IF I [can] speak in the tongues of men and [even] of angels, but have not love (that reasoning, intentional, spiritual devotion such as is inspired by Gods love for and in us), I am only a noisy gong or a clanging cymbal. And if I have prophetic powers (the gift of interpreting the divine will and purpose), and understand all the secret truths and mysteries and possess all knowledge, and if I have [sufficient] faith so that I can remove mountains, but have not love (Gods love in me) I am nothing (a useless nobody). Even if I dole out all that I have [to the poor in providing] food, and if I surrender my body to be burned or in order that I may glory, but have not love (Gods love in me), I gain nothing. Love endures long and is patient and kind; love never is envious nor boils over with jealousy, is not boastful or vainglorious, does not display itself haughtily. It is not conceited (arrogant and inflated with pride); it is not rude (unmannerly) and does not act unbecomingly. Love (Gods love in us) does not insist on its own rights or its own way, for it is not self-seeking; it is not touchy or fretful or resentful; it takes no account of the evil done to it [it pays no attention to a suffered wrong]. It does not rejoice at injustice and unrighteousness, but rejoices when right and truth prevail. Love bears up under anything and everything that comes, is ever ready to believe the best of every person, its hopes are fadeless under all circumstances, and it endures everything [without weakening]. Love never fails [never fades out or becomes obsolete or comes to an end]. As for prophecy (the gift of interpreting the divine will and purpose), it will be fulfilled and pass away; as for tongues, they will be destroyed and cease; as for knowledge, it will pass away [it will lose its value and be superseded by truth]. For our knowledge is fragmentary (incomplete and imperfect), and our prophecy (our teaching) is fragmentary (incomplete and imperfect). But when the complete and perfect (total) comes, the incomplete and imperfect will vanish away (become antiquated, void, and superseded). When I was a child, I talked like a child, I thought like a child, I reasoned like a child; now that I have become a man, I am done with childish ways and have put them aside. For now we are looking in a mirror that gives only a dim (blurred) reflection [of reality as in a riddle or enigma], but then [when perfection comes] we shall see in reality and face to face! Now I know in part (imperfectly), but then I shall know and understand fully and clearly, even in the same manner as I have been fully and clearly known and understood [by God]. And so faith, hope, love abide [faith–conviction and belief respecting mans relation to God and divine things; hope–joyful and confident expectation of eternal salvation; love–true affection for God and man, growing out of Gods love for and in us], these three; but the greatest of these is love. (1 Corinthians 13:1-13 AMP 🎷 If 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. And if I have nevuah and have daas of all sodot and all daas, and if I have all emunah so as to remove mountains, but ahavah I do not have, I am nothing. And if Im a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my body al kiddush ha-Shem for sereifah (death by burning), but ahavah I do not have, I have gained nothing. [DANIEL 3:28] Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in gaavah (conceit, pride); ahavah 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 (ZECHARYAH 8:17). Ahavah does not find simcha in evil, but rejoices in HaEmes. Ahavah covers all things (MISHLE 10:12), believes all things, has tikvah (hope), even zitzfleisch, for all things. Ahavah never fails. However, divrei nevuah will be abolished; leshonot will cease; daas will come to an end. For we have daas in part, and we have divrei nevuah is part. But when shleimah (completion) comes, the teilvaiz (partial) will disappear. When 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. [Ps 131:2] For still we see through a mirror indistinctly. But then [in the Olam Haba], distinctly, panim el panim. Now I have daas only in part; then I will have daas fully, even as also Hashem had full daas of me. [Job 26:14; 36:26; Gn 32:30; Job 19:26] But now remain emunah, tikvah, and ahavah, these shalosh (three). And the greatest of these is ahavah. (Kehilah in Corinth I 13:1-13 OJB)
Posted on: Sat, 01 Feb 2014 03:17:56 +0000
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