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.
κατὰ | Every |
Parse: Preposition Root: κατά Sense: down from, through out. |
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μίαν | first |
Parse: Adjective, Accusative Feminine Singular Root: εἷς Sense: one. |
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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. |
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ἕκαστος | each |
Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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παρ’ | aside |
Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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τιθέτω | let put |
Parse: Verb, Present Imperative Active, 3rd Person Singular Root: τίθημι Sense: to set, put, place. |
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θησαυρίζων | treasuring up |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: θησαυρίζω Sense: to gather and lay up, to heap up, store up. |
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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. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἔλθω | I might come |
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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λογεῖαι | collections |
Parse: Noun, Nominative Feminine Plural Root: λογεία Sense: a collection. |
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γίνωνται | there should be |
Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
Greek Commentary for 1 Corinthians 16:2
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]
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]
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]
Κατὰ has a distributive force, every first day. For week, lit., Sabbath, see on Acts 20:7. [source]
Lit., put by himself treasuring. Put by at home. [source]
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]
Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival. [source]
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
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]
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]
Compare 1 Corinthians 16:20; 2 Corinthians 13:12, 1 Thessalonians 5:26; 1 Peter 5:14. [source]
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]
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]
The amanuensis to whom Paul dictated the letter. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. [source]
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]
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]
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]
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]
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]
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]
For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
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]
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]
Epistolary aorist. With mine own hand (τηι εμηι χειρι tēi emēi cheiri). Instrumental case as in 1 Corinthians 16:21. [source]
Instrumental case as in 1 Corinthians 16:21. [source]
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]
See on 1 Corinthians 16:22. [source]
“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]
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]
See on 2 Corinthians 13:12. Comp. Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14. [source]
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]
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]
Comp. 1 Corinthians 16:21; Colossians 4:18. [source]
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]
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]
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]
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]
Compare 1 Corinthians 16:20.sa40 [source]
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]
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]
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]
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]
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]
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]
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]