1 Corinthians 15:23

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1 Corinthians 15:23 in Multiple Translations

Berean Standard Bible BSB

But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.

King James Version KJV

But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

American Standard Version ASV

But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming.

Bible in Basic English BBE

But every man in his right order: Christ the first-fruits; then those who are Christ's at his coming.

Free Bible Version FBV

But each in their own turn: Christ the firstfruits, then those who belong to Christ when he comes.

Geneva Bible 1599 GNV

But euery man in his owne order: the first fruites is Christ, afterward, they that are of Christ, at his comming shall rise againe.

Young's Literal Translation YLT

and each in his proper order, a first-fruit Christ, afterwards those who are the Christ's, in his presence,

World English Bible WEB

But each in his own order: Christ the first fruits, then those who are Christ’s at his coming.

Noah Webster Bible WBS

But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming.

Douay-Rheims 1899 DRV

But every one in his own order: the firstfruits Christ, then they that are of Christ, who have believed in his coming.

Translation for Translators T4T

But we must all take our turn. God raised Christ first [MET]. And when Christ returns, God will cause those who belong to Christ to become alive again.

Plain English Version PEV

But we each have to wait for our turn. The first one was Jesus Christ. He died, and then God made him alive again. He is the first one to live again. After he comes back, all his people will live again too.

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Berean Amplified Bible — 1 Corinthians 15:23

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Word Study

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1 Corinthians 15:23 Interlinear (Deep Study)

BIB

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

εκαστος hekastos G1538 each Adj-NSM

δε de G1161 then Conj

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSN

ιδιω idios G2398 one's own/private Adj-DSN

ταγματι tagma G5001 order Noun-DSN

απαρχη aparchē G536 firstfruits Noun-NSF

χριστος Christos G5547 Christ Noun-NSM

επειτα epeita G1899 then Adv

οι ho G3588 the/this/who Art-NPM

του ho G3588 the/this/who Art-GSM

χριστου Christos G5547 Christ Noun-GSM

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

παρουσια parousia G3952 coming Noun-DSF

αυτου autos G846 it/s/he Pron-GSM

Greek Word Study

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Greek Word Reference — 1 Corinthians 15:23

εκαστος hekastos G1538 "each" Adj-NSM

The word 'each' or 'every' refers to individual things or people, like in Xenophon's writings and the Iliad by Homer. It helps us understand when all people or things are included in a group.

Definition: 1. every, every one, each, each one , Lat. quisque, (Homer), etc.; the singular is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them , (Iliad by Homer); ἕκαστος ἐπίστασθε (Xenophon Historicus):—;the singular is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον)) fear seized them every one , (Iliad by Homer) 2. in plural all and each one , (Homer) 3. more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, (Herdotus Historicus), etc.:—; καθ᾽ ἕκαστον singly, by itself , Lat. singulatim, (Plato Philosophus), etc. 4. ὡς ἕκαστοι each by himself , (Herdotus Historicus), etc. (ML)

Usage: Occurs in 78 NT verses. KJV: any, both, each (one), every (man, one, woman), particularly See also: 1 Corinthians 1:12; Ephesians 4:7; 1 Peter 1:17.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιδιω idios G2398 "one's own/private" Adj-DSN

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

ταγματι tagma G5001 "order" Noun-DSN

Order refers to something arranged in a series or succession, like a troop or company. In 1 Corinthians 15:23, it describes a sequence of events. This term can also refer to a military rank or division.

Definition: τάγμα, -τος, τό (τάσσω), [in LXX chiefly for דֶּגֶל, also for חַי, רַגְלִי ;] that which has been arranged or placed in order; esp. as military term, a company, troop, division, rank: metaphorically, 1Co.15:23 (see ICC, in l).† (AS)

Usage: Occurs in 1 NT verses. KJV: order See also: 1 Corinthians 15:23.

απαρχη aparchē G536 "firstfruits" Noun-NSF

Firstfruits refer to the beginning of a sacrifice or the first produce of a harvest, like in Romans 11:16 and 1 Corinthians 16:15. It can also mean the first Christians, as in Romans 16:5 and 1 Corinthians 16:15, who are like the first fruits of God's new creation.

Definition: ἀπ-αρχή, -ῆς, ἡ (ἀπάρχομαι, to make a beginning in sacrifice, offer first fruits) [in LXX chiefly for תְּרוּמָה, רֵאשִׁית ;] __1. the beginning of a sacrifice. __2. first fruits: τοῦ φυράματος (cf. Num.15:20), Rom.11:16. Metaphorical, ἀ. τοῦ πνεύματος: Rom.8:23; of Christians: Rom.16:5, 1, 1Co.16:15, 2Th.2:13 (WH, mg., R, mg., txt., ἀπ᾽ ἀρχῆς; see Lft., Notes, 119 f.), Jas.1:18, Rev.14:4; of Christ: 1Co.15:20 15:23 (Cremer, 117; MM, VGT, see word).† (AS)

Usage: Occurs in 8 NT verses. KJV: first-fruits See also: 1 Corinthians 15:20; Revelation 14:4; James 1:18.

χριστος Christos G5547 "Christ" Noun-NSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

επειτα epeita G1899 "then" Adv

Then or thereafter, showing a sequence of events. The Bible uses it in Luke 16:7 and Galatians 1:21 to describe what happens next.

Definition: ἐπειτα, adv. of sequence [in LXX: Num.19:10 A, Isa.16:2, 4Ma.6:3 * ;] thereupon, thereafter, then: Luk.16:7, Gal.1:21, Jas.4:14; before μετὰ τοῦτο, Jhn.11:7; μετὰ ἔτη τρία, Gal.1:18; διὰ δεκατεσσάρων ἐτῶν, Gal.2:1; πρῶτον . . . ἔ., 1Co.15:46, 1Th.4:17, Heb.7:2; πρότεφον . . . ἔ, Heb.7:27; ἀπαρχὴ . . . ἔ., 1Co.15:23; εἶτα . . . ἔ., 1Co.15:5-6 (WH, txt.); . . . ἔ., 1Co.15:5-7 (WH, mg.); τρίτον . . . ἔ. (his), 1Co.12:28.† (AS)

Usage: Occurs in 16 NT verses. KJV: after that(-ward), then See also: 1 Corinthians 12:28; Galatians 2:1; Hebrews 7:2.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

εν en G1722 "in/on/among" Prep

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

παρουσια parousia G3952 "coming" Noun-DSF

This word means being near or coming, often referring to Jesus' return to punish the wicked. It appears in 1 Corinthians 16:17 and 2 Corinthians 10:10, emphasizing presence versus absence.

Definition: παρ-ουσία, -ας, ἡ [in LXX: Neh.2:6 A, Jdth.10:18, 2Ma.8:12 2Mac 15:21, 3Ma.3:17 * ;] __1. usually in cl., a being present, presence: 1Co.16:17, 2Co.10:10; opposite to ἀπουσία, Php.2:12 (cf. 2Ma.15:21). __2. a coming, arrival, advent (Soph., Eur., Thuc., al., see LS, see word; so Jth, l.with, 2Ma.8:12) : 2Co.7:6-7, Php.1:26, 2Th.2:9; in late writers (see M, Th., 145 ff.; MM, xix; LAE, 372 ff.) as technical term for the visit of a king; hence, in NT, specif. of the Advent or Parousia of Christ : Mat.24:3, 27 24:37, 39, 1Co.15:23, 1Th.2:19 3:13 4:15 5:23, 2Th.2:1 2:8, Jas.5:7-8, 2Pe.1:16 3:4 3:12, 1Jn.2:28.† (AS)

Usage: Occurs in 24 NT verses. KJV: coming, presence See also: 1 Corinthians 15:23; 2 Peter 3:12; James 5:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — 1 Corinthians 15:23

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 15:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 15:23
Jamieson-Fausset-Brown on 1 Corinthians 15:23
Matthew Poole's Commentary on 1 Corinthians 15:23
Trapp's Commentary on 1 Corinthians 15:23
Ellicott's Commentary on 1 Corinthians 15:23
Adam Clarke's Commentary on 1 Corinthians 15:23
Cambridge Bible on 1 Corinthians 15:23
Barnes' Notes on 1 Corinthians 15:23
Whedon's Commentary on 1 Corinthians 15:23
Sermons on 1 Corinthians 15:23

Context — The Order of Resurrection

21For since death came through a man, the resurrection of the dead comes also through a man. 22For as in Adam all die, so in Christ all will be made alive.

23But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.

24Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power. 25For He must reign until He has put all His enemies under His feet.

Cross References

	Reference	Text (BSB)
1	Isaiah 26:19	Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For your dew is like the dew of the morning, and the earth will bring forth her dead.
2	Galatians 3:29	And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.
3	1 Corinthians 15:52	in an instant, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.
4	1 Corinthians 15:20	But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.
5	2 Corinthians 10:7	You are looking at outward appearances. If anyone is confident that he belongs to Christ, he should remind himself that we belong to Christ just as much as he does.
6	1 Thessalonians 4:15–17	By the word of the Lord, we declare to you that we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep. For the Lord Himself will descend from heaven with a loud command, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will be the first to rise. After that, we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.
7	1 Thessalonians 2:19	After all, who is our hope, our joy, our crown of boasting, if it is not you yourselves in the presence of our Lord Jesus at His coming?
8	Galatians 5:24	Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
9	1 Corinthians 3:23	and you belong to Christ, and Christ belongs to God.

1 Corinthians 15:23 Summary

This verse tells us that Jesus Christ was the first person to be raised from the dead, and that those who belong to Him will also be raised at His coming. This means that believers in Jesus can have hope and confidence in their own future resurrection, knowing that Christ has already paved the way. As seen in John 11:25-26 and 1 Thessalonians 4:13-18, Jesus is the ultimate example of resurrection and promises that those who trust in Him will also be raised to eternal life. By putting our faith in Jesus, we can be assured that we will one day be reunited with Him in heaven, as seen in 1 Corinthians 15:51-57 and Revelation 21:1-4.

Frequently Asked Questions

What does 'firstfruits' mean in this verse?

The term 'firstfruits' refers to the first portion of a harvest, symbolizing Christ as the initial and supreme example of resurrection, as seen in 1 Corinthians 15:20 and Romans 8:29, where He is the 'firstborn from among the dead'

Who are 'those who belong to Him'?

This phrase refers to believers in Jesus Christ, who have put their faith in Him and are therefore considered His own, as seen in John 10:27-29 and Romans 8:9, where believers are described as belonging to Christ

What is the significance of the order of resurrection in this verse?

The order of resurrection, with Christ first and then those who belong to Him, emphasizes Christ's preeminence and authority, as well as the promise that believers will be resurrected at His coming, as seen in 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-57

How does this verse relate to the concept of the 'end times'?

This verse is closely tied to the events described in the surrounding verses, particularly 1 Corinthians 15:24-25, which describe the ultimate triumph of Christ over all enemies and the handing over of the kingdom to God the Father, as seen in Revelation 20:1-6 and Revelation 21:1-4

Reflection Questions

What does it mean to you that Christ is the 'firstfruits' of the resurrection, and how does this impact your understanding of your own future resurrection?
How does the promise of resurrection at Christ's coming bring you comfort and hope in times of difficulty or sorrow, as seen in 2 Corinthians 1:3-4 and 1 Thessalonians 4:13-18?
In what ways can you live out your faith, knowing that you belong to Christ and will be resurrected at His coming, as seen in Colossians 3:1-4 and 1 John 3:2-3?
How does the concept of Christ's preeminence and authority, as seen in this verse, shape your understanding of your relationship with Him and your role in His kingdom, as seen in Ephesians 1:20-23 and Philippians 2:9-11?

Gill's Exposition on 1 Corinthians 15:23

But every man in his own order,.... Not of time, as if the saints that lived in the first age of the world should rise first, and then those of the next, and so on to the end of the world; nor of

Jamieson-Fausset-Brown on 1 Corinthians 15:23

But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. But every man in his own order , [ tagmati (G5001)] - rank.

Matthew Poole's Commentary on 1 Corinthians 15:23

In his own order, either with respect to time, or dignity, lest any should say: If Christ’ s resurrection be the cause of the resurrection of believers, then why did not all the saints, that were in the graves, rise with Christ? The apostle saith: God had appointed an order, and this order was, that they that were dead, or should be dead, before Christ’ s second coming, should not prevent one another, , &c. Besides, the order which God had set was, That Christ should be the first-fruits of this harvest, rising first from the dead, so as to die no more. Afterward they that are Christ’ s at his coming; then believers, that are members of Christ, by faith implanted into him, should also rise, but not before his second coming.

Trapp's Commentary on 1 Corinthians 15:23

23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’ s at his coming. Ver. 23. At his coming] As in the meantime their very dust is precious; the dead bodies consumed are not so destroyed, but that there is a substance preserved by a secret influence proceeding from Christ as a head. Hence they are said to be dead in Christ, who by rotting refineth them.

Ellicott's Commentary on 1 Corinthians 15:23

(23) But every man in his own order.—Or, literally, in his own troop. There is to be a sequence in the resurrection of the dead, and St. Paul explains this by the three groups:—(1) Christ Himself, the firstfruits; (2) the faithful in Christ at His coming; (3) all the rest of mankind at the end, when the final judgment takes place. The interval between these latter two, as to its duration, or where or how it will be spent, is not spoken of here. The only point the Apostle has to treat of is the order of the resurrection. (See 1 Thessalonians 4:13; 1 Thessalonians 4:17; Revelation 20)

Adam Clarke's Commentary on 1 Corinthians 15:23

Verse 23. But every man in his own order] The apostle mentions three orders here: 1. Christ, who rose from the dead by his own power. 2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers. 3. Then cometh the end, when the whole mass shall be raised. Whether this order be exactly what the apostle intends, I shall not assert. Of the first, Christ's own resurrection, there can be no question. The second, the resurrection of his followers, before that of the common dead, is thought by some very reasonable. "They had here a resurrection from a death of sin to a life of righteousness, which the others had not, because they would not be saved in Christ's way. That they should have the privilege of being raised first, to behold the astonishing changes and revolutions which shall then take place, has nothing in it contrary to propriety and fitness;" but it seems contrary to 1 Corinthians 15:52, in which all the dead are said to rise in a moment, in the twinkling of an eye. "And, thirdly, that all the other mass of mankind should be raised last, just to come forward and receive their doom, is equally reasonable:" but it is apparently inconsistent with the manner in which God chooses to act; see 1 Corinthians 15:53. Some think that by them that are Christ's at his coming, "we are to understand Christ's coming to reign on earth a thousand years with his saints, previously to the general judgment;" but I must confess I find nothing in the sacred writings distinctly enough marked to support this opinion of the millennium, or thousand years' reign; nor can I conceive any important end that can be answered by this procedure. We should be very cautious how we make a figurative expression, used in the most figurative book in the Bible, the foundation of a very important literal system that is to occupy a measure of the faith, and no small portion of the hope, of Christians. The strange conjectures formed on this very uncertain basis have not been very creditable either to reason or religion.

Cambridge Bible on 1 Corinthians 15:23

23. But every man in his own order] This explains why the last verb in 1 Corinthians 15:22 is in the future. Christ’s resurrection must necessarily precede in order the resurrection of the rest of mankind, for as in the world at large, so in every individual, the natural necessarily (1 Corinthians 15:46) precedes the spiritual. Christ’s mediatorial work was, in truth, but begun when He ascended to His Father. It continues in the gradual destruction of the empire of sin, the ‘bringing into captivity every thought to the obedience of Christ’ (2 Corinthians 10:5). Meanwhile the natural order for the present still exists. We live under it, subject to the law of sin and death, until Christ, having first destroyed the former (1 Corinthians 15:24-25), shall finally, as a consequence, destroy the latter (1 Corinthians 15:26), and then, and not till then, shall we be made fully partakers of the completed work of Christ.Christ the firstfruits] Cf. Acts 26:23; Colossians 1:18; Revelation 1:5; also St John 14:19. “How should He be overcome by corruption, Who gave to many others the power of living again? Hence He is called ‘the first-born from the dead,’ ‘the firstfruits of them that slept.’ ” Cyril of Alexandria.at his coming] The word here translated coming is most nearly expressed by our English word arrival. It implies both the coming and having come. See ch. 1 Corinthians 16:17; 2 Corinthians 7:6. It is the usual word used for the Second Coming of Christ, as in St Matthew 24:3; Matthew 24:27; Matthew 24:37; Matthew 24:39, and 1 Thessalonians 3:13; 1 Thessalonians 4:15. We are not restored to life until Christ comes again, because not till then will the present, or natural order of things, be brought to an end, and the spiritual order of things be finally and fully inaugurated, so that ‘God will be all in all.’ See succeeding notes, and note on last verse.

Barnes' Notes on 1 Corinthians 15:23

But every man - Everyone, including Christ as well as others. In his own order - In his proper order, rank, place, time.

Whedon's Commentary on 1 Corinthians 15:23

23. Every man—Shall be made alive, in his own order. Order is in the Greek a military term, signifying a band or battalion. The three battalions are Christ, his own, and the wicked.

Sermons on 1 Corinthians 15:23

	Sermon	Description
	The Mystery of Incarnation (1 of 9) by Art Katz	In this sermon, the speaker emphasizes the importance of having a relationship with God and being obedient to Him. They highlight the tension and delicacy of this relationship, sta
	The Virgin Birth and Resurrection by Welcome Detweiler	In this sermon, the speaker emphasizes the physical resurrection of Jesus Christ as a crucial truth in Christianity. The speaker argues that the evidence for Jesus' bodily resurrec
	The Axe Laid to the Root of the Old Corrupt Tree by Isaac Penington	The preacher delves into the Greek word 'parousia,' which signifies the Second Coming of Christ, emphasizing that it involves both an arrival and a consequent presence. The term 'p
	Rev. 20:6. the First Resurrection by Horatius Bonar	Horatius Bonar emphasizes the hope of resurrection as central to the Christian faith, contrasting it with the finality of death. He explains that the first resurrection, as describ
	Part 10: The Historical Context of Premillennialism by John F. Walvoord	John F. Walvoord delves into the historical context and theological significance of modern premillennialism, highlighting the challenges faced by this doctrine throughout history.
	Who Will Be Caught Up When the Lord Comes? by Arno Clemens Gaebelein	Arno Clemens Gaebelein preaches about the doctrine of the first resurrection and the coming of the Lord for His saints, emphasizing that this revelation is found in the New Testame
	Judgment of the Wicked by Lewis Sperry Chafer	Lewis Sperry Chafer delves into the Scriptures to explain the clear separation between the saved and the unsaved, emphasizing the future resurrection where all, both good and evil,