1: Now concerning the collection for the saints as I have prescribed to the out-calleds of of Galatia,[1] even so do ye 2: Upon the first day of the week let every one of you lay aside themselves in store as God has prospered that there be no collections when I come 3: And when I come whomsoever you shall approve by your letters them will I send to bring your generosity to Jerusalem 4: And if it be worthwhile that I go also they shall go with me 5: Now I will come to you when I shall pass through Macedonia for I do pass through Macedonia Acts 16:9 6: And it may be that I will abide yes and winter with you that you may send me forth on my journey where-so-ever I may go 7: For I will not see you now by the way but I trust to tarry a while with you if the Lord permit 8: But I will tarry at Ephesus until Pentecost 9: For a great door and fruitful is opened to me and many ones opposing 10: Now if Timotheus come see that he may be with you without fear for he works the work of the Lord as I also do 11: Let not any therefore despise him 1 Timothy 4:12 but conduct him forth in peace that he may come to me for I look for him with the brethren 12: As touching [our] brother Apollos I greatly desired him to come to you with the brethren but his will was not at all to come at this time but he will come when he shall have convenient time [2] 13: Watch Stand fast in the faith Be strong [3], staunch 14: Do everything, your all, in love 15: I beseech you brethren you know the house of Stephana[4] that it is the firstfruits of Achaia and that they have addicted themselves to the ministry of the saints [5] 16: That you yield to [cooperate with] such[6] and to every one that works together and toils [7] 17: I am glad of the coming of Stephana and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18: For they have refreshed my spirit and yours therefore be recognizing them that are such 19: The out-calleds of Asia salute you Aquila and Priscilla salute you much in the Lord with the out-called that is in their house 20: All the brethren greet you Greet ye one another with a holy kiss 21: The salutation of me Paul with mine own hand 22: If any love not the Lord Jesus Christ they are bound under a great curse anathema when our Lord has come when our Lord has come maranatha maranatha [8] 23: The grace of our Lord Jesus Christ be with you 24: My love be with you all in Christ Jesus Amen
[1] A hierarchical translation of this
verse would have been typical during times when the Pope was the premiere
political power in Europe. Translators of that period, would naturally
interpret biblical languages through filters of subjection to Popes, Queens,
and Kings who wielded much more actual authority, then, than they do today.
But, though times have changed, the bias continues as modern translators
continue to follow suit, even when both the text and entire tenor of the the
New Testament do not call for it. A predilection for power is the only
explanation for hermeneutical discrimination in favor of a military-like power
structure. Additionally, history records that, with few exceptions, it is only
men who have been included in that power structure Genesis 3:16.
Paul would have been contradicting the example of Jesus himself John 13:14
if he began ruling over the churches. Peter wrote that leaders should do no
such thing, but should rather lead by example 1 Peter 5:2-3. Paul
asked the churches to follow him only as he followed Christ. He commended the
Church at Berea for searching the scriptures daily to judge everything he said
by the Word of God Acts 17:10-11 (as the scriptures commanded they
do Isaiah 8:19-20). Tyndale, who died at the stake for bringing the
scriptures to the people in English, did not translate this verse in a
hierarchical fashion. He wrote, “As I have ordained in the congregations…see
also Tyndale’s translation in the last verse of 2 Corinthians, chapter 1, ‘…not
that we be lords over your faith but helpers of your joy…’”
[2] 1 Corinthians 16:12: Apollos did not
have a problem saying no. Notice he did not say he “couldn’t” come. He said he
“wouldn’t” come. It seems the only reason he gave for declining the request was
that it was not convenient for him at this time. It is OK to say no.
[3] The old English phrase “quit you like
men” simply means “Be Strong.” When men are speaking to one another, they might
say something like, “Man up!” or “Be a man!” But Paul is writing to the
out-calleds of Corinth, which included both men and women, so we know he was
telling every believer in Corinth (not just the men) to be strong and
staunch—steadfast.
[4] The Textus
Receptus (Greek Text of Stephens
1550, as seen in the Berry Interlinear) uses the feminine name, Stephana. But Berry, when he renders it
in English, deceptively adds an “s”
to the end of the name, See image below, in an attempt to mask the feminine proper noun (although, even
with the “s,” Stephana[s] is still feminine).
James Strong, also exhibits bias and aversion to the
feminine name, Stephanas (Original
Strong’s Exhaustive Concordance, using the Textus
Receptus, Elzevir 1624[?])**,
passing the word off as a proper masculine
noun. Strong counters the feminine appearance of the name, by claiming the
stand-alone root word is probably a derivative and
contraction of the masculine name, Stephanoo
(G4737). Among scholars, there is strong consensus on masking the feminine
nature of the name, Stephana/Stephanas, by claiming it is, “perhaps,“ merely a nickname for
the masculine Stephanoo or Stephanotos. The complementarian editors
of the online Blue Letter Bible, go along with the deception. They admit to the
etymology of Stephana, as a
stand-alone root word, yet include
the claim that it is “probably”
derived from the name, Stephanoo
(G4737). They mis-define the word as a, “proper masculine noun.” Rather than admit that Stephana is a woman, commentators prefer to appear ignorant of the
fact that Stephana has always been a known female name. They falsely claim the
word is a mystery. Stephana has always been a common name for Greek women, and
in modern Greece, the name is still in use. It is the feminine form of Stephanos, just as in English, Stephanie
is the feminine of Stephan, Michael is the masculine of Michaela, Roberta is
the feminine of Robert, so on and so forth….
http://www.meaning-of-names.com/greek-names/stephana.asp
**Both Stephens’ and Elzevir’s texts are called, Textus Receptus, because, as Berry wrote, “In the main, they are one and
the same.”
[5] There is one addiction permitted to
believers, and that is serving others. Stephanas and her household were
addicted to caring for the needs of believers.
[6] Paul pleads with the Church at Corinth
to cooperate with the house of Stephana.
Was that request necessary because Stephana
was a woman? He reminds the Corinthians that she and her family are
worthy of honor and cooperation.
1 Corinthians 16:16 is an example of the Greek word, hypotasso (G5293), being used in the
sense of mutual submission and cooperation among believers (with emphasis on
cooperating with those who were of the house of Stephana). To say the word, hypotasso,
is used here to mean a military-like chain of command, with Paul at the head
(similar to a Pope), would be an exaggeration. Also, the emphatic “yourselves,”
as in submit “yourselves,” is not found in the Greek. It is a translator
supplement which is often used in tandem with the word, hypotasso. The addition of the emphatic, “yourselves,” aids in
conveying a false understanding of a martial hierarchy that does not exist in
the New Testament.
[7] The hierarchical flavor of the passage
increases with translator addition of the words “with us” (works “with us” AV),
creating a non-existent military hierarchy consisting of the apostles down. All
translations do not add the words “with us,” in verse 16, but some do even
worse, such as the NASB mistranslating the Greek word, toioutos, as “men,” making that translation read, “be
in subjection to such men…” Some of those from the house of
Stephana (a woman) may have been men, but the scriptures do not specify that.
[8] 1 Corinthians
16:22, is a reference to the pre-tribulational resurrection and rapture of
those who are “in Christ.”
The Greek word, maranatha,
meaning “our Lord has come,” is repeated at the end of this verse: maranatha maranatha. Two things
will happen when our Lord shall come…For the Lord himself shall descend from
Heaven with a shout, with the voice of the archangel, and with the trump of
God, and 1.) the dead in Christ shall rise first (resurrection)
then 2.) we which are alive and remain shall be
caught up together with them in the clouds to meet the Lord in the air
(rapture); and so shall we ever be with the Lord.
Maranatha, Maranatha…The dead
in Christ—Maranatha. And we who are alive and remain—Maranatha.
The anathema, the curse
of The Great Affliction will bind those who will be left
behind. The Great Tribulation is referred to in The
Revelation 7:14, “These are the ones coming out of THE GREAT
AFFLICTION.” The Greek is clear on this. The Great Affliction is the anathema that
will follow on the heels of maranatha maranatha. The
Great Affliction is synonymous with the time Jesus warned of in Matthew 24 (For
then shall be great affliction such as was not since the beginning of the
Kosmos to this time No nor ever shall be (again)). It is synonymous with the
horrific time known as the Time of Jacob’s trouble. It is the curse contained
in the flying scroll that Zechariah saw going forth.
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