1
Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,
Now I make known to you, brothers, the gospel which I brought to you as good news, which you also received, in which you also stand,
2
δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.
through which you are also being saved — if you hold to the word with which I brought you good news, unless you believed for nothing.
3
Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
For I handed over to you first what I also received: that Christ died for our sins according to the scriptures,
first here Christ Χριστός Christos
4
καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ⸂ἡμέρᾳ τῇ τρίτῃ⸃ κατὰ τὰς γραφάς,
and that he was buried, and that he has been raised on the third day according to the scriptures,
Why this rendering
1Cor.15.4 Observation
Syntactic observation
ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, καὶ ὅτι ὤφθη Κηφᾶ, εἶτα τοῖς δώδεκα — that Christ died for our sins according to the scriptures, and that he was buried, and that he has been raised on the third day according to the scriptures, and that he appeared to Cephas, then to the twelve. Verses 3-5 are a tradition set on four ὅτι — died (aorist) · was buried (aorist) · has been raised (perfect) · appeared (aorist). Only the third is perfect (ἐγήγερται) — the tense of one who, raised, remains so; and in this chapter ἐγήγερται comes seven times (vv.4, 12, 13, 14, 16, 17, 20), all perfect. This edition keeps ‘has been raised’ and does not write ‘rose’ — ἐγείρω is the verb of Rom 4:24, ‘who raised Jesus’, a different word from ἀνάστασις (resurrection; v.12). ὤφθη (appeared) is the passive of Acts 7:2 and 26:16. The sequence of vv.5-8 is εἶτα (then) · ἔπειτα (after that) · ἔπειτα · εἶτα · ἔσχατον (last of all) — two words for ‘next’, kept apart as ‘then / after that’. ἔκτρωμα in v.8 (untimely birth — only here in the New Testament) is the word for a miscarried or premature child; this edition does not paraphrase ‘one abnormally born’. εἰκῇ in v.2 (for nothing) is the word of Rom 13:4.
Rendering options · 2
Adopted “has been raised” — ἐγήγερται as passive perfect
Basis As fixed in Rom 4:24; that God raised him is in the voice, that he remains so is in the tense.
“rose again”
Basis The familiar rendering.
Rejected The passive becomes active and merges with ἀνάστασις (resurrection), which this chapter keeps apart.
Lost in translation
ἐγήγερται (perfect, seven times) — ‘has been raised’ carries both the passive and the perfect.
Survives in · this edition — 1 of the nine carry it (this language among them)
εἶτα ↔ ἔπειτα (vv.5-7) — ‘then / after that’ keeps the two words apart.
Survives in · this edition — 2 of the nine carry it (this language among them)
5
καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
and that he appeared to Cephas, then to the twelve;
first here Cephas Κηφᾶς Kēphas
6
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ ⸀πλείονες μένουσιν ἕως ἄρτι, τινὲς ⸀δὲ ἐκοιμήθησαν·
after that he appeared to more than five hundred brothers at once, of whom the more remain until now, but some have fallen asleep;
7
ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·
after that he appeared to James, then to all the apostles;
first here James Ἰάκωβος Iakōbos
8
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
and last of all, as to the untimely birth, he appeared also to me.
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 am not fit to be called an apostle, because I persecuted the assembly 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 did not become empty; rather, I laboured more abundantly than all of them — yet not I, but the grace of God with me.
11
εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.
So then, whether I or they, so we proclaim and so you believed.
12
Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ⸂ἐν ὑμῖν τινες⸃ ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;
Now if Christ is proclaimed, that he has been 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·
But if there is no resurrection of the dead, neither has Christ been raised;
14
εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ⸀ἄρα τὸ κήρυγμα ἡμῶν, ⸀κενὴ καὶ ἡ πίστις ⸀ὑμῶν,
and if Christ has not been raised, then our proclamation is empty, and your faith is empty also.
15
εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται.
And we are found also to be false witnesses of God, because we bore witness against God that he raised Christ, whom he did not raise — if indeed the dead are not raised.
16
εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται·
For if the dead are not raised, neither has Christ been 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.
Why this rendering
1Cor.15.17 Observation
Syntactic observation
εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν … εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν — if Christ has not been raised, then our proclamation is empty, and your faith is empty also … if Christ has not been raised, your faith is futile. Verses 14 and 17 open on the same condition and close on two different words — κενός (empty; Mark 12:3 ‘sent away empty’, Luke 1:53) and μάταιος (futile; the idol word of Acts 14:15). This edition keeps ‘empty / futile’ apart (μάταιος was moved from ‘empty’ to ‘futile’ on 2026-09-19 so that the two words split, with Acts 14:15 and 1 Cor 3:20 adjusted). κενός also comes in v.10 (‘his grace did not become empty’) and v.58 (‘your labour is not empty’) — head and tail of the chapter joined by one word. ψευδομάρτυρες in v.15 (false witnesses) is the word of Matt 26:60. κοιμηθέντες in v.18 and κεκοιμημένων in v.20 (those who have fallen asleep) are one verb with ἐκοιμήθησαν in v.6 — the ‘fall asleep’ fixed at John 11:11. ἐλεεινότεροι in v.19 (more pitiable) is a comparative, and ἀπαρχή in v.20 (firstfruits) is the word of Rom 8:23.
Rendering options · 2
Adopted “empty / futile” — κενός and μάταιος as two words
Basis Verses 14 and 17 set different words in the same sentence; two words, two renderings.
“in vain” for both
Basis The familiar rendering.
Rejected Two words become one and the ‘empty’ thread to vv.10 and 58 breaks.
Lost in translation
κενός (vv.10, 14, 58) — ‘empty’ joins grace, proclamation and labour in one word.
Survives in · this edition — 2 of the nine carry it (this language among them)
κενός ↔ μάταιος (v.14 ↔ v.17) — ‘empty / futile’ keeps the two words apart.
Survives in · this edition — 2 of the nine carry it (this language among them)
18
ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.
Then also those who have fallen asleep in Christ have perished.
19
εἰ ἐν τῇ ζωῇ ταύτῃ ⸂ἐν Χριστῷ ἠλπικότες ἐσμὲν⸃ μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.
If in this life we have only hoped in Christ, we are more pitiable than all men.
20
Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν ⸀κεκοιμημένων.
But now Christ has been raised from the dead — the firstfruits of those who have fallen asleep.
21
ἐπειδὴ γὰρ δι’ ἀνθρώπου ⸀θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν·
For since through a man came death, through a man also comes the resurrection of the dead.
22
ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζῳοποιηθήσονται.
For as in Adam all die, so also in Christ all will be given life.
first here Adam Ἀδάμ Adam
23
ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·
But each in his own rank: the firstfruits, Christ; after that those who are Christ’s, at his coming;
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 hands over the kingdom to God the Father, when he abolishes all rule and all authority and power.
25
δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι ⸀οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.
For he must reign until he has set all the enemies under his feet.
26
ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος,
The last enemy, death, is abolished.
27
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα.
For “he has subjected all things under his feet.” But when it says that all things have been subjected, it is clear that this is apart from the one who subjected all things to him.
28
ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, ⸀τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς ⸀πάντα ἐν πᾶσιν.
And when all things are subjected to him, then the Son himself also will be subjected to the one who subjected all things to him, so that God may be all in all.
Why this rendering
1Cor.15.28 Observation
Syntactic observation
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν — he has subjected all things under his feet … when it says that all things have been subjected, it is clear that this is apart from the one who subjected all things to him. And when all things are subjected to him, then the Son himself also will be subjected to the one who subjected all things to him, so that God may be all in all. ὑποτάσσω comes six times in vv.27-28 — three active (subject) and three passive (be subjected). This edition keeps all six in the one word fixed at Rom 8:7, ‘be subject’, with only the voice changing. πάντα (all things) comes seven times in the two verses and closes on πάντα ἐν πᾶσιν (all in all). The quotation in v.27 is Psalm 8:6. ἀρχή in v.24 stands apart from the ‘rulers’ (persons) of Rom 8:38 — here it is ‘rule’ alongside authority and power. καταργεῖται in v.26 (is abolished) is the verb of 13:8-11 — ‘the last enemy, death, is abolished’. βασιλεύειν in v.25 (reign) is the verb of Rom 5:14, ‘death reigned’, come to Christ.
Rendering options · 2
Adopted “subject / be subjected” — one verb in six places, split only by voice
Basis As fixed in Rom 8:7; the repetition of v.28 lives only if all six are heard as one word.
“put in subjection / submit”
Basis The familiar renderings.
Rejected It cuts the word from Rom 8:7, 13:1 and 1 Cor 14:32.
Lost in translation
ὑποτάσσω six times (vv.27-28) — ‘subject’ keeps one piece through all six.
Survives in · this edition — 2 of the nine carry it (this language among them)
πάντα ἐν πᾶσιν (v.28) — ‘all in all’ stands as one word twice.
Survives in · this edition — 2 of the nine carry it (this language among them)
29
Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ ⸀αὐτῶν;
Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why are they even baptized for them?
30
τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν;
Why are we also in danger every hour?
31
καθ’ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν ⸀καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
Every day I die — by the boasting of you which I have in Christ Jesus our Lord.
first here Jesus Ἰησοῦς Iēsous
32
εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
If according to man I fought with beasts in Ephesus, what is the advantage to me? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”
33
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
Do not be led astray: bad company corrupts good habits.
34
ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν ⸀λαλῶ.
Sober up justly and do not sin; for some have ignorance of God. I speak to your shame.
35
Ἀλλὰ ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;
But someone will say, “How are the dead raised? And with what kind of body do they come?”
36
⸀ἄφρων, σὺ ὃ σπείρεις, οὐ ζῳοποιεῖται ἐὰν μὴ ἀποθάνῃ·
Fool, what you sow is not given life unless it dies;
37
καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·
and what you sow — you do not sow the body that will be, but a naked grain, it may be of wheat or of some of the rest.
38
ὁ δὲ θεὸς ⸂δίδωσιν αὐτῷ⸃ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ⸀ἴδιον σῶμα.
But God gives it a body as he willed, and to each of the seeds its own body.
39
οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ ⸂σὰρξ πτηνῶν⸃, ἄλλη δὲ ⸀ἰχθύων.
Not all flesh is the same flesh, but there is one flesh of men, another flesh of beasts, 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.
There are also heavenly bodies and earthly bodies; but the glory of the heavenly is one, and that of the earthly another.
41
ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
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.
42
Οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ·
So also is the resurrection of the dead. It is sown in corruption, it is raised in imperishability;
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 a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual one.
Why this rendering
1Cor.15.44 Observation
Syntactic observation
σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν … Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν — it is sown in corruption, it is raised in imperishability; sown in dishonour, raised in glory; sown in weakness, raised in power; sown a natural body, raised a spiritual body … the first man Adam became a living life; the last Adam a life-giving spirit. Verses 42-44 are four pairs of σπείρεται … ἐγείρεται — is sown / is raised. ψυχικός (natural) is the rendering fixed at 2:14 and the adjective of ψυχή (life) — the noun of the Genesis 2:7 quotation in v.45, ψυχὴν ζῶσαν (a living life). English keeps ψυχικός as ‘natural’, so its root link to ‘life’ is cut (a loss recorded at 2:14); ‘spirit / spiritual’ keeps the second root. This edition does not turn ψυχή into ‘soul’ — it is the word of Matt 16:26, ‘his life’. χοϊκός in vv.47-49 (of dust — four times, only in this passage) is the word from the dust of Genesis 2:7. φθορά/ἀφθαρσία (corruption/imperishability), φθαρτός/ἄφθαρτος (perishable/imperishable) and θνητός/ἀθανασία (mortal/immortality) are the three pairs of vv.42-54. σάρξ in v.39 is the ‘flesh’ of men and beasts, and ‘flesh and blood’ in v.50 the same. Verses 54-55 quote Isaiah 25:8 and Hosea 13:14 — νῖκος (victory) is the word of Matt 12:20, and κέντρον (sting) is the ‘goad’ of Acts 26:14 in another site.
Rendering options · 2
Adopted “a living life” — ψυχή as fixed at Matt 16:26
Basis One word, one rendering; the noun of v.45 is the root of ‘natural’ in v.44, and English at least keeps ‘life’ for the noun.
“a living soul”
Basis The familiar rendering.
Rejected It cuts ψυχή from Matt 16:26 and Acts 20:10 and imports ‘soul’, a word the edition does not use.
Lost in translation
ψυχή ↔ ψυχικός (vv.44-46) — ‘life / natural’ cannot keep noun and adjective on one root.
Survives in · this edition — 1 of the nine carry it (not this language)
φθορά ↔ ἀφθαρσία · θνητός ↔ ἀθανασία (vv.42, 53) — a contrast of one prefix; ‘corruption / imperishability · mortal / immortality’ keeps the second pair by prefix but not the first.
Survives in · this edition — 1 of the nine carry it (not this language)
45
οὕτως καὶ γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν.
So also it is written: “The first man Adam became a living life.” The last Adam became a life-giving spirit.
46
ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.
But the spiritual is not first, but the natural; after that the spiritual.
47
ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ⸀ἄνθρωπος ἐξ οὐρανοῦ.
The first man was from the earth, of dust; the second man is from heaven.
48
οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·
As is the man of dust, so also are those of dust; and as is the heavenly man, so also are the heavenly.
49
καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, ⸀φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.
And as we have worn the image of the man of dust, we shall also wear the image of the heavenly man.
50
Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ ⸀δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
Now this I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit imperishability.
51
ἰδοὺ μυστήριον ὑμῖν λέγω· ⸀πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,
Look, I tell you a mystery: we shall not all fall asleep, but we shall all be changed,
52
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.
53
δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
For this perishable thing must put on imperishability, and this mortal thing must 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.
And when this perishable thing puts on imperishability and this mortal thing puts on immortality, then the word that is written will come to pass: “Death has been swallowed up into victory.”
55
ποῦ σου, θάνατε, τὸ ⸂νῖκος; ποῦ σου, θάνατε, τὸ κέντρον⸃;
“Where, death, is your victory? Where, death, is your sting?”
56
τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·
Now 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 grace to God, who gives 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.
So then, my beloved brothers, become steadfast, unmovable, abounding in the work of the Lord always, knowing that your labour is not empty in the Lord.