KJV: But I will tarry at Ephesus until Pentecost.
YLT: and I will remain in Ephesus till the Pentecost,
Darby: But I remain in Ephesus until Pentecost.
ASV: But I will tarry at Ephesus until Pentecost;
| ἐπιμενῶ | I will remain |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐπιμένω Sense: to stay at or with, to tarry still, still to abide, to continue, remain. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Ἐφέσῳ | Ephesus |
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Parse: Noun, Dative Feminine Singular Root: Ἔφεσος Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus. |
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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πεντηκοστῆς | Pentecost |
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Parse: Noun, Genitive Feminine Singular Root: πεντηκοστή Sense: the second of the three great Jewish feasts, celebrated at Jerusalem yearly, the seventh week after the Passover, in grateful recognition of the completed harvest. |
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Greek Commentary for 1 Corinthians 16:8
He writes them in the spring before pentecost. Apparently the uproar by Demetrius hurried Paul away from Ephesus (Acts 20:1). [source]
Reverse Greek Commentary Search for 1 Corinthians 16:8
Literally, He himself had additional time in Asia. Second aorist active indicative of επεχω epechō old and common idiom, only here in the N.T. in this sense and the verb only in Luke and Paul. The reason for Paul‘s delay is given by him in 1 Corinthians 16:8., the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain. [source]
Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians 4:10; Colossians 2:16). Was Luke a proselyte because he notes the Jewish feasts as here and in Acts 27:9 ? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1 Corinthians 16:8). He was hoping now to reach Jerusalem by Pentecost (Acts 20:16) as he did. We do not know the precise year, possibly a.d. 56 or 57. [source]
Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια dia) of the articular infinitive perfect active of παρερχομαι parerchomai to pass by, with the accusative of general reference (νηστειαν nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist. [source]
Present active deliberative subjunctive of επιμενω epimenō old verb to tarry as in Ephesus (1 Corinthians 16:8) with locative case. The practice of sin as a habit (present tense) is here raised. That grace may abound (ινα η χαρις πτεονασηι hina hē charis pteonasēi). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (μη γενοιτο mē genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God‘s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther). [source]
Only here in the New Testament. The epistle was probably written a short time before the Passover. See 1 Corinthians 16:8. [source]
Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1 Corinthians 16:8). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. [source]