1Cor 15 | ESV | STEP | Now I would remind you , brothers , of the gospel I preached to you , which you received , in which you stand ,

Now I would remind you, brothers, ^{▼▼Or brothers and sisters; also verses 6, 31, 50, 58} of the gospel ^bI preached to you, which you received, ^cin which you stand,

(NET2full)

Now I want to make clear for you, ^{▼▼tn Grk “Now I make known to you.”} brothers and sisters, ^{▼▼tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.} the gospel that I preached to you, that you received and on which you stand,

1Cor 15: 2

(ESV)

and by which ^fyou are being saved, if you ^ghold fast to the word I preached to you— ^hunless you believed in vain.

(NET2full)

and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain.

1Cor 15: 3

(ESV)

For ⁱI delivered to you as of first importance what I also received: that Christ died ^jfor our sins ^kin accordance with the Scriptures,

(NET2full)

For I passed on to you as of first importance ^{▼▼tn Grk “among (the) first things.”} what I also received—that Christ died for our sins according to the scriptures,

1Cor 15: 4

(ESV)

that he was buried, that he was raised ^mon the third day ⁿin accordance with the Scriptures,

(NET2full)

and that he was buried, and that he was raised ^{▼▼tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.} on the third day according to the scriptures,

1Cor 15: 5

(ESV)

and that ^phe appeared to Cephas, then ^qto the twelve.

(NET2full)

and that he appeared to Cephas, ^{▼▼sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”} then to the twelve.

1Cor 15: 6

(ESV)

Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep.

(NET2full)

Then he appeared to more than 500 of the brothers and sisters ^{▼▼tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.} at one time, most of whom are still alive, ^{▼▼tn Grk “most of whom remain until now.”} though some have fallen asleep. ^{▼▼tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.}

1Cor 15: 7

(ESV)

Then he appeared to ^vJames, then ^wto all the apostles.

(NET2full)

Then he appeared to James, then to all the apostles.

1Cor 15: 8

(ESV)

Last of all, as to one untimely born, ^xhe appeared also to me.

(NET2full)

Last of all, as though to one born at the wrong time, ^{▼▼sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrōma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.} he appeared to me also.

1Cor 15: 9

(ESV)

For ^zI am the least of the apostles, unworthy to be called an apostle, because ^aaI persecuted the church of God.

(NET2full)

For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.

1Cor 15: 10

(ESV)

But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, ^abI worked harder than any of them, ^acthough it was not I, but the grace of God that is with me.

(NET2full)

But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.

1Cor 15: 11

(ESV)

Whether then it was I or they, so we preach and so you believed.

(NET2full)

Whether then it was I or they, this is the way we preach and this is the way you believed.

1Cor 15: 12

(ESV)

Now if Christ is proclaimed as raised from the dead, ^adhow can some of you say that there is no resurrection of the dead?

(NET2full)

Now if Christ is being preached as raised from the dead, ^{▼▼tn Grk “that he has been raised from the dead.”} how can some of you say there is no resurrection of the dead?

1Cor 15: 13

(ESV)

But if there is no resurrection of the dead, ^afthen not even Christ has been raised.

(NET2full)

But if there is no resurrection of the dead, then not even Christ has been raised.

1Cor 15: 14

(ESV)

And if Christ has not been raised, then our preaching is in vain and your faith is in vain.

(NET2full)

And if Christ has not been raised, then our preaching is futile and your faith is empty.

1Cor 15: 15

(ESV)

We are even found to be misrepresenting God, because we testified about God that ^aghe raised Christ, whom he did not raise if it is true that the dead are not raised.

(NET2full)

Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised.

1Cor 15: 16

(ESV)

For if the dead are not raised, not even Christ has been raised.

(NET2full)

For if the dead are not raised, then not even Christ has been raised.

1Cor 15: 17

(ESV)

And if Christ has not been raised, your faith is futile and ^ahyou are still in your sins.

(NET2full)

And if Christ has not been raised, your faith is useless; you are still in your sins.

1Cor 15: 18

(ESV)

Then those also who ^aihave fallen asleep in Christ have perished.

(NET2full)

Furthermore, those who have fallen asleep ^{▼▼tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.} in Christ have also perished.

1Cor 15: 19

(ESV)

If in Christ we have hope ^{▼▼Or we have hoped} in this life only, ^alwe are of all people most to be pitied.

(NET2full)

For if only in this life we have hope in Christ, we should be pitied more than anyone.

1Cor 15: 20

(ESV)

But in fact ^amChrist has been raised from the dead, ^anthe firstfruits of those who have fallen asleep.

(NET2full)

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

1Cor 15: 21

(ESV)

For as ^aoby a man came death, ^apby a man has come also the resurrection of the dead.

(NET2full)

For since death came through a man, ^{▼▼tn Or “through a human being” (a reference to Adam).} the resurrection of the dead also came through a man. ^{▼▼tn Or “through a human being” (a reference to Jesus Christ).}

1Cor 15: 22

(ESV)

For ^asas in Adam all die, so also in Christ shall all be made alive.

(NET2full)

For just as in Adam all die, so also in Christ all will be made alive.

1Cor 15: 23

(ESV)

But each in his own order: Christ the firstfruits, then ^atat his coming ^authose who belong to Christ.

(NET2full)

But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ^{▼▼tn Grk “then those who belong to Christ, at his coming.”}

1Cor 15: 24

(ESV)

Then comes the end, when he delivers ^awthe kingdom to God the Father after destroying ^axevery rule and every authority and power.

(NET2full)

Then ^{▼▼tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} comes the end, ^{▼▼tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.} when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.

1Cor 15: 25

(ESV)

For he must reign ^bauntil he has put all his enemies under his feet.

(NET2full)

For he must reign until he has put all his enemies under his feet.

1Cor 15: 26

(ESV)

The last enemy to be ^bbdestroyed is death.

(NET2full)

The last enemy to be eliminated is death.

1Cor 15: 27

(ESV)

For ^bc“God ^{▼▼Greek he} has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him.

(NET2full)

For he has put everything in subjection under his feet. ^{▼▼sn A quotation from Ps 8:6.} But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.

1Cor 15: 28

(ESV)

When ^bfall things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that ^bgGod may be all in all.

(NET2full)

And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

1Cor 15: 29

(ESV)

Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

(NET2full)

Otherwise, what will those do who are baptized for the dead? ^{▼▼sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15, 29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.} If the dead are not raised at all, then why are they baptized for them?

1Cor 15: 30

(ESV)

Why are we ^biin danger every hour?

(NET2full)

Why too are we in danger every hour?

1Cor 15: 31

(ESV)

I protest, brothers, by ^bjmy pride in you, which I have in Christ Jesus our Lord, ^bkI die every day!

(NET2full)

Every day I am in danger of death! This is as sure as ^{▼▼tn Or, more literally, “I swear by the boasting in you.”} my boasting in you, ^{▼▼tc ‡ Although the witnesses for the shorter reading (P46 D F G Ψ 075 0243 1739 1881 Maj) are not as strong as for the addition of ἀδελφοί (adelphoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.} which I have in Christ Jesus our Lord.

1Cor 15: 32

(ESV)

What do I gain if, humanly speaking, ^bnI fought with beasts at Ephesus? If the dead are not raised, ^bo“Let us eat and drink, for tomorrow we die.”

(NET2full)

If from a human point of view I fought with wild beasts at Ephesus, what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ^{▼▼sn An allusion to Isa 22:13; 56:12.}

1Cor 15: 33

(ESV)

^bqDo not be deceived: ^br“Bad company ruins good morals.” ^{▼▼Probably from Menander’s comedy Thais}

(NET2full)

Do not be deceived: “Bad company corrupts good morals.” ^{▼▼sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.}

1Cor 15: 34

(ESV)

^buWake up from your drunken stupor, as is right, and do not go on sinning. For ^bvsome have no knowledge of God. ^bwI say this to your shame.

(NET2full)

Sober up as you should, and stop sinning! For some have no knowledge of God—I say this to your shame!

1Cor 15: 35

(ESV)

But someone will ask, ^bx“How are the dead raised? With what kind of body do they come?”

(NET2full)

But someone will say, “How are the dead raised? With what kind of body will they come?”

1Cor 15: 36

(ESV)

You foolish person! ^byWhat you sow does not come to life unless it dies.

(NET2full)

Fool! What you sow will not come to life unless it dies.

1Cor 15: 37

(ESV)

And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain.

(NET2full)

And what you sow is not the body that is to be, but a bare seed ^{▼▼tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”} —perhaps of wheat or something else.

1Cor 15: 38

(ESV)

But God gives it a body as he has chosen, and to each kind of seed its own body.

(NET2full)

But God gives it a body just as he planned, and to each of the seeds a body of its own.

1Cor 15: 39

(ESV)

For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish.

(NET2full)

All flesh is not the same: People have one flesh, animals have another, birds and fish another. ^{▼▼tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”}

1Cor 15: 40

(ESV)

There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another.

(NET2full)

And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another.

1Cor 15: 41

(ESV)

There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

(NET2full)

There is one glory of the sun, and another glory of the moon and another glory of the stars, for star differs from star in glory.

1Cor 15: 42

(ESV)

^cbSo is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable.

(NET2full)

It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. ^{▼▼tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.}

1Cor 15: 43

(ESV)

It is sown in dishonor; ^cdit is raised in glory. It is sown in weakness; it is raised in power.

(NET2full)

It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

1Cor 15: 44

(ESV)

It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

(NET2full)

it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

1Cor 15: 45

(ESV)

Thus it is written, ^ce“The first man Adam became a living being”; ^{▼▼Greek a living soul} ^cgthe last Adam became a ^chlife-giving spirit.

(NET2full)

So also it is written, “The first man, Adam, became a living person”; ^{▼▼tn Grk “living soul”; a quotation from Gen 2:7.} the last Adam became a life-giving spirit.

1Cor 15: 46

(ESV)

But it is not the spiritual that is first but the natural, and then the spiritual.

(NET2full)

However, the spiritual did not come first, but the natural, and then the spiritual.

1Cor 15: 47

(ESV)

^cjThe first man was from the earth, ^cka man of dust; ^clthe second man is from heaven.

(NET2full)

The first man is from the earth, made of dust; the second man is from heaven.

1Cor 15: 48

(ESV)

As was the man of dust, so also are those who are of the dust, and as is the man of heaven, ^cmso also are those who are of heaven.

(NET2full)

Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly.

1Cor 15: 49

(ESV)

Just ^cnas we have borne the image of the man of dust, ^cowe shall ^{▼▼Some manuscripts let us} also bear the image of the man of heaven.

(NET2full)

And just as we have borne the image of the man of dust, let us also bear ^{▼▼tc ‡ A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; P46 א A C D F G Ψ 075 0243 33 1739 Maj latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as autographic. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).} the image of the man of heaven.

1Cor 15: 50

(ESV)

I tell you this, brothers: ^crflesh and blood ^cscannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

(NET2full)

Now this is what I am saying, brothers and sisters: ^{▼▼tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.} Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

1Cor 15: 51

(ESV)

Behold! I tell you a mystery. ^cuWe shall not all sleep, ^cvbut we shall all be changed,

(NET2full)

Listen, ^{▼▼tn Grk “Behold.”} I will tell you a mystery: We will not all sleep, ^{▼▼tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) P46 Ac (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D2 Ψ 075 0243c 1881 Maj sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.} ^{▼▼tn See the note on the word “asleep” in 15:6.} but we will all be changed—

1Cor 15: 52

(ESV)

in a moment, in the twinkling of an eye, at the last trumpet. For ^czthe trumpet will sound, and ^dathe dead will be raised imperishable, and we shall be changed.

(NET2full)

in a moment, in the blinking ^{▼▼tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.} of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

1Cor 15: 53

(ESV)

For this perishable body must put on the imperishable, and ^dcthis mortal body must put on immortality.

(NET2full)

For this perishable body must put on the imperishable, and this mortal body must put on immortality.

1Cor 15: 54

(ESV)

When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

^dd“Death is swallowed up in victory.”

(NET2full)

Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,
“Death has been swallowed up in victory.” ^{▼▼sn A quotation from Isa 25:8.}

1Cor 15: 55

(ESV)

^df“O death, where is your victory?
O death, where is your sting?”

(NET2full)

“Where, O death, is your victory?
Where, O death, is your sting?” ^{▼▼sn A quotation from Hos 13:14.}

1Cor 15: 56

(ESV)

The sting of death is sin, and ^dhthe power of sin is the law.

(NET2full)

The sting of death is sin, and the power of sin is the law.

1Cor 15: 57

(ESV)

But thanks be to God, ^diwho gives us the victory through our Lord Jesus Christ.

(NET2full)

But thanks be to God, who gives us the victory through our Lord Jesus Christ!

1Cor 15: 58

(ESV)

^djTherefore, my beloved brothers, be steadfast, immovable, always abounding in ^dkthe work of the Lord, knowing that in the Lord ^dlyour labor is not in vain.

(NET2full)

So then, dear brothers and sisters, ^{▼▼tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.} be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.