KJV: I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
YLT: and I rejoice over the presence of Stephanas, and Fortunatus, and Achaicus, because the lack of you did these fill up;
Darby: But I rejoice in the coming of Stephanas and Fortunatus and Achaicus; because they have supplied what was lacking on your part.
ASV: And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied.
| Χαίρω | I rejoice |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: χαίρω Sense: to rejoice, be glad. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐπὶ | at |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| παρουσίᾳ | coming |
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Parse: Noun, Dative Feminine Singular Root: παρουσία Sense: presence. |
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| Στεφανᾶ | of Stephanas |
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Parse: Noun, Genitive Masculine Singular Root: Στεφανᾶς Sense: a Christian convert of Corinth. |
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| Φορτουνάτου | Fortunatus |
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Parse: Noun, Genitive Masculine Singular Root: Φορτουνᾶτος Sense: a Christian of Corinth. |
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| Ἀχαϊκοῦ | Achaicus |
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Parse: Noun, Genitive Masculine Singular Root: Ἀχαϊκός Sense: the name of a Christian in Corinth. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὑμέτερον | your |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 2nd Person Plural Root: ὑμέτερος Sense: you, yours. |
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| ὑστέρημα | deficiency |
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Parse: Noun, Accusative Neuter Singular Root: ὑστέρημα Sense: deficiency, that which is lacking. |
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| οὗτοι | these |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| ἀνεπλήρωσαν | have filled up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀναπληρόω Sense: to fill up, make full, e. |
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Greek Commentary for 1 Corinthians 16:17
At the coming here of Stephanas, etc., the very word used of the παρουσια parousia of Christ (1 Corinthians 15:23). [source]
Either “these filled up my lack of you” or “these filled up your lack of me.” Either makes perfectly good sense and both were true. Which Paul meant we cannot tell. [source]
Or the (i.e. my ) lack of you. The Greek will bear either rendering. Compare Philemon 2:30; 2 Corinthians 8:14; 2 Corinthians 9:12. The latter is preferable. Edwards, somewhat naively says: “I do not see what could be lacking on the part of the Corinthians which Stephanas and his two friends could supply at Ephesus.” [source]
Reverse Greek Commentary Search for 1 Corinthians 16:17
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
Ablative case of the masculine plural article των tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. [source]
Mentioned as an afterthought. Robertson and Plummer suggest that Paul‘s amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1 Corinthians 16:15) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (1 Corinthians 16:17), clearly a family that justified Paul‘s personal attention about baptism. [source]
Koiné{[28928]}š form for second perfect indicative used as present of οραω horaō Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1 Corinthians 1:16 and in 1 Corinthians 16:17. For απαρχη aparchē see note on 1 Corinthians 15:20, 1 Corinthians 15:23. [source]
The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν , but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1 Corinthians 16:17; Philemon 2:30; 1 Thessalonians 2:16. [source]
The word so often used of the second coming of Christ, but here in its ordinary sense as in Phlippians 2:12; 1 Corinthians 16:17. [source]
Lacking, lit., behind. Used with different compounds of πληρόω tofill, 1 Corinthians 16:17; 2 Corinthians 9:12; 2 Corinthians 11:9; Philemon 2:30. Of the afflictions of Christ. The afflictions which Christ endured; which belonged to Him: not Paul's afflictions described as Christ's because endured in fellowship with Him (Meyer); nor the afflictions which Christ endures in His Church (Alford, Ellicott, Eadie). These afflictions do not include Christ's vicarious sufferings, which are never denoted by θλίψεις tribulationsThat which is lacking of the afflictions of Christ signifies that portion of Christ's ministerial sufferings which was not endured by Him in person, but is endured in the suffering of Christians in all generations in carrying out Christ's work. Compare 2 Corinthians 1:5, 2 Corinthians 1:7; Philemon 3:10. Hence those are mistaken interpretations which explain the filling up as a correspondence of the supply with the deficiency. The correspondence is between the two parties, Christ and His followers, and the supply does not correspond with the deficiency, but works toward supplying it. The point is not the identification of Paul with Christ in His sufferings (which is true as a fact), but the distinction between Paul and Christ. Hence the present tense, I am filling up, denoting something still in process. The full tale of sufferings will not be completed until the Church shall have finished her conflict, and shall have come up “out of great tribulation” to sit at the marriage-supper of the Lamb. [source]
Only here in the New Testament. Lit., fill up in turn. Rev., on my part ( ἀντί ) Ἁναπληρόω tofill up occurs 1 Corinthians 14:16; 1 Corinthians 16:17; Galatians 6:2, and elsewhere. The double compound προσαναπληρόω tofill up by adding, 2 Corinthians 9:12(note); 2 Corinthians 11:9. Ἁντί onmy part offsets Christ in the next clause. Lightfoot explains well: “It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents,” and not merely the correspondence of the supply with the deficiency. [source]
This word παρουσια parousia is untechnical (just presence from παρειμι pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]