Paul occasionally used the door as a metaphor for opportunity (cf. 2 Corinthians 2:12; Colossians 4:3). He stayed in Ephesus three years to take advantage of his opportunities there. He did not regard adversaries there as an indication of a closed door or as a sign that God wanted him to move on to more comfortable ministry. He followed his own advice and remained immovable and abounding in the work of the Lord in Ephesus ( 1 Corinthians 15:58). [source][source][source]
Context Summary
1Co 16:1-12 - Systematic Beneficence
It is remarkable that the Apostle can turn from one of his sublimest flights of sacred eloquence to deal with so ordinary a matter as the collection. But, after all, there is no incongruity. The thoughts to which he has given expression should surely lead to some tangible response of Christian duty and activity, or they would injure rather than help. Nothing is more injurious to the Christian conscience than trumpet-sounding which leads to no response in action. If the foregoing chapter does not stimulate Christian generosity, nothing will.
Note the time-the first day of the week, indicating the reverence with which the early Christians regarded that day. The method-the definite appropriation for God's work of a certain proportion of income, as it accrues. The proportion-as the giver may be prospered. Paul disliked vehement collection appeals, and advised that we should give according to a system, and not merely by impulse.
Remember it is God who opens great and effectual doors before His servants. It is of no use to force them. Let us wait for the Lord Jesus, who has the key of David, to open them, for then none can shut. Our duty is to be prepared to enter when the moment comes and the door swings wide. [source]
Chapter Summary: 1Co 16
1He exhorts them to a collection for the brothers at Jerusalem 10Commends Timothy; 13and after friendly admonitions, 16concludes his epistle with various salutations
Greek Commentary for 1 Corinthians 16:9
For a great and effectual door is opened unto me [τυρα γαρ μοι ανεωιγεν μεγαλη και ενεργης] Second perfect active indicative of ανοιγω anoigō to open. Intransitive, stands wide open at last after his years there (Acts 20:31). A wide open door. What does he mean by ενεργης energēs It is a late word in the Koiné. In the papyri a medical receipt has it for “tolerably strong.” The form ενεργος energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N.T. it occurs in Philemon 1:6; Hebrews 4:12 of “the word of God” as “ενεργης energēs ” (powerful). Paul means that he has at least a great opportunity for work in Ephesus. [source]
And there are many adversaries [και αντικειμενοι πολλοι] “And many are lying opposed to me,” lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read Acts 19 and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1 Corinthians 15:32; 2 Corinthians 1:8.). [source]
Great and effectual door [] Door metaphorically for opportunity: great as to its extent; effectual as to the result. The figure of an effectual door, as it stands, is of course clumsy, but the idea as a whole is clear: a great opportunity for effective work. [source]
Reverse Greek Commentary Search for 1 Corinthians 16:9
Acts 14:27Rehearsed [ανηγγελλον] Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 14:27He had opened a door of faith unto the Gentiles [ηνοιχεν τοις ετνεσιν τυραν πιστεως] Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 20:18From the first day that [απο πρωτης ημερας απ ης] “From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18Serving the Lord [δουλευων τωι κυριωι] It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18With tears [δακρυων] Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18By the plots of the Jews [εν ταις επιβουλαις των Ιουδαιων] Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
2 Corinthians 2:12When a door was opened unto me [τυρας μοι ανεωιγμενης] Genitive absolute with second perfect passive participle of ανοιγνυμι anoignumi Paul used this very metaphor in 1 Corinthians 16:9. He will use it again in Colossians 4:3. Here was an open door that he could not enter. [source]
Colossians 1:29Working [ἐνέργειαν] From ἐνεργής ἐν in ἔργον worklit. being in or at work. See on 1 Corinthians 16:9. Ἐνέργεια is the state of being at work; energy, efficiency. Used only of superhuman energy, good or evil. [source]
Colossians 4:3A door for the word [τυραν του λογου] Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). [source]
Colossians 4:3That God may open [ινα ο τεος ανοιχηι] Common use of ινα hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné. A door for the word (τυραν του λογου thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). The mystery of Christ The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι di' ho kai dedemai). Perfect passive indicative of δεω deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [source]
Philemon 1:6The fellowship of thy faith [η κοινωνια της πιστεως σου] Partnership like Philemon 1:5 in (objective genitive, πιστεως pisteōs). Effectual (ενεργης energēs). Common adjective, like ενεργος energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος energos of a mill in working order, of ploughed land, etc. In you Some MSS. have εν ημιν en hēmin (in us), itacism and common. [source]
Philemon 1:6Effectual [ενεργης] Common adjective, like ενεργος energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος energos of a mill in working order, of ploughed land, etc. [source]
Revelation 3:8An open door [θύραν ἀνεῳγμένην] Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission-work of the Church. In this last sense the phrase is often used by Paul. See 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. Compare Acts 14:27. I have given is appropriate, since all opportunities of service are gifts of God. See on Revelation 2:7. [source]
Revelation 3:8I have set [δεδωκα] Perfect active indicative of διδωμι didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]
What do the individual words in 1 Corinthians 16:9 mean?
A doorforto mehas openedgreatandproductiveare opposingmany
Greek Commentary for 1 Corinthians 16:9
Second perfect active indicative of ανοιγω anoigō to open. Intransitive, stands wide open at last after his years there (Acts 20:31). A wide open door. What does he mean by ενεργης energēs It is a late word in the Koiné. In the papyri a medical receipt has it for “tolerably strong.” The form ενεργος energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N.T. it occurs in Philemon 1:6; Hebrews 4:12 of “the word of God” as “ενεργης energēs ” (powerful). Paul means that he has at least a great opportunity for work in Ephesus. [source]
“And many are lying opposed to me,” lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read Acts 19 and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1 Corinthians 15:32; 2 Corinthians 1:8.). [source]
Door metaphorically for opportunity: great as to its extent; effectual as to the result. The figure of an effectual door, as it stands, is of course clumsy, but the idea as a whole is clear: a great opportunity for effective work. [source]
Reverse Greek Commentary Search for 1 Corinthians 16:9
Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
See on 1 Corinthians 16:9. [source]
Genitive absolute with second perfect passive participle of ανοιγνυμι anoignumi Paul used this very metaphor in 1 Corinthians 16:9. He will use it again in Colossians 4:3. Here was an open door that he could not enter. [source]
Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment. [source]
From ἐνεργής ἐν in ἔργον worklit. being in or at work. See on 1 Corinthians 16:9. Ἐνέργεια is the state of being at work; energy, efficiency. Used only of superhuman energy, good or evil. [source]
Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). [source]
Common use of ινα hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné. A door for the word (τυραν του λογου thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). The mystery of Christ The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι di' ho kai dedemai). Perfect passive indicative of δεω deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [source]
N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions(1 Timothy 6:20); = gainsayers ( ἀντιλέγοντες Titus 1:9). Paul's word is ἀντίκεισθαι tooppose: see 1 Corinthians 16:9; Galatians 5:17; Philemon 1:28; 2 Thessalonians 2:4. [source]
Partnership like Philemon 1:5 in (objective genitive, πιστεως pisteōs). Effectual (ενεργης energēs). Common adjective, like ενεργος energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος energos of a mill in working order, of ploughed land, etc. In you Some MSS. have εν ημιν en hēmin (in us), itacism and common. [source]
Common adjective, like ενεργος energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος energos of a mill in working order, of ploughed land, etc. [source]
Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission-work of the Church. In this last sense the phrase is often used by Paul. See 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. Compare Acts 14:27. I have given is appropriate, since all opportunities of service are gifts of God. See on Revelation 2:7. [source]
Perfect active indicative of διδωμι didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι didōmi door opened Perfect (triple reduplication) passive predicate participle of ανοιγω anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. [source]