely not all are shlichim? Surely not all are nevi’im? Surely not all are rabbinical morim? Surely not all are those cholel nifa’ot (accomplishing miracles”)?

³⁰ Surely not all have matanot harippuy (gifts of healing)? Surely not all speak in leshonot (cf 1C 14:23, 26)? Surely not all have the pitron (interpretation) of leshonot?

³¹ But earnestly desire the greater matanot (gifts) [of the Ruach Hakodesh]….And yet now I show you a more feste derech. T.N. Rav Sha’ul now turns to the need for balance. Not that he is trying to terminate the miraculous in Moshiach’s Kehillah [a futile endeavor!], but that he is showing the need for the fruit of the Ruach Hakodesh to balance His gifts, especially in an environment where pride and carnality have quenched ahavah, which is the Yn 3:16 center of Moshiach’s saving histalkus (passing, the death of Moshiach in midst of his Redemptive mission on the analogy of Moses dying before he crosses into the Promised Land.)

16 (A mikhtam Dovid). Be shomer over me, O El: for in Thee do I hide myself.

² I said unto Hashem, Thou art Adonoi of me; besides Thee I have no good;

³ But to the Kedoshim that are in ha’aretz, they are the glorious ones, in whom is all my delight.

⁴ Their sorrows shall be multiplied that hasten after other g-ds; their nesakhim (drink offerings) of dahm will I not offer, nor take up their shmot (names [of idols]) on my lips.

⁵ Hashem is the chelek (allotted share) of mine inheritance and of my kos (cup [of blessing]); Thou maintainest my goral (lot, allotment by the divine will).

⁶ The boundary lines are fallen unto me in pleasant places; yea, I have a goodly nachalah (inheritance).

⁷ I will bless Hashem, Who hath given me counsel; my mind also instructs me in the night seasons.

⁸ I have set Hashem always before me; because He is at my right hand, I shall not be shaken.

⁹ Therefore my lev is glad, and my kavod rejoiceth; my basar also shall dwell securely [see 1Th 5:23 OJBC].

¹⁰ For Thou wilt not abandon my nefesh in Sheol; neither wilt Thou allow Thine Chasid to see shachat (corruption, the pit, the grave, the abyss of corruption; see Ac 2:24).

¹¹ Thou wilt show me the Orach Chayyim (the path of life); in Thy presence is fulness of joy, at Thy right hand there are pleasures netzach (for evermore).