Home
1 Corinthians Chapter 16

1 Corinthians Chapter 16

(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

Glossary

Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits

Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively.  The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9).  Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.

Clean/unclean

Covenant

Faith

Flesh

Forgive/forgiveness

Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)

Holy

Justification

Law (Torah)

Make purification

Pure/Impure

Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.

Ransom

Redemption

Repent/repentance

Righteous/righteousness

Salvation/save

Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.

Sin

Click to Collapse the Glossary
The Collection for the Holy ones

(Parallel teachings: 2 Corinthians 8–9)
(Parallel accounts: Romans 15:25–27; Acts 11:29-30; and likely Acts 24:17)

  • 1 Now, about the collectionfnWe know from elsewhere in the Bible that this collection was for the poor believers in Jerusalem.  This is almost certainly because of the famine prophetically predicted in Acts 11:28.  In Acts 11:29-30 they decided to take up a collection for the relief of the brothers in Judea.  In verse 30, Barnabas and Paul (still called “Saul” there) were put in charge of collecting it. for the holy ones.  Just as I directed the church assemblies in Galatia, you also do likewise.
  • 2 Every first day of the week, let each of you set something aside, savingfn“saving” is literally “treasuring up” as he prospers so that there aren’t any collections when I come.
  • 3 And when I arrive, then whomever you approve of, I will send these men with letters to carry your giftfn“gift” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis) for someone.  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. to Jerusalem.
  • 4 And if it’s appropriate for me to go also, they will travel with me.
Paul’s travel plans

(Parallel accounts: Romans 15:23–33; 2 Corinthians 1:15–24; Acts 19:21–22, 20:1–3)

  • 5 Now, I’ll come to you after I travel through Macedonia, for I’m traveling through Macedonia.
  • 6 Then perhaps I will remain with you, or perhaps I’ll even spend the winter so that you might help me onward to wherever I might travel.
  • 7 For I don’t want to only see you in passing right now.  Indeed, I hope to remain with you some time, if the Lord allows. CFParallel teachings: James 4:13–15
  • 8 But I will remain in Ephesus until Pentecost.
  • 9 For a great and effective door has opened for me, and many are opposing it. CFThematic parallels: Acts 19:23–41
Closing Exhortations
  • 10 Now if Timothy comes, see that he becomes without fear toward you, for he’s doing the Lord’s work, just as I also am.
  • 11 Therefore, no one should treat him with contempt, but help him onward in peace so that he might come to me, for I expect him with the brothers.
  • 12 Now about the brother Apollos.  I greatly encouraged him so that he might go to you with the brothers, and it was altogether not his desire that he would come now, but he will come when he has a good opportunity.
  • 13 Be vigilant, stand firm in the faith, act like men, become strong.
  • 14 Let all things you do be done in ^love. CFParallel teachings: 1 Corinthians 15:58; Ephesians 6:10; 1 Thessalonians 5:6–8
  • 15 Now I encourage you, brothers.  You *know the household of Stephanas, that it’s the firstfruitfnquotation/allusion to Leviticus 23:9-10 (also quoted/alluded to by 1 Cor 15:20, 23; Jas 1:18; Rev 14:4) of Achaia,fn“Achaia” was a province of Rome which included most of Greece. and they devoted themselves to the service of the holy ones.
  • 16 So you also, submit yourselves to men like these, and to every man working together and laboring. CFParallel teachings: Ephesians 5:21; 1 Thessalonians 5:12–13; Hebrews 13:17
  • 17 But I rejoice at the coming of Stephanas, and Fortunatus, and Achaicus because these men filled the void you left,
  • 18 for they refreshed my spirit and yours.  Therefore, recognize men like these.
  • 19 The church assemblies of Asia greet you.  Aquila and Priscafn“Prisca” is the proper form of “Priscilla”. The “-illa” ending is of Latin origin, and makes a name more familiar, informal, and/or affectionate, like a nickname. A modern example would be “Patricia” into “Patty”. She is referred to as “Priscilla” by Luke in Acts 18:2,18,26, and as “Prisca” by Paul in Romans 16:3, 1 Corinthians 16:19, and 2 Timothy 4:19. greet you heartily in the Lord, with the church assembly at their house.
  • 20 All the brothers greet you. Greet one another with a holy kiss.
  • 21 This greeting is by my own hand – Paul.
  • 22 If someone doesn’t lovefn“love” the Greek word for love here isn’t the usual “ἀγαπάω” (agapao), which is the verb form of “ἀγάπη” (agape); see footnote before the chapter. Here it’s “φιλέω” (phileó) which indicates brotherly affection and warm feelings of friendship or intimacy. the Lord [Jesus the Anointed], let him be anathema.fn“anathema” this Greek word literally means to curse someone, specifically with a curse to devote them to God’s destruction. In the Septuagint (an ancient translation of the Old Testament into Greek) it was used of items placed under the divine ban for total destruction (e.g. Deuteronomy 7:26; Joshua 6:17-18). It can also carry the sense of being separated from the sphere of God’s blessing or from God Himself (e.g. Romans 9:3), and being abominable and/or detestable. “Maranatha!”fn“Maranatha” this is an Aramaic phrase meaning “Our Lord, come!”  It very likely refers to judgement, as the phrase “come” is often applied to mean “come in judgement” in both the Old and New Testaments. CFParallel teachings: Galatians 1:8–9; Revelation 22:20
  • 23 The grace of the Lord Jesus be with you.
  • 24 My ^love is with all of you in the Anointed Jesus.  [Amen.]

 

Next: 2 Corinthians chapter 1

Previous: 1 Corinthians chapter 15

Up: The Book of 1 Corinthians

Up: BOS Bible Index

 

Note: If you think a word, phrase, or passage could be better translated - or is wrong - then Please Say Something. This is an open source Bible that's accountable to all Christians. See this link for details.

Legal Use: Please feel free to quote the BOS Bible, but follow the guidelines on the Legal Use page when doing so. They are easy and mostly common sense.