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1 Corinthians 15
Mounce Reverse Interlinear New Testament

15 Now de I make known gnōrizō to you hymeis, brothers adelphos, the ho gospel euangelion that hos I preached euangelizō to you hymeis, which hos also kai you received paralambanō, in en which hos also kai you stand histēmi, 2 through dia which hos also kai you are being saved sōzō, if ei you hold firmly katechō to the tis message logos I preached euangelizō to you hymeis— unless ektos ei you have believed pisteuō in vain eikē.

3 For gar I passed on paradidōmi to you hymeis as en of first prōtos importance what hos I also kai received paralambanō: that hoti Christ Christos died apothnēskō for hyper · ho our hēmeis sins hamartia according kata to the ho Scriptures graphē, 4 and kai that hoti he was buried thaptō, and kai that hoti he has been raised egeirō on the ho third tritos day hēmera · ho according kata to the ho Scriptures graphē, 5 and kai that hoti he appeared horaō to Cephas Kēphas, then eita to the ho twelve dōdeka. 6 Then epeita he appeared horaō to more than epanō five hundred pentakosioi brothers adelphos at the same time ephapax, most polys of ek whom hos · ho are still heōs living menō, although de some tis have fallen asleep koimaō. 7 Then epeita he appeared horaō to James Iakōbos, then eita to all pas the ho apostles apostolos. 8 Last eschatos · de of all pas, as hōsperei to one ho abnormally born ektrōma, he appeared horaō even to me kagō. 9 For gar I egō am eimi the ho least elachistos of the ho apostles apostolos, and I hos am eimi not ou worthy hikanos to be called kaleō an apostle apostolos, because dioti I persecuted diōkō the ho church ekklēsia of ho God theos. 10 But de by the grace charis of God theos I am eimi what hos I am eimi, and kai · ho his autos grace charis · ho toward eis me egō was ginomai not ou in vain kenos. No alla, I worked kopiaō harder perissoteros than any pas of them autos— yet de not ou I egō, but alla the ho grace charis of ho God theos that ho is with syn me egō. 11 Whether eite then oun it was I egō or eite they ekeinos, so houtōs we preach kēryssō and kai so houtōs you came to believe pisteuō.

12 Now de if ei Christ Christos is proclaimed kēryssō as hoti raised egeirō from ek the dead nekros, how pōs can some tis of en you hymeis say legō that hoti there is eimi no ou resurrection anastasis of the dead nekros? 13 But de if ei there is eimi no ou resurrection anastasis of the dead nekros, not even oude Christ Christos has been raised egeirō. 14 And de if ei Christ Christos has not ou been raised egeirō, then ara our hēmeis proclamation kērygma is groundless kenos, · kai · ho and kai your hymeis faith pistis is to no purpose kenos. · ho 15 Beyond that de, we are even kai found heuriskō to be false witnesses pseudomartys about ho God theos, because hoti we have borne witness martyreō about kata · ho God theos that hoti he raised egeirō · ho Christ Christos, whom hos he did not ou raise egeirō if eiper it is true that the dead nekros are not ou raised egeirō. 16 For gar if ei the dead nekros are not ou raised egeirō, not even oude Christ Christos has been raised egeirō. 17 And de if ei Christ Christos has not ou been raised egeirō, your hymeis faith pistis is useless mataios; · ho you are eimi still eti in en · ho your hymeis sins hamartia. 18 Then ara those ho also kai who have fallen asleep koimaō in en Christ Christos have perished apollymi. 19 If ei our eimi hope elpizō in en Christ Christos is eimi for en · ho this houtos life zōē only monon, we are eimi of all pas men anthrōpos most to be pitied eleeinos.

20 But de in fact nyni Christ Christos has been raised egeirō from ek the dead nekros, the firstfruits aparchē of those ho who have fallen asleep koimaō. 21 For gar since epeidē death thanatos came through dia a man anthrōpos, the resurrection anastasis of the dead nekros also kai comes through dia a man anthrōpos. 22 For gar just as hōsper in en · ho Adam Adam all pas die apothnēskō, so houtōs also kai in en · ho Christ Christos all pas will be made alive zōiopoieō. 23 But de each hekastos in en · ho his own idios order tagma: Christ Christos, the firstfruits aparchē; then epeita, those ho who belong ho to Christ Christos, when en · ho he autos comes parousia. 24 Then eita comes the ho end telos, when hotan he hands paradidōmi over the ho kingdom basileia to ho God theos · kai the Father patēr, when hotan he has destroyed katargeō every pas dominion archē, · kai every pas authority exousia and kai power dynamis. 25 For gar he autos must dei reign basileuō until achri hos he has put tithēmi all pas his ho enemies echthros under hypo · ho his autos feet pous. 26 The last eschatos enemy echthros to be destroyed katargeō is · ho death thanatos. 27 For gar “ he has put everything pas in subjection hypotassō under hypo · ho his autos feet pous.” Now de when hotan it says legō that hoti “ everything pas has been put in subjection hypotassō,” it is clear dēlos that hoti this does not include ektos the ho one who put everything pas in subjection hypotassō to him autos. · ho 28 And de when hotan everything pas is subjected hypotassō to him autos, · ho then tote the ho Son hyios himself autos will also kai be subjected hypotassō to the ho one who subjected hypotassō everything pas to him autos, · ho so that hina God theos may be eimi · ho · ho all pas in en all pas.

29 Otherwise epei, what tis will they accomplish poieō, those ho who are being baptized baptizō for hyper the ho dead nekros? If ei the dead nekros are not ou actually holōs raised egeirō, why tis then kai are they being baptized baptizō for hyper them autos?

30 And kai why tis are we hēmeis putting ourselves in danger kindyneuō every pas hour hōra? 31 Every kata day hēmera I am in danger of dying apothnēskō! I swear by nē my ho boasting kauchēsis in you hymeteros, which hos I have echō in en Christ Christos Jesus Iēsous · ho our hēmeis Lord kyrios. 32 If ei as kata a mere man anthrōpos I fought with wild beasts thēriomacheō at en Ephesus Ephesos, what tis have I egō · ho gained ophelos? If ei the dead nekros are not ou raised egeirō, let us eat esthiō and kai drink pinō, for gar tomorrow aurion we die apothnēskō. 33 Do not mē be deceived planaō: “ Bad kakos company homilia corrupts phtheirō good chrēstos morals ēthos.” 34 Sober up eknēphō as you ought dikaiōs, and kai stop mē sinning hamartanō; for gar some tis have echō no knowledge agnōsia of God theos. I say laleō this to pros your hymeis shame entropē.

35 But alla someone tis will ask legō, “ How pōs are the ho dead nekros raised egeirō? And de with what kind poios of body sōma will they come erchomai?” 36 You sy fool aphrōn! What hos you sow speirō does not ou come to life zōiopoieō unless ean mē it dies apothnēskō. 37 And kai what hos you sow speirō is not ou the ho body sōma that ho is to be ginomai, but alla a bare gymnos seed kokkos, perhaps ei tynchanō of wheat sitos or ē something tis · ho else loipos. 38 · ho But de God theos gives didōmi it autos a body sōma as kathōs he has determined thelō, and kai to each hekastos kind of ho seed sperma its own idios body sōma. 39 Not ou all pas flesh sarx is the ho same autos; people anthrōpos have one kind allos, animals ktēnos another allos, · de birds ptēnos another allos, · de fish ichthus another allos. · de 40 And kai there are heavenly epouranios bodies sōma and kai earthly epigeios bodies sōma; but alla the ho glory doxa of ho heavenly epouranios bodies is of one heteros kind and de the ho glory of ho earthly epigeios bodies is of another heteros. 41 The sun hēlios has one allos kind of glory doxa, · kai the moon selēnē another allos kind of glory doxa, · kai the stars astēr another allos kind of glory doxa; and gar star astēr differs from diapherō star astēr in en glory doxa.

42 So houtōs also kai is the ho resurrection anastasis of the ho dead nekros. The body is sown speirō in en a perishable phthora state , it is raised egeirō imperishable aphtharsia. 43 It is sown speirō in en humiliation atimia, it is raised egeirō in en glory doxa; it is sown speirō in en weakness astheneia, it is raised egeirō in en power dynamis; 44 it is sown speirō a natural psychikos body sōma, it is raised egeirō a spiritual pneumatikos body sōma. If ei there is eimi a natural psychikos body sōma, there is eimi also kai a spiritual pneumatikos body. 45 So houtōs also kai it is written graphō, “ The ho first prōtos man anthrōpos, Adam Adam, became ginomai a living zaō soul psychē.” The ho last eschatos Adam Adam became a life-giving zōiopoieō spirit pneuma. 46 However alla, the ho spiritual pneumatikos did not ou come first prōton, but alla the ho natural psychikos, then epeita the ho spiritual pneumatikos. 47 The ho first prōtos man anthrōpos was of ek the earth gē, made of dust choikos; the ho second deuteros man anthrōpos is of ek heaven ouranos. 48 As was hoios the ho man of dust choikos, so toioutos also kai are those ho who are of dust choikos; and kai as hoios is the ho man of heaven epouranios, so toioutos also kai are those ho who are of heaven epouranios. 49 And kai even as kathōs we have borne phoreō the ho image eikōn of the ho man of dust choikos, let us also kai bear phoreō the ho likeness eikōn of the ho man of heaven epouranios

50 Now de this houtos I declare phēmi, brothers adelphos, that hoti flesh sarx and kai blood haima cannot ou inherit klēronomeō the kingdom basileia of God theos, nor oude does klēronomeō the ho perishable phthora inherit klēronomeō the ho imperishable aphtharsia. 51 Listen idou, I tell legō you hymeis a mystery mystērion: we will not ou all pas die koimaō, but de we will all pas be changed allassō— 52 in en an instant atomos, in en the twinkling rhipē of an eye ophthalmos, at en the ho last eschatos trumpet salpinx. For gar the trumpet will sound salpizō, and kai the ho dead nekros will be raised egeirō imperishable aphthartos, and kai we hēmeis will be changed allassō. 53 For gar this houtos perishable phthartos body must dei · ho put on endyō imperishability aphtharsia, and kai · ho this houtos mortal thnētos body must put on endyō immortality athanasia. 54 So de when hotan · ho this houtos perishable phthartos body puts on endyō imperishability aphtharsia, and kai · ho this houtos mortal thnētos body puts on endyō immortality athanasia, then tote the ho saying logos that ho is written graphō will be fulfilled ginomai: “ Death thanatos has been swallowed katapinō up · ho in eis victory nikos.” 55 “ Where pou, O death thanatos, is your sy · ho victory nikos? Where pou, O death thanatos, is your sy · ho sting kentron?” 56 The ho · de sting kentron of ho death thanatos is · ho sin hamartia, and de the ho power dynamis of ho sin hamartia is the ho law nomos. 57 But de thanks charis be to ho God theos, who ho gives didōmi us hēmeis the ho victory nikos through dia · ho our hēmeis Lord kyrios Jesus Iēsous Christ Christos!

58 So then hōste, my egō dear agapētos brothers adelphos, be ginomai steadfast hedraios, immovable ametakinētos, always pantote abounding perisseuō in en the ho work ergon of the ho Lord kyrios, since you know oida that hoti · ho your hymeis labor kopos is eimi not ou in vain kenos in en the Lord kyrios.

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1 Corinthians 15
New English Translation

Christ’s Resurrection

15 Now I want to make clear for you,[a] brothers and sisters,[b] the gospel that I preached to you, that you received and on which you stand, 2 and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. 3 For I passed on to you as of first importance[c] what I also received—that Christ died for our sins according to the scriptures, 4 and that he was buried, and that he was raised[d] on the third day according to the scriptures, 5 and that he appeared to Cephas,[e] then to the twelve. 6 Then he appeared to more than 500 of the brothers and sisters[f] at one time, most of whom are still alive,[g] though some have fallen asleep.[h] 7 Then he appeared to James, then to all the apostles. 8 Last of all, as though to one born at the wrong time,[i] he appeared to me also. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 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. 11 Whether then it was I or they, this is the way we preach and this is the way you believed.

No Resurrection?

12 Now if Christ is being preached as raised from the dead,[j] how can some of you say there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is futile and your faith is empty. 15 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. 16 For if the dead are not raised, then not even Christ has been raised. 17 And if Christ has not been raised, your faith is useless; you are still in your sins. 18 Furthermore, those who have fallen asleep[k] in Christ have also perished. 19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man,[l] the resurrection of the dead also came through a man.[m] 22 For just as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.[n] 24 Then[o] comes the end,[p] when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be eliminated is death. 27 For he has put everything in subjection under his feet.[q] 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. 28 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.

29 Otherwise, what will those do who are baptized for the dead?[r] If the dead are not raised at all, then why are they baptized for them? 30 Why too are we in danger every hour? 31 Every day I am in danger of death! This is as sure as[s] my boasting in you,[t] which I have in Christ Jesus our Lord. 32 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.[u] 33 Do not be deceived: “Bad company corrupts good morals.”[v] 34 Sober up as you should, and stop sinning! For some have no knowledge of God—I say this to your shame!

The Resurrection Body

35 But someone will say, “How are the dead raised? With what kind of body will they come?” 36 Fool! What you sow will not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare seed[w]—perhaps of wheat or something else. 38 But God gives it a body just as he planned, and to each of the seeds a body of its own. 39 All flesh is not the same: People have one flesh, animals have another, birds and fish another.[x] 40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly another. 41 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 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable.[y] 43 It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first man, Adam, became a living person”;[z] the last Adam became a life-giving spirit. 46 However, the spiritual did not come first, but the natural, and then the spiritual. 47 The first man is from the earth, made of dust; the second man is from heaven. 48 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. 49 And just as we have borne the image of the man of dust, let us also bear[aa] the image of the man of heaven.

50 Now this is what I am saying, brothers and sisters:[ab] Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen,[ac] I will tell you a mystery: We will not all sleep,[ad] but we will all be changed— 52 in a moment, in the blinking[ae] of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 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.”[af]
55 “Where, O death, is your victory?
Where, O death, is your sting?”[ag]

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ! 58 So then, dear brothers and sisters,[ah] 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.

Footnotes

  1. 1 Corinthians 15:1 tn Grk “Now I make known to you.”
  2. 1 Corinthians 15:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  3. 1 Corinthians 15:3 tn Grk “among (the) first things.”
  4. 1 Corinthians 15:4 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.
  5. 1 Corinthians 15:5 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.”
  6. 1 Corinthians 15:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  7. 1 Corinthians 15:6 tn Grk “most of whom remain until now.”
  8. 1 Corinthians 15:6 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.
  9. 1 Corinthians 15:8 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.
  10. 1 Corinthians 15:12 tn Grk “that he has been raised from the dead.”
  11. 1 Corinthians 15:18 tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.
  12. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Adam).
  13. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Jesus Christ).
  14. 1 Corinthians 15:23 tn Grk “then those who belong to Christ, at his coming.”
  15. 1 Corinthians 15:24 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.
  16. 1 Corinthians 15:24 tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
  17. 1 Corinthians 15:27 sn A quotation from Ps 8:6.
  18. 1 Corinthians 15:29 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.
  19. 1 Corinthians 15:31 tn Or, more literally, “I swear by the boasting in you.”
  20. 1 Corinthians 15:31 tc ‡ Although the witnesses for the shorter reading (P46 D F G Ψ 075 0243 1739 1881 M) 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.
  21. 1 Corinthians 15:32 sn An allusion to Isa 22:13; 56:12.
  22. 1 Corinthians 15:33 sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
  23. 1 Corinthians 15:37 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
  24. 1 Corinthians 15:39 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.”
  25. 1 Corinthians 15:42 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
  26. 1 Corinthians 15:45 tn Grk “living soul”; a quotation from Gen 2:7.
  27. 1 Corinthians 15:49 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 M 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).
  28. 1 Corinthians 15:50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  29. 1 Corinthians 15:51 tn Grk “Behold.”
  30. 1 Corinthians 15:51 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 M 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.
  31. 1 Corinthians 15:52 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.
  32. 1 Corinthians 15:54 sn A quotation from Isa 25:8.
  33. 1 Corinthians 15:55 sn A quotation from Hos 13:14.
  34. 1 Corinthians 15:58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
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