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1 Coríntios 15

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1Now I make known to you, brothers, the good news which I announced as good news to you, which also you received, in which also you stand, 2through which also you are saved, if you hold fast the word I announced as good news to you—unless you believed without purpose. 3For I delivered to you first of all that which also I received: that Christ died for our sins according to the scriptures, 4and that he was buried, and that he has been raised on the third day according to the scriptures, 5and that he appeared to Cephas, then to the twelve. 6After that he appeared to over five hundred brothers at once, of whom the majority remain until now, but some also have fallen asleep. 7After that he appeared to James, then to all the apostles. 8And last of all, as to one untimely born, he appeared also to me. 9For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the assembly of God. 10But by the grace of God I am what I am, and his grace toward me did not prove empty; rather, I labored more abundantly than all of them, yet not I, but the grace of God that was with me. 11Whether then it is I or they, so we preach, and so you believed. 12Now if Christ is preached that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13But if there is no resurrection of the dead, neither has Christ been raised; 14and if Christ has not been raised, then our preaching is empty, and your faith also is empty. 15Yes, we are also found to be false-witnesses of God, because we witnessed against God that he raised Christ, whom he did not raise if in fact the dead are not raised. 16For if the dead are not raised, neither has Christ been raised; 17and if Christ has not been raised, your faith is futile; you are still in your sins. 18Then also those having fallen asleep in Christ have perished. 19If in this life only we have hoped in Christ, we are to be pitied more than all people. 20But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21For since through man is death, also through man is the resurrection of the dead. 22For as in Adam all die, so also in Christ all will be made alive. 23But each in his own order: Christ the firstfruits, after that those who are Christ’s at his coming. 24Then comes the end, when he delivers the kingdom to God the Father, when he abolishes all rule and all authority and power. 25For he must reign until he puts all his enemies under his feet. 26The last enemy to be abolished is death. 27For "he subjected all things under his feet." But when he says that "all things are subjected," it is evident that this excepts the one who subjected all things to him. 28And when all things are subjected to him, then the Son himself will also be subjected to the one who subjected all things to him, so that God may be all in all. 29Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? 30Why also are we in danger every hour? 31Daily I die—I protest by the boasting in you, brothers, which I have in Christ Jesus our Lord. 32If from human motives I fought with wild beasts at Ephesus, what is the profit to me? If the dead are not raised, "let us eat and drink, for tomorrow we die." 33Do not be deceived: "Evil communications corrupt good character." 34Wake up righteously and do not sin; for some have no knowledge of God. I speak this to your shame. 35But someone will say, "How are the dead raised? And with what kind of body do they come?" 36Fool! What you sow is not made alive unless it dies. 37And as for what you sow, you do not sow the body that will be, but a bare grain—perhaps of wheat or of some of the rest. 38But God gives it a body just as he willed, and to each of the seeds its own body. 39Not all flesh is the same flesh, but there is one flesh of humans, another flesh of animals, another flesh of birds, and another of fish. 40There are also heavenly bodies and earthly bodies; but the glory of the heavenly is one kind, and the glory of the earthly is another. 41There 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. 42So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption. 43It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45So also it is written: "The first man Adam became a living soul"; the last Adam became a life-giving spirit. 46But the spiritual is not first, but the natural; after that, the spiritual. 47The first man is of the earth, made of dust; the second man is the Lord from heaven. 48As is the one made of dust, such are also those made of dust; and as is the heavenly one, such are also the heavenly ones. 49And just as we have borne the image of the one made of dust, we will also bear the image of the heavenly one. 50Now I say this, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. 51Look, I tell you a mystery: we will not all sleep, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54And when this corruptible puts on incorruption, and this mortal puts on immortality, then will come to pass the saying that is written: "Death is swallowed up in victory." 55"Where, O death, is your victory? Where, O death, is your sting?" 56Now the sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ. 58Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not empty in the Lord.

Versão gerada por IA, não uma tradução humana. Leia 1 Coríntios 15 na Nova Bíblia do Consenso →

No que as tradições concordam

There is a pan-Christian consensus that the historical facts of Christ's death, burial, and resurrection form the objective, irreducible core of the Christian gospel. Building on this core, several traditions emphasize that Christ, as the Last Adam, assumes and heals fallen human nature to reverse the universal ruin of the first Adam, ultimately raising believers in a robustly material 'spiritual body' completely animated by the Holy Spirit. Some traditions further clarify that Paul's… Faça login para ler o consenso completo →

Onde as tradições diferem

  • Salvation requires the believer's continuous, free response of holding fast to the preached word.

    lutheran: DENY; methodist: AFFIRM

  • Divine grace acts cooperatively with human free will to enable conversion and abundant ministerial labor.

    lutheran: DENY; methodist: AFFIRM

  • Divine grace is the sole sovereign cause of a believer's standing and fruitfulness, precluding any cooperation of human free will.

    lutheran: AFFIRM; methodist: DENY

  • Christ's status as the 'second man from heaven' indicates that He brought celestial flesh with Him rather than deriving His human nature from Mary.

    orthodox: DENY; anabaptist: QUALIFY

  • The delivery of the kingdom to the Father at the end proves that Christ's kingdom is a present reality on earth, precluding a future millennial reign.

    baptist: DENY; restorationist: AFFIRM

  • Paul's willingness to 'die daily' serves as a model for embracing martyrdom and vulnerable witness as participation in Christ's victory over death.

    lutheran: QUALIFY; anabaptist: AFFIRM

  • The certain hope of the resurrection grounds the Christian doctrine of vocation, ensuring that ordinary earthly labor done in the Lord possesses eternal significance.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY; restorationist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In this chapter, Paul provides an extended apologetic for the bodily resurrection. He begins by establishing the historical reality of Christ's resurrection through the apostolic kerygma and eyewitness testimony (vv. 1-11). He then argues that denying the general resurrection of the dead logically unravels the entire Christian faith, rendering Christ's resurrection and the apostles' preaching null (vv. 12-34). Addressing skepticism about how a resurrected body could function, Paul employs agricultural analogies of sown seeds and cosmic hierarchies of glory to distinguish between the present natural body and the future spiritual body, grounded in the typology of the first Adam and the last Adam (vv. 35-49). Finally, he reveals the apocalyptic mystery of the final transformation, where mortality is swallowed by immortality, fulfilling Scripture's promise of the ultimate victory over death (vv. 50-58). Reception: The Catholic communion draws deeply on this chapter for its theology of Sacred Tradition, Christology, and eschatology. Verses 3-4 ('I delivered unto you first of all that which I also received') are recognized as the biblical paradigm for the transmission of the deposit of faith through the Magisterium. In Trinitarian theology, verse 28 (the Son's subjection to the Father) was heavily contested during the Arian controversies. Eastern Fathers, such as John Chrysostom, emphatically read this not as a statement of ontological inferiority, but as an expression of the Son's perfect harmony and unity of will with the Father. Regarding eschatology, the 'spiritual body' (v. 44) is universally defended by both Latin and Greek Fathers as a genuinely material reality, directly opposing Gnostic spiritualization. Augustine clarified that 'flesh and blood cannot inherit the kingdom of God' (v. 50) means that human nature will be stripped of its corruptibility and mortality, not its physical substance. Latin scholasticism, notably through Thomas Aquinas, systematized verses 42-44 to define the four endowments of the glorified human body: impassibility (incorruption), clarity (glory), agility (power), and subtlety (spiritual body). Meanwhile, the Eastern Catholic traditions heavily emphasize the ontological victory over death found in the Adam/Christ typology (vv. 21-22, 45), viewing salvation primarily as the restoration of human nature from the disease of mortality.

Eastern Orthodox

In this chapter, Paul addresses members of the Corinthian community who deny the future bodily resurrection of the dead. He begins by recounting the core apostolic tradition: Christ's death for sins, burial, and resurrection, followed by a list of eyewitnesses. Paul argues that denying the resurrection of the dead logically necessitates denying Christ's resurrection, which would render Christian faith and preaching entirely vain. He establishes a cosmological and temporal order: Christ is the 'firstfruits' of the resurrection, defeating death as the final enemy before handing the kingdom to the Father. Responding to skepticism about the mechanics of resurrection, Paul uses the analogy of seeds to contrast the perishable, natural body of the present age with the imperishable, spiritual body of the age to come. This is rooted in a contrast between the first Adam, a creature of dust who brought death, and the last Adam (Christ), a life-giving spirit from heaven. The chapter concludes with a revelation of the eschatological mystery of instantaneous transformation at the last trumpet, declaring ultimate victory over death and sin. Reception: Eastern Orthodox theology places 1 Corinthians 15 at the very center of its soteriology, Christology, and Trinitarian defense. The chapter provides the biblical bedrock for the doctrine of recapitulation, powerfully articulated by Irenaeus of Lyons, wherein Christ as the Last Adam assumes and heals the fallen human nature of the first Adam. The text is also a vital battleground for Trinitarian orthodoxy. The statement that the Son will be subjected to the Father (verse 28) was frequently exploited by Arians to argue for the Son's ontological inferiority. In response, Cappadocian Fathers like Gregory of Nazianzus interpreted this subjection as applying strictly to the incarnate economy; Christ, as the new head of humanity, presents the restored human nature to the Father, rather than exhibiting a subordination of His divine essence. Furthermore, John Chrysostom famously resolved the difficult reference to being 'baptized for the dead' (verse 29) by linking it to the liturgical confession of faith: he argued it refers not to vicarious proxy baptism, but to the baptismal candidate's profession of faith in the future resurrection of dead bodies.

Oriental Orthodox

In this epistle, Paul addresses a dangerous local denial of the future bodily resurrection. He begins by rehearsing the foundational, historical gospel of Christ’s death, burial, and resurrection (vv. 1-11). He then argues logically that denying the resurrection of the dead unravels the entire Christian faith, rendering preaching and belief vain (vv. 12-19). Expanding into a cosmic and redemptive timeline, Paul presents Christ as the 'firstfruits' and the new Adam who conquers death and ultimately subjects all things to God (vv. 20-28). He answers skeptical inquiries about the mechanics of the resurrected body by using agricultural metaphors of seeds and astronomical analogies of varying glories, contrasting the perishable natural body with the imperishable spiritual body (vv. 35-49). Finally, he reveals the mystery of the sudden, victorious transformation of believers at the last trumpet, culminating in a triumphant taunt against death (vv. 50-58). Reception: The Oriental Orthodox tradition reads this chapter as a profound defense of miaphysite Christology, the unconfused Incarnation, and the physical reality of salvation. Christ as the 'last Adam' who became a 'life-giving spirit' (v. 45) is a vital locus for Cyril of Alexandria. Against dual-subject Christologies, Cyril insists that the flesh of Christ is life-giving precisely because it is the very own flesh of God the Word, a reality that strictly requires the hypostatic union and grounds the efficacy of the Eucharist. The subjection of the Son to the Father (v. 28) was vigorously defended by Athanasius against Arian misuse; within this tradition, it is understood entirely in terms of the economy of salvation. The incarnate Word, acting as the new head of humanity, subjects the human nature He assumed to God, thereby healing human rebellion, rather than suffering any ontological subordination in His divine nature. Furthermore, Severus of Antioch and other miaphysite fathers utilized Paul's seed metaphor (vv. 35-44) to combat Origenist and spiritualizing tendencies, insisting on the material continuity and glorified transformation of the physical body.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

1Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand, 2by which also you are saved, if you hold firmly the word which I preached to you—unless you believed in vain. 3For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Cephas, then to the twelve. 6Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep. 7Then he appeared to James, then to all the apostles, 8and last of all, as to the child born at the wrong time, he appeared to me also. 9For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God. 10But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me. 11Whether then it is I or they, so we preach, and so you believed. 12Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13But if there is no resurrection of the dead, neither has Christ been raised. 14If Christ has not been raised, then our preaching is in vain and your faith also is in vain. 15Yes, we are also found false witnesses of God, because we testified about God that he raised up Christ, whom he didn’t raise up if it is true that the dead are not raised. 16For if the dead aren’t raised, neither has Christ been raised. 17If Christ has not been raised, your faith is vain; you are still in your sins. 18Then they also who are fallen asleep in Christ have perished. 19If we have only hoped in Christ in this life, we are of all men most pitiable. 20But now Christ has been raised from the dead. He became the first fruit of those who are asleep. 21For since death came by man, the resurrection of the dead also came by man. 22For as in Adam all die, so also in Christ all will be made alive. 23But each in his own order: Christ the first fruits, then those who are Christ’s at his coming. 24Then the end comes, when he will deliver up the Kingdom to God the Father, when he will have abolished all rule and all authority and power. 25For he must reign until he has put all his enemies under his feet. 26The last enemy that will be abolished is death. 27For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him. 28When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all. 29Or else what will they do who are baptized for the dead? If the dead aren’t raised at all, why then are they baptized for the dead? 30Why do we also stand in jeopardy every hour? 31I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. 32If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then “let’s eat and drink, for tomorrow we die.” 33Don’t be deceived! “Evil companionships corrupt good morals.” 34Wake up righteously and don’t sin, for some have no knowledge of God. I say this to your shame. 35But someone will say, “How are the dead raised?” and, “With what kind of body do they come?” 36You foolish one, that which you yourself sow is not made alive unless it dies. 37That which you sow, you don’t sow the body that will be, but a bare grain, maybe of wheat, or of some other kind. 38But God gives it a body even as it pleased him, and to each seed a body of its own. 39All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds. 40There are also celestial bodies and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial. 41There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. 42So also is the resurrection of the dead. The body is sown perishable; it is raised imperishable. 43It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body. 45So also it is written, “The first man Adam became a living soul.” The last Adam became a life-giving spirit. 46However, that which is spiritual isn’t first, but that which is natural, then that which is spiritual. 47The first man is of the earth, made of dust. The second man is the Lord from heaven. 48As is the one made of dust, such are those who are also made of dust; and as is the heavenly, such are they also that are heavenly. 49As we have borne the image of those made of dust, let’s also bear the image of the heavenly. 50Now I say this, brothers, that flesh and blood can’t inherit God’s Kingdom; neither does the perishable inherit imperishable. 51Behold, I tell you a mystery. We will not all sleep, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised incorruptible, and we will be changed. 53For this perishable body must become imperishable, and this mortal must put on immortality. 54But when this perishable body will have become imperishable, and this mortal will have put on immortality, then what is written will happen: “Death is swallowed up in victory.” 55“Death, where is your sting? Hades, where is your victory?” 56The sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ. 58Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord’s work, because you know that your labor is not in vain in the Lord.

KJV · King James Version

1Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4And that he was buried, and that he rose again the third day according to the scriptures: 5And that he was seen of Cephas, then of the twelve: 6After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7After that, he was seen of James; then of all the apostles. 8And last of all he was seen of me also, as of one born out of due time. 9For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11Therefore whether it were I or they, so we preach, and so ye believed. 12Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13But if there be no resurrection of the dead, then is Christ not risen: 14And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16For if the dead rise not, then is not Christ raised: 17And if Christ be not raised, your faith is vain; ye are yet in your sins. 18Then they also which are fallen asleep in Christ are perished. 19If in this life only we have hope in Christ, we are of all men most miserable. 20But now is Christ risen from the dead, and become the firstfruits of them that slept. 21For since by man came death, by man came also the resurrection of the dead. 22For as in Adam all die, even so in Christ shall all be made alive. 23But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 24Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. 26The last enemy that shall be destroyed is death. 27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30And why stand we in jeopardy every hour? 31I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32If 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; for to morrow we die. 33Be not deceived: evil communications corrupt good manners. 34Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 35But some man will say, How are the dead raised up? and with what body do they come? 36Thou fool, that which thou sowest is not quickened, except it die: 37And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38But God giveth it a body as it hath pleased him, and to every seed his own body. 39All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47The first man is of the earth, earthy: the second man is the Lord from heaven. 48As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55O death, where is thy sting? O grave, where is thy victory? 56The sting of death is sin; and the strength of sin is the law. 57But thanks be to God, which giveth us the victory through our Lord Jesus Christ. 58Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

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Diferenças que mudam o sentido (102)
  • v1 [lexical]: difference in the connective and inclusion of 'brethren' — “Now” (WEB, ASV, DRC) vs “Moreover brethren” (KJV, WEBSTER) vs “And” (YLT) vs “But” (DARBY)
  • v1 [lexical]: translation of 'make known' or 'declare' — “to” (WEB, WEBSTER) vs “make known” (ASV, DRC) vs “make known to” (YLT, DARBY) vs “declare unto” (KJV)
  • v1 [lexical]: translation of 'euangelion' ('gospel' / 'good news' / 'glad tidings') — “gospel which” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB) vs “good news that” (YLT) vs “glad tidings” (DARBY)
  • v1 [lexical]: translation of the verb for proclaiming ('preached' / 'proclaimed' / 'announced') — “to” (WEB, WEBSTER, DRC) vs “preached unto” (KJV, ASV) vs “proclaimed to” (YLT) vs “announced to” (DARBY)
  • v2 [lexical]: translation of the verb for preaching and connective phrasing — “preached unto” (KJV, ASV, DRC) vs “to you—unless” (WEB) vs “proclaimed good news to” (YLT) vs “announced to” (DARBY) vs “to” (WEBSTER)
  • v4 [grammatical]: active vs passive voice for Christ rising — “rose again” (KJV, WEBSTER, DRC) vs “was raised on” (WEB) vs “hath been raised on” (ASV) vs “hath risen on” (YLT) vs “was raised” (DARBY)
  • v5 [grammatical]: (vv 5, 7) active ('appeared to') vs passive ('was seen by') — “appeared to” (WEB, ASV, YLT, DARBY) vs “by” (WEBSTER, DRC) vs “was seen of” (KJV)
  • v5 [stylistic]: phrasing of the sequence connective and preposition — “to” (WEB, ASV, YLT, DARBY) vs “then of” (KJV) vs “by” (WEBSTER) vs “and after that by” (DRC)
  • v5 [textual]: reading 'twelve' vs 'eleven' — “twelve” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “eleven” (DRC)
  • v6 [lexical]: (vv 6, 7) connective word choice ('then' / 'after that' / 'afterwards') — “Then” (WEB, ASV, DARBY, DRC) vs “After that” (KJV, WEBSTER) vs “afterwards” (YLT)
  • v6 [lexical]: phrasing for the appearance to the five hundred — “appeared to” (ASV, YLT, DARBY) vs “appeared to over” (WEB) vs “was seen of above” (KJV) vs “by” (WEBSTER) vs “by more than” (DRC)
  • v6 [lexical]: translation of 'brethren' vs 'brothers' — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v7 [grammatical]: preposition indicating the dative/agency — “to” (WEB, ASV, YLT, DARBY) vs “by” (WEBSTER, DRC) vs “of” (KJV)
  • v9 [grammatical]: relative pronoun phrasing ('who is' / 'that am') — “who” (YLT, DARBY, WEBSTER, DRC) vs “that am” (KJV, ASV) vs “who is” (WEB)
  • v9 [lexical]: translation of the adjective ('worthy' / 'meet' / 'fit') — “worthy” (WEB, YLT, WEBSTER, DRC) vs “meet” (KJV, ASV) vs “fit” (DARBY)
  • v9 [grammatical]: verb tense/aspect for persecuting — “persecuted” (WEB, KJV, ASV, WEBSTER, DRC) vs “did persecute” (YLT) vs “have” (DARBY)
  • v9 [lexical]: translation of 'ekklesia' ('church' vs 'assembly') — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
  • v10 [grammatical]: phrasing of possession ('the grace of God' vs 'God's grace') — “the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “God's” (DARBY)
  • v10 [lexical]: translation of the participle/preposition for grace given to Paul — “which was bestowed upon” (KJV, ASV, WEBSTER) vs “given to” (WEB) vs “that is towards” (YLT) vs “towards” (DARBY) vs “in” (DRC)
  • v10 [grammatical]: verb choice and tense — “was” (WEB, KJV, ASV, WEBSTER) vs “came” (YLT) vs “has” (DARBY) vs “hath” (DRC)
  • v10 [lexical]: translation of 'in vain' / 'futile' / 'void' — “in vain” (KJV, YLT, WEBSTER) vs “futile” (WEB) vs “found” (ASV) vs “been” (DARBY) vs “been void” (DRC)
  • v10 [grammatical]: phrasing of the contrast and comparison — “yet” (KJV, ASV, WEBSTER) vs “of them” (WEB) vs “did I labour” (YLT) vs “but” (DARBY) vs “they” (DRC)
  • v11 [lexical]: (vv 11, 42) translation of 'so' vs 'thus' — “so” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “thus” (DARBY)
  • v11 [grammatical]: verb tense and phrasing for believing — “so ye believed” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “did believe” (YLT) vs “thus have” (DARBY) vs “you have” (DRC)
  • v12 [grammatical]: active vs passive formulation for the resurrection — “he rose from” (KJV, WEBSTER) vs “has been raised” (WEB) vs “hath been raised” (ASV) vs “out of” (YLT) vs “is raised among” (DARBY) vs “arose again” (DRC)
  • v12 [stylistic]: word order and phrasing of the inquiry — “say some” (KJV, ASV, DARBY, WEBSTER) vs “do” (WEB, DRC) vs “certain” (YLT)
  • v12 [lexical]: translation of the noun and its negation ('no resurrection' vs 'not a rising again') — “no resurrection” (WEB, KJV, ASV, WEBSTER, DRC) vs “rising again” (YLT) vs “not a” (DARBY)
  • v13 [grammatical]: mood and phrasing of the conditional clause — “is” (WEB, ASV, WEBSTER) vs “be no resurrection” (KJV, DRC) vs “rising again” (YLT) vs “is not a” (DARBY)
  • v14 [grammatical]: (vv 14, 16, 17) verb choice and voice for being raised — “been raised” (WEB, ASV) vs “risen” (KJV, YLT) vs “raised” (DARBY, WEBSTER) vs “again” (DRC)
  • v15 [lexical]: causal connective ('because' vs 'for') — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “for” (DARBY)
  • v15 [lexical]: preposition and verb for testifying — “about” (WEB) vs “have testified of” (KJV) vs “witnessed” (ASV) vs “did testify” (YLT) vs “witnessed concerning” (DARBY) vs “concerning” (WEBSTER) vs “given testimony against” (DRC)
  • v15 [stylistic]: inclusion of 'up' or 'the' before Christ — “up” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v15 [grammatical]: voice and phrasing ('are raised' vs 'rise') — “are” (WEB, ASV, DARBY) vs “rise” (KJV, WEBSTER, DRC) vs “persons do” (YLT)
  • v17 [lexical]: translation of 'yet' vs 'still' — “yet” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “still” (WEB)
  • v18 [grammatical]: relative pronoun and tense (participle vs relative clause) — “that” (ASV, DRC) vs “who” (WEB) vs “which are” (KJV) vs “those having” (YLT) vs “those who have” (DARBY) vs “who have” (WEBSTER)
  • v18 [grammatical]: verb form for perishing — “have” (WEB, ASV, DARBY, WEBSTER) vs “are perished” (KJV, DRC) vs “did perish” (YLT)
  • v19 [grammatical]: noun vs verb formulation of 'hope' — “hope” (KJV, YLT, DARBY, WEBSTER, DRC) vs “only hoped” (WEB, ASV)
  • v19 [stylistic]: word order and phrasing of being pitiable — “we are” (KJV, WEBSTER, DRC) vs “in this life” (WEB, ASV) vs “only” (YLT) vs “the most miserable” (DARBY)
  • v20 [grammatical]: verb voice and tense for the resurrection — “has been raised” (WEB) vs “risen from” (KJV) vs “been raised” (ASV) vs “hath out of” (YLT) vs “is raised among” (DARBY) vs “raised” (WEBSTER) vs “is” (DRC)
  • v20 [lexical]: translation of the term for the deceased ('slept' / 'asleep') — “them that slept” (KJV, WEBSTER) vs “those who are asleep” (WEB) vs “are asleep” (ASV) vs “those sleeping he became” (YLT) vs “those fallen asleep” (DARBY) vs “sleep” (DRC)
  • v21 [stylistic]: phrasing of 'the dead' vs 'those that are dead' — “the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “those that are” (DARBY)
  • v22 [lexical]: connective ('for' / 'even' / 'and') — “For” (WEB, KJV, ASV, DARBY, WEBSTER) vs “even” (YLT) vs “And” (DRC)
  • v22 [lexical]: adverbial phrase for comparison — “also” (WEB, ASV, YLT, DRC) vs “even so” (KJV, WEBSTER) vs “thus also” (DARBY)
  • v23 [lexical]: translation of 'each' vs 'every man' — “each” (WEB, ASV, DARBY) vs “But every man” (KJV, WEBSTER) vs “and each” (YLT) vs “one” (DRC)
  • v24 [grammatical]: verb tense/mood for delivering the kingdom — “shall have delivered” (KJV, WEBSTER, DRC) vs “will deliver” (WEB) vs “deliver” (ASV) vs “may deliver” (YLT) vs “gives” (DARBY)
  • v24 [grammatical]: modal verb choice for abolishing rule — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “may” (YLT)
  • v24 [lexical]: translation of 'authority' / 'principality' — “authority” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “principality” (DRC)
  • v27 [grammatical]: phrasing of the exception clause — “who” (WEBSTER, DRC) vs “who subjected” (WEB) vs “excepted which did put” (KJV) vs “who subject” (ASV) vs “who subject the” (YLT) vs “except him who” (DARBY)
  • v27 [lexical]: preposition/phrase for subjection — “under” (KJV, WEBSTER, DRC) vs “to” (WEB, YLT) vs “unto” (ASV) vs “in subjection to” (DARBY)
  • v28 [lexical]: verb phrase for subjection — “subjected to” (WEB, ASV) vs “subject unto” (KJV, DRC) vs “to” (YLT, WEBSTER) vs “placed in subjection to” (DARBY)
  • v29 [lexical]: conditional conjunction ('else' / 'or' / 'seeing' / 'otherwise') — “Else” (KJV, ASV, WEBSTER) vs “Or” (WEB) vs “Seeing” (YLT) vs “Since” (DARBY) vs “Otherwise” (DRC)
  • v29 [stylistic]: (vv 29, 32) phrasing of 'the dead' — “the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “those that are” (DARBY)
  • v29 [grammatical]: active vs passive formulation and negation — “rise not” (KJV, DARBY, WEBSTER) vs “aren’t raised” (WEB) vs “are raised” (ASV) vs “do rise” (YLT) vs “again” (DRC)
  • v29 [textual]: repetition of 'the dead' vs pronoun 'them' — “the dead” (WEB, KJV, YLT, WEBSTER) vs “them” (ASV, DARBY, DRC)
  • v30 [grammatical]: auxiliary verb phrasing — “do” (WEB, ASV, DARBY) vs “stand” (KJV, WEBSTER) vs “also do” (YLT) vs “also are” (DRC)
  • v30 [lexical]: translation of 'in jeopardy' / 'danger' / 'endanger' — “also stand” (WEB, ASV) vs “in jeopardy” (KJV, WEBSTER) vs “stand peril” (YLT) vs “also endanger ourselves” (DARBY) vs “danger” (DRC)
  • v31 [lexical]: translation of the particle of affirmation — “protest” (KJV, ASV, WEBSTER) vs “die” (YLT, DARBY) vs “affirm” (WEB) vs “die daily I” (DRC)
  • v32 [lexical]: translation of 'beasts' / 'animals' — “beasts at” (KJV, ASV, WEBSTER, DRC) vs “animals” (WEB) vs “wild I fought in” (YLT) vs “in” (DARBY)
  • v32 [lexical]: translation of 'profit' / 'advantage' — “doth profit” (ASV, DRC) vs “does profit” (WEB) vs “advantageth it” (KJV) vs “the advantage to” (YLT) vs “is the profit to” (DARBY) vs “advantage is to” (WEBSTER)
  • v32 [grammatical]: active vs passive auxiliary for the dead rising — “rise” (KJV, WEBSTER, DRC) vs “are” (WEB, ASV) vs “do” (YLT, DARBY)
  • v32 [stylistic]: phrasing of the result clause — “let us” (KJV, WEBSTER) vs “rise” (YLT, DARBY) vs “raised then let’s” (WEB) vs “raised” (ASV) vs “again” (DRC)
  • v33 [lexical]: translation of 'communications' vs 'companionships' — “communications” (KJV, YLT, DARBY, WEBSTER, DRC) vs “companionships” (WEB, ASV)
  • v33 [lexical]: translation of 'manners' vs 'morals' — “manners” (KJV, YLT, DARBY, WEBSTER, DRC) vs “morals” (WEB, ASV)
  • v34 [lexical]: translation of the command to wake up soberly/righteously — “Awake to righteousness” (KJV, WEBSTER) vs “Wake up righteously” (WEB) vs “soberness righteously” (ASV) vs “up as is right” (YLT) vs “up righteously” (DARBY) vs “ye just” (DRC)
  • v35 [lexical]: translation of 'some man' / 'someone' — “some man” (KJV, WEBSTER, DRC) vs “one” (ASV, YLT, DARBY) vs “someone” (WEB)
  • v35 [grammatical]: auxiliary verb choice ('are' vs 'do') — “are” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT, DRC)
  • v36 [lexical]: translation of 'quickened' / 'made alive' / 'vivified' — “quickened except” (KJV, ASV, YLT, DRC) vs “made alive unless” (WEB) vs “unless” (DARBY) vs “vivified” (WEBSTER)
  • v36 [grammatical]: verb form and mood — “die” (KJV, ASV, DARBY, WEBSTER) vs “dies” (WEB) vs “may” (YLT) vs “first” (DRC)
  • v37 [lexical]: translation of the conditional/chance element — “be” (YLT, DARBY, WEBSTER) vs “it may chance” (KJV, ASV) vs “maybe” (WEB) vs “as” (DRC)
  • v37 [lexical]: translation of 'grain' vs 'kind' vs 'others' — “kind” (WEB, ASV) vs “other grain” (KJV, WEBSTER) vs “one of the others” (YLT) vs “one of the rest” (DARBY) vs “of the rest” (DRC)
  • v38 [lexical]: connective choice ('But' / 'and') — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v38 [grammatical]: verb phrasing for giving a body — “giveth” (KJV, ASV, WEBSTER, DRC) vs “gives” (WEB) vs “doth give to” (YLT) vs “gives to” (DARBY)
  • v39 [lexical]: translation of 'All' vs 'Every' — “All” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Every” (DARBY)
  • v39 [lexical]: translation of the animal type ('beasts' / 'animals') — “beasts” (KJV, WEBSTER, DRC) vs “and” (ASV, YLT, DARBY) vs “animals” (WEB)
  • v39 [textual]: ordering and word choice for the animals (fishes vs birds/fowls) — “fishes and” (KJV, YLT, WEBSTER) vs “birds” (ASV, DARBY, DRC) vs “fish” (WEB)
  • v39 [textual]: ordering and word choice for the animals (birds/fowls vs fishes) — “birds” (WEB, KJV, YLT) vs “fishes” (ASV, DARBY, DRC) vs “fowls” (WEBSTER)
  • v40 [lexical]: translation of 'terrestrial' vs 'earthly' and word order — “bodies terrestrial” (KJV, ASV, WEBSTER, DRC) vs “earthly” (YLT, DARBY) vs “bodies” (WEB)
  • v42 [interpretive]: supplying the noun 'body' vs using a pronoun — “It” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “The body” (WEB)
  • v42 [lexical]: translation of 'in corruption' vs 'perishable' — “in corruption” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “perishable” (WEB)
  • v42 [lexical]: translation of 'incorruption' vs 'imperishable' vs 'incorruptibility' — “is raised in incorruption” (KJV, ASV, YLT, WEBSTER) vs “imperishable” (WEB) vs “incorruptibility” (DARBY) vs “shall rise” (DRC)
  • v43 [grammatical]: (vv 43, 44) verb voice and tense for being raised — “is raised” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall rise” (DRC)
  • v44 [textual]: inclusion of the scriptural formula 'as it is written' vs noun 'body' vs pronoun — “body” (WEB, KJV, ASV, YLT, WEBSTER) vs “one” (DARBY) vs “as it is written” (DRC)
  • v45 [lexical]: translation of the verb ('became' / 'was made') — “became” (WEB, ASV, YLT, DARBY) vs “was made” (KJV, WEBSTER) vs “into” (DRC)
  • v45 [lexical]: translation of the participle ('life-giving' / 'quickening' / 'vivifying') — “life-giving” (WEB, ASV, YLT) vs “quickening” (KJV, DARBY, DRC) vs “vivifying” (WEBSTER)
  • v46 [lexical]: connective choice ('However' / 'Howbeit' / 'but' / 'Yet') — “However” (WEB, WEBSTER) vs “Howbeit” (KJV, ASV) vs “but” (YLT, DARBY) vs “Yet” (DRC)
  • v46 [lexical]: sequence connective ('then' / 'afterward(s)') — “then” (WEB, ASV, DARBY) vs “and afterward” (KJV, WEBSTER) vs “afterwards” (YLT, DRC)
  • v47 [grammatical]: preposition choice for origin — “is of” (WEB, KJV, ASV) vs “out” (YLT, DARBY) vs “from” (WEBSTER) vs “was” (DRC)
  • v47 [lexical]: translation of the adjective ('earthy' / 'made of dust') — “earthy” (KJV, ASV, YLT, WEBSTER) vs “made of dust” (WEB, DARBY) vs “earthly” (DRC)
  • v48 [lexical]: phrasing of the adjective / noun ('the earthy' / 'the one made of dust') — “is the earthy” (KJV, ASV, YLT, WEBSTER) vs “one made of dust” (WEB) vs “he made of dust” (DARBY) vs “earthly” (DRC)
  • v50 [stylistic]: inclusion of 'this' and translation of 'brothers/brethren' — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “this brothers” (WEB)
  • v51 [lexical]: translation of 'tell' vs 'show/shew' — “tell” (WEB, ASV, YLT, DARBY, DRC) vs “shew” (KJV) vs “show” (WEBSTER)
  • v52 [lexical]: translation of 'a moment' vs 'an instant' — “a moment” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “an instant” (DARBY)
  • v52 [grammatical]: modal verb and connective phrasing — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “for it” (YLT)
  • v52 [grammatical]: active vs passive voice for being raised — “shall be raised” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “rise again” (DRC)
  • v52 [grammatical]: modal verb and inclusion of pronoun — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “we” (YLT)
  • v54 [grammatical]: verb tense/mood for putting on immortality — “shall have” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “may” (YLT) vs “hath” (DRC)
  • v54 [grammatical]: verb tense for being swallowed up — “is” (WEB, KJV, ASV, WEBSTER, DRC) vs “was” (YLT) vs “has been” (DARBY)
  • v55 [textual]: variant ordering of 'victory/sting' and the vocative 'Hades/death' — “is thy victory” (KJV, WEBSTER) vs “sting” (ASV, DRC) vs “your” (WEB) vs “O Hades” (YLT) vs “O death” (DARBY)
  • v56 [lexical]: translation of 'power' vs 'strength' — “power” (WEB, ASV, YLT, DARBY, DRC) vs “strength” (KJV, WEBSTER)
  • v57 [lexical]: preposition 'through' vs 'by' — “through” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “by” (DARBY)
  • v58 [lexical]: connective word choice — “Therefore” (WEB, KJV, WEBSTER, DRC) vs “Wherefore” (ASV) vs “so that” (YLT) vs “So then” (DARBY)
  • v58 [lexical]: translation of 'labor/labour' vs 'toil' — “labor” (WEB, ASV, WEBSTER) vs “labour” (KJV, YLT, DRC) vs “toil” (DARBY)

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Texto original. Greek (TAGNT, public-domain critical text). Public domain Greek New Testament (Nestle 1904 / Westcott-Hort tradition).

Nomes divinos: Theos (God), Kyrios (Lord).

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Academic textual-historical analysis

In this epistolary argument, the author responds to a specific faction within the Corinthian community asserting that there is no resurrection of the dead (15:12). The chapter begins by recounting a received tradition concerning Christ's death, burial, and subsequent appearances to various named individuals and groups (15:1-11). The author argues that denying the general resurrection logically invalidates the resurrection of Christ, rendering the faith void (15:12-19). He establishes an apocalyptic sequence: Christ as the first fruits, followed by those who belong to him at his coming, the subjugation of all enemies including death, and the final delivery of the kingdom to God (15:20-28). The argument is bolstered by pragmatic appeals to the practice of baptism for the dead and the author's own physical perils (15:29-34). Anticipating questions about the mechanics of resurrection, the text employs agricultural analogies of seeds to distinguish between a natural body and a spiritual body, contrasting the first man, Adam, with the second man from heaven (15:35-49). It concludes with a prophetic declaration that at the last trumpet, both the living and the dead will undergo an imperishable, immortal transformation (15:50-58).

Jewish interpretation

1 Corinthians 15 belongs to the New Testament, which is not part of the Tanakh (Hebrew Bible). Consequently, it has no immediate scriptural standing or traditional exegetical history in Judaism.

Latter-day Saint

Paul addresses members of the Corinthian church who doubt the future resurrection. He defends the physical resurrection by pointing to the historical witnesses of the risen Christ and arguing that Christ acts as the firstfruits of those who sleep. Paul reasons that if the dead are not raised, practices like being baptized for the dead are meaningless. He further explains that resurrected bodies will differ in glory, just as the sun, moon, and stars differ, and contrasts the perishable natural body with the imperishable spiritual body.

Jehovah's Witnesses

In this chapter, Paul defends the reality of the resurrection against skeptics in Corinth. He rehearses the tradition of Christ's death, burial, and resurrection appearances as the foundation of the gospel. He establishes a theological sequence: Christ as the 'firstfruits,' followed by those who belong to him. Paul envisions a cosmic culmination where Christ reigns until all enemies, including death, are destroyed, after which the Son will subject himself entirely to God the Father. He then addresses the mechanics of the resurrection, contrasting natural, earthly bodies sown in death with spiritual, heavenly bodies raised in glory, concluding with the triumphant mystery that mortality will put on immortality.

Escolhas de tradução feitas pela NCB (86)
  • v1: Now — Translates the standard discourse marker de contextually.
  • v1: make known to — Accurately reflects the verb gnorizo in contemporary English.
  • v1: good news which I announced as good news — Preserves the cognate figura etymologica pattern.
  • v1: brothers — Follows the strict contemporary English register requirement.
  • v1: which also... in which also — Maintains the parallel relative pronoun repetition structure.
  • v2: through which also — Translates the exact prepositional phrase dia hou.
  • v2: if you hold fast — Preserves the conditional framework neutrally, reflecting a claim disputed among traditions regarding salvation.
  • v2: without purpose — Renders eike accurately, distinguishing it from kenos used later.
  • v3: which also I received — Preserves the exact structural repetition from verse 1.
  • v4: and that... and that — Preserves the repetitive hoti conjunctions verbatim.
  • v4: has been raised — Accurately renders the perfect passive verb form.
  • v5: appeared to — Maintains the active descriptive sense of the standard dative of appearance.
  • v5: twelve — Follows the majority textual basis standard reading.
  • v6: After that — Translates epeita, maintaining lexical distinction from eita.
  • v6: fallen asleep — Preserves the exact euphemistic metaphor.
  • v7: After that... then — Tracks the precise sequence markers epeita and eita.
  • v8: untimely born — Translates ektroma in dignified contemporary English.
  • v9: who am — Agrees correctly with the first-person singular antecedent.
  • v9: assembly — Accurately reflects the literal civic meaning of ekklesia.
  • v9: God — Distinguishes the divine name Theos.
  • v10: grace of God — Preserves the formal noun phrase structure in English.
  • v10: toward me — Translates the preposition eis directly without inserting supplied verbs.
  • v10: empty — Translates kene properly to match its usage in verse 14.
  • v10: yet not I, but the grace of God that was with me — Translates the precise syntax without asserting sole sovereign cause or cooperation, remaining neutral on a claim disputed among traditions.
  • v11: so... so — Standard English correlatives for the repeated houtos.
  • v12: no resurrection — Natural phrasing for the negated noun phrase.
  • v13: is no resurrection — Uses the standard indicative mood for a simple conditional clause.
  • v13: resurrection of the dead, neither has Christ been raised — Preserves the direct structural chiasm of the argument logic.
  • v14: empty... empty — Preserves the exact repetition of the kenos adjective.
  • v15: false-witnesses... witnessed — Retains the cognate noun and verb pairing.
  • v17: futile — Distinguishes mataios from the earlier use of kenos.
  • v18: having fallen asleep — Reflects the aorist participle koimethentes directly.
  • v19: have hoped — Translates the perfect active participle accurately.
  • v19: to be pitied more than all people — Provides a clear and dignified rendering of the comparative construction.
  • v20: firstfruits — Preserves the agricultural metaphor accurately.
  • v21: through man is death, also through man is the resurrection — Maintains the parallel structure and prepositional phrasing identically.
  • v22: as in Adam all die, so also in Christ all will be made alive — Preserves the exact structural parallelism.
  • v23: each — Translates the distributive hekastos directly.
  • v24: delivers — Uses the present tense for the subjunctive sequence, remaining neutral on whether it precludes a future millennial reign, reflecting a claim disputed among traditions.
  • v24: all... all — Preserves the repetition of pas.
  • v25: under his feet — Preserves the literal idiom and Old Testament reference.
  • v26: The last enemy to be abolished is death — Follows the emphatic Greek word order logically.
  • v27: subjected — Translates the hypotasso root uniformly.
  • v27: this excepts the one who — Smoother contemporary English syntax for the exception phrase.
  • v28: subjected — Continues the intense verbal repetition of hypotasso.
  • v28: all in all — Preserves the idiomatic inclusio.
  • v28: Son / God — Capitalizes formal divine titles contextually.
  • v29: baptized for the dead... baptized for them — Tracks the pronoun substitution precisely in the source text, leaving the theological ambiguity unresolved, reflecting a claim disputed among traditions.
  • v30: Why also are we in danger — Translates the verb kindyneuo with standard phrasing.
  • v31: Daily I die — Preserves the emphatic phrase fronting.
  • v31: I protest by — Captures the force of the oath particle ne.
  • v32: wild beasts — Accurately reflects the prefix in theriomachesa.
  • v33: Evil communications corrupt good character — Maintains structural assonance and contemporary usage for the choliambic quotation.
  • v34: Wake up righteously — Reflects the adverbial command accurately.
  • v35: How... And with what kind — Preserves the parallel sequence of interrogative adjectives.
  • v36: Fool! — Translates the single word direct address directly.
  • v36: made alive — Renders zoopoieitai in dignified contemporary terms.
  • v37: what you sow, you do not sow — Maintains the specific repetitive verb structure.
  • v37: some of the rest — Translates ton loipon literally.
  • v38: body... body — Preserves the thematic lexical repetition.
  • v39: flesh repeated 5 times — Restores the implicit noun required by the grammar to maintain the intense rhetorical repetition structure.
  • v39: humans... animals... birds... fish — Translates the categories contextually while mapping directly to the textual sequence.
  • v40: heavenly... earthly — Uses straightforward contemporary vocabulary.
  • v41: another... another... another — Captures the repetitive correlative adjective alle perfectly.
  • v41: star from star — Preserves the specific polyptoton figure.
  • v42: It is sown... it is raised — Reflects the missing pronoun without inserting 'the body', remaining strictly aligned with approaches reflecting a claim disputed among traditions regarding physical continuity.
  • v42: corruption... incorruption — Translates the terms as abstract nouns preserving the morphological contrast.
  • v44: natural body / spiritual body — Preserves exactly the dual noun phrase repetition.
  • v44: If there is a natural body, there is also a spiritual body — Follows the established Greek conditional ei estin variant.
  • v45: became... became a life-giving — Retains the structural parallelism using modern terminology.
  • v46: spiritual... natural... spiritual — Maps exactly to the original chiasmic contrast ordering.
  • v47: made of dust — Clarifies the specific meaning of choikos contextually.
  • v47: second man is the Lord from heaven — Translates the title neutrally without appending descriptors, reflecting a claim disputed among traditions regarding Christ's human derivation.
  • v48: As is... such are also — Preserves the twofold correlative adjectival repetition.
  • v49: we will bear — Translates the future indicative variant which sustains the logical flow appropriately.
  • v50: corruption... incorruption — Uses the cognates directly to preserve the conceptual link.
  • v51: Look — Provides the contemporary semantic equivalent for the emphatic interjection.
  • v51: we will not all sleep, but we will all be changed — Translates the undisputed textual basis text natively.
  • v52: trumpet. For the trumpet will sound — Successfully mimics the cognate structure of noun and active verb.
  • v52: will be raised — Conveys the future passive accurately.
  • v53: this corruptible must put on incorruption, and this mortal must put on immortality — Retains the precise grammatical parallelism and cognate construction.
  • v54: puts on — Translates the aorist subjunctive correctly into conditional future-present English.
  • v55: Where, O death, is your victory? Where, O death, is your sting? — Translates the provided Greek basis perfectly, tracking the specific textual iteration and refrain parallelism.
  • v56: sting of death is sin... power of sin is the law — Replicates the exact sorites rhetorical progression.
  • v57: God... Lord — Follows the strict mapping framework for divine titles.
  • v58: labor is not empty in the Lord — Links linguistically with verse 14's kenos and leaves the eschatological mechanism of vocation unasserted, reflecting a claim disputed among traditions.
Limites que vale a pena conhecer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver todo o processo passo a passo → · Gerado por IA em Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)