Book of 1 Corinthians Chapter 15 Vs. 51

September 26, 2025

 Mystery and Victory

1Cor. 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

Behold,...

ἰδού

idoú; demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kaí, and, before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mat. 23:34; Luke 13:16; Acts 2:7).

(I) With the nom. and finite verb (Mat. 1:20; 2:1, 2:13; Mark 3:32; Luke 2:10; John 4:35; Acts 9:11). Also in quotations from the OT (Mat. 1:23; 21:5; Mark. 1:2; Rom. 9:33 [cf. Isa. 7:14; 28:16; Zec. 9:9; Mal. 3:1]).

(II) With a nom. where the verb of existence is implied (Mat. 3:17; Luke 5:12; John 19:26-27; Acts 8:27, 8:36; 2Cor. 6:2; Rev. 6:2; Sept.: Gen. 47:1; Num. 23:11; Jos. 9:25). Followed by egṓ, I, or an equivalent word, expressing resignation, obedience (Luke 1:38; Heb. 2:13 quoted from Isa. 8:18). Also in answers, idoú egṓ, behold I, (Acts 9:10; Sept.: Gen. 22:11; 1Sam. 3:8; Isa. 6:8).

I shew...

λέγω

légō; fut. léxō. Originally to lay or let lie down for sleep, to lay together, i.e., to collect. Finally to lay before, i.e., to relate, recount; and hence the prevailing Attic and later meaning of to say, speak, i.e., to utter definite words, connected and significant speech equal to discourse. It thus differs in some instances from laléō, to utter sounds, which may refer only to words spoken and not to their connected sense. In the NT:

1. To lay before, i.e., to relate such as a parable, to put forth, propound, with the dat. of person (Luke 18:1. See also Luke 13:6). With the prep. prós, to someone (Luke 12:41; 14:7). Of events, to narrate, tell, with the dat. (Luke 9:21). With prós, to, and the acc. (Luke 24:10).

   (II) To say, speak, discourse.

(A) Generally and construed (1) With an adjunct of the object, i.e., the words spoken, the thing or person spoken of. (a) Followed by the words uttered (Mat. 1:20; Mark 6:2; Luke 2:13; 12:54; John 1:29, 1:36; Acts 4:16; Rom. 9:25; Heb. 1:6; 8:13; Jas. 3:23); followed by hóti, that, before the words quoted (Mat. 9:18; Mark 2:12; 3:21; Luke 4:41; 23:5; John 8:33; Acts 2:13; 6:11; Rom. 3:8). In the part. légōn and the pl. légontes, saying, it is often put after other verbs or nouns implying speech and introducing the exact words, equivalent to "in these words" (Mat. 5:2; 6:31; 9:30; 12:38; 16:7; Mark 1:7, 1:24; 11:31; Luke 4:35-36; 7:39; 20:5; John 4:31, 4:51; Acts 2:13, 2:40; 24:2; Heb. 12:26; Rev. 6:10). This is not found in the epistles of Paul. (b) Followed by the acc. of thing or person, e.g., the thing spoken (Mat. 21:16; Mark 11:23; Luke 8:8; John 5:34; Rom. 10:8; Eph. 5:12); hence, tá legómena, the things said (Luke 18:34; Acts 8:6); followed by the acc. of person spoken of, but only in attraction with hóti, that (John 8:54; 9:19). (c) Followed by the acc. and inf. (Mat. 16:13; Luke 11:18; John 12:29; Acts 4:32; 5:36; Rom. 15:8; 2Tim. 2:18), with eínai, to be implied (Rev. 2:20). (d) Followed by hóti, that, instead of the acc. and inf. (Mark 9:11; Luke 9:7; John 4:20; 1Tim. 4:1). Also with hóti and the apodosis implied in the phrase sú légeis, thou sayest (Mat. 27:11; John 18:37 [cf. Luke 22:70]). (e) Followed by an adv. or adv. phrase (John 13:13; Rom. 3:5; Gal. 3:15). Metaphorically (Rev. 18:7. Also Mat. 3:9, to say in one's heart, in or among themselves, i.e., to think). (2) With a further adjunct of the person to whom one speaks, e.g., with the dat. metá, with; prós, to; and also of whom, e.g., with eis, in; perí, about; hupér, for, on behalf.

Deriv.: antilégō, to contradict, speak against; genealogéō, to reckon by generation; dialégomai, to discuss, reason; dílogos, double-tongued; eklégomai, to choose, elect; epilégō, to call, select; katalégō, to reckon among, to count in; logía, collection, gathering; lógos, word, reason, expression; mataiológos, one talking lightly; paralégō, to pass, sail by; prolégō, to tell before, foretell; spermológos, babbler; stratologéō, to enlist; sullégō, to collect; philólogos, Philologus; pseudológos, one speaking lies.

Syn.: laléō, to babble, say something, (sometimes in contrast with légō, the former indicating a mere repetition of sounds, breaking silence, or speaking); parrēsiázomai, to be bold in speech; prophēteúō, to prophesy; homiléō, to converse with; eréō, to tell, say; diasaphéō, to make clear; phēmí, to say by way of enlightening, explaining, affirming; pháskō, to affirm by repetition; epaggéllō, to announce, proclaim; exaggéllō, to publish, proclaim; apokrínomai, to give an answer to a question; antapokrínomai, to reply against; anaggéllō, to announce, report; apaggéllō, to announce, report; diaggéllō, to announce, declare; kataggéllō, to declare, proclaim; paraggéllō, to charge, command; diēgéomai, to narrate; ekdiēgéomai, to narrate in full; exēgéomai, to declare, bring out the meaning; dēlóō, to make plain; phrázō, to declare; suzētéō, to discuss; euaggelízō, to evangelize; kērússō, to preach, herald; plērophoréō, to inform fully.

Ant.: phimóō, to muzzle, put to silence; sigáō, to be silent; siōpáō, to be silent or still; hēsucházō, to be silent, hushed.

you...

ὑμῖν

humín; 2d person personal pron., dat. of humeís, you. Unto you or with you or by you, sometimes used as an emphatic.

Ant.: hēmín, to, for, with, or by us.

a mystery;...

μυστήριον

mustḗrion; gen. mustēríou, neut. noun from mústēs (n.f.), a person initiated into sacred mysteries, which is from muéō, to initiate, learn a secret. A secret, or esoteric knowledge.

(I) Denotes in general something hidden or not fully manifest. 2Th. 2:7 speaks of "the mystery of iniquity" which began to work in secret and was not then completely disclosed or manifested.

(II) Some sacred thing hidden or secret which is naturally unknown to human reason and is only known by the revelation of God (Rom. 11:25; 1Cor. 4:1; 14:2; 15:51; Col. 2:2; 1Tim. 3:16; see 1Cor. 2:7).

(III) Paul speaks of the mystery of the relationship between Christ and His Church as being great (cf. Eph. 5:32). The Apostle speaks in 1Cor. 13:2 of a man understanding all mysteries, i.e., all the revealed truths of the Christian religion which is elsewhere called "the mystery of the faith" (1Tim. 3:9). In Mat. 13:11, "to them it is not given" means the mysteries of the kingdom of heaven are not revealed to them since they are not related to King Jesus. Mustḗrion denotes a spiritual truth couched under an external representation or similitude and concealed or hidden thereby unless some explanation is given (Mark 4:11; Luke 8:10; Rev. 1:20; 10:7; 17:5, 17:7, in their respective contexts).

(IV) In the writings of Paul, the word mustḗrion is sometimes applied in a peculiar sense to the calling of the Gentiles. In Eph. 3:3-6, the fact that Gentiles could be fellow-heirs and of the same body and partakers of Christ by the gospel is called "the mystery" and "the mystery of Christ." In other generations, such a thing was not made known to the sons of man as it has been revealed to His Apostles and prophets by the Spirit (cf. Rom. 16:25; Eph. 1:9; 3:9; 6:19; Col. 1:26-27; 4:3).

We shall not...

οὐ

ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.

(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.

(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).

(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).

(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom, 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).

(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. [see John 12:44]). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).

(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.

(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).

(II) Before the obj. of a verb, where it then renders the proposition neg. in respect to the obj., e.g., generally as in Mat. 9:13; 1Cor. 4:15; Heb. 2:16. More frequently as followed by allá, but (Mark 9:37; Acts 5:4; 10:41; 1Cor. 1:17; 14:22; Eph. 6:12; 1Th. 4:8). Ouch hóti . . . all’ hóti (2Cor. 7:9). Also ouch hína as marking the object, purpose (John 6:38; 2Cor. 2:4; 8:13).

(III) Before the adjunct of a verb, adv., or the like, where it then renders the proposition neg. in respect to the adjunct, e.g., before a noun implying manner (John 3:34; Acts 5:26; 1Cor. 1:17; 2Cor. 3:3; 5:7; Gal. 2:16; Jas. 2:25; 2Pet. 1:21). Before an adj. used as an adv. (Rom. 8:20). So also before an adv. (1Cor. 5:10), meaning not altogether, not generally. See also John 7:10; 2Cor. 8:5, 8:12. Ou mónon allá (mónon), only, versus allá kaí, meaning not only, but also, expressing a gradation of meaning, as referring to place, time, manner (Acts 19:26; Rom. 9:24; 2Cor. 7:7; Eph. 1:21; 1Th. 1:8; 1Jn. 5:6). Also as referring to the subj. (Acts 19:27; Rom. 1:32; 1Tim. 5:13); or to the obj. (Acts 21:13; Rom. 4:12; 2Cor. 8:10).

(IV) Before a part., where a direct and absolute neg. is to be expressed; otherwise mḗ 2Cor. 4:8; Gal. 4:27; Eph. 5:4; Php. 3:3; Heb. 11:35; 1Pet. 1:8; 2:10).

(V) As affecting single words, ou not only renders them neg., but often gives them the directly contrary sense, sometimes as a sort of comp., like the Eng. prefix non- or un-.

(A) With verbs, as ouk agapáō, to not love, meaning to be careless of (Rev. 12:11). In 2Pet. 1:12, ouk ameléō, not to neglect, means to be careful. See Mat. 3:11; 23:37; Acts 13:25; 1Cor. 10:1.

(B) With nouns, as ouk éthnos, ou laós, meaning a non-people in 1Pet. 2:10. See Rom. 9:26; 10:19; Sept.: Deu. 32:21; Hos. 2:23.

(C) With an adj., e.g., with pás, whosoever, where in the form ou pás, ou pántes (pl.), it merely takes away the positive force, meaning not everyone, not all (Mat. 7:21; 19:11; Rom. 9:6; 10:16; 1Cor. 15:39). In 1Cor. 15:51 pántes . . . ou is equivalent to ou pántes, not all. With other adj., it expresses the contrary, ouk ásēmos, not ignoble, renowned (Acts 21:39); ouk olíga, not few, many (Luke 15:13; John 2:12).

(D) With an adv., ou metríōs, moderately (Acts 20:12); ouk euthéōs, not immediately (Luke 21:9).

(VI) In neg. answers, no, nay, not, meaning, not at all (Mat. 13:29; John 1:21). Repeated twice, as an intens. in Mat. 5:37. With the art. tó, tó ou refers to the word ou (2Cor 1:17; Jas. 5:12). Ou gár, a particle assigning a reason for, then (Acts 16:37). Ou pántōs, entirely, in Rom. 3:9, means not at all.

(VII) In neg. questions such as "None?" "Is not?" "Are not?" where an affirmative answer is always presupposed, so that the neg. question stands instead of a direct affirmation. See Mat. 6:26; 12:3, 12:5; Mark 4:13, 4:21; John 6:42; 1Cor. 6:2-3. Ouk apokrínē oudén? (apokrínō, to answer), meaning "Do not you answer anything?" (a.t. [Mark 14:60; 15:4]). With other particles as ouk ára, therefore (Acts 21:38).

Syn.: mḗ, not; ouchí, indeed not.

Ant.: naí, yes.

all...

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.

(I) Includes the idea of oneness, a totality or the whole, the same as hólos, the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke 1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns, sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst. with the art. (John 5:22; Rev. 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal. 5:14; 1Tim. 1:16).

Deriv.: hápas, whole, all; diapantós, continually, always.

Syn.: hólos, all, whole; hápas, absolutely all; holóklēros, complete in every part, entire; hékastos, each one.

Ant.: oudeís, no one, none, or nothing; mēdeís, no one, none, or nothing.

sleep,...

κοιμάω

koimáō; contracted koimṓ, fut. koimḗsō, related to keímai, to lie outstretched, to lie down. To cause to lie down to sleep. In the NT, generally in the mid. koimáomai or koimṓmai, with the fut. mid. koimḗsomai, to fall asleep, to sleep. Used intrans. (Mat. 28:13; Luke 22:45; John 11:12; Acts 12:6; Sept.: Ruth 3:8; 1Sam. 3:15; Isa. 5:27). Spoken of the sleep of death, to die, be dead (Mat. 27:52; John 11:11; Acts 7:60; 13:36; 1Cor. 7:39; 11:30; 15:6, 15:18, 15:20, 1Cor. 15:51; 1Th. 4:13-15; 2Pet. 3:4; Sept.: 1Kgs. 2:10; 11:43; Isa. 43:17).

Deriv.: koímēsis, the act of sleeping.

Syn.: katheúdō, to go to sleep; aphupnóō, to fall asleep.

Ant.: anístēmi, to rise; exanístēmi, to raise up out of; egeírō, to raise.

but...

δέ

dé; a particle standing after one or two words in a clause, strictly adversative, but more frequently denoting transition or conversion, and serving to introduce something else, whether opposed to what precedes or simply continuative or explanatory. Generally it has the meaning of but, and, or also, namely.

(I) Adversative, meaning but, on the contrary, on the other hand.

(A) Simply (Mat. 6:6, see also Mat. 6:14-17; Luke 12:9-10; John 1:12; 15:24; Acts 12:9; Rom. 6:22; 2Cor. 6:10; 2Tim. 2:16; Heb. 4:15). Before answers implying contradiction (Luke 12:14; 13:8; Acts 12:15; 19:2, 19:3-4).

(B) In the formula with mén, on the one hand, preceding it: mén . . . dé, meaning indeed . . . but, though often not to be rendered at all in Eng. (Acts 9:7; 23:8; Rom. 2:7-8; 1Cor. 1:12; 15:39; 2Cor. 10:1). See also mén, on the one hand.

(II) Continuative, meaning but, now, and, also, and the like.

(A) Generally and after introducing a new paragraph or sentence (Mat. 1:18; 2:9; 3:1; Mark 16:9; Luke 12:11, 12:16; 13:6, 13:10; 15:11, 15:17; Acts 6:1-2, 6:8-9; 9:7-8; 1Cor. 14:1; 15:17; 16:1). In this way it is sometimes emphatic, especially in interrogative clauses (2Cor. 6:14-16; Gal. 4:20, "I could wish indeed" [a.t.]).

(B) Where it takes up and carries on a thought which had been interrupted, meaning then, therefore (Mat. 6:7; John 15:26; Rom. 5:8; 2Cor. 10:2; Jas. 2:15). Also consequentially after ei, if, for epeí, seeing that, since (Acts 11:17).

(C) As marking something added by way of explanation or example meaning but, and, namely, e.g., to wit (Mark 4:37, "and the waves," meaning so that the waves; Mark 16:8, "trembling also seized them" [a.t.]; John 6:10, "Now there was [or there being] much grass"; Acts 23:13; Rom. 3:22; 1Cor. 10:11; 15:56).

(D) Kaí, and, together with dé, i.e., kaí dé, and also. With kaí, it always has the meaning of also, and also (Mark 4:36, "And . . . also . . . other little ships"; John 15:27; Acts 5:32).

we shall all... see all above.

be changed,...

ἀλλάσσω

allássō

ἀλλάττω

alláttō; fut. alláxō, from állos, other, another. To change.

(I) To change the form or nature of a thing, to transform the voice or tone (Gal. 4:20). To change for the better, in the pass. (1Cor. 15:51-52; Sept.: Jer. 13:23). To change for the worse, to corrupt, cause to decay, e.g., the heavens (Heb. 1:10-12, meaning the heavens shall grow old, lose their splendor, decay [cf. Psm. 102:26; Isa. 51:6]). In Acts 6:14, to "change the customs," i.e., do away with them (Sept.: Ezra 6:11-12).

(II) To change one thing for another, to exchange (Rom. 1:23, "they changed the glory of the incorruptible God for an image" [a.t.], i.e., set up an image in place of the true God; Sept.: Gen. 41:14, of garments; Lev. 27:10, 27:33; 2Sam. 12:20; Psm. 106:20).

Deriv.: apallássō, to change, to free from, release, deliver; diallássō, to reconcile in cases of mutual hostility yielding to mutual concession; katallássō, to reconcile to God in His relationship to sinful man; metallássō, exchange one thing for another or into another.

Syn.: metabállō, change; metastréphō, to turn about; katargéō, to abolish; rhúomai, to rescue from; antibállō, to exchange, spoken usually of words that can be exchanged one with another.

Ant.: tēréō, to preserve, keep; diatēréō, to keep carefully; suntēréō, to preserve, keep safe; phulássō, to guard, watch; diaphulássō, to guard thoroughly; kratéō, to keep, hold; kataleípō, to leave behind or remaining, reserve.

Book of 1 Corinthians