1 Corinthians chapter 15: oddly inexact references

Γνωριζβ δε υμιν αδελφοι το ευαγγελιον ο ευηγγελισαμην υμιν ο και παραλαβετε εν ω και εστηκατε

* I make known to you, brothers, the good news which I proclaimed to you, which you received, in which you stand,

δι ου και σωζεσθε τινι λογω ευγγελισαμην υμιν κατεχετε εκτος ει μη εικη επιστευσατε

* Through which you are being saved, if you hold fast to the word I proclaimed to you—unless you believed in vain.

Παρεδωκα γαρ υμιν εν πρωοις ο και παρελαβον οτι χριστος απεθανεν υπερ των αμαρτιων ημων κατα τας γραφας

* I delivered to you in the first place what I also received: that Christ died for our sins according to the writings,

και οτι εταφη και οτι εγηγερται τη υμερα τη τριτη κατα τας γραφας

* That he was buried, that he was raised on the third day in according to the writings,

και οτι ωφθη κηφα ειτα τοις δοδεκα

 * And that he appeared to Cephas, then to the twelve.

Επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειονες μενουσιν εως αρτι τινες δε εκοιμηθησαν

* Then he appeared to more than five hundred brothers at once, the greater part of whoch remain until presently, though some have fallen asleep

επειτα ωφθη ιακωβω ειτα τοις αποστολοις πασιν

* Then he appeared to Jacob, then to all those sent out.

Εσχατον δε παντων ωσπερει τω εκτρωματι ωφθη καμοι

·      Last of all, as to the untimely birth, he appeared also to me.

In the traditional translation, this section has a nice, oracular sound to it “in accordance with the Scriptures.”  However, it is not oracular.  The Greek text says simply “according to the writings.”  Another way of saying it would be: “as the story says,” not “as was foretold” (which is how this section is traditionally interpreted).

Εγω γαρ ειμι ο ελαχιστος των αποστολων ος ουκ ειμι ισανος καλεισθαι αποστολος διοτι εδιωξα την εκκλησιαν του θεου

* I am the least of those sent out, unworthy to be called one who is sent out, because I persecuted the gathering of God.

Χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλα η χαρις του θεου συν εμοι

* But by the favor of God I am what I am, and his favor toward me has not been void. But, I toiled more abundantly than all of them. Not I, but the favor of God that is with me.

Ειτε ουν εγω ειτε εκεινοι ουτως κηρυσσομεν και ουτως επιστευσατε

* Whether it was I or they, thus we proclaimed and thus you believed.

Ει δε χριστος κηρυσσεται οτι εκ νεκρων εγηγερται πως λεγουσιν εν υμιν τινες οτι αναστασις νεκρων ουκ εστιν

* If Christ is proclaimed that he has been raised from corpses, how can some of you say that there is no standing up of the corpses?

Ει δε αναστασις ηεκρων ουκ εστιν ουδε χριστος εγηγερται

* But if there is no standing up of the dead, then Christ has not been raised

.

Ει δε χριστος ουκ εγηγερται κενον αραα το κηρυγμα ημων κενη και η πιστις υμων

* If Christ has not been raised, then our proclaiming is void and your faith is in void.

This is an attempt to construct a philosophical proof of resurrection.  A philosophical proof depends on reason.  Faith, however, is distinct from reason.   In attempting to construct a proof to support faith, “Paul” undermines faith, and fails to create a viable syllogism to support a rational proof.  This is an indication that the “proclaiming” was not going as well as might be hoped.

Ευρισκομεθα δε ψευδομαρτυρες του θεου οτι εμαρτυρησαμεν κατα του θεου οτι ηγερεν τον χρστον ον ουκ ηγειρεν ειπερ αρα νεκροι ουκ εγειρονται

* We are even found to false witnesses of God, because we witnessed about God that he raised up Christ, whom he did not raise the corpses are not raised.

Ει γαρ νεκροι ουκ εγειρονται ουδε χριστος εγηγερται

* If the corpses are not raised, Christ has not been raised.

Ει δε χριστος ουκ εγηγερταιματαια η πιστις υμων ετι εστε εν ταις αμρτιαις υμων

* If Christ has not been raised, your faith is vain and you are still in your sins.

Αρα και οι κοιμηθεντες εν χριστω απωλοντο

* Then those also who have fallen asleep in Christ have perished.

Ει εν τη ζωη ταυτη εν χριστω ηλπικοτες εσμεν μονον ελεεινοτεροι παντων ανθρωπων εσμεν

 * If in this life, only we are having hope in Christ, we are more to be pitied than all men.

Νυνι δε χριστος εγηγερται εκ νεκρων απαρχη των κεκοιμημενων

* But in fact Christ has been raised from the corpses, the firstfruit of those who have fallen asleep.

Επειδη γαρ δ ανθρωπου θανατος και δι ανθρωπου αναστασις νεκρων

* Since death is through man, through a man is standing up of the corpses.

Ωσπερ γαρ εν τω αδαμ παντες αποθνησκουσιν ουτως εν τω χριστω παντες ζωοποιηθησονται

·      As in Adam, all die, so also in Christ shall all be made alive.

εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι του χριστου εν τη παρουσια αυτου

* Each in his own order: the firstfruit Christ, then those who belong to Christ at his coming.

Ειτα το τελος οταν παραδιδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν

* Then the end, when he will have given up the kingdom to God the Father, then he will have annulled every rule and every authority and power.

Δει γαρ αυτον βασιλευειν χρι ου θη παντας τους εχθρους υπο τους ποδας αυτου

 * It is necessary to reign until he will have put all his enemies under his feet.

εσζατος εχθρος καταργειται ο θανατος

* The last enemy to be annulled is death.

Παντα γαρ υποτεξενυπο τους ποδας αυτου οταν δε ειπη οτι παντα υποτετακται δηλον οτι εστος του υποταξαντος αυτω τα παντα

* For he put all things in subjection under his feet.  But when it is said, “all things have been put in subjection,” it is plain that he is excepted who put all things in subjection under him.

Again, we have an instance where the reference is not quite accurate.  Psalm 8:6 says: “You made them rulers over the works of your hands; you put everything under their feet.”  The other potential reference, Dan 7:14, is also not quite accurate:  “He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”  The verse in Daniel comes from the section of Daniel’s vision of the “son of man.”  It would seem that the writer of this is attempting to make an indirect reference of the sort found in other writings of Paul’s, but he did not study Paul sufficiently to notice that Paul uses a keyword reference, rather than a thematic one.  The writer of this, like the writer of the Adam reference, is sufficiently acquainted with the Judean canon to reference a story and an idea within that story, but not sufficiently acquainted with the style of Judean communication to know to use a keyword from the narrative to recall the narrative in full to the memory of his audience.

Οταν δε υποταγη αυτω τα παντα τοτε και αυτος ο υιος υποταγησεται τω υποταξαντι αυτω τα παντα ινα η ο θεος παντα εν πασιν

* When all things have been put in subjection to him, then the Son himself will also be put in subjection to him who put all things in subjection under him, that God may be all in all.

This construction is not from the Judean canon.

Επει τι ποιησουσιν οι βαπτιζομενοι υπερ των νεκρων ει ολως νεκροι ουκ εγειρονται τι και παβτιζονται υπερ αυτων

* O therwise, what will they do, those who are baptized over the corpses? If the corpses are not raised at all, why are people baptized over them?

Τι και ημεις κινδυνευομεν πασαν ωραν

 * Why are we in danger every hour?

Earlier writings of Paul’s had the sound of urgency, of a man who has seen trauma and who knows how brutal life can be.  There is no suggestion from anything in this text that there is any danger at all, let alone any immanent danger.

Καθ ημεραν αποθνησκω ην την υμετραν καυχησιν αδελφοι ην εχω εν χριστω Ιησου τω κυριω υμων

* Every day I die, by our boasting, brothers, which I have in Christ Jesus, our Lord.

Ει κατα ανθρωπον αθηριομαχησα εν εφεσω τι μοι το οφελος ει νεκροι ουκ εγειρονται 

φαγωμεν και πιωμεν αυρον γαρ αποθνησκομεν

* If, according to man, I fought wild beasts at Ephesus, what is the profit to me if the corpses are not raised, “we might eat and drink, for tomorrow we die.”

The quote is from Isaiah 22:13.  The verse appears in a prophecy of Jerusalem:

In that day you looked to the weapons of the House of the Forest, and you saw that the breaches of the city of David were many. You collected the waters of the lower pool, and you counted the houses of Jerusalem, and you broke down the houses to fortify the wall. You made a reservoir between the two walls for the water of the old pool. But you did not look to him who did it, or see him who planned it long ago.

In that day the Lord God of hosts
called for weeping and mourning,
for baldness and wearing sackcloth;
 and behold, joy and gladness,
killing oxen and slaughtering sheep,
eating flesh and drinking wine.
“Let us eat and drink,
for tomorrow we die.”

The problem with how it is used in this letter is that “Paul” precedes the reference by asking what it would profit him to fight wild beasts at Ephasus.  Why?  Because audience is not concerned with destruction in Judea.  “Paul” invokes a “prophetic” verse by using a mundane presumption.

Μη πλανασθε φθειρουσιν ηθη χρηστα ομιλιαι κακαι

* Do not be deceived: Good character corrupts bad companionships.

Εκνηψατε δικαιως και μη αμαρταντετ αγνωσιαν γαρ θεου τινες εχουσιν προς εντροπην υμιν λαλω

* Wake up righteously and do not sin, some have ignorance of God.  I speak to shame you.

Αλλα ερει τις πως εγειροντι οι νεκροι ποιω δε σωματι ερχονται

* Someone will say, “How are the corpses raised? With what body do they come?”

αφρων συ ο σπειρεις ου ζωοποιειται εαν μη αποθανη

* You fool! What you sow does not come to life if it does not die.

Και ο σπειρεις ου το σωμα το γενησομενον σπειρεις αλλα γυμνον κοκκον ει τυχοι σιτου η τινος των λοιπων

* And 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.

Ο δε θεος διδωσιν αυτω σωμα καθως ηθελησεν και εκαστω των σπερματων ιδιον σωμα

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

Ου πασα σαρξ η αυτη σαρξ αλλα αλλη μεν ανθρωπων αλλη δε σαρξ κτηνων αλλη δε σαρξ πτηνων αλλη δε ιχθυων

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

Και σωματα επουρανια και σωματα επιγεια αλλα ετερα μεν η των επουρανιων δοξα ετερα δε η των επιγειων

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

αλλη δοξα ηλιου και αλλη δοξα σεληνης και αλλη δοξα αστερων αστηρ γαρ αστερος δισφερει εν δοξη

* 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.

Ουτως και η αναστασις των νεκρων σπειρεται εν φθορα εγειρεται εν αφθαρσια

* So is it with the standing up of the corpses. It is sown in decay; it is raised in immortality.

The contrast between dead body and living soul is lost in the traditional translation of “risen from the dead.”   “Standing up in the corpses” better conveys the confusion caused by the phrase, and why it would need to be explained in such a graphic way as “it is sown in decay…”

Σπειρεται εν ατιμια εγειρεται εν δοξη σπειρεται εν ασθενεια εγειρεται εν δυναμει

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

Σπειρεται σωμα ψθχικον εγειρεται σωμα πνευματικον ει σωμα ψυχικον εστιν και πνευματικον

 * It is sown a physical body; it is raised a spiritly body. If there is a physical body, there is also a spiritly body.

ουτως και γεγραπται εγενετο ο πρωτος ανθρωπος αδαμ ψυχην ζωσαν ο εσχατος αδαμ εις πνευμα ζωοποιουν

* So it has been written, “Adam the first man became a living soul” the last Adam was in a life-giving spirit.

This is presented as a quote.  If it is a quote, the source from which it was taken is no longer in the canon.

Αλλ ου προτον το πνευματικον αλλα το ψυχικον επειτα το πναυματικον

* But the first was not spiritly, but physical. 

Ο πρωτος ανθρωπος εκ γης κοικος ο δευτερος ανθρωπος εξ ουρανου

* The first man was of the earth, made of dust; the second man of heaven.

οιος ο χοικος τοιουτοι και οι χοικοι και οιος ο επουρανοις τοιουτοι και οι επουρανιοι

* As was the one made of dust, so also are those who are made of dust, and as the one of heaven, so also those of heaven.

Και καθως εφορεσαμεν την εικονα του χοικου φορεσομεν και την εικονα του επουρανιου

* And as we bore the image of the one made of dust, we will also bear the image of the one of 

heaven.

Τουτο δε φημι αδελφοι οτι σαρξ και αιμα βασιλειαν κληρονομησαι ου δυναται ουδε η φθροα την αφθαρσιαν κληρονομει

* I say this, brothers: flesh and blood is not able to inherit the kingdom of God, nor does the decay inherit the immortality

ιδου μυστηριον υμιν λεγυ παντες ου κοιμηθησομεθα παντες δε αλλαγησομεθα

* Behold! I tell you a mystery. We will not all  fall sleep, but we will all be changed,

εν ατομω εν ριπη οφθαλμου εν τη εσχατη σαλπιγγι σατπισει γαρ και οι νεκροι εγερθησονται αφθαρτοι και ημεις αλλαγησομεθα

* In an instant, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the corpses will be raised imperishable, and we will be changed.

The language of this, and the syntax, are significantly different from most of the rest of the letter.

Δει γαρ το φυαρτον τουτο ενδυσασθαι αφθαρσιαν και το θνητον τουτο ενδυσασθαι αθανασιαν

* It is necessary for this perishable body to put on the imperishable, and this mortal body must put on immortality.

Οταν δε το φθαρτον τουτο ενδυσηται την αφθαναρσιαν και το θνητον τουτο ενδυσηται αθανασιαν τοτε γενησεται ο λογος ο γεγραμμενος κατεποποθη ο θανατος εις νικος

 * When the perishable will have put on the imperishable, and the mortal put on immortality, then will come to pass the word that has been written:

* “Death is swallowed up in victory.”

This refers to Isaiah 25:8:  “He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken.”

Again, we have an inexact reference, presented as fulfillment of an oracle.

Που σου θανατε το νικος που σου θανατε κεντρον

* “O death, where is your victory?
  O death, where is your sting?”

This refers to Hosea 13:14:  “Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are your plagues? O Sheol, where is your sting? Compassion is hidden from my eyes.”

It is another inexact reference, presented as fulfillment of an oracle.

το δε κεντρον του θανατου η αμαρτια η δε δυναμις της αμαρτιας ο νομος

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

This is meant to sound profound.  It does not make sense.

Το δε θεο ζαρις το διδονται ημιν το νικος δια του κυριου ημων Ιησου Χριστου

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

Ωστε αδελφοι μου αγαπητοι αδραιοι γινεσθε αμετακινητοι περισσευοντες εν τω εργω του κυριου παντοτε ειδοτες οτι ο κοπος υμβν ουκ εστιν κενος εν κυριω

Therefore, my beloved brothers, be firm, immovable, always abounding in the work of the Lord, knowing that your toil is not void in the Lord.