The Meaning of 1 Corinthians 16:2 Explained

1 Corinthians 16:2

KJV: Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

YLT: on every first day of the week, let each one of you lay by him, treasuring up whatever he may have prospered, that when I may come then collections may not be made;

Darby: On the first of the week let each of you put by at home, laying up in whatever degree he may have prospered, that there may be no collections when I come.

ASV: Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.

KJV Reverse Interlinear

Upon  the first  [day] of the week  let  every one  of you  lay  by  him  in store,  as  [God] hath prospered him,  that  there be  no  gatherings  when  I come. 

What does 1 Corinthians 16:2 Mean?

Study Notes

as God
1 Corinthians 16:1 ; 1 Corinthians 16:2 .
Moreover
In 2 Corinthians 8, 9, the apostle sums up the Christian doctrine of giving. It may be thus summarized:
(1) It is a "grace," i.e. a disposition created by the Spirit 2 Corinthians 8:7
(2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love 2 Corinthians 8:8-12 ; 2 Corinthians 9:1 ; 2 Corinthians 9:2 ; 2 Corinthians 9:5 ; 2 Corinthians 9:7
(3) The privilege is universal, belonging, according to ability, to rich and poor 2 Corinthians 8:1-3 ; 2 Corinthians 8:12-15 ; 1 Corinthians 16:1 ; 1 Corinthians 16:2 .
(4) Giving is to be proportioned to income 2 Corinthians 8:12-14 ; 1 Corinthians 16:2 . The O.T. proportion was the tithe, a proportion which antedates the law Genesis 14:20 .
(5) The rewards of Christian giving are (a) joy 2 Corinthians 8:2 (b) increased ability to give in proportion to that which has been already given 2 Corinthians 9:7-11 (c) increased thankfulness to God 2 Corinthians 9:12 (d) God and the Gospel glorified 2 Corinthians 9:13 ; 2 Corinthians 9:14

Verse Meaning

From the earliest day of the church"s existence Christians assembled on Sundays to worship in commemoration of the Lord"s resurrection. The Lord had not commanded this, but it quickly became customary. The unsaved Jews met on Saturdays.
"This is our earliest evidence respecting the early consecration of the first day of the week by the Apostolic Church. Apparently, the name "Lord"s Day" was not yet in use, and the first day of the week is never called "the sabbath" in Scripture." [1]
Sunday would have been a natural occasion to put money aside for fellow believers since it was particularly on this day that Christians reviewed their responsibilities. Paul did not specify whether the individual Christian should keep the money in his possession or whether a church official should. The former alternative seems more probable in view of the apostle"s language. [2] Note also that he did not say how much to set aside except that it was to be as the Lord had blessed them. The amount was totally up to the givers. Paul mentioned nothing specifically here about giving proportionately to one"s income. We saw earlier that both rich and poor made up this church ( 1 Corinthians 11:21). Paul"s counsel amounted to: Set aside a little regularly now so you will not need to make a major withdrawal from your funds later.
"The essential features of Christian giving are stated here: (1) the time of giving; (2) the regularity of giving; (3) the participants in giving; (4) the basis of giving; and (5) the manner of giving." [3]

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 16:2

Upon the first day of the week [κατα μιαν σαββατου]
For the singular σαββατου — sabbatou (sabbath) for week see note on Luke 18:12 and note on Mark 16:9. For the use of the cardinal μιαν — mian in sense of ordinal πρωτην — prōtēn after Hebrew fashion in lxx (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of κατα — kata also. [source]
Lay by him in store [παρ εαυτωι τιτετω τησαυριζων]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω — thēsaurizō). Have the habit of doing it, τιτετω — tithetō (present imperative). As he may prosper (οτι εαν ευοδωται — hoti ean euodōtai). Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
As he may prosper [οτι εαν ευοδωται]
Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Upon the first day of the week [κατὰ μίαν σαββάτου]
Κατὰ has a distributive force, every first day. For week, lit., Sabbath, see on Acts 20:7. [source]
Lay by him in store [παῤ ἑαυτῷ τιθέτω θησαυρίζων]
Lit., put by himself treasuring. Put by at home. [source]
As God hath prospered [ὅ τι ἂν εὐοδῶται]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
No gatherings, etc. []
Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival. [source]
When I am come [ὅταν ἔλθω τότε]
Lit., then whenever I may have come. The indefinite whenever and the emphatic then indicate his unwillingness to rely upon a special contribution called forth by his arrival at any uncertain time. Christian beneficence is to be the outcome of a settled principle, not of an occasional impulse. [source]

Reverse Greek Commentary Search for 1 Corinthians 16:2

Acts 20:7 Upon the first day of the week [εν δε μιαι των σαββατων]
The cardinal μιαι — miāi used here for the ordinal πρωτηι — prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου — sabbatou or the plural σαββατον — sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
Acts 23:12 Bound themselves under a curse [ανετεματισαν εαυτους]
First aorist active indicative of ανατεματιζω — anathematizō a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (Light from the Ancient East, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century a.d. This proof shows that the word, as well as ανατεμα — anathema (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the lxx as well as Mark 14:71 (which see and Luke 21:5); Acts 23:12, Acts 23:14, Acts 23:21. They placed themselves under an anathema or curse, devoted themselves to God (cf. Leviticus 27:28.; 1 Corinthians 16:22). Drink (πεινπιειν — pein̂piein). Second aorist active infinitive of πινω — pinō For this shortened form see Robertson, Grammar, p. 343. Till they had killed First aorist active subjunctive of αποκτεινω — apokteinō common verb. No reason to translate “had killed,” simply “till they should kill,” the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koiné{[28928]}š (Robertson, Grammar, pp. 974-6). Same construction in Acts 23:14. King Saul took an “anathema” that imperilled Jonathan (1 Samuel 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in Acts 23:21. [source]
Romans 16:16 Kiss []
Compare 1 Corinthians 16:20; 2 Corinthians 13:12, 1 Thessalonians 5:26; 1 Peter 5:14. [source]
Romans 1:10 I may be prospered [ευοδωτησομαι]
First future passive indicative of ευοδοω — euodoō for which verb see note on 1 Corinthians 16:2. By the will of God (εν τωι τεληματι του τεου — en tōi thelēmati tou theou). Paul‘s way lay “in” God‘s will. [source]
Romans 16:16 With a holy kiss [εν πιληματι αγιωι]
The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See note on 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12. [source]
Romans 16:22 I Tertius [εγω Τερτιος]
The amanuensis to whom Paul dictated the letter. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. [source]
Romans 9:3 Accursed from Christ [ἀνάθεμα ἀπὸ τοῦ χριστοῦ]
Compare Galatians 1:8, Galatians 1:9; 1 Corinthians 12:3; 1 Corinthians 16:22. See on offerings, Luke 21:5. Set apart to destruction and so separated from Christ (Philemon 1:21; Philemon 3:8, Philemon 3:20). An expression of deep devotion. “It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors” (Bengel). Compare Moses, Exodus 32:32. [source]
1 Corinthians 16:1 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]
1 Corinthians 12:3 Speaking in the Spirit of God [εν πνευματι τεου λαλων]
Either sphere or instrumentality. No great distinction here between λαλεω — laleō (utter sounds) and λεγω — legō (to say). Jesus is anathema (ανατεμα Ιησους — anathema Iēsous). On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). Jesus is Lord The term Κυριος — Kurios as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Κυριος — Kurios ‹lord.‘The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‹Nero Kurios‘ quite in the manner of a formula (without article, like the ‹Kurios Jesus‘ in 1 Corinthians 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say Κυριος Χαεσαρ — Kurios Caesar and how each time he replied Κυριος Ιησους — Kurios Iēsous He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it. [source]
1 Corinthians 12:3 Jesus is anathema [ανατεμα Ιησους]
On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11). [source]
2 Corinthians 1:16 And again [και παλιν]
This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12). [source]
2 Corinthians 12:14 Not yours, but you [ου τα υμων αλλα υμας]
The motto of every real preacher. To lay up (thēsaurizein). For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
2 Corinthians 12:14 To lay up [thēsaurizein)]
For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
Galatians 6:18 Brethren []
Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that the “foolish Galatians” were still his brethren: They are addressed as “brethren,” Galatians 4:12; Galatians 5:11; Galatians 6:1. Comp. 1 Corinthians 16:24. [source]
Galatians 1:8 Accursed [ἀνάθεμα]
See on Romans 9:3, and see on offerings, Luke 21:5. Comp. κατάρα , curse and see on ἐπικατάρατος cursed Galatians 3:13. In lxx. always curse, except Leviticus 27:28, and the apocryphal books, where it is always gift or offering. By Paul always curse: see Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22. The sense of excommunication, introduced by patristic writers, does not appear in New Testament. [source]
Galatians 6:11 I have written [εγραπσα]
Epistolary aorist. With mine own hand (τηι εμηι χειρι — tēi emēi cheiri). Instrumental case as in 1 Corinthians 16:21. [source]
Galatians 6:11 With mine own hand [τηι εμηι χειρι]
Instrumental case as in 1 Corinthians 16:21. [source]
Galatians 6:11 With how large letters [πηλικοις γραμμασιν]
Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
Philippians 4:5 The Lord is at hand []
See on 1 Corinthians 16:22. [source]
Philippians 4:5 The Lord is at hand [Μαραν ατα]
“The Apostle‘s watchword” (Lightfoot), as in 1 Corinthians 16:22 Unless, indeed, eggus here means near in space instead of nigh in time. [source]
Colossians 4:18 Of me Paul with mine own hand [τηι εμηι χειρι Παυλου]
More precisely, “with the hand of me Paul.” The genitive Παυλου — Paulou is in apposition with the idea in the possessive pronoun εμηι — emēi which is itself in the instrumental case agreeing with χειρι — cheiri So also 2 Thessalonians 3:17; 1 Corinthians 16:21. [source]
1 Thessalonians 5:26 Kiss []
See on 2 Corinthians 13:12. Comp. Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14. [source]
1 Thessalonians 5:26 With a holy kiss [εν πιληματι αγιωι]
With a kiss that is holy (Milligan) a token of friendship and brotherly love (1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16). In 1 Peter 5:14 it is “with a kiss of love.” This was the customary salutation for rabbis. [source]
1 Thessalonians 5:28 The grace [η χαρις]
Paul prefers this noble word to the customary ερρωστε — errōsthe (Farewell, Be strong). See 2 Thessalonians 3:18 for identical close save added παντων — pantōn (all). A bit shorter form in 1 Corinthians 16:23; Romans 16:20 and still shorter in Colossians 4:18; 1 Timothy 6:21; Titus 3:15; 2 Timothy 4:22. The full Trinitarian benediction we find in 2 Corinthians 13:13.sa120 [source]
2 Thessalonians 3:17 In every epistle []
Comp. 1 Corinthians 16:21; Colossians 4:18. [source]
Titus 3:15 Them that love us in the faith [τοὺς φιλοῦντας ἡμᾶς ἐν πίστει]
Better, in faith. The phrase N.T.o Φιλεῖν tolove, only here in Pastorals, and in Paul, only 1 Corinthians 16:22. See on ἀγάπη love Galatians 5:22. Const. in faith with that love us. [source]
Philemon 1:19 With mine hand [τηι εμηι χειρι]
Instrumental case and a note of hand that can be collected. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. I will repay it (εγω αποτισω — egō apotisō). Future active indicative of αποτινω — apotinō (αποτιω — apotiō) to pay back, to pay off. The more usual word was αποδωσω — apodōsō This is Paul‘s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts. That I say not Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις — kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω — opheilō of Philemon 1:18 with προς — pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
James 5:12 Let be [εστω]
Imperative active third singular of ινα μη υπο κρισιν πεσητε — eimi late form (1 Corinthians 16:22) for ινα μη — estō “Your yea be yea” (and no more). A different form from that in Matthew 5:37. [source]
James 5:12 Swear not [μη ομνυετε]
Prohibition of the habit (or to quit doing it if guilty) with μη — mē and the present active imperative of ομνυω — omnuō The various oaths (profanity) forbidden The Jews were wont to split hairs in their use of profanity, and by avoiding God‘s name imagine that they were not really guilty of this sin, just as professing Christians today use “pious oaths” which violate the prohibition of Jesus.Let be (εστω — ētō). Imperative active third singular of ινα μη υπο κρισιν πεσητε — eimi late form (1 Corinthians 16:22) for ινα μη — estō “Your yea be yea” (and no more). A different form from that in Matthew 5:37.That ye fall not under judgment Negative purpose with ινα μη κριτητε — hina mē and the second aorist active subjunctive of Κρισις — piptō to fall. See κρινω — hina mē krithēte in James 5:9. κριμα — Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1). [source]
1 Peter 5:14 Kiss of charity []
Compare 1 Corinthians 16:20.sa40 [source]
1 Peter 5:14 With a kiss of love [εν πιληματι αγαπης]
As in 1 Corinthians 16:20. The abuse of this custom led to its confinement to men with men and women with women and to its final abandonment (Apost. Const. ii. 57, 12). [source]
1 John 4:17 Our love [ἡ ἀγάπη μεθ ' ἡμῶν]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
3 John 1:2 Mayst prosper [εὐοδοῦσθαι]
Lit., have a prosperous journey. From ἐν welland ὁδός away. In this original sense, Romans 1:10. The word occurs only three times in the New Testament. See 1 Corinthians 16:2. [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 1:2 Thou mayest prosper [σε ευοδουσται]
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. [source]
Revelation 22:3 There shall be no curse any more [παν κατατεμα ουκ εσται ετι]
No other example of κατατεμα — katathema has been found outside of the Didache XVI. 5, though the verb κατατεματιζω — katathematizō occurs in Matthew 26:74, meaning to curse, while we have ανατεματιζω — anathematizō in Mark 14:71 in the same sense. It may be a syncopated form of κατανατεμα — katanathema The usual ανατεμα — anathema (curse) occurs in 1 Corinthians 16:22; Galatians 1:8; Romans 9:3. For παν — pan with ουκουδεν — ouk =λατρευσουσιν αυτωι — ouden see Revelation 21:27. [source]
Revelation 22:20 Yea: I come quickly [Ναι ερχομαι ταχυ]
Affirmation again of the promise in Revelation 22:7, Revelation 22:12. On Αμην ερχου Κυριε Ιησου — Nai (Yes) see Revelation 1:7 for the Lord‘s assent to the call. Then John expresses his absolute belief in the Lord‘s promise: “Amen: come, Lord Jesus” On Ιησου — Amēn see Revelation 1:7. On Μαρανα τα — erchou see Revelation 22:17. Note Kurie with Iēsou As in 1 Corinthians 12:3; Philemon 2:11. For Paul‘s confidence in the deity of Christ and the certainty of his second coming see Titus 2:13; 2 Timothy 4:8. Marana tha (1 Corinthians 16:22). [source]

What do the individual words in 1 Corinthians 16:2 mean?

Every first of the week each of you aside him let put treasuring up what if he may be prospered in so that not when I might come then collections there should be
κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω θησαυρίζων ὅ¦τι ἐὰν εὐοδῶται ἵνα μὴ ὅταν ἔλθω τότε λογεῖαι γίνωνται

κατὰ  Every 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
μίαν  first 
Parse: Adjective, Accusative Feminine Singular
Root: εἷς  
Sense: one.
σαββάτου  of  the  week 
Parse: Noun, Genitive Neuter Singular
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
ἕκαστος  each 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
παρ’  aside 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
τιθέτω  let  put 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: τίθημι  
Sense: to set, put, place.
θησαυρίζων  treasuring  up 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: θησαυρίζω  
Sense: to gather and lay up, to heap up, store up.
εὐοδῶται  he  may  be  prospered  in 
Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular
Root: εὐοδόω  
Sense: to grant a prosperous and expeditious journey, to lead by a direct and easy way.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἔλθω  I  might  come 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ἔρχομαι  
Sense: to come.
λογεῖαι  collections 
Parse: Noun, Nominative Feminine Plural
Root: λογεία  
Sense: a collection.
γίνωνται  there  should  be 
Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Plural
Root: γίνομαι  
Sense: to become, i.