1 Corinthians 16

Key Terms

Translator Notes

1. The Greek logeia ('collection') is a term from the papyri associated with religious contributions. This collection for the Jerusalem church was a major project spanning several years of Paul's ministry, reflecting his commitment to unity between Gentile and Jewish believers.

Translator Notes

1. The phrase kata mian sabbatou ('on the first day of the week') is an early witness to Christian assembly on Sunday rather than the Jewish Sabbath. The verb euodotai ('has prospered') is in the passive, implying God as the source of prosperity — the KJV makes this explicit, though it is only implied in the Greek.

Translator Notes

1. The word charin ('gift, grace') is used here for the monetary contribution — Paul consistently elevates the collection by using theological vocabulary for it. The letters of commendation were standard practice for ensuring the integrity of financial transfers in the ancient world.

Translator Notes

1. Paul leaves open the possibility that the collection may be large enough to warrant his personal delivery to Jerusalem — a journey that would eventually lead to his arrest (Acts 21).

Translator Notes

1. Paul's travel plans here differ from what he later describes in 2 Corinthians 1:15-16, where he had originally planned to visit Corinth first. This change of plans became a point of contention that Paul addresses in the opening chapters of 2 Corinthians.

Translator Notes

1. The verb propempsete ('send on my way') implies providing material support and traveling companions for the next leg of a journey — a common early Christian practice of hospitality. Winter travel by sea was considered dangerous and was generally avoided.

Translator Notes

1. The conditional 'if the Lord permits' (ean ho kyrios epitrepsee) reflects Paul's characteristic submission of his plans to divine sovereignty, similar to James 4:15.

Translator Notes

1. This verse provides a rare chronological anchor: Paul writes from Ephesus before the Jewish feast of Pentecost (Shavuot), placing the letter in the spring. The continued use of the Jewish calendar by Paul, even when writing to Gentile believers, shows the Jewish framework of early Christian life.

Translator Notes

1. The metaphor of an 'open door' for ministry opportunity appears also in 2 Corinthians 2:12 and Colossians 4:3. The juxtaposition of great opportunity and many adversaries captures a characteristic Pauline tension — the advance of the gospel generates opposition.

Translator Notes

1. The concern that Timothy might face intimidation suggests the Corinthians' contentious spirit could extend to mistreating Paul's delegates. Timothy's mission was mentioned in 4:17. The phrase 'the work of the Lord' (to ergon kyriou) elevates Timothy's ministry to the same level as Paul's own.

Translator Notes

1. The verb exouthenēsē ('despise, treat with contempt') is strong language, suggesting a real risk that the Corinthians might dismiss Timothy due to his youth or because he lacked Paul's authority. Compare 1 Timothy 4:12, 'Let no one despise your youth.'

Translator Notes

1. This verse is remarkable for what it reveals about the relationship between Paul and Apollos. Despite the factionalism in Corinth ('I follow Paul... I follow Apollos,' 1:12), Paul actively encourages Apollos to visit. The phrase 'it was not at all his will' (pantos ouk en thelema) is ambiguous — it could refer to Apollos's will or God's will. Most interpreters read it as Apollos's personal decision.

Translator Notes

1. Four imperatives in rapid succession create a martial rhythm. The verb andrizesthe (literally 'act like men, be courageous') echoes the Septuagint of Joshua 1:6-9 and Psalm 31:24 (LXX 30:25). We render it 'act with courage' to capture the semantic force without the gendered idiom. The KJV's 'quit you like men' is archaic.
2. [TCR Cross-Reference] References Joshua 1:6-9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Psalm 31:24 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. This single sentence summarizes the entire practical section of the letter. After the extended discussion of love in chapter 13, Paul returns to agapē as the governing principle for all community life. The placement after the martial imperatives of verse 13 is deliberate — strength and courage must be exercised in love.

Key Terms

Translator Notes

1. Stephanas was mentioned in 1:16 as one whom Paul personally baptized. The term aparchē ('firstfruits') means they were the first converts in the province of Achaia (southern Greece). Their self-appointed service (etaxan heautous) to the saints demonstrates voluntary leadership in the early church.

Translator Notes

1. The verb hypotassēsthe ('submit') here describes voluntary deference to recognized leaders, not hierarchical subordination. The criteria for recognition are service and labor, not office or title — a significant window into early church leadership structures.

Translator Notes

1. These three likely carried the Corinthians' letter to Paul (cf. 7:1, 'Now concerning the matters about which you wrote'). The phrase 'made up for your absence' (to hymeteron hysterēma aneplērōsan) is diplomatic — their presence compensates for the fact that the whole church could not come.

Translator Notes

1. The verb anepausan ('refreshed, gave rest to') suggests that the delegation brought not only the letter but also encouraging news or personal comfort to Paul. The imperative epiginōskete ('recognize, acknowledge') calls the community to honor faithful servants.

Translator Notes

1. Paul uses the formal name 'Prisca' rather than the diminutive 'Priscilla' found in Acts. This couple had previously been in Corinth (Acts 18:2) and now hosted a house church in Ephesus. The phrase kat' oikon ekklēsia ('church in their house') is one of the earliest references to the house-church model that characterized Christianity for its first three centuries.

Translator Notes

1. The 'holy kiss' (philēmati hagiō) was a liturgical practice in the early church (cf. Romans 16:16; 2 Corinthians 13:12; 1 Thessalonians 5:26). It expressed familial bond and unity within the believing community. The adjective 'holy' distinguishes it from an erotic or merely social greeting.

Translator Notes

1. Paul takes the pen from his amanuensis (secretary) to write the closing personally. This practice authenticated the letter as genuinely from Paul (cf. Galatians 6:11; Colossians 4:18; 2 Thessalonians 3:17). The shift to Paul's own handwriting would have been visually obvious to the original recipients.

Key Terms

Translator Notes

1. The Greek anathema translates the Hebrew cherem — something devoted to God for destruction (cf. Joshua 6:17-18). The Aramaic marana tha can be divided two ways: maran atha ('our Lord has come') or marana tha ('our Lord, come!'). The latter is more likely given the eschatological context and its parallel in Revelation 22:20. This Aramaic phrase preserved in a Greek letter is a remarkable linguistic fossil, demonstrating that the earliest Aramaic-speaking Christians worshipped Jesus as 'Lord' (maran) — a divine title.
2. [TCR Cross-Reference] Draws on Joshua 6:17-18. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The SBLGNT reads 'the Lord Jesus' without 'Christ,' a shorter reading preferred by the critical text. This grace benediction is Paul's standard letter-closing formula, though its exact wording varies across his letters.

Translator Notes

1. This personal declaration of love is unique among Paul's letter closings and is especially striking given the severity of much of this letter. After confronting division, immorality, lawsuits, and doctrinal error, Paul closes not with a final rebuke but with an expression of genuine affection. The SBLGNT omits the 'Amen' found in some manuscripts and in the KJV.