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1 Corinthians 16:8

1 Corinthians 16:8 in Multiple Translations

But I will stay in Ephesus until Pentecost,

But I will tarry at Ephesus until Pentecost.

But I will tarry at Ephesus until Pentecost;

But I will be at Ephesus till Pentecost;

However, I will stay on at Ephesus until Pentecost,

And I wil tary at Ephesus vntill Pentecost.

and I will remain in Ephesus till the Pentecost,

But I will stay at Ephesus until Pentecost,

But I shall tarry at Ephesus until Pentecost.

But I will tarry at Ephesus until Pentecost.

But I will stay here in Ephesus city until after the Pentecost festival.

But right now I will stay here until that day called Pentecost comes.

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Berean Amplified Bible — 1 Corinthians 16:8

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1 Corinthians 16:8 Interlinear (Deep Study)

BIB
GRK επιμενω δε εν εφεσω εως της πεντηκοστης
επιμενω epimenō G1961 to remain/keep on Verb-FAI-1S
δε de G1161 then Conj
εν en G1722 in/on/among Prep
εφεσω ephesos G2181 Ephesus Noun-DSF
εως heōs G2193 until Adv
της ho G3588 the/this/who Art-GSF
πεντηκοστης pentēkostē G4005 Pentecost Noun-GSF
Greek Word Study

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Greek Word Reference — 1 Corinthians 16:8

επιμενω epimenō G1961 "to remain/keep on" Verb-FAI-1S
To remain or keep on means to stay with something or someone. In 1 Corinthians 16:8, it describes staying in a place for a while.
Definition: ἐπι-μένω [in LXX: Exo.12:39 (מָהַהּ hith.)* ;] to stay on, tarry or abide still: before έν, 1Co.16:8; αὐτοῦ, there, Act.15:34 (WH, txt., RV, txt., omit) Act.21:4; with dative, τ. σαρκί, Php.1:24; before παρά, with dative of person(s), Act.28:14; πρός, with accusative of person(s), 1Co.16:7, Gal.1:18; with accusative temp., Act.10:48 21:4, 10 28:12, 14, 1Co.16:7. Metaphorical, to continue in a pursuit or state: with dative, τ. ἀμαρτίᾳ, Rom.6:1; τ. ὰπιστίᾳ, Rom.11:23; τ. πίστει, Col.1:23; αὐτοῖς (see CGT, in l), 1Ti.4:16; τ. χρηστότητι, Rom.11:22; with ptcp. (cf. Bl., § 73, 4; 76, 2), Jhn.8:7, Act.12:16.† (AS)
Usage: Occurs in 17 NT verses. KJV: abide (in), continue (in), tarry See also: 1 Corinthians 16:7; Acts 28:12; Romans 6:1.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
εν en G1722 "in/on/among" Prep
This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.
Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)
Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.
εφεσω ephesos G2181 "Ephesus" Noun-DSF
Ephesus was a city in Asia Minor, mentioned in Acts 18:19 and 1 Corinthians 15:32. It was an important city in the New Testament era. The KJV translates it as 'Ephesus'.
Definition: Ἔφεσος, -ου, ἡ Ephesus, a city in Asia Minor Act.18:19, 21 18:24, 27 19:1, 17 19:26 (on the genitive, see M, Pr., 73) Act.20:16-17, 1Co.15:32 16:8, Eph.1:1, 1Ti.1:3, 2Ti.1:18 4:12, Rev.1:11 2:1.† (AS)
Usage: Occurs in 16 NT verses. KJV: Ephesus See also: 1 Corinthians 15:32; Acts 19:1; Revelation 1:11.
εως heōs G2193 "until" Adv
A Greek word for until, showing when something continues or ends. It is used in Matthew 2:9 and 5:18 to indicate a time or place. It helps show when events happen or stop.
Definition: ἕως, relative particle (Lat. donee, usque), expressing the terminus ad quem (cf. Burton, §321ff.). __I. As conjunction; __1. till, until; __(a) of a fact in past time, with indic.: Mat.2:9, al. (Wis.10:14, al.); __(b) ἕως ἄν, with subjc. aor.: Mat.2:13 5:18, Mrk.6:10, al.; without ἄν (M. Pr., 168f.; Lft., Notes, 115), Mrk.14:32 (Burton, §325), Luk.12:59, 2Th.2:7, al.; __(with) with indic., present (Burton, §328; BL, §65, 10): Mrk.6:45, Jhn.21:22, 23 1Ti.4:13. __2. C. indic., as long as, while (Burton, §327): Jhn.9:4 (Plat., Phaedo, 89c). __II. As an adverb (chiefly in late writers). __1. Of time, until, unto; __(a) as prep. with genitive (BL, §40, 6; M, Pr., 99): τ. ἡμέρας, Mat.26:29, Luk.1:80, Rom.11:8, al.; ὥρας, Mat.27:45, al.; τέλους, 1Co.1:8, 2Co.1:13; τ. νῦν, Mat.24:21, Mrk.13:19 (1Ma.2:33); ἐτῶν ὀγ. (Field, Notes, 49f.), Luk.2:37; τ. ἐλθεῖν, Act.8:40; before names and events, Mat.1:17 2:15, Luk.11:51, Jas.5:7, al.; __(b) before οὗ, ὅτου, with the force of a conjc. (Burton, §330; M, Pr., 91); __(α) ἕ. οὗ (Hdt., ii, 143; Plut., al.): with indic., Mat.1:25 (WH br., οὗ) 13:33, al.; with subjc. aor., Mat.14:22, al.; __(β) ἔ. ὅτου: with subjc., Luk.13:8; with indic., Mat.5:25 (until), Jhn.9:18; __(with) with adv. (ἔ. ὀψέ, Thuc, iii, 108): ἄρτι, Mat.11:12, Jhn.2:10, 1Co.4:13, al.; πότε (M, Pr., 107), Mat.17:17, Mrk.9:19, Jhn.10:24, al. __2. Of place, as far as, even to, unto (Arist., al.); __(a) as prep. with genitive (see supr.): Mt 1123, Lk 1015, al.; __(b) with adv. (BL, §40, 6): ἄνω, Jhn.2:7; ἔσω, Mrk.14:54; κάτω, Mat.27:51, Mrk.15:38; ὧδε, Luk.23:5; __(with) with prep.: ἔξω, Act.21:5; πρός, Luk.24:50 (Field, Notes, 83). __3. Of quantity, measure, etc.: Mat.18:21, Mrk.6:23, Luk.22:51, al. (AS)
Usage: Occurs in 137 NT verses. KJV: even (until, unto), (as) far (as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s) See also: 1 Corinthians 1:8; Luke 20:43; Hebrews 1:13.
της ho G3588 "the/this/who" Art-GSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
πεντηκοστης pentēkostē G4005 "Pentecost" Noun-GSF
Pentecost is a festival 50 days after Passover, as seen in Acts 2:1. It's one of three major Jewish feasts, also known as the festival of weeks. Jesus' disciples received the Holy Spirit on this day.
Definition: πεντηκοστός, -ή, -όν [in LXX for חֲמִישִׁי, חֲמִישִׁי, Lev.25:10-11, 4Ki.15:23 15:27; 1Ma.4:1-61, 2Ma.14:4; ἡ π., Tob.2:1, 2Ma.12:32 * ;] fiftieth. As subst., ἡ π.; __(a) (sc. μερίς), at Athens, a tax of two per cent.; __(b) (sc. ἡμέρα, i.e. the fiftieth day after the Passover), Pentecost, the second of the three great Jewish feasts (To, 2Mac, ll. with; ἑορτὴ ἑβδομάδων, Deu.16:10, al.) : Act.2:1 20:16, 1Co.16:8.† (AS)
Usage: Occurs in 3 NT verses. KJV: Pentecost See also: 1 Corinthians 16:8; Acts 2:1; Acts 20:16.

Study Notes — 1 Corinthians 16:8

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Cross References

ReferenceText (BSB)
1 Acts 2:1 When the day of Pentecost came, they were all together in one place.
2 Exodus 23:16 You are also to keep the Feast of Harvest with the firstfruits of the produce from what you sow in the field. And keep the Feast of Ingathering at the end of the year, when you gather your produce from the field.
3 Acts 18:19 When they reached Ephesus, Paul parted ways with Priscilla and Aquila. He himself went into the synagogue there and reasoned with the Jews.
4 Leviticus 23:15–21 From the day after the Sabbath, the day you brought the sheaf of the wave offering, you are to count off seven full weeks. You shall count off fifty days until the day after the seventh Sabbath, and then present an offering of new grain to the LORD. Bring two loaves of bread from your dwellings as a wave offering, each made from two-tenths of an ephah of fine flour, baked with leaven, as the firstfruits to the LORD. Along with the bread you are to present seven unblemished male lambs a year old, one young bull, and two rams. They will be a burnt offering to the LORD, together with their grain offerings and drink offerings—an offering made by fire, a pleasing aroma to the LORD. You shall also prepare one male goat as a sin offering and two male lambs a year old as a peace offering. The priest is to wave the lambs as a wave offering before the LORD, together with the bread of the firstfruits. The bread and the two lambs shall be holy to the LORD for the priest. On that same day you are to proclaim a sacred assembly, and you must not do any regular work. This is to be a permanent statute wherever you live for the generations to come.
5 1 Corinthians 15:32 If I fought wild beasts in Ephesus for human motives, what did I gain? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”

1 Corinthians 16:8 Summary

[The Apostle Paul decided to stay in Ephesus until Pentecost because he wanted to make the most of the opportunity to spread the Gospel. This shows that he was strategic in his ministry, choosing to stay in places where he could have a significant impact. In the same way, we can seek to be intentional in our witness, looking for opportunities to share the Gospel with others, as encouraged in Matthew 28:18-20 and Acts 1:8. By being sensitive to the leading of the Holy Spirit, we can make a significant impact for the Kingdom of God, just like the Apostle Paul did in Ephesus.]

Frequently Asked Questions

Why did the Apostle Paul decide to stay in Ephesus until Pentecost?

The Apostle Paul decided to stay in Ephesus until Pentecost because a great door for effective work had opened to him, as mentioned in 1 Corinthians 16:9, and he wanted to make the most of the opportunity to spread the Gospel, similar to the way he acted in Acts 18:10 when he was encouraged to stay in Corinth.

What is the significance of Pentecost in the context of this verse?

Pentecost, also known as the Feast of Weeks, was an important Jewish festival that occurred 50 days after the Passover, as described in Leviticus 23:15-16 and Deuteronomy 16:9-11, and it was a time when many Jews would gather in Jerusalem, providing a great opportunity for the Apostle Paul to preach the Gospel to a large audience, as seen in Acts 2:1-47.

How does this verse relate to the Apostle Paul's overall ministry strategy?

This verse shows that the Apostle Paul was strategic in his ministry, choosing to stay in places where he could have a significant impact, such as Ephesus, and timing his travels to coincide with important events like Pentecost, much like he did when he traveled to Jerusalem for the Feast of Unleavened Bread in Acts 20:16.

What can we learn from the Apostle Paul's decision to stay in Ephesus until Pentecost?

We can learn the importance of being strategic and intentional in our ministry and witness, seeking to make the most of every opportunity to spread the Gospel, as encouraged in Ephesians 5:16 and Colossians 4:5, and being sensitive to the leading of the Holy Spirit, as seen in Acts 16:6-10.

Reflection Questions

  1. What are some opportunities in your life where you can make a significant impact for the Gospel, and how can you be strategic in your approach?
  2. How can you, like the Apostle Paul, seek to make the most of every opportunity to spread the Gospel, whether in your daily conversations or in your travels?
  3. What are some ways you can be more intentional in your ministry and witness, and how can you seek to be led by the Holy Spirit in your decisions?
  4. How can you balance the need to be strategic in your ministry with the need to be flexible and open to the leading of the Holy Spirit, as seen in Acts 16:6-10?

Gill's Exposition on 1 Corinthians 16:8

But I will tarry at Ephesus till Pentecost. The feast of weeks, or of harvest, which was fifty days from the passover; [See comments on Acts 2:1] which though abrogated at the death of Christ, was

Jamieson-Fausset-Brown on 1 Corinthians 16:8

But I will tarry at Ephesus until Pentecost. At, Ephesus - whence Paul writes. Compare 1 Corinthians 16:19. "Asia," wherein Ephesus was. Until Pentecost.

Matthew Poole's Commentary on 1 Corinthians 16:8

He altered this resolution afterward, for, , he hasted, if it were possible, to be at Jerusalem the day of Pentecost. Pentecost was a Jewish feast, and not named here as a feast then celebrated by Christians, but as a known period of time; for the Jews computing time from their festivals, Christians who lived amongst them, and had some of them been converted from their religion, computed also their time from the Jewish festivals.

Trapp's Commentary on 1 Corinthians 16:8

8 But I will tarry at Ephesus until Pentecost. Ver. 8. But I will tarry at Ephesus] From thence then he wrote this Epistle, and not at Philippi, as the subscription hath it. See 1 Corinthians 16:5.

Ellicott's Commentary on 1 Corinthians 16:8

(8) But I will tarry at Ephesus.—In this and the following verse the Apostle returns to his immediate plans at Ephesus. It was probably now about Easter-time (see 1 Corinthians 16:7), and the hostility of enemies increases. (See Acts 19:9-23.) That must be subdued. A door has been opened wide for the effectual spread of the gospel (Acts 19:20). Of that the Apostle must avail himself. Therefore he will remain where he is until Pentecost. Duty to be done, and danger to be faced in the doing of it, were to such a man as St. Paul sufficient indications as to where he ought to be found.

Adam Clarke's Commentary on 1 Corinthians 16:8

Verse 8. I will tarry at Ephesus] And it is very probable that he did so; and that all these journeys were taken as he himself had projected. See note on 1 Corinthians 16:5.

Cambridge Bible on 1 Corinthians 16:8

8. But I will tarry at Ephesus until Pentecost] The narrative in the Acts agrees most minutely with this passage. We there find that St Paul had formed his plan of visiting Greece some time before he carried it into effect (Acts 19:21); that he sent Timothy to Macedonia, whence it was intended that he should proceed to Corinth (Acts 19:22, cf. 1 Corinthians 16:10 of this chapter, and ch. 1 Corinthians 4:7), and that ‘many adversaries’ arose who hindered the Apostle from following him. Cf. 1 Corinthians 16:9, and Acts 19:23-41.

Barnes' Notes on 1 Corinthians 16:8

But I will tarry at Ephesus - This passage proves that this letter was written from Ephesus. It is by such indications as this usually that we are able to determine the place where the Epistles were written.

Whedon's Commentary on 1 Corinthians 16:8

8. Until Pentecost—Erasmus and other commentators were sorely puzzled with this honourable mention of a Jewish feast to Gentile Christian readers.

Sermons on 1 Corinthians 16:8

SermonDescription
David Guzik David Guzik Testimony by David Guzik This sermon from 1 Corinthians chapter 16 focuses on the concept of open doors in our lives, emphasizing the importance of recognizing, embracing, and walking through the opportuni
John Nelson Darby 1 Corinthians 16 by John Nelson Darby John Nelson Darby emphasizes the importance of recognizing and responding to the open doors for ministry despite facing adversaries. He shares personal experiences of perseverance
A.W. Tozer (1 Peter - Part 1): Introduction to 1st Peter by A.W. Tozer In this sermon, the speaker focuses on the role of Peter in the early Church and his ability to effectively communicate the wonders of the Holy Spirit. The speaker also acknowledge
Compilations The Revival Hymn by Compilations In this sermon, the speaker emphasizes the importance of the mission to spread the word of God. He shares a story about the Moravian missions and how their purpose was for the land
Leonard Ravenhill A Man of God by Leonard Ravenhill This sermon reflects on a 70-year journey of faith, witnessing various church tragedies and worldly events, yet remaining steadfast by looking up to Jesus, reading the Word, and fo
Duncan Campbell Revival on the Isle of Lewis by Duncan Campbell In this sermon transcript, the speaker shares a powerful testimony of a revival that took place in a parish. The revival began when four young girls, aged 16, prayed for their head
Leonard Ravenhill Grieving the Spirit by Leonard Ravenhill In this sermon, the preacher discusses the concept of worldliness and its impact on society. He shares a personal experience of witnessing a young lady being shocked by a prayer du

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