15:1-11

Vocabulary

• κατέχω – I hold fast
• ἐκτος – outside
• έκτος εἰ μή – except
• εἰχῆ – in vain, to no purpose, without due consideration.
• θάπτω – I bury
• ὤφθη – aor. pass. of ὁράω to see; pass. appear.
• ἐπάνω – more than, over, above
• πεντακόσιοι – five hundred
• ἐφάπαξ – at once; once for all
• ὡστερεί – as, as it were
• ἔκτρωμα, τό – untimely birth, miscarriage
• κἀμοί – also to me
• ἐλαχιστος – least
• ἱκανός – qualified, fit; sufficient
• κενός – vain, without result; without effect
• περισσότερος – more, greater
• κοπιάω – work hard, toil

Translation

1. Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,	Now I make known to you, brothers and sisters, the gospel which we gospelled to you, which you received and in which you stand,
2. δι᾿ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.	Through which you are being saved, with what word I gospelled you if you hold fast, outside except you believed in vain.
3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφὰς	For I delivered to you in the first, that which I also received: that Christ died for our sins according to the Scriptures,
4. καὶ ὅτι ἐτάφη καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφὰς	That he was buried and that he was on the third day according to the Scriptures,
5. καὶ ὅτι ὤφθη Κηφᾷ εἶτα τοῖς δώδεκα·	And that he was seen by [‘appeared to’? (NIV, ESV)] Cephas, then the Twelve;
6. ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·	Then he was seen by more than five hundred brothers [and sisters] at the same time, out of whom many remain until not, although some have fallen asleep;
7. ἔπειτα ὤφθη Ἰακώβῳ εἶτα τοῖς ἀποστόλοις πᾶσιν·	Then he was seen by James then all the apostles;
8. ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.	But last of all, as to one born suddenly [i.e. without adequate preparation], he was seen by me also.
9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·	For I am the least of the apostles, who is not worthy to be called an apostle because I persecuted the church of God.
10. χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί.	But by the grace of God I am what I am, and his grace toward me was not in vain, but I worked harder than all of them, though not I but the grace of God with me.
11. εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.	Therefore whether I or they, in this way we preached and in this way you believed.

Notes

• Begins with resurrection of Jesus to prove general resurrection
• Not response to Corinthian letter (no περὶ δὲ), but to what some are saying (15:12), perhaps reported by Chloe’s people.
• Deferred discussion until end
  • Climactic effect?
  • Bookends of Cross (1:18-2:5) and Resurrection (15)
• Preaching of resurrection is at foundation of kerygma – Paul’s and everyone else’s!

1-2

1

• γνορίζω reiterates earlier knowledge discussion – here is knowledge that matters.
• τὸ εὐαγγέλιον ὃ εὐανγγελισάμεν – deliberate, emphatic repetition of cognate words.
• παρελάβετε – tradition language (cf. 15:3)

2

• σῴζεσθε – present tense, indicates continuing faith
• τίνι λόγῳ εὐηγγελισάμην – further repetition of εὐαγγελιζω verb
• εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε – underlines urgency; not holding to this gospel = believing in vain.

3a

• Language of tradition (cf. 11:23)
• ἐν πρώτοις – ‘first in importance’ or ‘first in time’ – meaning is unaffected either way.

3b-4

• Content of tradition, probably in credal form.
• Combination of ‘buried’ and ‘raised’ points to bodily resurrection.
• Repetition of κατὰ τὰς γραφὰς indicates both events and significance are rooted in Scripture.
• ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν – cf. Is. 53:8-9

5

• May be part of credal formulation, but may also be start of Paul’s list of witnesses. If the latter, he presumably gives prominence to the authoritative witness of Peter.

6-8

• Unanimous witness
• ‘All the apostles’? Group distinct from 12, commissioned to be missionary witnesses.

8

• Personal testimony -> defence of apostleship
• ἐκτρώμα – premature birth – without benefit of normal preparation, such as was given to other apostles.

9-10

• Defence – why interrupt such an important argument? Because of strength of attack.
• Balanced hyperbolic claims – unworthiness, great labours, retraction of boasting.
• Repeated ‘ἠ χάρις τοῦ θεοῦ’.
• οὐ κενή will be connected to belief in resurrection:
  • If Christ is not raised, our hope is in vain (14)
  • But because Christ has not been raised, our labour is not in vain (58)

11

• Returns focus from proclaimer to proclamation.

15:12-19

Vocabulary

• ψευδομάρτυς – false witness
• εἴπερ – if indeed, if after all, since
• ματαίος – fruitless, worthless, useless
• ἐλεεινός – pitiable, miserable

Translation

12. Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;	But if Christ is preached, that he was raised from the dead, how do some among you say that there is no resurrection of the dead?
13. εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται·	If there is not a resurrection of the dead, neither was Christ raised.
14. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν·	And if Christ was not raised, then our preaching is empty and your faith is empty.
15. εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται.	We are even found false witnesses of God, since we witnessed against God that he raised Christ, whom he did not raise if after all it is true that the dead are not raised.
16. εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται·	For if the dead are not raised, neither was Christ raised;
17. εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν,	And if Christ has not been raised, your faith is futile, you are still in your sins,
18. ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.	And therefore the ones asleep in Christ have been destroyed.
19. εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.	If only in this life in Christ we have hoped, we are the most pitiable of all people.

Notes

12

• Any rejection of general resurrection is rejection of specific resurrection.
• Appeal to logic

13-14

• Logical chain
• References to proclamation and faith reinforce vv. 1-2.
• Implications for proclamation and faith picked up in v. 15 & vv. 17-18 respectively.

14

• t.v.
  • ὑμῶν – earliest, most important witnesses. Required by context – ‘your faith’ correlates to ‘our preaching’. cf. v17
  • ἡμῶν – either itasticism or mechanical assimilation to previous ἡμῶν.
  • ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαισ ὑμων – only late miniscule support, and is either accidental (homoioteleuton) or a deliberate conflation with v. 17.
  • Thus ὑμῶν best accounts for the others.

15

• Implication -> those who proclaim Christ’s resurrection must be liars – Paul, Peter & Apollos alike.
• ψευδομάρτυρες τοῦ θεοῦ – objective rather than subjective genitive, thus ‘concerning God’.

16

• Reiteration of v. 13, new logical chain/set of implications.

17

• Not only is faith empty, but victory over sin is in doubt, because Jesus’ vindication is in doubt.
• ματαίος and κενός are very similar.
  • κενός (BDAG) – ‘pert. to being devoid of intellectual, moral, or spiritual value’
  • ματαίος (BDAG) – ‘pert. to being of no use, idle, empty, fruitless, useless, powerless, lacking truth’
• In sins is both personal (individual sins), and cosmic (under power of sin). N. B. plural of sins

18-19

• Hope is gone for those both dead and alive.
• ‘Those who have fallen asleep’ is drained of its hope.
• μόνον modifies ἐν τῇ ζωῇ ταύτῃ rather than ἠλπικόντες ἐσμὲν, since the latter relies on a weaker meaning of hope than Paul’s usual use of ἐλπίζω. It is push to the end for emphasis.

19

• Hyperbole? Dismisses joys and rewards of serving Christ in this life? cf. sacrifices of comfort, status & safety in vv. 30-32.
• Genitives of comparison

15:20-28

Vocabulary

• ἀπαρχή, ἡ – first-fruits
• ἐπειδή – since, since then
• ζωοποιέω – I make alive, quicken
• παραδιδοῖ – pres. subj 3 s. of παραδίδωμι
• ἐχθρός, ὁ – enemy; adj. hostile
• δῆλος – clear, evident
• ἐκτός – except, outside

Translation

20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν ἀπαρχὴ τῶν κεκοιμημένων.	But now Christ has been raised from the dead, the firstfruits of the ones who have fallen asleep.
21. ἐπειδὴ γὰρ δι᾿ ἀνθρώπου θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν.	For because through a man [there was] death, also through a man [there is] resurrection of the dead.
22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζῳοποιηθήσονται.	For just as in Adam all die, in this way also in Christ all will be made alive.
23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ,	But each in his/her own order; Christ the firstfruits, then those of Christ at his appearing,
24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν.	Then the end, when he delivers the Kingdom to the one who is God and Father, when he destroys every rule and every authority and every power.
25. δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.	For it is necessary for him to rule him until he has put all his enemies under his feet.
26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος·	The last enemy being destroyed [is] death.
27. πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα.	For he [i.e. God?] has subjected all things under his [i.e. Christ’s] feet. But when it says that every thing has been subjected, it is clear that the one subjecting all things to him is excepted.
28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς [τὰ] πάντα ἐν πᾶσιν.	But when all things are subjected to him, then the son himself will be subjected to the one who subjected all things to him, in order that God be all in all.

Notes

• Reaffirmation of central truth: Christ has been raised.
• Movement from negative consequences of denial to positive consequences of affirmation.

20

• Νυνὶ δὲ – logical transition rather than chronological ‘now’.
• ἀπαρχὴ – is Paul’s interpretation, suggesting Christ’s resurrection is not alone. Thiselton:
  • First in time
  • Representative
  • Contains promise of more to come

21-22

• ἀνθρώπου – ‘man’ rather than generic ‘human’ because of the Adam/Christ analogy that follows.
• Corporate solidarity: being in Christ leads to resurrection as being in Adam leads to death.
• Second-Adam Christology.
• ζωοποιηθήσονται – suggestive of God’s creative power.
• πάντες – those who have responded in faith to the proclamation of vv. 1-11.
• Translation of ανθρωπου – generic ‘human’ or the ‘men’ of following discussion?

23

• Return to language of firstfruits.
• Guards against over-realised eschatology, by pointing out necessary sequence of events.
• Reminder of promise of future resurrection.

24-26

• Victory over death placed in context of larger triumph, now in process of being brought about.
• Uses language from Ps 110:1 and Ps 8:6.
• Reminder that since death is still present, final consummation has not yet occurred.

27-28

• Christ, as representative firstfruits, acknowledges the kingship of God the Father so the eternal kingdom is undivided. This is the fulfilment of the Messiah’s work.
• ὁ ὑιὸς / ὁ θεὸς – it is ‘the Son’ who subjects himself to the one who subjected all things to him.
  • Not only commenting on earthly, but heavenly relationship between them.
  • It is ὁ θεὸς who reigns, meaning perhaps that Christ’s reign is not swallowed up but perfected in universal rule of trinitarian God.

15:29-34

Vocabulary

• ὁλως – actually, w. neg. not at all
• κινδθνεύω – be in danger, run a risk
• καθ᾽ ἡμέραν – daily
• νή – particle of affirmation, by my pride in you
• ὑμέτερος – your
• καύχησις, ἡ – boasting, pride
• θηριομαχέω – I fight with wild beasts
• ὀφελος, τό – benefit, profit
• αὔριον – adv. tomorrow
• πλανάω – Ι deceive, lead astray
• φθείρω – I corrupt, destroy
• ἦθος, τό – custom, manner, habit
• χρηστός – good, pleasant, kind
• ὁμιλία – company, association
• ἐκνήφω – I become sober, come to my senses
• ἀγνωσία, ἡ – ignorance
• ἐντροπή – shame, humiliation

Translation

29. Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;	Then what will the ones baptising on behalf of the dead do? If the dead are not raised at all, why are they being baptised on behalf of the dead?
30. Τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν;	And why do we endanger ourselves every hour?
31. καθ᾿ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, [ἀδελφοί], ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.	I die every day, by my glorying in you [cf. Thiselton, 1250-1], brothers [and sisters], which I have in Christ Jesus our Lord.
32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.	If I fought wild animals in Ephesus according to a human [standard? reason?], what gain to me? If the dead are not raised, we [should?] eat and we drink, for tomorrow we will die.
33. μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.	Do not be deceived; Evil company corrupts kind morals.
34. ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν, πρὸς ἐντροπὴν ὑμῖν λαλῶ.	Sober up properly and stop sinning. For some have ignorance of God. I speak to you for shame.

Notes

• Return to consequences of not believing in resurrection (cf. 13-19).
• Exposes two practices that don’t make sense unless there is a resurrection: baptism for the dead and suffering for the sake of the gospel. Finally, exhortation to sober up and stop sinning.

29

• ad hominem argument
• Options for the practice:
  • Vicarious baptism for unbelievers- Paul doesn’t challenge because of higher priorities.
  • Vicarious baptism for believers who had not been baptised.
  • One’s own baptism, motivated in part by desire to be reunited with beloved believers.
  • τῶν νεκρῶν is metaphorical, referring to oneself dead in sins.

30-32

• Paul appeals to own example
• κινδνεύω appears only here in Paul, but cognate noun occurs 8 times in 2 Cor 11:26, so that could be considered an amplification.
• Shift from “we” to “I” and from literal danger language to hyperbole of daily death.

31

• t.v. inclusion or omission of ἀδελφοί.
  • External support is fairly evenly divided, with
    • Some early Alexandrian sources (א A B…) favour inclusion
    • P46 and later western sources omit
  • Internal evidence is that inclusion would be consistent with Pauline usage, particularly in such a solemn asseveration. cf. similar assimilation in 11:2 (but only in NA27 + Metzger, Textual Commentary as UBS4 does not include this variant).

32a

• Possible reference to Acts 19:28-32. i.e. metaphorical usage of ἐθηριομάχησα.

32b

• cf. Isaiah 22:12-13

33-34

• Moral exhortation – μὴ πλανᾶσθε often introduces these.
• ὁμιλίαι can mean ‘conversation’. Misleading talk about no resurrection can lead to immoral behaviour.
• cf. connection between Corinthians’ worldliness and lack of theological perspective in 4:8-13.
• Quotation from Menander.
• ἀγνωσίαν – dig at ‘knowledge’ party?

15:35-41

Vocabulary

• ἐρεῖ – fut. of λέγω
• ποῖος – of what kind or sort
• ἄφρων – without reason, senseless, foolish
• ζωοποιέω – make alive, quicken
• γυμνός – bare, naked
• κόκκος, ὁ – grain
• τυγχάνω – happen, chance, impers.
  • εἰ τύχοι – it may be, perhaps.
• σῖτος, ὁ – wheat, grain
• κτῆνος, τό – domesticated animal
• πτηνός, τό – winged; subst. bird
• ἐπουράνιος – heavenly
• ἐπίγειος – earthly
• ἥλιος – sun
• σελήνη, ἡ – moon
• διαφέρω – differ

Translation

35. Ἀλλὰ ἐρεῖ τις· πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται;	But someone will say, “How are the dead raised?” or “With what body do they come?”
36. ἄφρων, σὺ ὃ σπείρεις, οὐ ζῳοποιεῖται ἐὰν μὴ ἀποθάνῃ·	Foolishness! That which you sow is not made alive if it has not died.
37. καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·	And the thing which is sown, it is not the body which will be that is sown but a naked seed, perhaps of grain or something else.
38. ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα.	But God gives it a body just as he has willed, and to each [kind] of seed[s] its own body.
39. Οὐ πᾶσα σὰρξ ἡ αὐτὴ σὰρξ ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων.	Not all flesh is the same flesh but some of humans, another flesh of animals, another flesh of birds, another of fish.
40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.	And [there is] a heavenly body, and an earthly body; but other [is] the glory of the heavenly, another [is] the [glory] of the earthly.
41. ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων· ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.	Other [is] the glory of the sun, and another glory of the moon and another glory of the stars; for a star differs from stars in glory.

Notes

35

• Objections to resurrection, in form of questions. Evidence that the objections were to bodily resurrection.

36-37

• Rebuke – σύ probably belongs with ἄφρων rather than ὃ σπείρεις, since the emphasis makes more sense this way.
• ‘Fool’ in OT sense – one who ‘says in his/her heart: “There is no God”‘ (Ps. 14:1).
  • cf. Mk 12:24-27 – there it is ignorance of the Scriptures and the power of God that leads to error about the resurrection. Incidentally, Mark also uses the verb πλανᾶσθε found in v. 33 above.
• εἰ τύχοι is aorist optative of τυγχάνω, literally ‘if it should so happen’, and introduces list of examples.

38

• Both conclusion and bridge to following analogy.
• Variation in tenses from δίδωσιν (‘God gives’) to ἠθέλησεν (‘he willed’) may suggest difference between providential activity and creation design.

39-41

• Variety of bodies, each suited to its environment. Thus, if we expect the environment to be different at the resurrection, so too will the bodies provided be.
• σώματα ἐπουράνια – sun, moon and stars or heavenly beings? Perhaps both, with transition from one to the other between 41 and 42.
• Both present and future body have their own glory; neither should be despised.

15:42-50

Vocabulary

• φθορά, ἡ – corruption, dissolution
• ἀφθαρσια, ἡ – incorruptibility, immortality
• ἀτιμία, ἡ – dishonour
• ζωοποιέω – make alive, quicken
• χοïκός – earthly, made of dust
• οἷος – of what sort, (such) as
• φορέω – bear constantly, wear
• κληρονομέω – I inherit

Translation

42. Οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ·	In this way also the resurrection of the dead. It is sown in corruption, it is raised in incorruptibility.
43. σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·	It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power.
44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.	It is sown an unspiritual body, it is raised a spiritual body. If it is an unspiritual body, it is also a spiritual.
45. οὕτως καὶ γέγραπται· ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν.	And so it is written: The first man, Adam became an unspiritual living one, the last Adam a life-giving spirit.
46. ἀλλ᾿ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.	But not spiritual [was] not first but the unspiritual, then the spiritual.
47. ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.	The first man [was] from the earth, made of earth; the second man from heaven.
48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·	As the one made of earth, so also the ones made of earth; and as the heavenly one, so also the heavenly ones.
49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.	And just as we have borne the image of the one made of earth, we shall also bear the image of the heavenly one.
50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.	I say this, brothers [and sisters]: flesh and blood are not able to inherit the kingdom of God, nor the perishable to inherit the imperishable.

Notes

42-44

• Paul applies analogies of seed and different kinds of bodies.
• Asserts existence of resurrection body, but it differs from present body:
  • imperishable
  • (more) glorious
  • powerful
  • spiritual – although not reflecting Greek dualism but biblical eschatology i.e. a body governed by the Spirit.
• σῶμα indicates totality of integrated self

45

• Basis for expectation is double solidarity with Adam (present, ψυχικός, life) and Christ (πνευματικὀς life).
• Citation of Gen 2:7 likens resurrection of Christ to giving life to Adam.

46

• Paul reasserts necessary ordering of events, perhaps over against ‘over-realised’ eschatology.

47

• More likely refers to nature than origin.

48-49

• Application: as we have shared in Adam’s earthly nature, so in Christ we shall share his heavenly nature.
• t.v. φορέσομεν (‘we shall bear’) vs. φορέσωμεν (‘let us bear’).
  • External evidence favours the latter, harder reading of hortatory subjunctive. Thus, let destiny govern present life.
  • UBS4 editors preferred indicative because the context is not hortatory.
• οἷος and τοιοῦτος work together as qualitative correlative adjectives – “as… so also”.

50

• Conclusion: It is ridiculous to reject resurrection on false assumption of unchanged body; the kingdom requires transformation.

15:51-58

Vocabulary

• ἀλλάσσω – I transform, change
• ἄτομος – subst. moment; indivisible
• ῥιπή, ἡ – twinkling, rapid movement
• σάλπιγξ, ἡ – trumpet
• σαλπίζω – I sound a trumpet
• θνητός – subject to death, mortal
• ἀθανασία – immortality
• καταπίνω – drink down, swallow
• νῖκος, τό – victory
• ἐδραῖος – steadfast, firm
• ἀμετακίνητος – immovable, firm
• περισσεύω – abound
• κόπος, ὁ – toil, labour; trouble
• κενός – vain, without result

Translation

51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα,	Behold I tell you a mystery: not all will sleep, but all will be changed.
52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γὰρ καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι καὶ ἡμεῖς ἀλλαγησόμεθα.	In a moment, in the blink of an eye, in/at the last trumpet; for the trumpet will sound and the dead will be raised imperishable and we will be changed.
53. Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.	For it is necessary for this perishable [body] to put on imperishable and this mortal [body] to put on immortality.
54. ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· κατεπόθη ὁ θάνατος εἰς νῖκος.	When the this perishable [body] puts on imperishability and this mortal [body] puts on immortality, then will happen the word which is written: Death has been swallowed up in victory.
55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;	O death, where [is] your victory? O death, where [is] your sting?
56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·	The sting of death [is] sin, and the power of sin [is] the law.
57. τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.	But thanks to God, the one giving to us the victory through our Lord, Jesus Christ.
58. Ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ.	Thus, my beloved brothers [and sisters], be steadfast, immovable, always abounding in the work of the Lord, having known that your work is not empty in the Lord.

Notes

51-52

• From argument, Paul now turns to praise and encouragement.
• Opening words draw attention to importance, but may also imply against human expectation.
  • God’s great creative act on the last day.
  • Some see this as a development in Paul’s theology, because of formula of proclamation of something new.
• FIXME: t. v.?

53-55

• Reiterates contrast between two kinds of body, two orders of existence, and thus need for great change.
• Juxtaposition of Isaiah 25:6-10a & Hos 13:14
  • In both cases, νῖκος is substituted -> Song of triumph, celebrating Christ’s victory over death.

54

• FIXME: t. v. ?

56

• Explanation of 55.
• First half extends triumphing in Christ’s victory over sin. Also a reminder that if Christ has not been raised, there is no victory and they are still in their sins (15:17).

57

• Doxology – thanks is given for triumph, and declares, once again, agency of Christ in bringing that about.

58

• From celebration to exhortation.
• ἀδελφοί μου ἀγαπητοί – intensification of normal hortatory form of address.
• ἐν τῷ ἔργῳ τοῦ κυρίου – work of building up people of God (cf. 3:10-15; 9:1).
• Comparison to that which is ματαίος and κενός in 10, 14, 17. (cf. also Eccl, where everything is meaningless (LXX ματαιότης).