The Meaning of 1 Corinthians 16:1 Explained

1 Corinthians 16:1

KJV: Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

YLT: And concerning the collection that is for the saints, as I directed to the assemblies of Galatia, so also ye -- do ye;

Darby: Now concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye do also.

ASV: Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye.

KJV Reverse Interlinear

Now  concerning  the collection  for  the saints,  as  I have given order  to the churches  of Galatia,  even  so  do  ye. 

What does 1 Corinthians 16:1 Mean?

Verse Meaning

It seems that the Corinthian Christians had heard about the collection (Gr. logeias, extra collection) Paul was getting together for the poor saints in Jerusalem ( 1 Corinthians 16:3) and wanted to make a contribution. James , Peter, and John had encouraged Paul and Barnabas to remember the poor when they were in Jerusalem ( Galatians 2:10; cf. Acts 11:27-30). There is no record of the directions Paul gave the Galatian churches, to which he referred here, in any of his other surviving epistles. The churches of Galatia evidently were those in southern Galatia including Pisidian Antioch, Iconium, Lystra, and Derbe. Paul had passed through this region as he moved toward Ephesus, from which he wrote this epistle ( Acts 18:23).

Context Summary

1 Corinthians 16:1-12 - Systematic Beneficence
It is remarkable that the Apostle can turn from one of his sublimest flights of sacred eloquence to deal with so ordinary a matter as the collection. But, after all, there is no incongruity. The thoughts to which he has given expression should surely lead to some tangible response of Christian duty and activity, or they would injure rather than help. Nothing is more injurious to the Christian conscience than trumpet-sounding which leads to no response in action. If the foregoing chapter does not stimulate Christian generosity, nothing will.
Note the time-the first day of the week, indicating the reverence with which the early Christians regarded that day. The method-the definite appropriation for God's work of a certain proportion of income, as it accrues. The proportion-as the giver may be prospered. Paul disliked vehement collection appeals, and advised that we should give according to a system, and not merely by impulse.
Remember it is God who opens great and effectual doors before His servants. It is of no use to force them. Let us wait for the Lord Jesus, who has the key of David, to open them, for then none can shut. Our duty is to be prepared to enter when the moment comes and the door swings wide. [source]

Chapter Summary: 1 Corinthians 16

1  He exhorts them to a collection for the brothers at Jerusalem
10  Commends Timothy;
13  and after friendly admonitions,
16  concludes his epistle with various salutations

Greek Commentary for 1 Corinthians 16:1

Now concerning the collection for the saints [περι δε της λογιας της εις τους αγιους]
Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters 2 Corinthians 8; 2 Corinthians 9:1-15). This word λογια — logia (or εια — ̇eia) is now known to be derived from a late verb λογευω — logeuō to collect, recently found in papyri and inscriptions (Deissmann, Bible Studies, p. 143). The word λογια — logia is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, Light from the Ancient East, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. [source]
So also do ye [ουτως και υμας ποιησατε]
Paul had given orders Now do what you pledged. [source]
Collection [λογίας]
Peculiar to the New Testament, and occurring only here and 1 Corinthians 16:2. The classical word is συλλόγη , Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From λέγω to collect. For such material ministries Paul uses a variety of words; as χάρις bounty 1 Corinthians 16:3; κοινωνία contribution Romans 15:26; εὐλογία . blessing, 2 Corinthians 9:5; λειτουπγία ministration 2 Corinthians 9:12; ἐλεημοσύναι alms Acts 24:17. The word ἔρανος was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club-subscription, or for the support of the poor. [source]
The saints []
At Jerusalem. Evidently the community of property (Acts 2:44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Romans 15:26. The precise causes of the destitution in that church can be only conjectured. [source]

Reverse Greek Commentary Search for 1 Corinthians 16:1

Matthew 24:3 Coming [παρουσίας]
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
John 14:2 House [οἰκίᾳ]
The dwelling-place. Used primarily of the edifice (Matthew 7:24; Matthew 8:14; Matthew 9:10; Acts 4:34). Of the family or all the persons inhabiting the house (Matthew 12:25; John 4:53; 1 Corinthians 16:15; Matthew 10:13). Of property (Matthew 23:14; Mark 12:40). Here meaning heaven. [source]
John 1:26 Standeth [ἕστηκεν]
The best texts read στήκει , a verb which is kindred to ἕστηκεν , but with the added sense of firm, persistent standing. Thus, stand fast (1 Corinthians 16:13; Galatians 5:1: Philemon 1:27). The verb emphasizes the firm, dignified attitude of Christ. [source]
Acts 17:21 Spent their time [εὐκαίρουν]
The word means to have good opportunity; to have leisure: also, to devote one's leisure to something; to spend the time. Compare Mark 6:31; 1 Corinthians 16:12. [source]
Acts 16:23 The jailor [τωι δεσμοπυλακι]
Late word The lxx has the word ασπαλως τηρειν — archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). [source]
Acts 18:2 With his wife Priscilla [Πρισκα]
Diminutive of δια το διατεταχεναι Κλαυδιον — Priska (Romans 16:3; 1 Corinthians 16:19). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in Acts 17:18, Acts 17:26; Romans 16:3; 2 Timothy 4:9. [source]
Acts 16:23 Many stripes [πολλας πληγας]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας — plēgas (from πλησσω — plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι — tōi desmophulaki). Late word (δεσμοσ πυλαχ — desmosαρχιδεσμοπυλαχ — phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν — archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
Acts 19:22 Timothy and Erastus [Τιμοτεον και Εραστον]
Paul had sent Timothy to Corinth (1 Corinthians 4:17) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1 Corinthians 16:10-11) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul who will come on later. [source]
Acts 20:20 From declaring unto you [του μη αναγγειλαι υμιν]
Ablative case of the articular first aorist active infinitive of αναγγελλω — anaggellō with the redundant negative after verbs of hindering, etc. (Robertson, Grammar, p. 1094). Anything that was profitable (των συμπεροντων — tōn sumpherontōn). Partitive genitive after ουδεν — ouden of the articular present active participle of συμπερω — sumpherō to bear together, be profitable. Publicly By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 18:2 Lately come from Italy [προσπατως εληλυτοτα απο της Ιταλιας]
Second perfect participle of ερχομαι — erchomai Koiné{[28928]}š adverb, here only in the N.T., from adjective προσπατος — prosphatos With his wife Priscilla (Πρισκα — kai Priskillan gunaika autou). Diminutive of δια το διατεταχεναι Κλαυδιον — Priska (Romans 16:3; 1 Corinthians 16:19). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in Acts 17:18, Acts 17:26; Romans 16:3; 2 Timothy 4:9. Because Claudius had commanded Perfect active articular infinitive of Δια — diatassō old verb to dispose, arrange, here with accusative of general reference. Dia here is causal sense, “because of the having ordered as to Claudius.” This was about a.d. 49, done, Suetonius says (Claudius C. 25), because “the Jews were in a state of constant tumult at the instigation of one Chrestus” (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left. [source]
Acts 18:3 Because he was of the same trade [δια το ομοτεχνον ειναι]
Same construction with δια — dia as above. ομοτεχνον — Homotechnon is an old word Late word from ποιεω — skēnē and εμενεν — poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο — emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Acts 19:9 Disobedient [επειτουν]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος — kakologos (speaker of evil) for the old κακως λεγω — kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 He departed from them [αποστας απ αυτων]
Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 20:20 Publicly [δημοσιαι]
By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 20:20 and from house to house [και κατ οικους]
By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 In the school of Tyrannus [εν τηι σχοληι Τυραννου]
Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:10 So that all they which dwelt in Asia heard [ωστε παντας τους κατοικουντας την Ασιαν ακουσαι]
Actual result with ωστε — hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22, Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
Acts 20:38 Which he had spoken [ωι ειρηκει]
Relative attracted to the case of the antecedent λογωι — logōi (word). Past perfect indicative of ειπον — eipon They brought him on his way (προεπεμπον αυτον — proepempon auton). Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 20:38 They brought him on his way [προεπεμπον αυτον]
Imperfect active of προπεμπω — propempō old verb to send forward, to accompany as in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; Titus 3:1-15 Jo Titus 1:6. Graphic picture of Paul‘s departure from this group of ministers. [source]
Acts 24:17 To bring alms [ελεημοσυνας ποιησον]
Another (see προσκυνησων — proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας — eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 16:5 The church that is in their house [τῆν κατ ' οἶκον αὐτῶν ἐκκλησίαν]
The phrase church that is in their (or his) house occurs 1 Corinthians 16:19, of Aquila and Priscilla; Colossians 4:15, of Nymphas; Philemon 1:2, of Philemon. A similar gathering may be implied in Romans 16:14, Romans 16:15. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century. The Christian congregations were, therefore, dependent upon the hospitality of prominent church members who furnished their own houses for this purpose. Hence their places of assembly were not called temples until late; but houses of God; houses of the churches; houses of prayer. Numerous guilds or clubs existed at Rome for furnishing proper burial rites to the poor. Extant inscriptions testify to the existence of nearly eighty of these, each consisting of the members of a different trade or profession, or united in the worship of some deity. The Christians availed themselves of this practice in order to evade Trajan's edict against clubs, which included their own ordinary assemblies, but which made a special exception in favor of associations consisting of poorer members of society, who met to contribute to funeral expenses. This led to the use of the catacombs, or of buildings erected over them for this purpose. -DIVIDER-
-DIVIDER-
The expression here denotes, not the whole church, but that portion of it which met at Aquila's house. [source]

Romans 16:3 Prisca and Aquila []
Priscilla is the diminutive of Prisca. See Acts 18:2, Acts 18:18, Acts 18:26; 1 Corinthians 16:19; 2 Timothy 4:19. It is argued by some that Aquila and Priscilla must have been at Ephesus at this time, since they were there when Paul wrote 1 Corinthians 16:19, and again when he wrote 2 Timothy 4:19. “It is strange to find them settled at Rome with a church in their house between these two dates” (Farrar). But, as Bishop Lightfoot remarks (“Commentary on Philippians,” p. 176), “As Rome was their headquarters, and they had been driven thence by an imperial edict (Acts 18:2), it is natural enough that they should have returned thither as soon as it was convenient and safe to do so. The year which elapses between the two notices, allows ample time for them to transfer themselves from Ephesus to Rome, and for the apostle to hear of their return to their old abode.” Notice that the name of Priscilla precedes that of her husband. So Acts 18:2. Probably she was the more prominent of the two in christian activity. [source]
Romans 11:3 Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

Romans 16:3 Prisca and Aquila [Πρισκαν και Ακυλαν]
This order always (Acts 18:18, Acts 18:26; 2 Timothy 4:19, and here) save in Acts 18:2; 1 Corinthians 16:19, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. My fellow-workers (τους συνεργους μου — tous sunergous mou). Both in tent-making and in Christian service in Corinth and Ephesus. [source]
Romans 16:5 The church that is in their house [την κατ οικον αυτων εκκλησιαν]
The early Christians had no church buildings. See also Acts 12:2; 1 Corinthians 16:19; Philemon 1:2; Colossians 4:15. The Roman Christians had probably several such homes where they would meet. [source]
Romans 16:5 Epainetus [Επαινετον]
Nothing is known of him except this item, “the first-fruits of Asia” An early convert from the province of Asia. Cf. Acts 2:9; 1 Corinthians 16:15 (about Stephanas and Achaia). [source]
Romans 8:28 All things work together [παντα συνεργει]
A B have ο τεος — ho theos as the subject of συνεργει — sunergei (old verb, see 1 Corinthians 16:16; 2 Corinthians 6:1). That is the idea anyhow. It is God who makes “all things work together” in our lives “for good” (εις αγατον — eis agathon), ultimate good. [source]
Romans 15:24 Into Spain [εις την Σπανιαν]
It was a Roman province with many Jews in it. The Greek name was Ιβερια — Iberia the Latin Hispania. The Textus Receptus adds here ελευσομαι προς υμας — eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of Romans 15:24. In my journey (διαπορευομενος — diaporeuomenos). Present middle participle, “passing through.” Paul planned only a brief stay in Rome since a strong church already existed there. To be brought on my way thitherward “To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
Romans 15:24 To be brought on my way thitherward [προπεμπτηναι εκει]
“To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6). If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church. [source]
1 Corinthians 11:34 Will I set in order [διατάξομαι]
Referring to outward, practical arrangements. See on Matthew 11:1, and compare 1 Corinthians 9:14; 1 Corinthians 16:1; Galatians 3:19. [source]
1 Corinthians 1:11 Chloe []
means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. [source]
1 Corinthians 1:16 Also the household of Stephanas [και τον Στεπανα οικον]
Mentioned as an afterthought. Robertson and Plummer suggest that Paul‘s amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1 Corinthians 16:15) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (1 Corinthians 16:17), clearly a family that justified Paul‘s personal attention about baptism. [source]
1 Corinthians 12:5 Of ministrations [διακονιων]
This old word is from διακονος — diakonos and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Luke 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4). [source]
1 Corinthians 15:20 The first-fruits [απαρχη]
Old word from απαρχομαι — aparchomai to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23, etc. Christ is “first-born from the dead” (Colossians 1:18). Others raised from the dead died again, but not so Jesus. That sleep (των κεκοιμημενων — tōn kekoimēmenōn). Perfect middle participle as in Matthew 27:52 which see. Beautiful picture of death from which word (κοιμαομαι — koimaomai) comes our χεμετερψ — cemetery f0). [source]
1 Corinthians 1:11 By them of Chloe [υπο των Χλοης]
Ablative case of the masculine plural article των — tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι — dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
1 Corinthians 1:12 Now this I mean [λεγω δε τουτο]
Explanatory use of λεγω — legō Each has his party leader. Απολλω — Apollō is genitive of Απολλως — Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς — Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα — Cēphā is the genitive of Χηπας — Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος — Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
1 Corinthians 16:15 Ye know [οιδατε]
Koiné{[28928]}š form for second perfect indicative used as present of οραω — horaō Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1 Corinthians 1:16 and in 1 Corinthians 16:17. For απαρχη — aparchē see note on 1 Corinthians 15:20, 1 Corinthians 15:23. [source]
1 Corinthians 16:16 That ye also be in subjection unto such [ινα και υμεις υποτασσηστε τοις τοιουτοις]
This is the exhortation begun in 1 Corinthians 16:15. The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand. [source]
1 Corinthians 4:17 Have I sent [επεμπσα]
First aorist active indicative. Probably Timothy had already gone as seems clear from 1 Corinthians 16:10. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Acts 19:22). Probably also Titus was then despatched to Corinth, also before the uproar. [source]
2 Corinthians 1:1 Achaia []
See on 1 Corinthians 16:15. [source]
2 Corinthians 3:1 Epistles of commendation [συστατικων επιστολων]
Late verbal adjective from συνιστημι — sunistēmi and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν — chrēizomen Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Acts 15:25.; Acts 18:27 (Apollos), 1 Corinthians 16:10. (Timothy); Romans 16:1 (Phoebe with the verb συνιστημι — sunistēmi); Colossians 4:10 (Mark); 2 Corinthians 8:22. (Titus and his companion). [source]
2 Corinthians 7:13 For the joy of Titus [επι τηι χαραι Τιτου]
On the basis of Perfect passive indicative of αναπαυω — anapauō Cf. 1 Corinthians 16:18 for this striking verb. [source]
2 Corinthians 7:13 Hath been refreshed [αναπεπαυται]
Perfect passive indicative of αναπαυω — anapauō Cf. 1 Corinthians 16:18 for this striking verb. [source]
Galatians 6:2 Fulfill [ἀναπληρώσατε]
The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν , but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1 Corinthians 16:17; Philemon 2:30; 1 Thessalonians 2:16. [source]
Galatians 5:1 Did Christ set us free [ημας Χριστος ηλευτερωσεν]
Effective aorist active indicative of ελευτεροω — eleutheroō (from ερχομαι — erchomai to go, go free). Stand fast therefore (στηκετε ουν — stēkete oun). See Mark 3:31; 1 Corinthians 16:13 for this late word from perfect stem of ιστημι — histēmi “keep on standing therefore,” “stay free since Christ set you free.” Be not entangled again “Stop being held in by a yoke of bondage.” Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism. [source]
Galatians 5:1 Stand fast therefore [στηκετε ουν]
See Mark 3:31; 1 Corinthians 16:13 for this late word from perfect stem of ιστημι — histēmi “keep on standing therefore,” “stay free since Christ set you free.” [source]
Philippians 1:26 Through my presence [δια της εμης παρουσιας]
The word so often used of the second coming of Christ, but here in its ordinary sense as in Phlippians 2:12; 1 Corinthians 16:17. [source]
Colossians 4:15 The Church []
Compare Philemon 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12. [source]
Colossians 4:12 In all the will [ἐν παντὶ θελήματι]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
Colossians 1:24 Fill up [ἀνταναπληρῶ]
Only here in the New Testament. Lit., fill up in turn. Rev., on my part ( ἀντί ) Ἁναπληρόω tofill up occurs 1 Corinthians 14:16; 1 Corinthians 16:17; Galatians 6:2, and elsewhere. The double compound προσαναπληρόω tofill up by adding, 2 Corinthians 9:12(note); 2 Corinthians 11:9. Ἁντί onmy part offsets Christ in the next clause. Lightfoot explains well: “It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents,” and not merely the correspondence of the supply with the deficiency. [source]
Colossians 1:24 That which is lacking of the afflictions of Christ [τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ]
Lacking, lit., behind. Used with different compounds of πληρόω tofill, 1 Corinthians 16:17; 2 Corinthians 9:12; 2 Corinthians 11:9; Philemon 2:30. Of the afflictions of Christ. The afflictions which Christ endured; which belonged to Him: not Paul's afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie). These afflictions do not include Christ's vicarious sufferings, which are never denoted by θλίψεις tribulationsThat which is lacking of the afflictions of Christ signifies that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out Christ's work. Compare 2 Corinthians 1:5, 2 Corinthians 1:7; Philemon 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence the present tense, I am filling up, denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and shall have come up “out of great tribulation” to sit at the marriage-supper of the Lamb. [source]
1 Thessalonians 5:12 Know [εἰδέναι]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
1 Thessalonians 3:2 Our brother []
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
1 Thessalonians 1:1 Timothy []
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
1 Thessalonians 1:5 How that [οτι]
It is not certain whether οτι — hoti here means “because” (θυια — quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι — hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
1 Thessalonians 2:19 At his coming [εν τηι αυτου παρουσιαι]
This word παρουσια — parousia is untechnical (just presence from παρειμι — pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
2 Thessalonians 2:13 Beloved of the Lord [ηγαπημενοι υπο κυριου]
Perfect passive participle of αγαπαω — agapaō with υπο — hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου — kuriou instead of τεου — theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος — hoti heilato humas ho theos). First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
2 Thessalonians 2:13 From the beginning [απ αρχης]
Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
1 Timothy 1:2 My own son in the faith [γνησίῳ τέκνῳ ἐν πίστει]
More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
1 Timothy 5:17 Especially those who labour in word and teaching [μαλιστα οι κοπιωντες εν λογωι και διδασκαλιαι]
Either those who work hard or toil (usual meaning of κοπιαω — kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω — kopiaō and προισταμαι — proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω — kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
1 Timothy 5:17 Let be counted worthy [αχιουστωσαν]
Present passive imperative of αχιοω — axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης — diplēs timēs). Old and common contract adjective (διπλοος — diploos two-fold, in opposition to απλοος — haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης — timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω — kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω — kopiaō and προισταμαι — proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω — kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
2 Timothy 4:2 In season [εὐκαίρως]
Only here and Mark 14:11. lxx once, Mark href="/desk/?q=mr+6:31&sr=1">Mark 6:31; 1 Corinthians 16:12: εὐκαιρία opportunity Matthew 26:16: εὔκαιρος seasonableconvenient, Mark 6:21; Hebrews 4:16. [source]
2 Timothy 4:19 Prisca and Aquila []
They appear in Corinth, Acts 18:2, Acts 18:3; in Ephesus, Acts 18:18, Acts 18:26; 1 Corinthians 16:19. [source]
Titus 3:13 Apollos [Απολλων]
Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον — propempson). First aorist active imperative of προπεμπω — propempō old verb, to send on ahead (1 Corinthians 16:6, 1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα — hina and present (or second aorist λιπηι — lipēi some MSS.) subjunctive of λειπω — leipō old verb to leave, to remain, to lack. With dative case here (αυτοις — autois). [source]
Titus 3:13 Set forward [προπεμπσον]
First aorist active imperative of προπεμπω — propempō old verb, to send on ahead (1 Corinthians 16:6, 1 Corinthians 16:11; Romans 15:24). [source]
Philemon 1:7 Are refreshed [ἀναπέπαυται]
See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13. [source]
Philemon 1:1 Timothy, our brother []
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Philemon 1:11 Unprofitable [ἄχρηστον]
A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]
Philemon 1:1 Timothy [Τιμοτεος]
With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians. To Philemon (Πιλημονι — Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων — sunergōi hēmōn) and was beloved (αγαπητωι — agapētōi) by Paul. [source]
Philemon 1:1 To Philemon [Πιλημονι]
A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων — sunergōi hēmōn) and was beloved (αγαπητωι — agapētōi) by Paul. [source]
Philemon 1:2 To Archippus [Αρχιππωι]
Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply. Fellow-soldier (συνστρατιωτηι — sunstratiōtēi). Old word, only here and Philemon 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. To the church in thy house The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
Philemon 1:2 To the church in thy house [τηι κατ οικον σου εκκλησιαι]
The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
Hebrews 13:23 Our brother Timothy [τὸν ἀδελφὸν ἡμῶν Τιμόθεον]
Paul's habit, when using ὁ ἀδελφός brotherwith a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philemon 2:25. [source]
2 Peter 1:5 Adding on your part [παρεισπερω]
First aorist active participle of εισπερω — pareispherō old double compound, to bring in Old word from πασαν σπουδην — speudō to hasten (Luke 19:5.). This phrase (ποιουμενος — pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται — poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων — ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5 In your faith [πιστις]
Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5 Virtue [γνωσιν]
Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5 Knowledge [gnōsin)]
Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 John 1:12 To come unto you [γενέσθαι πρὸς ὑμὰς]
Or, to be present with you. For the phrase, see 1 Corinthians 2:3; 1 Corinthians 16:10. [source]
3 John 1:2 Soul [ψυχή]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
3 John 1:6 To set forward on their journey [προπεμπσας]
First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13. [source]
3 John 1:8 Such [τους τοιουτους]
“The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18). [source]
3 John 1:2 In all things [περι παντων]
To be taken with ευοδουσται — euodousthai and like περι — peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται — se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι — euchomai with accusative of general reference σε — se (as to thee). Ευοδοω — Euodoō is old verb (from ευοδος — euodos ευ — eu and οδος — hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη — kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω — euodoō) of his soul (πσυχη — psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
3 John 1:8 To welcome [υπολαμβανειν]
Present active infinitive (habit of welcoming) of υπολαμβανω — hupolambanō old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one‘s protection like υποδεχομαι — hupodechomai (Luke 10:38).Such (τους τοιουτους — tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18).That we may be Purpose clause with ινα — hina and the present middle subjunctive of γινομαι — ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι — sunergoi). Old compound (συν εργον — sunτηι αλητειαι — ergon).With the truth So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]
Revelation 1:10 On the Lord‘s Day [εν τηι κυριακηι ημεραι]
Deissmann has proven (Bible Studies, p. 217f.; Light, etc., p. 357ff.) from inscriptions and papyri that the word κυριακος — kuriakos was in common use for the sense “imperial” as imperial finance and imperial treasury and from papyri and ostraca that ημερα Σεβαστη — hēmera Sebastē (Augustus Day) was the first day of each month, Emperor‘s Day on which money payments were made (cf. 1 Corinthians 16:1.). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ‘s resurrection on that day (Didache 14, Ignatius Magn. 9). In the N.T. the word occurs only here and 1 Corinthians 11:20 It has no reference to ημερα κυριου — hēmera kuriou (the day of judgment, 2 Peter 3:10).Behind me (οπισω μου — opisō mou). “The unexpected, overpowering entrance of the divine voice” (Vincent). Cf. Ezekiel 3:12.Voice Of Christ, as is plain in Revelation 1:12.As of a trumpet (ως σαλπιγγος — hōs salpiggos). So in Revelation 4:1 referring to this.Saying Present active participle genitive case agreeing with σαλπιγγος — salpiggos rather than λεγουσαν — legousan accusative agreeing with πωνην — phōnēn So on purpose, as is clear from Revelation 4:1, where λαλουσης — lalousēs also agrees with σαλπιγγος — salpiggos f0). [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4 Were purchased from among men [ηγοραστησαν απο των αντρωπων]
First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4 First fruits [απαρχη]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 2:19 Thy works [σου τα εργα]
As in Revelation 2:2 and explained (explanatory use of και — kai = namely) by what follows. Four items are given, with separate feminine article for each (την αγαπην την πιστιν την διακονιαν την υπομονην — tēn agapēnπιστιν — tēn pistinδιακονιαν — tēn diakonianκαι — tēn hupomonēn), a longer list of graces than in Revelation 2:2 for Ephesus. More praise is given in the case of Ephesus and Thyatira when blame follows than in the case of Smyrna and Philadelphia when no fault is found. Love comes first in this list in true Johannine fashion. Faith (και — pistin) here may be “faithfulness,” and ministry (οτι — diakonian) is ministration to needs of others (Acts 11:29; 1 Corinthians 16:15). [source]

What do the individual words in 1 Corinthians 16:1 mean?

Concerning now the collection which [is] for the saints as I have directed the churches - of Galatia so also you are to do
Περὶ δὲ τῆς λογείας τῆς εἰς τοὺς ἁγίους ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας οὕτως καὶ ὑμεῖς ποιήσατε

Περὶ  Concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
λογείας  collection 
Parse: Noun, Genitive Feminine Singular
Root: λογεία  
Sense: a collection.
τῆς  which  [is] 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἁγίους  saints 
Parse: Adjective, Accusative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
διέταξα  I  have  directed 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: διατάσσω  
Sense: to arrange, appoint, ordain, prescribe, give order.
ἐκκλησίαις  churches 
Parse: Noun, Dative Feminine Plural
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Γαλατίας  of  Galatia 
Parse: Noun, Genitive Feminine Singular
Root: Γαλατία 
Sense: the Roman province of Galatia my be roughly described as the central region of the peninsula of Asia Minor, bounded on the north by Bithynia and Paphlagonia; on the east by Pontus; on the south by Cappadocia and Lycaonia; on the west by Phrygia.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ποιήσατε  are  to  do 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ποιέω  
Sense: to make.