Book of 1 Corinthians Chapter 15 Vs. 52

September 27, 2025

Mystery and Victory

1Cor. 15:52 In 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.

In...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

a moment,...

ἄτομος

átomos; gen. atómou, masc.-fem., neut. átomon, adj. from the priv. a (G1), without, and tomḗ (n.f.), a cut, which is from témnō (n.f.), to cut, divide. Indivisible. This is the word from which "atom" is derived (to átomon), that which cannot be divided. When referring to time, it means an indivisible point of time, an instant, a moment (1Cor. 15:52). Also from tomḗ (n.f.): dichotoméō, to cut asunder.

Syn.: stigmḗ, a moment.

Ant.: chrónos, a season, period of time.

in... see above.

the twinkling...

ῥιπή

rhipḗ; gen. rhipḗs fem. noun from rhíptō, to throw, cast. A quick motion, such as a fling or toss. In the NT, a blink of the eye, a wink, twinkling (1Cor. 15:52 referring to a moment of time [cf. Luke 4:5]).

of an eye...

ὀφθαλμός

ophthalmós; gen. ophthalmoú, masc. noun from óptomai or optánomai, to gaze. Eye.

(I) An eye; pl. ophthalmoí, eyes.

(A) Generally (Mat. 5:29, 5:38; Mark 8:25; Luke 24:16; Acts 9:18; 1Cor. 12:16; 1Cor. 15:52; Rev. 3:18; Sept.: Gen. 29:17; 48:10).

(B) In phrases, ophthalmós haploús (haploús, single, without folds), meaning a sound eye, as contrasted to ophthalmós ponērós (ponērós, evil), an unsound, evil or diseased eye (Mat. 6:22-23). With anoígō, to open, to open the eyes (Acts 9:8, 9:40), means either one's own eyes or those of another, i.e., to cause to see, to restore sight (Mat. 9:30; 20:33; John 9:10, 9:14, 9:17, 9:21, 9:26, 9:30, 9:32; 10:21; 11:37; Sept.: Isa. 35:5; 37:23; 42:7); metaphorically, it means to open the eyes of the mind, i.e., cause to perceive and understand (Acts 26:18). With dianoígō, to open wide the eyes, means to cause to see what was not seen before (Luke 24:31; Sept.: 2Kgs. 6:17); with exorússō, to dig out, denotes entire devotedness (Gal. 4:15; Sept.: 1Sam. 11:2); with epaírō, to raise up, to lift up the eyes, means to look upon (Mat. 17:8; Luke 6:20; 16:23; 18:13; John 4:35; 6:5; 17:1; Sept.: Gen. 13:10; Ezk. 18:6); with kamnúō, to shut down, to close the eyes so as not to see (Mat. 13:15; Acts 28:27, quoted from Isa. 6:10). In 1Pet. 3:12, "The eyes of the Lord are over the righteous" means the eyes of the Lord are directed upon the righteous implying affection, quoted from Psm. 34:15. In 2Pet. 2:14 "eyes full of adultery" indicates one who looks at others with adulterous desire. Heb. 4:13, "naked and open in his eyes" (a.t.), means uncovered, manifest. See also Sept.: Job 27:19.

(C) The eye as the organ of seeing is used for the person who sees (Mat. 13:16; Luke 2:30; 10:23; Rev. 1:7; Sept.: Deu. 3:21; Isa. 30:20). Further, as affections of mind are manifested through the eyes, hence that which strictly belongs only to the person (e.g., affection) is attributed to the eyes, e.g., envy (Mat. 20:15; Mark 7:22, "an evil eye" refers to an envious one).

(II) Metaphorically the eye of the mind or the eye of the heart is the power of perceiving and understanding (Eph. 1:18 [TR]) Elsewhere it is used in an absolute sense (Luke 19:42; John 12:40; Acts 26:18; Rom. 11:8, 11:10). The expression "in your eyes" means in your judgment (Mat. 21:42; Mark 12:11; Sept.: Psm. 118:23). In Rom. 3:18, apénanti, before their eyes (quoted from Psm. 36:1), means in the mind.

Deriv.: antophthalméō, to face, bear up; monóphthalmos, one- eyed; ophthalmodouleía, eye-service.

Syn.: ómma, sight.

at... see In above.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

(IX) Repeated with the part. mén and dé subjoined, ho mén / ho dé, meaning the one and the other, also in the pl., hoi mén / hoi dé, some and the others (Php. 1:16-17 [cf. Mat. 13:23]). Sometimes hoi dé is used in an absolute sense for some or by all concerned without being preceded by hoi mén (Mat. 26:67; 28:17; John 19:29).

(X) With a part., it may be generally rendered by who, that, which, and the part., as if it were a noun preceded by the art. Thus 1Jn. 2:4, ho légōn, the one saying or the one who says, meaning the person saying. See John 1:18, ho ṓn, "the one being [or who has always been] in the bosom of the Father" (a.t.). It is used elliptically often implying the part. ṓn, being, especially before a prep. or adv. as in Mat. 6:9, ho en toís ouranoís, "the one [ṓn, being] in heaven" (a.t.). See Mat. 5:12, toús pró humṓn, implying óntas, "those being before you" (a.t.); Acts 13:9; Col. 3:5.

last...

ἔσχατος

éschatos; fem. eschátē, neut. éschaton, noun from ek, from, primarily with reference to place. The extreme, most remote, spoken of place and time.

(I) Of place:

(A) Particularly extreme, most remote, the neut. as subst. tó éschaton, the extremity (Acts 1:8; 13:47; Sept.: Deu. 28:49; Isa. 48:20; Jer. 16:19).

(B) Metaphorically implying rank or dignity, the last, lowest, least (Luke 14:9-10). Generally (Mat. 19:30; Mark 9:35; 10:31; Luke 13:30; John 8:9; 1Cor. 4:9).

(C) Of order or number, the last, utmost (Mat. 5:26; Luke 12:59).

(II) Of time, the last or latest.

(A) Generally of persons (Mat. 20:8, 20:12, 20:14, 20:16 means the laborers last hired; 1Cor. 15:26, 15:45, where ho éschatos Adám, the last Adam, means the final Adam since the second was the last). In an adv. sense (Mark 12:6, 12:22, "the last to die being the woman" [a.t.]). Of things, the last, or the latter, the latter state or condition of anyone or anything (Mat. 12:45; Luke 11:26; 2Pet. 2:20; Sept.: Job 8:7; 42:12); the last error, (Mat. 27:64); the last works, (Rev. 2:19); the last plagues, (Rev. 15:1; 21:9); the trumpet of the last day (1Cor. 15:52, "In the last trumpet" [a.t.]). In the neut. éschaton as an adv. (1Cor. 15:8, "last of all").

(B) With a noun of time, as the last day, e.g., of a festival (John 7:37); of the world, the day of judgment (John 6:39-40, 6:44, 6:54; 11:24; 12:48); in the phrase "the last days" (Acts 2:17; 2Tim. 3:1; Jas. 5:3). The expression ep’ eschátou tṓn hēmerṓ (epí, upon; tṓn, the; hēmerṓn, days), literally means "upon the last of the days" (a.t. [Heb. 1:2; 2Pet. 3:3]) or en kairṓeschátō (en, in; kairṓ, time) (1Pet. 1:5) means "in the last time." Kairós involves opportunity, whereas chrónos involves only the chronology of time. In 1Pet. 1:20 and Jude 1:18, it is chrónos that is used in the pl. and sing. In 1Jn. 2:18, reference is made to the last chronological hour. All the above refer to the last times of this age (aiṓn). These are the times since the coming of Christ in which the power of this world (kósmos) is in part broken, and will be wholly destroyed only at Christ's Second Advent, designated in 1Cor. 10:11 as tá télētṓn aiṓnōn (tá, the; télē, end; tṓn, the; aiṓnōn, ages), the ends of the ages or the end of the age. See aiṓn (II), age, and basileía (III), kingdom. These expressions cover the whole interval between the first and the final advent of Christ. The present and final period of the history of unredeemed humanity prior to the new heavens and earth is the eschaton. Some do not believe that Acts 2:17-21 refers to the advent of Pentecost since the signs detailed in verses nineteen and twenty relating to the heavenly bodies were never realized. (However, such language may be apocalyptic imagery designed simply to signify the dramatic visitation by God in time and space.) These are the events detailed by the Lord Jesus as future occurrences immediately after the Great Tribulation (Mat. 24:29; Mark 13:24-25; Luke 21:25-27). The expression, however, sometimes refers to the times adjacent to the period in which the writers were writing as in Heb. 1:2; 1Pet. 1:20; Jude 1:18. In 1Jn. 2:18, the expression eschátē hṓra (hṓra, hour), last hour, refers to the prolonged period of time just before the Second Coming as also 2Tim. 3:1; Jas. 5:3; 1Pet. 1:5; 2Pet. 3:3.

(C) The phrase ho prṓtos kaí ho éschatos (ho, the; prṓtos, first; kaí, and), the first and the last, is spoken of the Messiah in glory (Rev. 1:11, 1:17; 2:8; 22:13) in the sense of eternal, the beginning and the end, equivalent to the expressions tó Álpha kaí tó Ōméga (tó, the; Álpha [G1], the first letter of the Gr. alphabet; Ōméga, the last letter of the Gr. alphabet), and hē archḗ (the active causal beginning) kaí tó télos (télos), the causal end), the One to bring the termination of the present state of affairs or age (Rev. 21:6; 22:13 [cf. Isa. 41:4; 44:6; 48:12]). In 2Chr. 9:29, the words "first and last," meaning all. See also 2Chr. 12:15.

Deriv.: eschátōs, extremely.

Syn.: télos, end; péras, extremity, end; teleutḗ, the end, decease, death; ōméga, the termination, the last letter of the Gr. alphabet.

Ant.: archḗ, beginning; álpha (G1), the first letter of the Gr. alphabet; prṓtos, first; themélios, foundational; aparchḗ, beginning, as the start of more to come; anatolḗ, dawn, day-spring, the beginning of something.

trump:...

σάλπιγξ

sálpigx; gen. sálpiggos, fem. noun. A trumpet (1Cor. 14:8; Rev. 1:10; 4:1; 8:2, 8:6, 8:13; 9:14). As announcing the approach or presence of God (Heb. 12:19 [cf. Exo. 19:13, 19:16, 19:19; 1Kgs. 1:34, 1:39]), or the final advent of the Messiah (Mat. 24:31). In 1Cor.15:52 the last trumpet (1Th. 4:16, "the trumpet of God" [a.t.], which means a trumpet which sounds by command of God; 1Sam. 13:3; 2Kgs. 12:13).

The trumpets in Scripture are of great significance in eschatology in determining when the rapture of the church takes place (1Th. 4:13-18). This involves the question of whether the mention of the "last trumpet" in 1Cor. 15:52, simply referred to as "the trumpet" in 1Th. 4:16, is the same as the seventh trumpet in Rev. 11:11-15. Some assume that these trumpets are identical and thus presume that the rapture of the church will take place at the time of the occurrence of the seventh trumpet of Rev. 11:15. This seventh trumpet is in the middle or toward the latter part of the seven-year tribulation period, i.e., Daniel's prophetic seventieth week (Dan. 9:25-27).

The contexts of the passages make it clear that not all references to trumpets in Scripture describe the same event nor are all the trumpets sounded for the same purpose. The trumpet of 1Th. 4:16 is mentioned in association with the resurrection of believers. Two events are described as taking place. The first is the resurrection of the believers who had died (1Th. 4:16). Immediately following this, the believers who are alive at that time will be raptured (1Th. 4:17). According to 1Cor. 15:52, all believers, both the dead and living, will be changed at this time. This changing process will be simultaneous with the resurrection. The trumpet of 1Th. 4:16 and 1Cor. 15:52 deals entirely with believers and their resurrection and change. The seven trumpets of Revelation, however, deal with God's demonstration of wrath and judgment on unbelievers. It has nothing to do with the last trumpet for the church, for believers of the dispensation of grace. Believers are raptured from the earth because God did not appoint believers unto wrath (1Th. 5:9).

The rapture is said to be at the last trumpet (1Cor. 15:52), but the last trumpet is not to be equated with the seventh trumpet of Rev. 11:15. The word for "last" in 1Cor. 15:52 is not hústerē, hindermost, final or closing, but eschátē, the latest, not in the process of time but pertaining to the events spoken of. This trumpet then is not necessarily the final trumpet. Also, the seventh trumpet of Rev. 11:15 is not designated as the last trumpet although numerically it is the last in a series of seven. The trumpet of Rev. 11:15 is only the last of seven trumpets spelling the judgments of God and is to be followed by the seven bowls of Revelation 15; 16.

In Mat. 24:31 the Lord speaks of God sending His angels with a great sound of a trumpet. They shall gather together His elect from the four winds, from one end of heaven to the other. This is not called the last trumpet, yet it follows the Great Tribulation of Matthew Mat. 24:29. It concerns the elect of the Tribulation period who responded to God's heavenly witnesses of Revelation 7. This is actually the last trumpet although not called such.

Deriv.: salpízō, to sound a trumpet.

for...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Co. 5:2, 5:4).

the trumpet shall sound,...

σαλπίζω

salpízō; fut. salpísō, aor. esálpisa, from sálpigx, a trumpet. To sound a trumpet, intrans. (Mat. 6:2; Rev. 8:6-8, 8:10, 8:12-13; 9:1, 9:13; 10:7; 11:15). Of angels sounding the trumpet before the Messiah; ho salpistḗs, the trumpeter being implied in 1Cor. 15:52. See Sept.: Num. 10:3 ff.; Isa. 27:13; Joel 2:1.

Deriv.: salpistḗs, a trumpeter.

Syn.: ēchéō, to echo, sound; exēchéō, to sound forth as a trumpet, to thunder; bolízō, to sound.

Ant.: sigáō, to keep silent.

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

dead...

νεκρός

nekrós; fem. nekrá, neut. nekrón, adj. from nékus (n.f.), a corpse. Dead.

(I) Subst.: a dead person, dead body, corpse (Mat. 23:27; Rev. 20:13; Sept.: Deu. 28:26; Jer. 7:33).

(A) As yet unburied (Mat. 8:22; Luke 7:15; Heb. 9:17); one slain (Rev. 16:3; Sept.: Gen. 23:4).

(B) As buried, laid in a sepulcher, and therefore the spirit being in Hades (Luke 16:30; John 5:25; Acts 10:42; Rom. 14:9; Heb. 11:35; Rev. 1:18). The dead in Christ (1Th. 4:16) means those in the Christian faith who have died.

(C) In reference to being raised again from the dead, the resurrection (Rom. 6:13, "alive from out of the dead" [a.t.]; figuratively Rom. 11:15); "quickened" or gave life to the dead (Rom. 4:17); to raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 2Cor. 1:9); to raise someone from the dead (Mat. 14:2; 27:64; Acts 3:15; Gal. 1:1; 1Th. 1:10); to rise from the dead (Mat. 17:9; Luke 16:31; John 20:9). Metaphorically to rise from the dead (Eph. 5:14). Concerning the resurrection of the dead (Mat. 22:31; Acts 17:32; Rom. 1:4; 1Cor. 15:13, 15:21, 15:42). The resurrection from among the dead (Acts 4:2). The resurrection from out of the dead (exanástasis) in Php. 3:11 refers to a selective resurrection.

(D) Emphatically, with a def. art. pl., hoi nekroí, the dead, meaning those completely dead. Christ affirmed that death is not extinction when He affirmed that God is the God of the patriarchs who were dead and yet alive (Mat. 22:32). He implied that even those who are dead are still alive in their spirits (see Mark 12:27; Luke 20:38).

(E) Figuratively in the pl., those dead to Christ and His gospel, meaning spiritually dead (Mat. 8:22, "Let the spiritually dead bury their dead" [a.t.], meaning let no lesser duty keep you from the one great duty of following Me; Luke 9:60; Rom. 6:13; 11:15; Eph. 5:14).

(II) As an adj:

(A) Particularly (Mat. 28:4, "they became as if dead" [a.t.]; Acts 20:9, "was taken up dead" [a.t.], meaning considered dead; Acts 28:6; Rev. 1:17; Sept.: 2Sam. 19:6; Isa. 8:19). Figuratively for lost, perished, given up as dead, e.g., the prodigal son (Luke 15:24, 15:32). Equal to apolōlṓs from apóllumi, to perish, lose.

(B) Metaphorically, in opposition to the life of the gospel, e.g.: (1) Of persons, dead to Christ and His gospel and thus exposed to punishment, spiritually dead (Rev. 3:1); with the dat. of cause or manner (Eph. 2:1, 2:5; Col. 2:13). Followed by diá, for (Rom. 8:10, i.e., as to the body you still remain subjected to sinful passions); followed by dat. (Rom. 6:11, "to be dead indeed unto sin" [a.t.], i.e., no longer willingly subject to it). (2) Of things, dead, i.e., inactive, inoperative (Rom. 7:8; Jas. 2:17, 2:20, 2:26). The phrase dead works (Heb. 6:1; 9:14) refers to either acts (especially religious) not borne from faith and spiritual life, hence fruitless and sinful, or it refers to the external ceremonies and rituals of the OT which, standing in contrast to their NT realities and anti-types, are impotent and transitory.

Deriv.: nekróō, to put to death.

shall be raised...

ἐγείρω

egeírō; fut. egerṓ, aor. ḗgeira, mid. deponent egeíromai, aor. pass. ēgérthēn, perf. pass. egḗgermai, with mid. meaning. To rise, to have risen.

(I) To rise from sleep, implying also the idea of rising up from the posture of sleep, i.e., from lying down (Mat. 8:25, "and the disciples . . . awoke Him" or raised Him up or brought Him to an upright position; Mat. 25:7; Mark 4:27; Acts 12:7; Sept.: Gen. 41:4, 41:7; Pro. 6:9). Metaphorically, to wake up from sluggishness, lethargy (Rom. 13:11 [cf. Eph. 5:14]); from death, of which sleep is the emblem (Mat. 27:52 [cf. Job 14:12; Dan. 12:2]). To raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 1Cor. 15:15-16; 2Cor. 1:9). To rise from the dead (ek nekrṓn, and in the mid. followed by apó, from, or ek, "out of," "from," to rise from the dead (see John 12:1, 12:9, 12:17]; Gal. 1:1; 1Th. 1:10). In the mid. with apó, from (Mat. 14:2; 27:64; 28:7). With ek, out of (Mark 6:14, 6:16; Luke 9:7; John 2:22; see also Mat. 16:21; 17:23; 27:63; Mark 16:14; Acts 5:30; Rom. 4:25; 2Cor. 4:14; Sept.: 2Kgs. 4:31; Isa. 26:19).

(II) The idea of sleep not being involved, it also means to cause to rise up, raise up, set upright, and in the mid. to rise up, arise.

(A) Spoken of persons who are sitting (Acts 3:7) or reclining at a table (John 13:4), or prostrate or lying down (Mat. 17:7; Luke 11:8; Acts 9:8; 10:26; Sept.: 2Sam. 12:17); also of sick persons (Mat. 8:15; Mark 1:31; 2:12), including the idea of convalescence, to set up again, i.e., to heal (Jas. 5:15).

(B) By an oriental pleonasm prefixed to verbs of going, of undertaking, or doing something. The same as in anístēmi (II, D), to rise or raise up (Mat. 2:13-14, "having risen take the child" [a.t.]; also Mat. 2:20-21; 9:19; John 11:29; Sept.: 1Chr. 22:19).

(C) Metaphorically of persons, mid., to rise up against as does an adversary, with epí, upon or against (Mat. 24:7; Mark 13:8; Luke 21:10; Sept.: Isa. 10:26; Jer. 50:9). Also "to rise in the judgment with this generation" (a.t. [Mat. 12:42; Luke 11:31]).

(D) Spoken of things, to raise up, e.g., out of a pit (Mat. 12:11 [cf. Luke 14:5]). In John 2:19-20, to erect, build.

(III) Metaphorically, to raise up, to cause to arise or exist; in the mid. to arise, to appear, Luke 1:69, "raised up a horn of salvation" means a Savior. Also Acts 13:22-23. In the mid., spoken of prophets (Mat. 11:11; 24:11, 24:24; Mark 13:22; Luke 7:16; John 7:52; Sept.: Jdg. 3:9, 3:15; Isa. 41:25; 45:13). In the sense of to cause to be born, to create (Mat. 3:9; Luke 3:8).

(IV) Intrans. or with heautón in the acc. implied, meaning to awake, to arise; thus to awake from sleep or figuratively from sluggishness (Eph. 5:14); also to rise up, arise from a sitting or reclining posture (Mark 2:9, 2:11; 3:3; 5:41; 10:49; Luke 5:23-24; 6:8; John 5:8).

Deriv.: grēgoréō, to watch, be vigilant; diegeírō, awake from natural sleep; égersis, stimulation, erection, awakening; exegeírō, to raise from out of; epegeírō, to rouse up, excite; sunegeírō, to raise together.

Syn.: diagrēgoréō, to be fully watchful by being wide awake; agrupnéō, to be awake, watchful; agrupnía, sleeplessness; anístēmi, to stand up or arise. Verbal forms of anístēmi and egeírō are used interchangeably, occurring consecutively in the same passages as in Mark 12:25-26; Luke 11:31-32 or in parallel passages (cf. Mat. 16:21; 17:23 with Mat. 17:9) without apparent distinction of meaning. Anastáseōs (the gen. of anástasis, resurrection) tṓn nekrṓn, of the dead (Mat. 22:31). However, in the parallel passages of Mark 12:25, ek nekrṓn anastṓsin ("when they shall rise from among the dead" [a.t.]) and Luke 20:35, tḗs anastáseōs tḗs ek nekrṓn ("the resurrection from out of the dead" [a.t. {cf. Acts 2:31}]), ek nekrṓn, out of the dead, is the phrase used of Christ's predicted resurrection (Mat. 17:9; Mark 9:9-10). It is also used of the supposed resurrection of John the Baptist (Mat. 14:2), and of the case of one rising from the dead (Luke 16:31). In the epistles ek, out of, is used of Christ's resurrection (1Pet. 1:3); anástasis tṓn nekrṓn, resurrection of the dead, is used of resurrection generally (1Cor. 15:12-13, 15:21, 15:42; Heb. 6:2). A distinction of usage seems to exist, implying an individual or a non- universal resurrection. The verb zōopoiéō, to revitalize, make alive, quicken (John 5:21; 6:63 [cf. Rom. 4:17; 8:11; 1Cor. 15:22, 15:36, 15:45]) is more of a syn. for anístēmi than egeírō. Other syn.: eknḗphō, to return to one's senses from drunkenness, become sober; exupnízō, to arouse a person from sleep (John 11:11); aírō, to raise, take up, lift; epaírō, to lift up, raise; hupsóō, to lift or raise up; anorthóō, to set upright; anakúptō, to lift oneself up; anabibázō, to cause to go up or ascend; exanístēmi, to raise up from among or to rise up; anabaínō, to go up; anatéllō , to rise, speaking of the sun; katephístēmi, to rise up as in insurrection; epanístamai, to rise up against; hístēmi, to cause to stand; stḗkō, to stand upright; anakathízō, to set up, intrans. to sit up.

Ant.: kathízō, to cause to sit down; epikathízō, used trans. meaning to set; keímai, to lie, to be laid; anákeimai, to be laid up; káthēmai, to sit down; anapíptō, to lie down, lean back, fall back, recline for a meal; katákeimai, to lie down; anaklínō, to cause to recline; kataklínō, to make to recline, usually for a meal; sugkathízō, to make to sit together; kathézomai, to sit down; parakathízō, to sit down beside.

Incorruptible,...

ἄφθαρτος

áphthartos; gen. aphthártou, masc.-fem., neut. áphtharton, adj., from the priv. a (G1), not, and phthartós (n.f.), corruptible, which is from phtheírō, to corrupt. Incorruptible, not capable of corruption. See 1Cor. 9:25; 1Cor. 15:52; 1Pet. 1:23. The word is not found in the Sept. In Rom. 1:23, Paul calls God áphthartos, incorruptible, an attribute of deity that even the heathen recognize. The KJV, in 1Tim. 1:17, incorrectly renders áphthartos as immortal. It should be rendered as incorruptible, distinguished from athánatos, immortal and as the one having athanasían, immortality (1Tim. 6:16). When predicated on God, áphthartos means that He is exempt from the wear, waste, and final perishing which characterize the present body of man. Therefore, phthorá, corruptibility, is the characteristic of the perish-ability of the body of man as presently constituted. This body which is now corruptible will receive God's aphtharsía, incorruptibility, on the day of the resurrection (1Cor. 15:52; Heb. 1:10-12). Therefore, the two words athanasía, immortality, and aphtharsía, in-corruption, as referred to in Scripture, have nothing to do with the spiritual makeup of man, but only with his physical makeup, his body. In 1Pet. 1:4, the inheritance of the believer is called áphthartos, incorruptible, not like the body that is going to be done away with. It is something that the believer receives in this life and will continue to have after this life is over. It is not subject to the same kind of deterioration as the present body in which the believer suffers. See amíantos, undefiled, and amárantos, unfading.

Deriv.: aphtharsía, incorruptibility.

Syn.: akatálutos, indissoluble, permanent, endless; aiṓnios, eternal, perpetual; akéraios, unmixed, unaffected.

Ant.: phthartós, corruptible, perishable; skōlēkóbrōtos, worm- eaten; saprós, bad, corrupted by age, worn out.

and... see above.

we...

ἡμεῖς

hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.

Deriv.: hēméteros, our.

Shall 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