1CO 15:20-34

The Order of Resurrection

20But now Christ has been raised from the dead, the firstfruit of those who have fallen asleep. [15:21] For since death came through a man, resurrection of the dead also comes through a man. [15:22] For just as in Adam all die, so also in Christ all will be made alive. [15:23] But each in his own rank: Christ the firstfruit, then at his coming those who belong to Christ. [15:24] Then comes the end, when he hands over the kingdom to God the Father, after he has rendered powerless every rule and every authority and power. [15:25] For he must reign until he has placed all enemies under his feet. [15:26] The last enemy being rendered powerless is death. [15:27] For he has subjected all things under his feet. But when it says 'all things have been subjected,' it is clear that the one who subjected all things to him is excepted. [15:28] When all things are subjected to him, then also the Son himself will be subjected to the one who subjected all things to him, so that God may be all in all. [15:29] Otherwise, what will those do who are being immersed on behalf of the dead? If the dead are not raised at all, why then are they being immersed on their behalf? [15:30] And why are we in danger every hour? [15:31] I affirm by the boasting in you, brothers, which I have in Christ Jesus our Lord — I die daily. [15:32] If in the manner of men I fought wild animals in the arena at Ephesus, what does it benefit me? If the dead are not raised: 'Let us eat and drink, for tomorrow we die.' [15:33] Do not be deceived: 'Bad company corrupts good habits.' [15:34] Sober up rightly and do not sin, for some have no knowledge of God — I say this to your shame.

In the world it was spoken into

In the Greco-Roman world, the concept of order was deeply rooted in military and civic structures, where ranks and sequences were meticulously observed. The resurrection of Christ as the 'firstfruit' would have resonated with agricultural imagery familiar to both Jewish and Gentile audiences, symbolizing the first and guaranteed harvest. The idea of resurrection itself was contentious; while Jewish sects like the Pharisees affirmed it, many Gentiles, influenced by Stoic or Epicurean thought, found it absurd. Paul’s assertion that Christ’s resurrection guarantees the future resurrection of believers would have challenged both Jewish eschatological expectations and Greco-Roman skepticism. The mention of Christ’s (coming/presence) evoked the arrival of a ruler or emperor, suggesting a cosmic reordering of power. The imagery of Christ annulling all dominion and authority would have subverted Roman imperial ideology, which claimed eternal dominion. The reference to fighting wild beasts likely alluded to Roman gladiatorial spectacles, symbolizing Paul’s own struggles against opposition.

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How other translations render this

1CO 15:20

KJV: But now is Christ risen from the dead, and become the firstfruits of them that slept.
BSB: But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.
Koinōnos: But now Christ has been raised from the dead, the firstfruit of those who have fallen asleep.

1CO 15:21

KJV: For since by man came death, by man came also the resurrection of the dead.
BSB: For since death came through a man, the resurrection of the dead comes also through a man.
Koinōnos: For since death came through a man, resurrection of the dead also comes through a man.

1CO 15:22

KJV: For as in Adam all die, even so in Christ shall all be made alive.
BSB: For as in Adam all die, so in Christ all will be made alive.
Koinōnos: For just as in Adam all die, so also in Christ all will be made alive.

1CO 15:23

KJV: But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
BSB: But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.
Koinōnos: But each in his own rank: Christ the firstfruit, then at his coming those who belong to Christ.

1CO 15:24

KJV: Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
BSB: Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power.
Koinōnos: Then comes the end, when he hands over the kingdom to God the Father, after he has rendered powerless every rule and every authority and power.

1CO 15:25

KJV: For he must reign, till he hath put all enemies under his feet.
BSB: For He must reign until He has put all His enemies under His feet.
Koinōnos: For he must reign until he has placed all enemies under his feet.

1CO 15:26

KJV: The last enemy that shall be destroyed is death.
BSB: The last enemy to be destroyed is death.
Koinōnos: The last enemy being rendered powerless is death.

1CO 15:27

KJV: For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.
BSB: For “God has put everything under His feet.” Now when it says that everything has been put under Him, this clearly does not include the One who put everything under Him.
Koinōnos: For he has subjected all things under his feet. But when it says 'all things have been subjected,' it is clear that the one who subjected all things to him is excepted.

1CO 15:28

KJV: And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
BSB: And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.
Koinōnos: When all things are subjected to him, then also the Son himself will be subjected to the one who subjected all things to him, so that God may be all in all.

1CO 15:29

KJV: Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
BSB: If these things are not so, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?
Koinōnos: Otherwise, what will those do who are being immersed on behalf of the dead? If the dead are not raised at all, why then are they being immersed on their behalf?

1CO 15:30

KJV: And why stand we in jeopardy every hour?
BSB: And why do we endanger ourselves every hour?
Koinōnos: And why are we in danger every hour?

1CO 15:31

KJV: I protest by your rejoicing which I have in Christ Jesus our LORD, I die daily.
BSB: I face death every day, brothers, as surely as I boast about you in Christ Jesus our Lord.
Koinōnos: I affirm by the boasting in you, brothers, which I have in Christ Jesus our Lord — I die daily.

1CO 15:32

KJV: If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
BSB: If I fought wild beasts in Ephesus for human motives, what did I gain? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”
Koinōnos: If in the manner of men I fought wild animals in the arena at Ephesus, what does it benefit me? If the dead are not raised: 'Let us eat and drink, for tomorrow we die.

1CO 15:33

KJV: Be not deceived: evil communications corrupt good manners.
BSB: Do not be deceived: “Bad company corrupts good character.”
Koinōnos: Do not be deceived: 'Bad company corrupts good habits.

1CO 15:34

KJV: Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
BSB: Sober up as you ought, and stop sinning; for some of you are ignorant of God. I say this to your shame.
Koinōnos: Sober up rightly and do not sin, for some have no knowledge of God — I say this to your shame.

Only verses where the wording diverges meaningfully are shown. Identical phrasings are suppressed.

Translator's notes

1CO 15:23

order::The word translated 'order' here refers to a military formation or a fixed sequence, emphasizing a structured and deliberate arrangement rather than a general command.
coming:The term translated 'coming' often described the official visit of a king or dignitary, implying a visible, authoritative presence and arrival.

1CO 15:24

He may have annulled:The phrase 'He may have annulled' uses a word that means to render something ineffective, idle, or powerless, rather than simply canceling it.

1CO 15:32

I fought wild beasts:The phrase 'I fought wild beasts' uses a specific term for fighting literal wild animals, often in an arena, not a metaphorical struggle.