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On 1 Corinthians 16:2

Posted by Stephen Pidgeon on Tuesday, October 8, 2019 at 12:00 AM

 

In the Eth Cepher, we have set forth the following translation of the verses found in 1 Corinthians chapter 16:

Qorintiym Ri’shon (1 Corinthians) 16:1-2
NOW concerning the collection for the qodeshiym, as I have given order to the called-out assemblies of Galatia, even so do ye. 2 Upon the first Shabbath let every one of you lay by him in store, as Yahuah has prospered him, that there be no gatherings when I come.

Let us compare with other editions:

Authorized (King James) Version (AKJV)1 Corinthians 16:2
Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

New International Version (NIV) 1 Corinthians 16:2
On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made.

King James Version (KJV)1 Corinthians 16:2
Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

New King James Version (NKJV)1 Corinthians 16:2
On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.

English Standard Version (ESV)1 Corinthians 16:2
On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.

American Standard Version (ASV)1 Corinthians 16:2
Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.

Complete Jewish Bible (CJB)1 Corinthians 16:2
Every week, on Motza’ei-Shabbat*, each of you should set some money aside, according to his resources, and save it up; so that when I come I won’t have to do fundraising.

Orthodox Jewish Bible (OJB) Kehillah in Corinth I 16:2
Every Yom Rishon+ (T.N. which begins Motzoei Shabbos* by Biblical reckoning, each day being an evening and a morning) of each week, each of you by himself make something farnumen (set aside), storing up according to his hakhnasah (income), so that collections need not be made when I come.

+ Yom Rishon – first day

* Motza’ei-Shabbath is the time in the evening immediately following Shabbat, that is Saturday night.

Now let’s take a look at the Greek found in the Stephanus Textus Receptus:

1Co 16:2 κατα (kata - Upon) μιαν (mian - first) σαββατων (sabbaton - Sabbath) εκαστος (ekastos - everyone) υμων (ymon - of you) παρ (par – near/by) εαυτω (eafto - him) τιθετω (titheto - let) θησαυριζων (thisavrizon – lay up) ο (o - that) τι (ti - if) αν (an - whatsoever) ευοδωται (evodotai – prosperity is reached) ινα (ina – in order that) μη (mi - not) οταν (otan – as long as) ελθω (eltho -come) τοτε (tote - when) λογιαι (logiai - collection) γινωνται (ginontai – be gathered)

Eliminating the Greek, we find the direct translation as reading:

1Co 16:2 Upon first Sabbath everyone of you nearby him let lay up that if whatsoever prosperity is reached, in order that not as long as he comes when collection be gathered.

So, our question is, what is the proper meaning of the Greek phrase μιαν σαββατων (mian sabbaton)?

When we look at Strong’s, it makes its best justification for the stretch to call this the first day of the week, but let’s make a quick review.

Strong's Greek Dictionary 4521. σάββατον sabbaton (sábbaton) of Hebrew origin (H7676);

Alright, let’s stop right there to discuss its “Hebrew origin”, shall we?

Strong's Hebrew Dictionary 7676. ַׁשָּבת shabbath (shabbâth) intensive from H7673; intermission, i.e (specifically) the Sabbath

And let’s look to its root (H7673):

Strong's Hebrew Dictionary 7673. ָּשַׁבת shabath (shâbath) a primitive root; to repose, i.e. desist from exertion; used in many implied relations (causative, figurative or specific):—(cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

Now, let’s see the rest of Strong’s description of usage of the term sabaton:

The Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight [???], i.e. the interval between two Sabbaths [uncommon usage]; likewise the plural in all the above applications:—sabbath (day), week [???].

The tells us that the word sabbaton means the day of repose or rest, consistent with the Hebraic institution, which is the sabbath day – not week, or any day of the week.

As a side note, the word sabbaton can also means Sabbaths (shabbathoth), that is, the plural form. Now, you might say on the first of some day of the week (of which we are ignorant) which might be, say, the sabbath, but that is not the language used in the other English texts. There is a specific designation of the “first day of the week,” which is Sunday (Domenica) in all Western cultures. Simply put, that is not what the Greek says.

Qorintiym Ri’shon (1 Corinthians) 16:2
Upon the first Shabbath let every one of you lay by him in store, as Yahuah has prospered him, that there be no gatherings when I come.

So, when is the collection taken? On the first day of the week? No. Rather it is taken on the first Shabbath. Which first Shabbath? Is it the first Shabbath of the year, or the first Shabbath of the month? We don’t know, but the likely reckoning is the first Shabbath of the month.

Consider Luqas in respect of this calculation:

Luqas (Luke) 6:1
AND it came to pass on the second Shabbath after the first, that he went through the fields; and his Talmidiym plucked the heads of grain, and did eat, rubbing them in their hands.

With the use of the Greek word deuteroprotos (i.e., second), we will see that we are discussing the first Shabbath of the year (and potentially no other time).

deuteroprotos (δευτερόπρωτος) Strong's G1207, means actually second-first, i.e. (specially) a designation of the Sabbath immediately after the Paschal week (being the second after Passover day, and the first of the seven Sabbaths intervening before Pentecost): i.e., the second … after the first.

This tells us that the reference to the first Sabbath that appears in Ma’asiym 20:7 and Qorintiym Ri’shon (1 Corinthians) 16:2 means the first Sabbath of the year following the Paschal week. The count of the seven shabbaths would then begin at the close of Matstsah. On the first such shabbath, the Talmidiym would come together to break bread, and the feast of firstfruits (bikoor) would follow the next day.

Luqas (Luke) 6:1-5
AND it came to pass on the second Shabbath after the first, that he went through the fields; and his Talmidiym plucked the heads of grain, and did eat, rubbing them in their hands. 2 And certain of the Parashiym said unto them, Why do ye that אתeth which is not Lawful to do on the Shabbath? 3 And Yahusha answering them said, Have ye not read so much as this, what David did, את eth when himself was hungry, and they which were with him; 4 How he went into the house of Yahuah, and did take and eat the showbread of Yahuah, and gave also to them that were with him; את eth which it is not Lawful to eat but for the priests alone? 5 And he said unto them, That the Son of A’dam is Adonai also of the Shabbath.

Of the 62 times the word sabbaton is used in the Brit Chadasha (New Testament) we find that it is construed as the Sabbath or Sabbaths in the following:

Mattithyahu (Matthew) 12:1; 12:2; 12:5; 12:8; 12:10; 12:11; 12:12; 24:20; Marqus (Mark) 1:21; 2:23; 2:24; 2:27; 2:28; 3:2; 3:4; 6:2; 16:1; Luqas (Luke) 4:16; 4:31; 6:1; 6:2; 6:5; 6:6; 6:7; 6:9; 13:10; 13:14; 13:15; 13:16; 14:1; 14:3; 14:5; 23:54; 23:56 Yochanon (John) 5:9; 5:10; 5:16; 5:18; 7:22; 7:23; 9:14; 9:16; 19:31 Acts 1:12; 13:14; 13:27; 13:42; 13:44; 15:21; 16:13; 17:2; 18:4 Qolosiym (Colossians) 2:16

The following verses misconstrue the word sabbaton to mean “the first day of the week”. Matt 28:1; Mar 16:2; 16:9 Luq 24:1; Yochanon 20:1; 20:19; Acts 20:7; 1 Cor 16:2

The corrected translations read as follows:

Mattithyahu (Matthew) 28:1
AND long after the Shabbathoth, as it grew light following the Shabbathoth, came Miryam of Migdal and the other Miryam and beheld the sepulchre.

Marqus (Mark) 16:2
And very early in the morning of the other Shabbath they came unto the sepluchre at the rising of the sun.

Marqus (Mark) 16:9
Now having risen early Shabbath morning, Yahusha appeared first to Miryam of Migdal, from whom he had cast out seven devils.

Luqas (Luke) 18:12
I fast twice in the Shabbathoth, את eth I give tithes of all that I possess.

Luqas (Luke) 24:1
NOW on that certain Shabbath, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared, and certain others with them.

Yochanon (John) 20:1
NOW on that certain Shabbath came Miryam of Migdal early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre.

Yochanon (John) 20:19
Accordingly, it being at even, the first of the Shabbath, when the doors were shut, where the Talmidiym were assembled for fear of the Yahudiym, came Yahusha, and stood in the midst, and said to them, Peace be with you.

Ma’asiym (Acts) 20:7
And upon the first Shabbath, when the Talmidiym came together to break bread, Pa’al preached unto them, ready to depart on the morrow; and continued his speech until midnight.

Qorintiym Ri’shon (1Corinthians) 16:2
Upon the first Shabbath let every one of you lay by him in store, as Yahuah has prospered him, that there be no gatherings when I come.

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