1 Corinthians 15

1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16

1 Corinthians 15:1

Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,

Now, I reveal to you, brothers, the gospel which I preached to you which even you received in which even you stand

Paraphrase:  Now brothers and sisters, there is something else that I want you to know about the message which I preach.  There are some truths so central to our faith that I want to clarify these as much as I can.  This is the message which you embraced by faith and the theology on which you have taken your stand as followers of Christ.  It’s that important;  life and death is at stake.


εὐαγγέλιον and εὐηγγελισάμην are from the same root.

1 Corinthians 15:2

δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε· ἐκτὸς εἰ μὴ, εἰκῇ ἐπιστεύσατε.

through which even you were saved,  in which words I preached to you, if you hold fast unless you have believed in vain.  

Paraphrase:  In believing this message, you were saved and brought into a right relation to God.  Now this is the message which I preached to you, and it is important that we understand it correctly in order that we take our stand on something that can really hold us and not on some philosophy which people may have spun out of their own mind.  These manmade philosophies (Colossians 2:8) abound in our day, and they are completely unreliable.  Anyone who thinks that such philosophy will satisfy him in life and save him in death is sure to be bitterly disappointed. (Isaiah 28:20)  Eventually, it will give way beneath their feet; it will fail, and they will perish.


Blass calls ἐκτὸς εἰ μὴ a pleonasm.  source

1 Corinthians 15:3

Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,

For I handed down to you what even I received at first, that Christ died for our sin according to the Scriptures…

Paraphrase:  Let’s consider then, the basic truths of what Jesus taught us.  The first thing you need to know is that what I am teaching you here is not something I came up with on my own.  We have enough of these kind of “gospels” already; everyone trumpets his own thinking as “gospel-truth.”  On the contrary, what I am stating here was given to me by Jesus Himself. (Galatians 1:11, 12)  Now what are these foundational truths which lie at the very basis of our faith?  Let’s start at the beginning: 

First, Christ died as a sin-offering to make atonement for our sin and to remove our guilt.  You can find this taught in Leviticus 4 and many other places in the Scripture.


The sophists were traveling philosophers who taught all sorts of different philosophies; see here.  There were plenty of these in Corinth.  Witherington: “It is plausible that the Corinthians, and probably the false apostles as well, had been strongly affected by the rising tide of the Sophistic movement.” see on 348 of Conflict and Community in Corinth.  Also Abbott.

1 Corinthians 15:4

καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς,

and that He was buried, and that He had been raised on the third day according to the Scriptures.

Paraphrase:  Second, He was buried and laid in the grave for three days which proves to all that He really was completely dead. 

Third, God raised Him up out of the grave, brought Him back to life again, and in this state He continues today.  In fact, He is sitting at God’s right hand (Ephesians 1:20) as the living Christ (John 14:19; 2 Corinthians 13:4) reigning and ruling (1 Corinthians 15:25) until His return.  Again, I emphasize that these were not my own ideas; they are all to be found in the Scriptures.  For example, some of you may know that our brother Matthew is preparing an account of Jesus’ life.  In this account, he reports that Jesus told His disciples well before He died that He would suffer many things from the Sanhedrin, be killed, and that He would be raised back to life on the third day. (Matthew 16:21)  Even in the Old Testament, we read that God would perform a resurrection on the third day (Hosea 6:2; Jonah 1:17 & Matthew 12:40) and that the Messiah would die and live again. (Isaiah 53:10–12)


ἐγήγερται is in the perfect tense.

If Matthew’s gospel is dated to 61 or 62ad, then he may very well have been in the process of preparing it during Paul’s ministry.  First Corinthians is typically dated to ~54ad.

1 Corinthians 15:5

καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα.

and that He appeared to Cephas, next to the twelve.

Paraphrase:  Proof that Jesus really was raised from the dead is as simple as speaking to those who saw Him alive.  You can investigate this for yourself by speaking to Peter to whom Jesus made a private visit (Luke 24:34); and after that He visited all twelve of the disciples, the first when Thomas was not present (John 20:19f) and the second when he was (John 20:26f).


1 Corinthians 15:6

ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι· τινὲς δὲ ἐκοιμήθησαν.

Then, he appeared to more than five hundred brothers at the same time, of which the most remain until now, although some have slept.

Paraphrase:  After these visits to the twelve, Jesus visited over 500 Christians in Galilee which He had promised to do before He died. (Matthew 26:32)  Some of these have gone on to their sabbath-rest (Hebrews 4:9), but most of these brothers and sisters are still living and can testify to this visit and to the fact of Jesus being alive.  


Acts 1:15 tells of 120 persons in Jerusalem who were Christians.  There were probably more Christians than this in Jerusalem but not 500.  Much more likely that Jesus’ ministry in Galilee had produced this number of converts.  Also, it is likely that many Christians in Jerusalem would have gone to Galilee in light of Jesus’ promise in Matthew 26:32.

1 Corinthians 15:7

ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν.

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

Paraphrase:  He also visited James who was another of the disciples of Jesus. (Acts 12:2) He then made another visit to all the apostles together. 


The James here would likely be the James who was killed by Herod, not the author of the New Testament book.

1 Corinthians 15:8

ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί.

and last of all as it were to one aborted, He appeared even to me.

Paraphrase:  Finally, Jesus appeared to me as well and conferred on me the status of an apostle (1 Corinthians 9:1), although I am as fit to be called an apostle as an aborted child would be called a son or daughter. (1 Corinthians 15:9)


What is the point of comparison between Paul and an aborted child?  Some see it as a reference to how Paul was called to be an apostle; i.e. it was in an unnatural way.  Billroth writes:

Paul calls himself εκτρωμα, because he was introduced to his apostolic office in a violent, and consequently in an unnatural manner, and because he stood as far behind the other apostles as a child born prematurely does behind one that is sound, and enters the world in the usual manner.   source

Closely tied to this is the interpretation which sees it as a reference to Paul’s conversion as Calvin; see Calvin on this verse.  Others see it as a reference to his unworthiness and see Paul’s metaphor here as stated literally in 1 Corinthians 15:9.  Wesley writes:

It was impossible to abase himself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms himself to be not worthy the name of an apostle.   source

I think the  last of these is the correct one especially in such close proximity to the next verse.

1 Corinthians 15:9

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 I am not worthy to be called an apostle because I persecuted the church of God.

Paraphrase:  Actually, I am the least of all the apostles, not even worthy to loose their sandals.  It’s only a miracle of God’s saving grace that I was ever called to be an apostle.  God knows there is nothing in me that qualifies me for this work, and my record of breathing out threatenings and slaughter against the disciples of the Lord (Acts 9:1) stands as a permanent testimony to my treatment of the first Christians.  Such a record should disqualify me from any service in God’s kingdom.


1 Corinthians 15:10

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, the grace in me, was not for nothing, but I labored more than all of them, but not I but the grace of God, the grace with me.  

Paraphrase: But now look what God’s grace did in me (and it was all God’s grace!).  I ended up working harder than all the other apostles! and all this work from someone who was, at one time, doing all he could to stamp out the Name of Christ and to destroy the Way! (Acts 9:2)  Isn’t it amazing what God’s grace can accomplish?  I am a living, breathing example of God’s regenerating grace.  Now, I said before that I worked harder than all the apostles.  I need to correct that; I should have said, the grace of God working through me and in me labored and toiled harder than all the other apostles.  I contributed nothing.


Notice the two orphan articles; cf principle 15  “ἡ εἰς ἐμὲ…”    “…ἡ σὺν ἐμοί.”

1 Corinthians 15:11

εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε.

Therefore, whether I or they, in this manner we preached and in this manner you believed.

Paraphrase: At the end of the day, it makes little difference who labored where or to what extent.  All the apostles are preaching Christ crucified and Christ risen.  This is what we labor for day and night, and this is all that really matters. (Philippians 1:18)  James the younger has already lost his life because he labored to spread these truths (Acts 12:2) and Stephen too. (Acts 7:58)  At the end of the day, this is what we preach and this is what you believed.  Only in this Name can anyone find salvation.



1 Corinthians 15:12

Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;

but if Christ is preached that from the dead He was raised, how do certain ones among you say that resurrection from the dead is not?




1 Corinthians 15:13

εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται·


1 Corinthians 15:14

εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν.


1 Corinthians 15:15

εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται.


1 Corinthians 15:16

Εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται·


1 Corinthians 15:17

εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν (ἐστίν)· ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν.


1 Corinthians 15:18

ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.

1 Corinthians 15:19

εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν, μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.


1 Corinthians 15:20

Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων.

But now Christ is raised from the dead, the first fruits of those who are sleeping.

Paraphrase:  But in spite of all those who teach that Jesus did not rise from the dead, we know that He did rise, and we ourselves saw Him alive with our own eyes. (Acts 2:32; 3:15; 5:32; 13:31)  Furthermore, we believe that Jesus is the first fruits of the harvest.  By this I mean that every harvest begins with those crops which are harvested first.  These first fruits are a promise, as it were, that the full harvest will eventually be brought in.  Now in the same way, Jesus is like those first fruits.  His resurrection is the first fruits; the resurrection of all believers is the full harvest.  He rose from the dead, and His resurrection is a guarantee that we too will one day rise from the dead just as the farmer knows when he harvests the first fruits, that the rest of the harvest is sure to follow.



1 Corinthians 15:21

ἐπειδὴ γὰρ δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν.

For since through man, death, even through man, resurrection of the dead.

Paraphrase:  The reason there is such a close connection between Christ’s resurrection and ours is simple.  You can see this same connection between the entire human race and the sin of the first Adam.  Clearly, God deals with the human race as a single unit, and Adam’s sin was credited to every human person.  To stick with my metaphor;  you might say that Adam’s sin was the first fruits, and the subsequent death of all men was the full harvest.  Again, this same connection is seen in how we are rescued from death.  All those who are one with the second Adam are reckoned to be a unitary whole and are saved from death because of Christ’s perfect obedience. (Romans 5:18) 


I am assuming here that ἐπειδὴ is giving the reason for the connection between Jesus’ resurrection and ours.


1 Corinthians 15:22

ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ, πάντες ζωοποιηθήσονται—

For just as in Adam, all die, in this manner even in Christ, all will be made alive.

Paraphrase:  Now this is the same connection that exists between Jesus’ resurrection and the resurrection of every believer.  You know my favorite expression.  In Adam, all died;  in Christ, all are made alive.



1 Corinthians 15:23

Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·

But each in his own order. Christ the first fruits, then those of Christ at His coming.

Paraphrase:  But back to my point (1 Corinthians 15:20b).  There is an order here.  Christ is raised first; that’s why I call Him the first fruits.  After Jesus’ resurrection, comes the resurrection of those who are in union with Him which won’t happen until He comes back.



1 Corinthians 15:24

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, even the Father, when He puts an end to all rule and every authority and power.

Paraphrase:  At that time then, when Jesus returns, the mission will be complete, and the work finished.  Jesus will come off His throne (Psalm 110:1) and stand before the Great God, our Father.  He will give back the keys of the kingdom to the Father announcing that every ruler, every earthly authority which opposed Him, and every power of darkness which tried so hard to disrupt the mission has been terminated.  The serpent’s head has been crushed (Genesis 3:15); the great Babylon has been thrown down (Revelation 18:21); the beast and the false prophet have been thrown alive into the lake of fire (Revelation 19:20); and the devil has also been thrown into the lake of fire and brimstone. (Revelation 20:10)   



1 Corinthians 15:25

δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.

For it is necessary for Him to reign until which [time], He might place all enemies under His feet.

Paraphrase:  For this was God’s plan.  In the never begun ages of eternity past, God had purposed that Jesus would be given all authority in both heaven and earth (Matthew 28:18), and that Jesus would continue to wield this sovereign power until that time when the last enemy was subdued and all enemies were brought under subjection. (Psalm 110)


See principle 23.


1 Corinthians 15:26

ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος.

Death is destroyed, the last enemy.

Paraphrase:  Many enemies have already been subjugated; some still remain to be defeated.  The very last enemy which Christ will crush under His feet is death itself.


θάνατος is articular; see principle 10.

Consider καταργεῖται; GGBB says, “The present tense may be used to describe a future event, though (unlike the conative present) it typically adds the connotations of immediacy and certainty.” p535–536  This certainly fits the context here.


1 Corinthians 15:27

Πάντα, γὰρ Ὑπέταξεν, ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα.




1 Corinthians 15:28

ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς [τὰ] πάντα ἐν πᾶσιν.

1 Corinthians 15:29

Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;

1 Corinthians 15:30 τί καὶ, ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν;

1 Corinthians 15:31 καθ’ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, ἀδελφοί ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.

1 Corinthians 15:32 εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν.

1 Corinthians 15:33 Μὴ πλανᾶσθε· Φθείρουσιν ἤθη χρηστὰ, ὁμιλίαι κακαί.

1 Corinthians 15:34 ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε· ἀγνωσίαν γὰρ Θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ.

1 Corinthians 15:35 Ἀλλὰ ἐρεῖ τις, Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται;

1 Corinthians 15:36 ἄφρων σὺ! ὃ σπείρεις οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ.

1 Corinthians 15:37 καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν.

1 Corinthians 15:38 ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα.

1 Corinthians 15:39 Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων.

1 Corinthians 15:40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια. ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.

1 Corinthians 15:41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων· ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.

1 Corinthians 15:42 Οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ.

1 Corinthians 15:43 σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ. σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει.

1 Corinthians 15:44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.

1 Corinthians 15:45 οὕτως καὶ γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.

1 Corinthians 15:46 Ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.

1 Corinthians 15:47 ὁ πρῶτος ἄνθρωπος ἐκ γῆς, χοϊκός· ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.

1 Corinthians 15:48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι.

1 Corinthians 15:49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.

1 Corinthians 15:50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα, βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ.


1 Corinthians 15:51

Ἰδοὺ, μυστήριον ὑμῖν λέγω. πάντες οὐ κοιμηθησόμεθα· πάντες δὲ ἀλλαγησόμεθα—


1 Corinthians 15:52

ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι. σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.


1 Corinthians 15:53

δεῖ γὰρ τὸ φθαρτὸν τοῦτο, ἐνδύσασθαι ἀφθαρσίαν· καὶ τὸ θνητὸν τοῦτο, ἐνδύσασθαι ἀθανασίαν.


1 Corinthians 15:54

Ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται (τὴν) ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· Κατεπόθη ὁ θάνατος εἰς νῖκος.


1 Corinthians 15:55

Ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;


1 Corinthians 15:56

Τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία· ἡ δὲ δύναμις τῆς ἁμαρτίας, ὁ νόμος·


1 Corinthians 15:57

τῷ δὲ Θεῷ χάρις, τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.


1 Corinthians 15:58

Ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν Κυρίῳ.

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