Greek NT with variants

1γνωριζωG1107{V-PAI-1S} δεG1161{CONJ} υμινG5213{P-2DP} αδελφοιG80{N-VPM} τοG3588{T-ASN} ευαγγελιονG2098{N-ASN} οG3739{R-ASN} ευηγγελισαμηνG2097{V-AMI-1S} υμινG5213{P-2DP} οG3739{R-ASN} καιG2532{CONJ} παρελαβετεG3880{V-2AAI-2P} ενG1722{PREP} ωG3739{R-DSN} καιG2532{CONJ} εστηκατεG2476{V-RAI-2P} 2διG1223{PREP} ουG3739{R-GSN} καιG2532{CONJ} σωζεσθεG4982{V-PPI-2P} τινιG5100{X-DSM} λογωG3056{N-DSM} ευηγγελισαμηνG2097{V-AMI-1S} υμινG5213{P-2DP} ειG1487{COND} κατεχετεG2722{V-PAI-2P} εκτοςG1622{ADV} ειG1487{COND} μηG3361{PRT-N} εικηG1500{ADV} επιστευσατεG4100{V-AAI-2P} 3παρεδωκαG3860{V-AAI-1S} γαρG1063{CONJ} υμινG5213{P-2DP} ενG1722{PREP} πρωτοιςG4413{A-DPM} οG3739{R-ASN} καιG2532{CONJ} παρελαβονG3880{V-2AAI-1S} οτιG3754{CONJ} χριστοςG5547{N-NSM} απεθανενG599{V-2AAI-3S} υπερG5228{PREP} τωνG3588{T-GPF} αμαρτιωνG266{N-GPF} ημωνG2257{P-1GP} καταG2596{PREP} ταςG3588{T-APF} γραφαςG1124{N-APF} 4καιG2532{CONJ} οτιG3754{CONJ} εταφηG2290{V-2API-3S} καιG2532{CONJ} οτιG3754{CONJ} εγηγερταιG1453{V-RPI-3S} τηG3588{T-DSF} τσβτριτηG5154{A-DSF} ημεραG2250{N-DSF} ατηG3588{T-DSF} ατριτηG5154{A-DSF} καταG2596{PREP} ταςG3588{T-APF} γραφαςG1124{N-APF} 5καιG2532{CONJ} οτιG3754{CONJ} ωφθηG3700{V-API-3S} κηφαG2786{N-DSM} ειταG1534{ADV} τοιςG3588{T-DPM} δωδεκαG1427{A-NUI} 6επειταG1899{ADV} ωφθηG3700{V-API-3S} επανωG1883{ADV} πεντακοσιοιςG4001{A-DPM} αδελφοιςG80{N-DPM} εφαπαξG2178{ADV} εξG1537{PREP} ωνG3739{R-GPM} οιG3588{T-NPM} απλειονεςG4119{A-NPM-C} τσβπλειουςG4119{A-NPM-C} μενουσινG3306{V-PAI-3P} εωςG2193{CONJ} αρτιG737{ADV} τινεςG5100{X-NPM} δεG1161{CONJ} τσβκαιG2532{CONJ} εκοιμηθησανG2837{V-API-3P} 7επειταG1899{ADV} ωφθηG3700{V-API-3S} ιακωβωG2385{N-DSM} ειταG1534{ADV} τοιςG3588{T-DPM} αποστολοιςG652{N-DPM} πασινG3956{A-DPM} 8εσχατονG2078{A-ASM} δεG1161{CONJ} παντωνG3956{A-GPM} ωσπερειG5619{ADV} τωG3588{T-DSN} εκτρωματιG1626{N-DSN} ωφθηG3700{V-API-3S} καμοιG2504{P-1DS-C} 9εγωG1473{P-1NS} γαρG1063{CONJ} ειμιG1510{V-PXI-1S} οG3588{T-NSM} ελαχιστοςG1646{A-NSM} τωνG3588{T-GPM} αποστολωνG652{N-GPM} οςG3739{R-NSM} ουκG3756{PRT-N} ειμιG1510{V-PXI-1S} ικανοςG2425{A-NSM} καλεισθαιG2564{V-PPN} αποστολοςG652{N-NSM} διοτιG1360{CONJ} εδιωξαG1377{V-AAI-1S} τηνG3588{T-ASF} εκκλησιανG1577{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} 10χαριτιG5485{N-DSF} δεG1161{CONJ} θεουG2316{N-GSM} ειμιG1510{V-PXI-1S} οG3739{R-NSN} ειμιG1510{V-PXI-1S} καιG2532{CONJ} ηG3588{T-NSF} χαριςG5485{N-NSF} αυτουG846{P-GSM} ηG3588{T-NSF} ειςG1519{PREP} εμεG1691{P-1AS} ουG3756{PRT-N} κενηG2756{A-NSF} εγενηθηG1096{V-AOI-3S} αλλαG235{CONJ} περισσοτερονG4053{A-ASM-C} αυτωνG846{P-GPM} παντωνG3956{A-GPM} εκοπιασαG2872{V-AAI-1S} ουκG3756{PRT-N} εγωG1473{P-1NS} δεG1161{CONJ} ααλλαG235{CONJ} τσβαλλG235{CONJ} ηG3588{T-NSF} χαριςG5485{N-NSF} τουG3588{T-GSM} θεουG2316{N-GSM} α[η]G3588{T-NSF} τσβηG3588{T-NSF} συνG4862{PREP} εμοιG1698{P-1DS} 11ειτεG1535{CONJ} ουνG3767{CONJ} εγωG1473{P-1NS} ειτεG1535{CONJ} εκεινοιG1565{D-NPM} ουτωςG3779{ADV} κηρυσσομενG2784{V-PAI-1P} καιG2532{CONJ} ουτωςG3779{ADV} επιστευσατεG4100{V-AAI-2P} 12ειG1487{COND} δεG1161{CONJ} χριστοςG5547{N-NSM} κηρυσσεταιG2784{V-PPI-3S} οτιG3754{CONJ} εκG1537{PREP} νεκρωνG3498{A-GPM} εγηγερταιG1453{V-RPI-3S} πωςG4459{ADV-I} λεγουσινG3004{V-PAI-3P} τσβτινεςG5100{X-NPM} ενG1722{PREP} υμινG5213{P-2DP} ατινεςG5100{X-NPM} οτιG3754{CONJ} αναστασιςG386{N-NSF} νεκρωνG3498{A-GPM} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} 13ειG1487{COND} δεG1161{CONJ} αναστασιςG386{N-NSF} νεκρωνG3498{A-GPM} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} ουδεG3761{ADV} χριστοςG5547{N-NSM} εγηγερταιG1453{V-RPI-3S} 14ειG1487{COND} δεG1161{CONJ} χριστοςG5547{N-NSM} ουκG3756{PRT-N} εγηγερταιG1453{V-RPI-3S} κενονG2756{A-NSN} αραG686{PRT} α[και]G2532{CONJ} τοG3588{T-NSN} κηρυγμαG2782{N-NSN} ημωνG2257{P-1GP} κενηG2756{A-NSF} τσβδεG1161{CONJ} καιG2532{CONJ} ηG3588{T-NSF} πιστιςG4102{N-NSF} υμωνG5216{P-2GP} 15ευρισκομεθαG2147{V-PPI-1P} δεG1161{CONJ} καιG2532{CONJ} ψευδομαρτυρεςG5575{N-NPM} τουG3588{T-GSM} θεουG2316{N-GSM} οτιG3754{CONJ} εμαρτυρησαμενG3140{V-AAI-1P} καταG2596{PREP} τουG3588{T-GSM} θεουG2316{N-GSM} οτιG3754{CONJ} ηγειρενG1453{V-AAI-3S} τονG3588{T-ASM} χριστονG5547{N-ASM} ονG3739{R-ASM} ουκG3756{PRT-N} ηγειρενG1453{V-AAI-3S} ειπερG1512{COND} αραG686{PRT} νεκροιG3498{A-NPM} ουκG3756{PRT-N} εγειρονταιG1453{V-PPI-3P} 16ειG1487{COND} γαρG1063{CONJ} νεκροιG3498{A-NPM} ουκG3756{PRT-N} εγειρονταιG1453{V-PPI-3P} ουδεG3761{ADV} χριστοςG5547{N-NSM} εγηγερταιG1453{V-RPI-3S} 17ειG1487{COND} δεG1161{CONJ} χριστοςG5547{N-NSM} ουκG3756{PRT-N} εγηγερταιG1453{V-RPI-3S} ματαιαG3152{A-NSF} ηG3588{T-NSF} πιστιςG4102{N-NSF} υμωνG5216{P-2GP} ετιG2089{ADV} εστεG2075{V-PXI-2P} ενG1722{PREP} ταιςG3588{T-DPF} αμαρτιαιςG266{N-DPF} υμωνG5216{P-2GP} 18αραG686{PRT} καιG2532{CONJ} οιG3588{T-NPM} κοιμηθεντεςG2837{V-APP-NPM} ενG1722{PREP} χριστωG5547{N-DSM} απωλοντοG622{V-2AMI-3P} 19ειG1487{COND} ενG1722{PREP} τηG3588{T-DSF} ζωηG2222{N-DSF} ταυτηG3778{D-DSF} τσβηλπικοτεςG1679{V-RAP-NPM} τσβεσμενG2070{V-PXI-1P} ενG1722{PREP} χριστωG5547{N-DSM} αηλπικοτεςG1679{V-RAP-NPM} αεσμενG2070{V-PXI-1P} μονονG3440{ADV} ελεεινοτεροιG1652{A-NPM-C} παντωνG3956{A-GPM} ανθρωπωνG444{N-GPM} εσμενG2070{V-PXI-1P} 20νυνιG3570{ADV} δεG1161{CONJ} χριστοςG5547{N-NSM} εγηγερταιG1453{V-RPI-3S} εκG1537{PREP} νεκρωνG3498{A-GPM} απαρχηG536{N-NSF} τωνG3588{T-GPM} κεκοιμημενωνG2837{V-RPP-GPM} τσβεγενετοG1096{V-2ADI-3S} 21επειδηG1894{CONJ} γαρG1063{CONJ} διG1223{PREP} ανθρωπουG444{N-GSM} τσβοG3588{T-NSM} θανατοςG2288{N-NSM} καιG2532{CONJ} διG1223{PREP} ανθρωπουG444{N-GSM} αναστασιςG386{N-NSF} νεκρωνG3498{A-GPM} 22ωσπερG5618{ADV} γαρG1063{CONJ} ενG1722{PREP} τωG3588{T-DSM} αδαμG76{N-PRI} παντεςG3956{A-NPM} αποθνησκουσινG599{V-PAI-3P} ουτωςG3779{ADV} καιG2532{CONJ} ενG1722{PREP} τωG3588{T-DSM} χριστωG5547{N-DSM} παντεςG3956{A-NPM} ζωοποιηθησονταιG2227{V-FPI-3P} 23εκαστοςG1538{A-NSM} δεG1161{CONJ} ενG1722{PREP} τωG3588{T-DSN} ιδιωG2398{A-DSM} ταγματιG5001{N-DSN} απαρχηG536{N-NSF} χριστοςG5547{N-NSM} επειταG1899{ADV} οιG3588{T-NPM} αβτουG3588{T-GSM} χριστουG5547{N-GSM} ενG1722{PREP} τηG3588{T-DSF} παρουσιαG3952{N-DSF} αυτουG846{P-GSM} 24ειταG1534{ADV} τοG3588{T-NSN} τελοςG5056{N-NSN} οτανG3752{CONJ} απαραδιδωG3860{V-PAS-3S} τσβπαραδωG3860{V-2AAS-3S} τηνG3588{T-ASF} βασιλειανG932{N-ASF} τωG3588{T-DSM} θεωG2316{N-DSM} καιG2532{CONJ} πατριG3962{N-DSM} οτανG3752{CONJ} καταργησηG2673{V-AAS-3S} πασανG3956{A-ASF} αρχηνG746{N-ASF} καιG2532{CONJ} πασανG3956{A-ASF} εξουσιανG1849{N-ASF} καιG2532{CONJ} δυναμινG1411{N-ASF} 25δειG1163{V-PQI-3S} γαρG1063{CONJ} αυτονG846{P-ASM} βασιλευεινG936{V-PAN} ααχριG891{PREP} τσβαχριςG891{PREP} ουG3739{R-GSM} τσβανG302{PRT} θηG5087{V-2AAS-3S} πανταςG3956{A-APM} τουςG3588{T-APM} εχθρουςG2190{A-APM} υποG5259{PREP} τουςG3588{T-APM} ποδαςG4228{N-APM} αυτουG846{P-GSM} 26εσχατοςG2078{A-NSM} εχθροςG2190{A-NSM} καταργειταιG2673{V-PPI-3S} οG3588{T-NSM} θανατοςG2288{N-NSM} 27πανταG3956{A-APN} γαρG1063{CONJ} υπεταξενG5293{V-AAI-3S} υποG5259{PREP} τουςG3588{T-APM} ποδαςG4228{N-APM} αυτουG846{P-GSM} οτανG3752{CONJ} δεG1161{CONJ} ειπηG2036{V-2AAS-3S} οτιG3754{CONJ} πανταG3956{A-NPN} υποτετακταιG5293{V-RPI-3S} δηλονG1212{A-NSN} οτιG3754{CONJ} εκτοςG1622{ADV} τουG3588{T-GSM} υποταξαντοςG5293{V-AAP-GSM} αυτωG846{P-DSM} ταG3588{T-APN} πανταG3956{A-APN} 28οτανG3752{CONJ} δεG1161{CONJ} υποταγηG5293{V-2APS-3S} αυτωG846{P-DSM} ταG3588{T-APN} πανταG3956{A-APN} τοτεG5119{ADV} α[και]G2532{CONJ} τσβκαιG2532{CONJ} αυτοςG846{P-NSM} οG3588{T-NSM} υιοςG5207{N-NSM} υποταγησεταιG5293{V-2FPI-3S} τωG3588{T-DSM} υποταξαντιG5293{V-AAP-DSM} αυτωG846{P-DSM} ταG3588{T-APN} πανταG3956{A-APN} ιναG2443{CONJ} ηG5600{V-PXS-3S} οG3588{T-NSM} θεοςG2316{N-NSM} α[τα]G3588{T-NPN} τσβταG3588{T-NPN} πανταG3956{A-NPN} ενG1722{PREP} πασινG3956{A-DPN} 29επειG1893{CONJ} τιG5101{I-ASN} ποιησουσινG4160{V-FAI-3P} οιG3588{T-NPM} βαπτιζομενοιG907{V-PPP-NPM} υπερG5228{PREP} τωνG3588{T-GPM} νεκρωνG3498{A-GPM} ειG1487{COND} ολωςG3654{ADV} νεκροιG3498{A-NPM} ουκG3756{PRT-N} εγειρονταιG1453{V-PPI-3P} τιG5101{I-ASN} καιG2532{CONJ} βαπτιζονταιG907{V-PPI-3P} υπερG5228{PREP} ααυτωνG846{P-GPM} τσβτωνG3588{T-GPM} τσβνεκρωνG3498{A-GPM} 30τιG5101{I-ASN} καιG2532{CONJ} ημειςG2249{P-1NP} κινδυνευομενG2793{V-PAI-1P} πασανG3956{A-ASF} ωρανG5610{N-ASF} 31καθG2596{PREP} ημερανG2250{N-ASF} αποθνησκωG599{V-PAI-1S} νηG3513{PRT} τηνG3588{T-ASF} αβσυμετερανG5212{S-2APF} τημετερανG2251{S-1APF} καυχησινG2746{N-ASF} α[αδελφοι]G80{N-VPM} ηνG3739{R-ASF} εχωG2192{V-PAI-1S} ενG1722{PREP} χριστωG5547{N-DSM} ιησουG2424{N-DSM} τωG3588{T-DSM} κυριωG2962{N-DSM} ημωνG2257{P-1GP} 32ειG1487{COND} καταG2596{PREP} ανθρωπονG444{N-ASM} εθηριομαχησαG2341{V-AAI-1S} ενG1722{PREP} εφεσωG2181{N-DSF} τιG5101{I-NSN} μοιG3427{P-1DS} τοG3588{T-NSN} οφελοςG3786{N-NSN} ειG1487{COND} νεκροιG3498{A-NPM} ουκG3756{PRT-N} εγειρονταιG1453{V-PPI-3P} φαγωμενG5315{V-2AAS-1P} καιG2532{CONJ} πιωμενG4095{V-2AAS-1P} αυριονG839{ADV} γαρG1063{CONJ} αποθνησκομενG599{V-PAI-1P} 33μηG3361{PRT-N} πλανασθεG4105{V-PPM-2P} φθειρουσινG5351{V-PAI-3P} ηθηG2239{N-APN} αβχρησταG5543{A-APN} τσχρησθG5543{A-APN} ομιλιαιG3657{N-NPF} κακαιG2556{A-NPF} 34εκνηψατεG1594{V-AAM-2P} δικαιωςG1346{ADV} καιG2532{CONJ} μηG3361{PRT-N} αμαρτανετεG264{V-PAM-2P} αγνωσιανG56{N-ASF} γαρG1063{CONJ} θεουG2316{N-GSM} τινεςG5100{X-NPM} εχουσινG2192{V-PAI-3P} προςG4314{PREP} εντροπηνG1791{N-ASF} υμινG5213{P-2DP} αλαλωG2980{V-PAI-1S} τσβλεγωG3004{V-PAI-1S} 35ααλλαG235{CONJ} τσβαλλG235{CONJ} ερειG2046{V-FAI-3S} τιςG5100{X-NSM} πωςG4459{ADV-I} εγειρονταιG1453{V-PPI-3P} οιG3588{T-NPM} νεκροιG3498{A-NPM} ποιωG4169{I-DSN} δεG1161{CONJ} σωματιG4983{N-DSN} ερχονταιG2064{V-PNI-3P} 36ααφρωνG878{A-VSM} τσβαφρονG878{A-VSM} συG4771{P-2NS} οG3739{R-NSN} σπειρειςG4687{V-PAI-2S} ουG3756{PRT-N} ζωοποιειταιG2227{V-PPI-3S} εανG1437{COND} μηG3361{PRT-N} αποθανηG599{V-2AAS-3S} 37καιG2532{CONJ} οG3739{R-NSN} σπειρειςG4687{V-PAI-2S} ουG3756{PRT-N} τοG3588{T-ASN} σωμαG4983{N-ASN} τοG3588{T-ASN} γενησομενονG1096{V-FDP-ASN} σπειρειςG4687{V-PAI-2S} αλλαG235{CONJ} γυμνονG1131{A-ASM} κοκκονG2848{N-ASM} ειG1487{COND} τυχοιG5177{V-2AAO-3S} σιτουG4621{N-GSM} ηG2228{PRT} τινοςG5100{X-GSM} τωνG3588{T-GPM} λοιπωνG3062{A-GPM} 38οG3588{T-NSM} δεG1161{CONJ} θεοςG2316{N-NSM} τσβαυτωG846{P-DSM} διδωσινG1325{V-PAI-3S} ααυτωG846{P-DSM} σωμαG4983{N-ASN} καθωςG2531{ADV} ηθελησενG2309{V-AAI-3S} καιG2532{CONJ} εκαστωG1538{A-DSN} τωνG3588{T-GPN} σπερματωνG4690{N-GPN} τσβτοG3588{T-ASN} ιδιονG2398{A-ASN} σωμαG4983{N-ASN} 39ουG3756{PRT-N} πασαG3956{A-NSF} σαρξG4561{N-NSF} ηG3588{T-NSF} αυτηG846{P-NSF} σαρξG4561{N-NSF} αλλαG235{CONJ} αλληG243{A-NSF} μενG3303{PRT} τσσαρξG4561{N-NSF} ανθρωπωνG444{N-GPM} αλληG243{A-NSF} δεG1161{CONJ} σαρξG4561{N-NSF} κτηνωνG2934{N-GPN} αλληG243{A-NSF} δεG1161{CONJ} ασαρξG4561{N-NSF} απτηνωνG4421{A-GPN} τσβιχθυωνG2486{N-GPM} αλληG243{A-NSF} δεG1161{CONJ} αιχθυωνG2486{N-GPM} τσβπτηνωνG4421{A-GPN} 40καιG2532{CONJ} σωματαG4983{N-NPN} επουρανιαG2032{A-NPN} καιG2532{CONJ} σωματαG4983{N-NPN} επιγειαG1919{A-NPN} ααλλαG235{CONJ} τσβαλλG235{CONJ} ετεραG2087{A-NSF} μενG3303{PRT} ηG3588{T-NSF} τωνG3588{T-GPN} επουρανιωνG2032{A-GPN} δοξαG1391{N-NSF} ετεραG2087{A-NSF} δεG1161{CONJ} ηG3588{T-NSF} τωνG3588{T-GPN} επιγειωνG1919{A-GPN} 41αλληG243{A-NSF} δοξαG1391{N-NSF} ηλιουG2246{N-GSM} καιG2532{CONJ} αλληG243{A-NSF} δοξαG1391{N-NSF} σεληνηςG4582{N-GSF} καιG2532{CONJ} αλληG243{A-NSF} δοξαG1391{N-NSF} αστερωνG792{N-GPM} αστηρG792{N-NSM} γαρG1063{CONJ} αστεροςG792{N-GSM} διαφερειG1308{V-PAI-3S} ενG1722{PREP} δοξηG1391{N-DSF} 42ουτωςG3779{ADV} καιG2532{CONJ} ηG3588{T-NSF} αναστασιςG386{N-NSF} τωνG3588{T-GPM} νεκρωνG3498{A-GPM} σπειρεταιG4687{V-PPI-3S} ενG1722{PREP} φθοραG5356{N-DSF} εγειρεταιG1453{V-PPI-3S} ενG1722{PREP} αφθαρσιαG861{N-DSF} 43σπειρεταιG4687{V-PPI-3S} ενG1722{PREP} ατιμιαG819{N-DSF} εγειρεταιG1453{V-PPI-3S} ενG1722{PREP} δοξηG1391{N-DSF} σπειρεταιG4687{V-PPI-3S} ενG1722{PREP} ασθενειαG769{N-DSF} εγειρεταιG1453{V-PPI-3S} ενG1722{PREP} δυναμειG1411{N-DSF} 44σπειρεταιG4687{V-PPI-3S} σωμαG4983{N-NSN} ψυχικονG5591{A-NSN} εγειρεταιG1453{V-PPI-3S} σωμαG4983{N-NSN} πνευματικονG4152{A-NSN} αειG1487{COND} εστινG2076{V-PXI-3S} σωμαG4983{N-NSN} ψυχικονG5591{A-NSN} τσβκαιG2532{CONJ} εστινG2076{V-PXI-3S} ακαιG2532{CONJ} τσβσωμαG4983{N-NSN} πνευματικονG4152{A-NSN} 45ουτωςG3779{ADV} καιG2532{CONJ} γεγραπταιG1125{V-RPI-3S} εγενετοG1096{V-2ADI-3S} οG3588{T-NSM} πρωτοςG4413{A-NSM} ανθρωποςG444{N-NSM} αδαμG76{N-PRI} ειςG1519{PREP} ψυχηνG5590{N-ASF} ζωσανG2198{V-PAP-ASF} οG3588{T-NSM} εσχατοςG2078{A-NSM} αδαμG76{N-PRI} ειςG1519{PREP} πνευμαG4151{N-ASN} ζωοποιουνG2227{V-PAP-ASN} 46αλλG235{CONJ} ουG3756{PRT-N} πρωτονG4412{ADV} τοG3588{T-NSN} πνευματικονG4152{A-NSN} αλλαG235{CONJ} τοG3588{T-NSN} ψυχικονG5591{A-NSN} επειταG1899{ADV} τοG3588{T-NSN} πνευματικονG4152{A-NSN} 47οG3588{T-NSM} πρωτοςG4413{A-NSM} ανθρωποςG444{N-NSM} εκG1537{PREP} γηςG1093{N-GSF} χοικοςG5517{A-NSM} οG3588{T-NSM} δευτεροςG1208{A-NSM} ανθρωποςG444{N-NSM} τσβοG3588{T-NSM} τσβκυριοςG2962{N-NSM} εξG1537{PREP} ουρανουG3772{N-GSM} 48οιοςG3634{K-NSM} οG3588{T-NSM} χοικοςG5517{A-NSM} τοιουτοιG5108{D-NPM} καιG2532{CONJ} οιG3588{T-NPM} χοικοιG5517{A-NPM} καιG2532{CONJ} οιοςG3634{K-NSM} οG3588{T-NSM} επουρανιοςG2032{A-NSM} τοιουτοιG5108{D-NPM} καιG2532{CONJ} οιG3588{T-NPM} επουρανιοιG2032{A-NPM} 49καιG2532{CONJ} καθωςG2531{ADV} εφορεσαμενG5409{V-AAI-1P} τηνG3588{T-ASF} εικοναG1504{N-ASF} τουG3588{T-GSM} χοικουG5517{A-GSM} βφορεσωμενG5409{V-AAS-1P} ατσφορεσομενG5409{V-FAI-1P} καιG2532{CONJ} τηνG3588{T-ASF} εικοναG1504{N-ASF} τουG3588{T-GSM} επουρανιουG2032{A-GSM} 50τουτοG5124{D-ASN} δεG1161{CONJ} φημιG5346{V-PXI-1S} αδελφοιG80{N-VPM} οτιG3754{CONJ} σαρξG4561{N-NSF} καιG2532{CONJ} αιμαG129{N-NSN} βασιλειανG932{N-ASF} θεουG2316{N-GSM} κληρονομησαιG2816{V-AAN} ουG3756{PRT-N} αδυναταιG1410{V-PNI-3S} τσβδυνανταιG1410{V-PNI-3P} ουδεG3761{ADV} ηG3588{T-NSF} φθοραG5356{N-NSF} τηνG3588{T-ASF} αφθαρσιανG861{N-ASF} κληρονομειG2816{V-PAI-3S} 51ιδουG2400{V-2AAM-2S} μυστηριονG3466{N-ASN} υμινG5213{P-2DP} λεγωG3004{V-PAI-1S} παντεςG3956{A-NPM} τσβμενG3303{PRT} ουG3756{PRT-N} κοιμηθησομεθαG2837{V-FPI-1P} παντεςG3956{A-NPM} δεG1161{CONJ} αλλαγησομεθαG236{V-2FPI-1P} 52ενG1722{PREP} ατομωG823{A-DSN} ενG1722{PREP} ριπηG4493{N-DSF} οφθαλμουG3788{N-GSM} ενG1722{PREP} τηG3588{T-DSF} εσχατηG2078{A-DSF} σαλπιγγιG4536{N-DSF} σαλπισειG4537{V-FAI-3S} γαρG1063{CONJ} καιG2532{CONJ} οιG3588{T-NPM} νεκροιG3498{A-NPM} εγερθησονταιG1453{V-FPI-3P} αφθαρτοιG862{A-NPM} καιG2532{CONJ} ημειςG2249{P-1NP} αλλαγησομεθαG236{V-2FPI-1P} 53δειG1163{V-PQI-3S} γαρG1063{CONJ} τοG3588{T-NSN} φθαρτονG5349{A-NSN} τουτοG5124{D-NSN} ενδυσασθαιG1746{V-AMN} αφθαρσιανG861{N-ASF} καιG2532{CONJ} τοG3588{T-NSN} θνητονG2349{A-NSN} τουτοG5124{D-NSN} ενδυσασθαιG1746{V-AMN} αθανασιανG110{N-ASF} 54οτανG3752{CONJ} δεG1161{CONJ} τοG3588{T-NSN} φθαρτονG5349{A-NSN} τουτοG5124{D-NSN} ενδυσηταιG1746{V-AMS-3S} αφθαρσιανG861{N-ASF} καιG2532{CONJ} τοG3588{T-NSN} θνητονG2349{A-NSN} τουτοG5124{D-NSN} ενδυσηταιG1746{V-AMS-3S} αθανασιανG110{N-ASF} τοτεG5119{ADV} γενησεταιG1096{V-FDI-3S} οG3588{T-NSM} λογοςG3056{N-NSM} οG3588{T-NSM} γεγραμμενοςG1125{V-RPP-NSM} κατεποθηG2666{V-API-3S} οG3588{T-NSM} θανατοςG2288{N-NSM} ειςG1519{PREP} νικοςG3534{N-ASN} 55πουG4226{PRT-I} σουG4675{P-2GS} θανατεG2288{N-VSM} τοG3588{T-NSN} ανικοςG3534{N-NSN} τσβκεντρονG2759{N-NSN} πουG4226{PRT-I} σουG4675{P-2GS} αθανατεG2288{N-VSM} τσβαδηG86{N-VSM} τοG3588{T-NSN} ακεντρονG2759{N-NSN} τσβνικοςG3534{N-NSN} 56τοG3588{T-NSN} δεG1161{CONJ} κεντρονG2759{N-NSN} τουG3588{T-GSM} θανατουG2288{N-GSM} ηG3588{T-NSF} αμαρτιαG266{N-NSF} ηG3588{T-NSF} δεG1161{CONJ} δυναμιςG1411{N-NSF} τηςG3588{T-GSF} αμαρτιαςG266{N-GSF} οG3588{T-NSM} νομοςG3551{N-NSM} 57τωG3588{T-DSM} δεG1161{CONJ} θεωG2316{N-DSM} χαριςG5485{N-NSF} τωG3588{T-DSM} διδοντιG1325{V-PAP-DSM} ημινG2254{P-1DP} τοG3588{T-ASN} νικοςG3534{N-ASN} διαG1223{PREP} τουG3588{T-GSM} κυριουG2962{N-GSM} ημωνG2257{P-1GP} ιησουG2424{N-GSM} χριστουG5547{N-GSM} 58ωστεG5620{CONJ} αδελφοιG80{N-VPM} μουG3450{P-1GS} αγαπητοιG27{A-VPM} εδραιοιG1476{A-NPM} γινεσθεG1096{V-PNM-2P} αμετακινητοιG277{A-NPM} περισσευοντεςG4052{V-PAP-NPM} ενG1722{PREP} τωG3588{T-DSN} εργωG2041{N-DSN} τουG3588{T-GSM} κυριουG2962{N-GSM} παντοτεG3842{ADV} ειδοτεςG1492{V-RAP-NPM} οτιG3754{CONJ} οG3588{T-NSM} κοποςG2873{N-NSM} υμωνG5216{P-2GP} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} κενοςG2756{A-NSM} ενG1722{PREP} κυριωG2962{N-DSM}


Jamieson Fausset Brown Bible Commentary
 1   THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
Moreover--"Now" [ALFORD and ELLICOTT].
I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1Cor 15:34). Compare Gal 1:11.
wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

 2   ye are saved--rather, "ye are being saved."
if ye keep in memory what I preached unto you--Able critics, BENGEL and others, prefer connecting the words thus, "I declare unto you the Gospel (1Cor 15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."
unless--which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.

 3   I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Acts 8:37).
first of all--literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance.
which I . . . received--from Christ Himself by special revelation (compare 1Cor 11:23).
died for our sins--that is, to atone FOR them; for taking away our sins (1John 3:5; compare Gal 1:4): "gave Himself for our sins" (Isa 53:5; 2Cor 5:15; Titus 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (Heb 5:3; 1Pet 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Rom 4:25), (though in English Version translated similarly, "for").
according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [BENGEL]. So our Lord quotes Isa 53:12, in Luke 22:37; compare Ps 22:15, &c.; Dan 9:26.

 4   buried . . . rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Matt 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Acts 2:26-Acts 2:28) [BENGEL].
rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.

 5   seen of Cephas--Peter (Luke 24:34).
the twelve--The round number for "the Eleven" (Luke 24:33, Luke 24:36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Acts 1:22-Acts 1:23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."

 6   five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Matt 26:32; Matt 28:7, Matt 28:10, Matt 28:16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. ALFORD'S theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Acts 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and JUNIUS were, perhaps, of the number (Rom 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Acts 1:22).
remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.
fallen asleep--in the sure hope of awaking at the resurrection (Acts 7:60).

 7   seen of James--the Less, the brother of our Lord (Gal 1:19). The Gospel according to the Hebrews, quoted by JEROME [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."
all the apostles--The term here includes many others besides "the Twelve" already enumerated (1Cor 15:5): perhaps the seventy disciples (Luke 10:1) [CHRYSOSTOM].

 8   One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [GROTIUS]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (1Pet 1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.

 9   least--The name, "Paulus," in Latin, means "least."
I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.

 10   by . . . grace . . . and his grace--The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me."
what I am--occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Luke 18:11).
but I laboured--by God's grace (Phil 2:16).
than they all--than any of the apostles (1Cor 15:7).
grace of God . . . with me--Compare "the Lord working with them" (Mark 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Cor 3:9; Matt 10:20; 2Cor 6:1; Phil 2:12-Phil 2:13).

 11   whether it were I or they--(the apostles) who "labored more abundantly" (1Cor 15:10) in preaching, such was the substance of our preaching, namely, the truths stated in 1Cor 15:3-4.

 12   if--Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection?
some--Gentile reasoners (Acts 17:32; Acts 26:8) who would not believe it because they did not see "how" it could be (1Cor 15:35-36).

 13   If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, which is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good of Him either: His resurrection and theirs are inseparably joined (compare 1Cor 15:20-22; John 14:19).

 14   your faith . . . vain-- (1Cor 15:11). The Greek for "vain" here is, empty, unreal: in 1Cor 15:17, on the other hand, it is, without use, frustrated. The principal argument of the first preachers in support of Christianity was that God had raised Christ from the dead (Acts 1:22; Acts 2:32; Acts 4:10, Acts 4:33; Acts 13:37; Rom 1:4). If this fact were false, the faith built on it must be false too.

 15   testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, ESTIUS, GROTIUS]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better.
if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).

 16   The repetition implies the unanswerable force of the argument.

 17   vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Rom 4:25): "saved by his life" (Rom 5:10).

 18   fallen asleep in Christ--in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [PHOTIUS, Qućstiones Amphilochić, 197].
perished--Their souls are lost; they are in misery in the unseen world.

 19   If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied; namely, because, while others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Christ, without which His death would be of no avail to us (Eph 1:19-Eph 1:20; 1Pet 1:3). The heathen are "without hope" (Eph 2:12; 1Thess 4:13). We should be even worse, for we should be also without present enjoyment (1Cor 4:9).

 20   now--as the case really is.
and become--omitted in the oldest manuscripts.
the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (1Cor 5:7); the day after the Passover sabbath was that for offering the first-fruits (Lev 23:10-Lev 23:11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

 21   by man . . . by man--The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.

 22   in Adam all--in union of nature with Adam, as representative head of mankind in their fall.
in Christ . . . all--in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.

 23   But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (1Thess 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (Mat. 25:1-30); then "all the nations" (Mat. 25:31-46). Christ's own flock shall share His glory "at His coming," which is not to be confounded with "the end," or general judgment (Rev 20:4-Rev 20:6, Rev 20:11-Rev 20:15). The latter is not in this chapter specially discussed, but only the first resurrection, namely, that of the saints: not even the judgment of Christian hollow professors (Mat. 25:1-30) at His coming, is handled, but only the glory of them "that are Christ's," who alone in the highest sense "obtain the resurrection from the dead" (Luke 14:14; Luke 20:35-Luke 20:36; Phil 3:11; see on Phil 3:11). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the general judgment. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (Col 3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.

 24   Then--after that: next in the succession of "orders" or "ranks."
the end--the general resurrection, and final judgment and consummation (Matt 25:46).
delivered up . . . kingdom to . . . Father--(Compare John 13:3). Seeming at variance with Dan 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Phil 2:10-Phil 2:11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Rev 22:3; compare Rev 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zeph 3:9; Zech 14:9; John 17:21-John 17:24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father."
shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Ps 110:1; Ps 8:6; Ps 2:6-Ps 2:9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Rev 2:26-Rev 2:27). Meanwhile, He "rules in the midst of His enemies" (Ps 110:2). He is styled "the King" when He takes His great power (Matt 25:34; Rev 11:15, Rev 11:17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Eph 1:21).

 25   must--because Scripture foretells it.
till--There will be no further need of His mediatorial kingdom, its object having been realized.
enemies under his feet-- (Luke 19:27; Eph 1:22).

 26   shall be--Greek, "is done away with" (Rev 20:14; compare Rev 1:18). It is to believers especially this applies (1Cor 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (1Cor 15:56; Heb 2:14; Rev 19:20; Rev 20:10, Rev 20:14).

 27   all things--including death (compare Eph 1:22; Phil 3:21; Heb 2:8; 1Pet 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Ps 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"
under his feet--as His footstool (Ps 110:1). In perfect and lasting subjection.
when he--namely, God, who by His Spirit inspired the Psalmist.

 28   Son . . . himself . . . subject--not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (John 5:22-John 5:23; Heb 1:6).
God . . . all in all--as Christ is all in all (Col 3:11; compare Zech 14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast Ps 10:4; Ps 14:1. Even the saints do not fully realize God as their "all" (Ps 73:25) now, through desiring it; then each shall feel, God is all to me.

 29   Else--if there be no resurrection.
what shall they do?--How wretched is their lot!
they . . . which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (1Cor 15:30); first person. ALFORD thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Matt 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as ALFORD does; but, generally, it was unknown in the Church. BENGEL translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (1Cor 15:13, 1Cor 15:16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Matt 20:22-Matt 20:23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?

 30   we--apostles (1Cor 15:9; 1Cor 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [BENGEL].

 31   by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. BENGEL understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Cor 4:8; 2Cor 4:12, 2Cor 4:15; Eph 3:13; Phil 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here.
I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (2Cor 4:11-12; 2Cor 1:8-9; 2Cor 11:23).

 32   Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [BENGEL]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Titus 1:12). Paul was still at Ephesus (1Cor 16:8), and there his life was daily in danger (1Cor 4:9; compare 2Cor 1:8). Though the tumult (Acts 19:29-Acts 19:30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (1Cor 16:9) were already menacing him.
what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.
let us eat, &c.--Quoted from the Septuagint, (Isa 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [SOUTH].

 33   evil communications corrupt good manners--a current saying, forming a verse in MENANDER, the comic poet, who probably took it from Euripides [SOCRATES, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.
good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.

 34   Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Cor 15:32; Joel 1:5).
to righteousness--in contrast with "sin" in this verse, and corrupt manners (1Cor 15:33).
sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.
some--the same as in 1Cor 15:12.
have not the knowledge of God--and so know not His power in the resurrection (Matt 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare John 7:17; 1Pet 2:15).
to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.

 35   How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Ezek 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Matt 19:26; Mark 10:27; Mark 12:23; Luke 18:27).
come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.

 36   fool--with all thy boasted philosophy (Ps 14:1).
that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Cor 15:42, answers the question of 1Cor 15:35, "How?" and in 1Cor 15:37-41, 1Cor 15:43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (1Cor 15:37).

 37   not that body that shall be--a body beautiful and no longer a "bare grain" [BENGEL]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [GROTIUS]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 1Cor 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on 1Cor 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (John 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Matt 19:28; Phil 3:21). Compare "planted," &c., Rom 6:5.

 38   as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Gen 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown.

 39   Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
flesh--animal organism [DE WETTE]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [ESTIUS]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Luke 24:39; John 20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (Phil 3:21) and liable to corruption. But 1Cor 15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God."
not the same--not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity.
beasts--quadrupeds.
another of fishes . . . another of birds--Most of the oldest manuscripts read thus, "another FLESH of birds . . . another of fishes": the order of nature.

 40   celestial bodies--not the sun, moon, and stars, which are first introduced in 1Cor 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures.
the glory of the celestial-- (Luke 9:26).
glory of . . . terrestrial-- (Matt 6:28-Matt 6:29; 1Pet 1:24).

 41   one glory of . . . sun . . . another . . . of . . . moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Compare the same simile, appropriate especially in the clear Eastern skies (Dan 12:3; Matt 13:43). Also that of seed in the same parable (Matt 13:24; Gal 6:7-Gal 6:8).

 42   sown--Following up the image of seed. A delightful word instead of burial.
in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

 43   in dishonour--answering to "our vile body" (Phil 3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last.
in glory--the garment of incorruption (1Cor 15:42-43) like His glorious body (Phil 4:21), which we shall put on (1Cor 15:49, 1Cor 15:53; 2Cor 5:2-4).
in weakness--liable to infirmities (2Cor 13:4).
in power--answering to a "spiritual body" (1Cor 15:44; compare Luke 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Isa 33:24; Rev 21:4).

 44   a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (1Cor 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Rom 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate.
spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Luke 20:35-Luke 20:36), but to the higher and spiritual, life (compare 1Cor 2:14; 1Thess 5:23).
There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [ALFORD].

 45   so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body.
it is written-- (Gen 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body.
the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (John 6:39). He is so called in Job 19:25; see on Job 19:25 (compare Rom 5:14). In contrast to "the last," Paul calls "man" (Gen 2:7) "the FIRST Adam."
quickening--not only living, but making alive (John 5:21; John 6:33, John 6:39-John 6:40, John 6:54, John 6:57, John 6:62-John 6:63; Rom 8:11). As the natural or animal-souled body (1Cor 15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2Cor 3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.

 46   afterward--Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Gen 3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (1Thess 5:23). As the first and lower Adam came before the second and heavenly Adam, so the animal-souled body comes first, and must die before it be changed into the spiritual body (that is, that in which the Spirit predominates over the animal soul).

 47   of the earth--inasmuch as being sprung from the earth, he is "earthy" (Gen 2:7; Gen 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth.
the Lord--omitted in the oldest manuscripts and versions.
from heaven-- (John 3:13, John 3:31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

 48   As is the earthy--namely, Adam.
they . . . that are earthy--All Adam's posterity in their natural state (John 3:6-John 3:7).
the heavenly--Christ.
they . . . that are heavenly--His people in their regenerate state (Phil 3:20-Phil 3:21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.

 49   as--Greek, "even as" (see Gen 5:3).
we shall also bear--or wear as a garment [BENGEL]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 1Cor 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Rom 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.

 50   (See on 1Cor 15:37; 1Cor 15:39). "Flesh and blood" of the same animal and corruptible nature as our present (1Cor 15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (John 3:6; Gal 2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God.
cannot--Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [BENGEL] of mere animal flesh and blood (Gal 1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Luke 24:39; John 20:27, compared with Phil 3:21.
the kingdom of God--which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (1Cor 15:36, 1Cor 15:52-53).

 51   Behold--Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.
you--emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, 1Thess 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Rom 11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with 1Thess 4:15, 1Thess 4:17, and with the apostle's argument here, which is that a change is necessary (1Cor 15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (Heb 9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."

 52   the last trump--at the sounding of the trumpet on the last day [VATABLUS] (Matt 24:31; 1Thess 4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare Isa 27:13; Zech 9:14). As the law was given with the sound of a trumpet, so the final judgment according to it (Heb 12:19; compare Exod 19:16). As the Lord ascended "with the sound of a trumpet" (Ps 47:5), so He shall descend (Rev 11:15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time; seven being the number for perfection; on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of the spiritual Egypt, compare Zech 14:18-Zech 14:19); compare Ps 50:1-Ps 50:7. Compare His calling forth of Lazarus from the grave "with a loud voice," John 11:43, with John 5:25, John 5:28.
and--immediately, in consequence.

 53   this--pointing to his own body and that of those whom he addresses.
put on--as a garment (2Cor 5:2-3).
immortality--Here only, besides 1Tim 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (2Cor 5:4), but the resurrection.

 54   then--not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever.
Death is swallowed up in victory--In Hebrew of Isa 25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (Jer 3:5; Lam 5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare Hos 6:2; Hos 13:14; 2Cor 5:4; Heb 2:14-Heb 2:15; Rev 20:14; Rev 21:4).

 55   Quoted from Hos 13:14, substantially; but freely used by the warrant of the Spirit by which Paul wrote. The Hebrew may be translated, "O death, where are thy plagues? Where, O Hades, is thy destruction?" The Septuagint, "Where is thy victory (literally, in a lawsuit), O death? Where is thy sting, O Hades? . . . Sting" answers to the Hebrew "plagues," namely, a poisoned sting causing plagues. Appropriate, as to the old serpent (Gen 3:14-Gen 3:15; Num 21:6). "Victory" answers to the Hebrew "destruction." Compare Isa 25:7, "destroy . . . veil . . . over all nations," namely, victoriously destroy it; and to "in victory" (1Cor 15:54), which he triumphantly repeats. The "where" implies their past victorious destroying power and sting, now gone for ever; obtained through Satan's triumph over man in Eden, which enlisted God's law on the side of Satan and death against man (Rom 5:12, Rom 5:17, Rom 5:21). The souls in Hades being freed by the resurrection, death's sting and victory are gone. For "O grave," the oldest manuscripts and versions read, "O death," the second time.

 56   If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power.
strength of sin is the law--Without the law sin is not perceived or imputed (Rom 3:20; Rom 4:15; Rom 5:13). The law makes sin the more grievous by making God's will the clearer (Rom 7:8-Rom 7:10). Christ's people are no longer "under the law" (Rom 6:14).

 57   to God--The victory was in no way due to ourselves (Ps 98:1).
giveth--a present certainty.
the victory--which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (1Cor 15:54-55) is appropriate to the triumph gained.

 58   beloved--Sound doctrine kindles Christian love.
steadfast--not turning aside from the faith of the resurrection of yourselves.
unmovable--not turned aside by others (1Cor 15:12; Col 1:23).
the work of the Lord--the promotion of Christ's kingdom (Phil 2:30).
not in vain--as the deniers of the resurrection would make it (1Cor 15:14, 1Cor 15:17).
in the Lord--applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).