1 Now, about the collection for those dedicated for sacred purposes,a do just like how I also arranged it with the Called Communitiesb in Galatia. 2 On the first day of each week, have each of you set something aside, reserving it when someone has been made prosperous, so that when I come, there won’t be a collection to be done at that time. 3 When I’m with you, I will send whomever you approve by your letters to carry your gift to Jerusalem. 4 If it is appropriate for me also to go, they’ll go together with me.
5 I will come to you when I’ve gone through Macedonia—since I’m coming through Macedonia. 6 If it works out, I will stay with you or even spend the winter with you, so you may send me on my way, wherever I go. 7 I don’t want to see you yet, in passing, because I hope to stay with you for some time if the Lord allows for it. 8 I’ll stay in Ephesus until Pentecost 9 because a significant and active door has opened for me, and there are many opponents.
10 If Timothy comes, see that there is nothing for him to fear among you because, just like me, he is doing the Lord’s work, 11 so don’t let anyone treat him with contempt. Send him peacefully on his way to come to me. I’m expecting him with the Family.c
12 Now, about brother Apollos, I encouraged him a lot to come to you with the Family, but it was entirely not his intention to come now. However, he will come when the time is right.
13 Be vigilant, stand firm in your faithful trust,d have courage, be strengthened. 14 May everything happening among you be loving.
15 Family, you know about the house of Stephanus, the first in Achaia to join the Family, and that they assigned themselves as servants to those who are dedicated for sacred purposes. I encourage you 16 that you would also cooperate with people like these and everyone who works together and labors heavily. 17 I celebrated the arrival of Stephanus, Fortunatus, and Achaicus because they filled me up with the connection to you that I was missing. 18 They refreshed my spirit and yours. Thoroughly understand people like them.
19 The Called Communities in Asiae wish you well. Aquila and Priscaf along with the Called Community that’s based in their house send you many well wishes. 20 All the members of the Family send you well wishes. Share these well wishes with each other with a sacred kiss.g
21 I, Paul, wish you well in my own handwriting. 22 If anyone does not care about the Lord, consider themh designated for destruction!i Marana tha!j 23 May the generosity of the Lord Jesus be with you. 24 My love is with all of you in connection with Christ Jesus.
FOOTNOTES:
a The word hagioi that is translated here as “those who are dedicated for sacred purposes” is traditionally, ‘saints’ or ‘holy ones.’
b Traditionally, ‘church’ or ‘assembly,’ the word ekklesia is about a community of people called from within a larger society to respond to the needs of that society, such as a neighborhood association.
c The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament letters, it comes to be used of anyone who has joined the Christ community, regardless of gender.
d Traditionally, ‘faith.’ The Greek word pistis carries a reciprocal relationship between the concepts of trust and following through on a commitment based on that trust. The full meaning is difficult to capture in one English word. Sometimes, the concept of ‘trust’ seems to be the most prominent part, other times ‘commitment’ and other times ‘faithfulness’ or ‘allegiance.’ ‘Faithfulness’ is the closest word to carrying the full meaning, but it should be understood that these other meanings are all in the background, informing what kind of faithfulness is in view, and in this case, the context suggests trust plays a prominent role, warranting a combination of the words, ‘faithful trust.’
e This is referring to the Roman province of Asia—sometimes called ‘Asia Minor’—not the modern continent of Asia. The province of Asia was approximately located where present-day Türkiye is.
f This is a variant spelling of the name Priscilla.
g This sentiment is the same as telling someone to “give them a hug for me.”
h This is an instance of a third person mandative form, which does not exist in English. Traditionally, it is translated with ‘may they be’ or ‘let them be’ but considering that the context is to make them like a sacrificial offering or to designate them for destruction like casualties of conquest, unless the interpretation is that Paul was instructing people to murder people, then this must be seen as a way to help them understand the seriousness of the situation, to understand people who are among the Christ community who disregard Christ as enemies because of the harm they cause, keeping people from receiving the benefits of the true message.
i Anathema is traditionally translated as ‘accursed.’ Here it is translated as ‘designated for destruction.’ It literally means ‘placed upon.’ It is the word used in the Greek translation of the Hebrew Bible (the Septuagint) to translate the Hebrew word Herem, which means ‘a thing devoted to God,’ including the animals that were to be sacrificed on the altar—what was to be ‘placed upon’ the altar. Robert Alter translates Leviticus 27:28-29 this way, with ‘anything proscribed’ being used to translate herem: “But anything proscribed, that a man may proscribe for the LORD, of anything he has, whether of humans or animals or of the field of his holding, shall not be sold and shall not be redeemed. Anything proscribed is holy of holies to the LORD. No human who has been proscribed may be ransomed. He is doomed to die.” Alter (2019) also writes in the footnotes for those verses: “The Hebrew term is herem, which in martial contexts means the ‘ban’ of total destruction to which a conquered population and its possessions are subjected” (1:464). Two connections also come to mind from Matthew. While the wording is not shared between this section and Matthew 23, the concepts seem reminiscent of each other. Matthew 23 is a list of ‘woes’ or ‘you’d better watch out’ against the Pharisees who are accused of being pretenders, misleading people and causing them harm by teaching them a competing message with Jesus. In Matthew 23:15, they are compared to ‘a child of the Hinnom Valley,’ which it was thought to be where children were placed on altars to Molech and burned alive. Other connections in that chapter seem relevant as well. The second connection that seems relevant is Matthew 12:31 and the deviation of speaking with contempt against the Life-breath. It seems that leading people away from the triumphant message of Christ is connected with a harsh judgment unlike any other form of deviating from the Path of Christ.
j The phrase marana tha (Greek: μαράνα θά) is a transliteration of the Aramaic marana tha (מָרָנָא תָּא), meaning "Our Lord, come!" or possibly "Our Lord has come." The exact meaning depends on whether the phrase is read as an imperative (marana "Our Lord" + tha "come!") or as a perfect verb (tha "has come").