Artists for Israel International · Online Exhibit

1 Corinthians & Yiddishkait Iggeret Rishonah el HaKorintim — הָאִגֶּרֶת הָרִאשׁוֹנָה אֶל הַקּוֹרִנְתִּים

The most halachically-argued of Shaul's letters — she'elot from a fractured congregation answered one at a time in the manner of a posek, Sinai's wilderness read as warning, Pesach read as pattern, and both the accursed tree and the Presence that makes Its home among believers spoken of only by circumlocution, in the reverence-pattern of the b'rit chadashah's own Jewish voice — 97 reflections across sixteen chapters restored to their Tanakh idiom, then set beside the Greek NT interlinear itself.

Soaked in Tanakh: Four Threads

Rishonah el HaKorintim is written to a congregation that keeps writing back: "now concerning..." recurs like a stack of she'elot laid before a posek, and Shaul answers each in turn, reaching for Torah, Nevi'im, and Kesuvim in the same breath he reaches for the congregation's own hard questions — divisions, lawsuits, marriage, meat, worship order, and, at the last, the resurrection itself.

She'elot & Halachic Method

  • The letter is structured around repeated "now concerning" markers (7:1, 7:25, 8:1, 12:1, 16:1) — a teshuvah-form answering a congregation's own submitted questions, one by one, in the manner of a posek working through a stack of she'elot.
  • Devarim 25:4's ox-muzzling law is argued from the lesser to the greater (ch. 9) exactly as a halachic ruling reasons from an explicit Torah case to a new one; Bereshit 2's one-flesh union anchors the marriage instruction of ch. 6-7.
  • The letter closes like a responsum, gathering loose threads — head-covering, food, worship order, the resurrection — into one pastoral ruling addressed to a single, named congregation.

Sinai, Wilderness & Sea

  • The wilderness generation is described as "immersed into Moshe" under the cloud and through the sea (10:1-2) — Exodus itself read as a mikveh, the cloud functioning as a Shechinah-canopy over the whole camp.
  • "That Rock was Moshiach" (10:4) presses Bamidbar 20's water-giving rock into the same present-tense typology Mattityahu applies to "I am the G-d of Avraham" (cf. Shemot 3:6) — a figure read forward out of its own Torah setting.
  • The golden-calf generation's fall (Shemot 32) is held up directly as warning: "these things happened as examples for us, that we might not desire evil as they did."

Pesach & Bikkurim Typology

  • "Our Pesach lamb has been offered" (5:7) reframes the letter's opening rebuke of communal sin through Pesach's own leaven-removal ritual (Shemot 12:15) — the congregation told to "keep the feast" with matzah of sincerity and truth.
  • Bikkurim, the firstfruits offering of Vayikra 23:10-11, supplies the central image of the resurrection chapter — Moshiach raised as "the firstfruits of those who sleep," the rest of the harvest guaranteed by the first sheaf already brought in.
  • Isaiah 25:8 and Hoshea 13:14 are woven together at the letter's climax — "death is swallowed up in victory" — Tanakh's own end-time vocabulary supplying the letter's final shout.

The Reverence-Pattern of Circumlocution

  • The letter never supplies a technical word for the instrument of the Roman death sentence, nor names outright the sacrificial hill above the city; it speaks instead of Moshiach "handed over," "hung upon the tree," and "put to death" — Devarim 21:23's own vocabulary of the accursed tree carrying the weight a later, church-coined term would carry differently. This exhibit follows that same indirection throughout.
  • Where the congregation itself is called the place where Hashem's own Ruach makes His home (3:16-17, 6:19), the letter avoids naming a structure and speaks instead of indwelling and Presence — the same avoidance-instinct that keeps Mattityahu saying "Malchut Shamayim" rather than the Name outright, preserved here rather than translated into a later architectural term.

Reading Key — One Body, One Hope

This exhibit reads Rishonah el HaKorintim as a single sustained responsum: a fractured kehillah's own questions, answered in turn, and drawn by the letter's own close into one picture — a scattered congregation remade into a single guf gathered around one table and one hope.

➤ Machloket → Chochmah (ch. 1-4) — factions healed by relocating all boasting away from rival teachers and onto the accursed tree itself.

➤ Kedushah B'Chayei Yom-Yom (ch. 5-7) — holiness applied in turn to law-courts, to the body, and to marriage.

➤ Cheirut Mugbelet b'Ahavah (ch. 8-11) — freedom bounded by love for the weaker brother, wilderness-warning, and the Adon's own shared meal.

➤ Guf Echad (ch. 12-14) — many gifts, one guf, love named as the more excellent derech running beneath them all.

➤ Techiyah (ch. 15-16) — the letter's own foundation-stone, Moshiach raised as bikkurim, closing in a practical collection for Yerushalayim that turns doctrine straight into deed.

I. Machloket u'Chochmat Elohim Divisions & the Wisdom of G-d (ch. 1)

  1. 1Greeting — Shaul, called a shliach by the ratzon of Elohim, with Sosthenes, to the kehillah at Corinth 1Co 1:1-3Standard letter-opening dignified with ratzon Elohim language, the same divine-will framing that opens the neviim's own commissions.
  2. 2Thanksgiving for grace and every spiritual gift given them 1Co 1:4-9Opens on hoda'ah even before the rebuke — a pattern of thanksgiving-then-correction found throughout the letters of Shaul.
  3. 3Appeal for unity — "let there be no machloket among you" 1Co 1:10-13Factions naming themselves after Shaul, Apollos, Kefa, and Moshiach Himself — a splintering the whole letter labors to heal.
  4. 4Sent not to immerse but to proclaim the besuras hageulah 1Co 1:14-17Distinguishes the sign of tevilah from the message itself, guarding against the very party-spirit just rebuked.
  5. 5The message of the tree of shame — foolishness to some, the power of Elohim to others 1Co 1:18-21Isaiah 29:14's "I will destroy the wisdom of the wise" cited directly against Corinth's own prized rhetoric.
  6. 6Moshiach, put to death upon the accursed tree — a stumbling-block to Yehudim, foolishness to the Yevanim 1Co 1:22-24Accursed-Tree TypologyDevarim 21:23's own vocabulary of the one "hung on a tree" as accursed, embraced here rather than softened — the letter's own circumlocution for what a later age would name outright.
  7. 7Elohim chose the foolish, weak, and lowly to shame the wise and strong 1Co 1:26-29A reversal-of-the-mighty theme in the register of Chana's own song (1 Shmuel 2:1-10).
  8. 8"Let him who boasts, boast in Adonoi" 1Co 1:30-31Jeremiah 9:22-23 cited directly, closing the chapter's rebuke of Corinthian boasting.

II. Chochmat HaRuach The Wisdom of the Spirit (ch. 2)

  1. 9Shaul came proclaiming only "Moshiach, and Him hung upon the tree" 1Co 2:1-2A deliberate narrowing of subject — no lofty rhetoric, only the tree itself, spoken of again by the letter's own circumlocution rather than a later technical term.
  2. 10Preaching in weakness, fear, and trembling; a demonstration of Ruach and power 1Co 2:3-5Emunah grounded not in chochmat enosh (human wisdom) but in Elohim's own koach.
  3. 11Wisdom of Elohim hidden, decreed before the ages, for our kavod 1Co 2:6-7A raz (mystery) theology paralleling Daniel's own hidden-and-revealed wisdom (Daniel 2:22).
  4. 12Had the rulers of this age known, they would not have put the Adon HaKavod to death upon that tree 1Co 2:8Accursed-Tree TypologyThe same circumlocution held to consistently — "put to death upon the tree" rather than any later technical word.
  5. 13"Eye has not seen, nor ear heard..." 1Co 2:9Isaiah 64:4 cited directly for what Elohim has prepared for those who love Him.
  6. 14Natural man vs. ruchani man; "we have the mind of Moshiach" 1Co 2:14-16Isaiah 40:13, "who has known the mind of Adonoi," turned into a claim made possible only through the Ruach HaKodesh.

III. Sadeh Elohim, Binyan Elohim G-d's Field, G-d's Building (ch. 3)

  1. 15Corinthians still basar — fed milk, not solid food; jealousy and strife among them 1Co 3:1-4A weaning-metaphor for spiritual immaturity, common in wisdom-literature's own contrast of the simple and the wise.
  2. 16Shaul planted, Apollos watered, Elohim gave the increase 1Co 3:5-9An agricultural mashal deflating rival personality-cults into shared, subordinate labor.
  3. 17Wise master-builder metaphor; the one foundation already laid is Yeshua HaMoshiach 1Co 3:10-11Isaiah 28:16's "tested stone, a sure foundation" pressed into a construction mashal for the kehillah itself.
  4. 18Fire will test the quality of each one's work 1Co 3:12-15Refining-fire imagery drawn from Malachi 3:2-3's own testing of gold and silver.
  5. 19"Do you not know that you together are the place where Hashem's own Ruach makes His home" 1Co 3:16-17Dwelling-Presence TypologyThe letter's circumlocution for the sacred precinct — no structure is named; the congregation itself is called the site of the Shechinah's indwelling, and defiling it invites Elohim's own judgment.
  6. 20The wisdom of this world is foolishness with Elohim 1Co 3:18-20Iyov 5:13 and Tehillim 94:11 cited together against the "wise" who catch themselves in their own craftiness.
  7. 21"All things are yours... and you are Moshiach's, and Moshiach is Elohim's" 1Co 3:21-23A closing chain of belonging that dissolves the chapter's opening party-spirit entirely.

IV. Meshartei Razei Elohim Servants of the Mysteries (ch. 4)

  1. 22Shluchim as meshartim and soch'nim of the razei Elohim 1Co 4:1-2Ne'eman — faithfulness required of a steward, the household-management vocabulary of Tanakh wisdom applied to apostleship.
  2. 23Shaul does not even judge himself; Adonoi alone is the Judge 1Co 4:3-5Deferred judgment "until Adonoi comes," echoing Tehillim 7:8-9's appeal past human courts.
  3. 24"Do not go beyond what is written" 1Co 4:6A guarding-formula against reading personal favorites into Kesuvim beyond their plain sense.
  4. 25Apostles as a spectacle to the world, fools for Moshiach's sake, treated as the world's off-scouring 1Co 4:9-13Language echoing Eichah's own catalogue of shame and reproach, worn here as apostolic honor turned inside out.
  5. 26Shaul as father in the besuras hageulah; Timothy sent in his stead 1Co 4:14-17Av-language for spiritual fatherhood, not mere instruction.
  6. 27Warning of coming with a rod, or with love and a ruach of gentleness 1Co 4:18-21The choice between discipline and gentleness left open, pending their own response.

V. Biur Chametz Removing the Old Leaven (ch. 5)

  1. 28Report of sexual immorality worse than among the Goyim themselves 1Co 5:1-2Named directly rather than euphemized — the one sin the letter refuses to soften.
  2. 29Instruction to hand the offender over for the destruction of the flesh 1Co 5:3-5A formal removal from the kehillah, aimed at ultimate restoration rather than mere punishment.
  3. 30"A little se'or leavens the whole lump" 1Co 5:6-8Biur Chametz — Shemot 12:15's Pesach leaven-search turned into a mashal for communal sin left unaddressed.
  4. 31"Moshiach, our Pesach lamb, has been offered" 1Co 5:7Pesach TypologyThe korban Pesach of Shemot 12 applied directly — the congregation told to "keep the feast" with matzah of sincerity and emes rather than the old leaven.
  5. 32Not to associate with a so-called brother living in open sin 1Co 5:9-13Judgment reserved for those within the kehillah; "those outside, Elohim judges."

VI. Mishpat u'Kedushat HaGuf Lawsuits & the Holiness of the Body (ch. 6)

  1. 33Rebuke for taking disputes before pagan courts rather than before the kedoshim 1Co 6:1-6"Shall not the kedoshim judge the world" — an argument from the greater eschatological role to the lesser present one.
  2. 34Better to be wronged than to defraud a brother 1Co 6:7-8A hard reordering of priorities — communal shalom weighed above personal vindication.
  3. 35Vice list; the unrighteous will not inherit Malchut Elohim — "such were some of you" 1Co 6:9-11Nirchatztem, nitkadashtem, nitztadaktem — washed, set apart, made right — a threefold transformation-formula.
  4. 36"All things lawful, not all beneficial" 1Co 6:12A liberty-principle immediately fenced by concern for what actually builds up.
  5. 37The body is meant for Adonoi; Elohim raised Adonoi and will raise us also 1Co 6:13-14Bodily resurrection anchored here already, before the letter's own extended treatment in ch. 15.
  6. 38"Your body is the place where the Ruach HaKodesh within you makes His home" — bought at a price 1Co 6:19-20Dwelling-Presence TypologyThe same circumlocution as ch. 3 applied now to the individual body — no structure named, only indwelling and a price already paid.

VII. Hilchot Nisuin Laws of Marriage (ch. 7)

  1. 39"Good for a man not to touch a woman" — yet each to have his own spouse 1Co 7:1-2Opens the chapter's she'eilah-form with a concession weighed against temptation.
  2. 40Mutual conjugal obligation; not to deprive one another except by agreement, for tefillah 1Co 7:3-5A reciprocity of obligation notably even-handed for its setting, echoing Shemot 21:10's own marital provisions.
  3. 41Shaul wishes all were as he is, yet each has his own matanah from Elohim 1Co 7:6-9Celibacy offered as one calling among several, not the higher path for all.
  4. 42Instructions to the married not to divorce; to mixed marriages, to remain if the spouse is willing 1Co 7:10-16Malachi 2:16's own warning against treachery in marriage stands behind the instruction not to divorce.
  5. 43"Remain in the calling in which you were called" 1Co 7:17-24A settling-principle applied across circumcision, servitude, and marital state alike.
  6. 44Counsel to the unmarried given the present distress; "the time is short" 1Co 7:25-31An urgency drawn from the same end-time horizon that closes the letter's resurrection chapter.
  7. 45Undivided devotion to Adonoi as the aim of the counsel 1Co 7:32-35Not a devaluing of marriage but a weighing of competing claims on attention.
  8. 46A widow free to remarry, "only in Adonoi" 1Co 7:39-40Closes the chapter's she'elot with the same in-Adonoi qualifier running through the whole discussion.

VIII. Ma'achal MuTa l'Elilim Food Offered to Idols (ch. 8)

  1. 47"Knowledge puffs up, but ahavah builds up" 1Co 8:1-3A governing principle for the whole chapter's discussion of contested liberty.
  2. 48"An idol is nothing in the world" — yet not all possess this knowledge 1Co 8:4-7Devarim 6:4's Shema, "Adonoi is Echad," stands behind the flat denial of any rival power.
  3. 49Food does not commend us to Elohim; beware causing a weaker brother to stumble 1Co 8:8-13Vayikra 19:14's "do not put a stumbling-block before the blind" applied to a table-fellowship question.

IX. Zechuyot HaShaliach The Apostle's Surrendered Rights (ch. 9)

  1. 50Shaul defends his shlichut — "Have I not seen Yeshua Adoneinu?" 1Co 9:1-2Apostleship grounded in direct encounter, not merely appointment.
  2. 51Right to receive support, citing "do not muzzle the ox" 1Co 9:3-10Devarim 25:4 cited directly and argued from the lesser case to the greater, a classic kal v'chomer move.
  3. 52Shaul forgoes his own rights so as not to hinder the besuras hageulah 1Co 9:11-15A voluntary surrender used to model the very self-limitation urged on the "strong" of ch. 8.
  4. 53"Woe to me if I do not proclaim the besurah" 1Co 9:16-18A compulsion-language recalling the neviim's own inability to withhold their word (cf. Jeremiah 20:9).
  5. 54"I have become all things to all men" — to Yehudim as a Yehudi, to those under Torah as under Torah 1Co 9:19-23A missionary flexibility that never once abandons his own Torah-shaped identity.
  6. 55Athletic mashal — running to win, disciplining the body 1Co 9:24-27A closing image of trained self-control matching the chapter's larger theme of rights surrendered for the sake of others.

X. Nisyonot Yisrael BaMidbar Israel's Wilderness Warnings (ch. 10)

  1. 56The wilderness generation, all under the cloud, all passed through the sea 1Co 10:1-2Wilderness Typology"Immersed into Moshe" — Exodus read as a mikveh, the whole camp gathered under a single Shechinah-canopy.
  2. 57All ate the same ruchani food, drank from the same Rock — "and that Rock was Moshiach" 1Co 10:3-4Wilderness TypologyBamidbar 20's water-giving rock read forward with the same present-tense typology Mattityahu applies to Shemot 3:6.
  3. 58Yet Elohim was displeased; warnings against idolatry, immorality, testing Adonoi, grumbling 1Co 10:5-10The golden-calf episode of Shemot 32 held up directly as the paradigm case for every warning listed.
  4. 59"These things happened as examples, written for our admonition" 1Co 10:11Tanakh narrative read explicitly as pattern and warning for a later generation.
  5. 60"No temptation but such as is common to man; Elohim provides a way of escape" 1Co 10:13A promise of proportioned trial and a provided petach — an opening — through it.
  6. 61The table of Adonoi vs. the table of demons — one cannot partake of both 1Co 10:14-21Shemot 34:15's warning against covenant-table fellowship with foreign gods applied to the shared meal of ch. 11.
  7. 62"Whatever you do, do all to the kavod of Elohim" 1Co 10:31Closes the chapter's food-and-idolatry discussion with a single governing aim.

XI. Kisuy Rosh v'Seudat Adoneinu Head Coverings & the Adon's Meal (ch. 11)

  1. 63Head-covering instruction; man as the image and kavod of Elohim, woman as the kavod of man 1Co 11:2-16Bereshit 2's creation-order echoed directly in the argument's own structure.
  2. 64Rebuke for divisions and abuses at the shared meal 1Co 11:17-22The wealthy eating ahead of the poor turns a unity-meal into the very machloket ch. 1 opened by condemning.
  3. 65Institution of the Adon's meal — "on the night He was handed over," bread as His body, the cup as the new covenant 1Co 11:23-25Covenant-Blood EchoShemot 24:8's covenant-blood ceremony at Sinai stands behind "the new covenant" language; the handing-over itself named only by that circumlocution, without the later technical vocabulary for what followed.
  4. 66"As often as you eat this bread and drink the cup, you proclaim Adoneinu's death until He comes" 1Co 11:26The meal itself functions as a standing zikaron — a memorial — pointed forward to His coming as much as backward to His death.
  5. 67Warning against eating and drinking unworthily; call to self-examination 1Co 11:27-32Cheshbon hanefesh — self-accounting — required before approaching the shared table.

XII. Matnot HaRuach, Guf Echad Gifts of the Spirit, One Body (ch. 12)

  1. 68Diversity of matnot ruchaniyot, the same Ruach behind them all 1Co 12:1-11Gifts distributed "as He wills" — sovereignty and diversity held together rather than opposed.
  2. 69Body mashal — many limbs, one guf; "you are the Guf of Moshiach" 1Co 12:12-27An extended organic mashal for interdependence, no member able to claim self-sufficiency from the rest.
  3. 70Elohim appointed apostles, neviim, morim; "earnestly desire the greater gifts" 1Co 12:28-31A ranked list closing with an appeal that anticipates the chapter following — a "still more excellent derech."

XIII. Shir HaAhavah The Song of Love (ch. 13)

  1. 71Without ahavah, every gift is nothing — a clanging cymbal 1Co 13:1-3Tongues, prophecy, knowledge, and even self-sacrifice all reduced to nothing absent this one thing.
  2. 72Ahavah described — patient, kind, not jealous, not boastful 1Co 13:4-7A character-portrait in the mode of Mishlei's own catalogues of virtue, applied here to a single quality.
  3. 73Ahavah never fails; prophecy, tongues, and knowledge will pass away 1Co 13:8-12"Now we see through a glass, darkly" — a partial-knowledge theology bracing the whole letter's confident argumentation with humility.
  4. 74"Now abide emunah, tikvah, ahavah — and the greatest of these is ahavah" 1Co 13:13A closing triad that will itself echo forward into the letter's own final exhortation in ch. 16.

XIV. Nevuah, Leshonot, v'Seder Prophecy, Tongues, & Order (ch. 14)

  1. 75Pursue ahavah; desire spiritual gifts, especially nevuah over unintelligible tongues 1Co 14:1-5Intelligibility valued above display — a gift measured by whether it builds up the kehillah.
  2. 76Need for clarity in the assembly; tongues without interpretation likened to an unclear shofar-blast 1Co 14:6-11Bamidbar 10:9's own concern that the trumpet-call be distinct enough to be understood and acted on.
  3. 77Order in worship — two or three neviim speak, others weigh what is said; "Elohim is not a G-d of confusion but of shalom" 1Co 14:26-33Shalom named directly as the governing standard for communal worship itself.
  4. 78Instruction regarding women's silence in the assemblies 1Co 14:34-35A passage long debated among interpreters as to its scope and setting within the chapter's larger concern for order.
  5. 79"Let all things be done decently and in order" 1Co 14:40Closes the chapter's discussion with a single summarizing principle.

XV. Techiyat HaMoshiach v'Techiyateinu The Resurrection of Moshiach and Ours (ch. 15)

  1. 80The besurah delivered: "Moshiach died for our sins according to the Kesuvim" 1Co 15:1-3Isaiah 53's suffering-servant portrait stands behind "died for our sins," Kesuvim's own vocabulary carrying the claim.
  2. 81"He was buried, and He was raised on the third day, according to the Kesuvim" 1Co 15:4Hoshea 6:2's "third day" language and Yonah's own three-day sign both audible behind the formula.
  3. 82Resurrection appearances — Kefa, the Twelve, above five hundred brothers, Yaakov, all the shluchim, "and last of all to me" 1Co 15:5-8A witness-list assembled almost like courtroom testimony, still-living witnesses named as available for questioning.
  4. 83Shaul, least of the shluchim, what he is by chesed alone 1Co 15:9-11A personal humility folded into the larger resurrection argument rather than set apart from it.
  5. 84If Moshiach is not raised, the proclamation and their own emunah are empty 1Co 15:12-19The resurrection made the load-bearing hinge of the entire besurah, not one doctrine among several.
  6. 85"But now Moshiach has been raised — the bikkurim of those who sleep" 1Co 15:20-23Bikkurim TypologyVayikra 23:10-11's firstfruits offering applied directly — the first sheaf brought in guarantees the rest of the harvest.
  7. 86The end — all things subjected, Moshiach delivers the malchut to Elohim HaAv 1Co 15:24-28Tehillim 8:6's "all things under his feet" cited directly as the arc's own conclusion.
  8. 87Seed sown and raised; natural body vs. ruchani body 1Co 15:35-44An agricultural mashal for transformation, kin to the Bikkurim imagery already invoked.
  9. 88First Adam a nefesh chayah, last Adam a life-giving ruach 1Co 15:45-49Bereshit 2:7 cited directly, Adam and Moshiach set as two federal heads of two orders of humanity.
  10. 89The mystery of resurrection — "we shall all be changed," at the last shofar-blast 1Co 15:50-52Yom Teruah's own final-trumpet associations carried forward into an end-time transformation.
  11. 90"Death is swallowed up in victory" 1Co 15:54-57Isaiah 25:8 and Hoshea 13:14 fused into a single triumphant close, the two prophetic voices answering each other.
  12. 91"Be steadfast... your labor is not in vain in Adonoi" 1Co 15:58Closes the doctrinal heart of the letter with a plainly practical charge.

XVI. Matnat HaKehillah u'Divrei Prida The Collection & Parting Words (ch. 16)

  1. 92Instructions for the collection for the kedoshim in Yerushalayim, set aside on the first day of the week 1Co 16:1-4Tzedakah organized as regular, planned giving rather than a single dramatic gesture.
  2. 93Shaul's travel plans — through Macedonia, hoping to winter with them 1Co 16:5-9Ordinary itinerary detail, the letter's most unadorned passage.
  3. 94Commendation of Timothy and Apollos to the kehillah 1Co 16:10-12Both named with evident affection, any earlier rivalry between their names (ch. 1, 3) fully resolved by this point.
  4. 95"Be watchful, stand firm in the emunah... let all you do be done in ahavah" 1Co 16:13-14Emunah, tikvah, and ahavah of ch. 13 gathered here into a final imperative.
  5. 96Greetings; the household of Stephanas; closing written in Shaul's own hand 1Co 16:15-21A personal signature appended, guarding the letter's authenticity in the manner of a sealed document.
  6. 97"Maranatha" — our Adon, come! — closing with chesed 1Co 16:22-24Resurrection Hope EchoAn Aramaic prayer left untranslated in the Greek text itself, the same reverence-pattern that leaves "Eli, Eli, lama sabachthani" untransliterated in Mattityahu — the letter's opening call to unity closing on a single shared cry of hope.

Read the Greek Text Itself

All sixteen chapters of 1 Corinthians, word for word, at the AFII Greek NT interlinear.

1Co chp 1 chp 2 chp 3 chp 4 chp 5 chp 6 chp 7 chp 8 chp 9 chp 10 chp 11 chp 12 chp 13 chp 14 chp 15 chp 16