1 Now I make known to you, brothers, the gospel {euangelion: saving announcement} that I announced to you as good news, which you also received {parelabete: welcomed fully} and in which you also stand.
2 By it you also are being saved, if you keep holding fast {katechete: keep firmly} to the word I proclaimed as good news to you—unless indeed you believed in vain {eike: without lasting result}.
3 For I handed on to you, as of first importance, what I also received: that Christ {Christos, Sacrificial Redeemer} died for our sins {hamartia: guilt-bearing acts} in accordance with the Scriptures.
4 And that He {Christos, Crucified And Risen} was buried; and that on the third day He has been raised in fulfillment of the Scriptures {graphas: sacred writings}.
5 And that He {Christos, Risen Lord} appeared to Cephas {Kephas: Aramaic ‘rock’ name}, and after that to the twelve.
6 After that, He {Christos, Risen Appearing Lord} appeared to more than five hundred brothers at one time; most of them remain until now, but some have fallen asleep {ekoimethesan: death as sleep}.
7 Then He {Iesous, Risen Revealer} appeared to James, and afterward to all the apostles {apostolois: commissioned heralds}.
8 And last {eschatos: final witness} of all, as if to an untimely birth, He {Christos, Risen Appearing Lord} appeared also to me.
9 For I {ego: emphatic self-reference} am the least of the apostles, and I am not worthy to be called an apostle, because I persecuted the church of God {Theos, Holy Possessor}.
10 But through the grace of God {Theos, Sovereign Giver} I am who I am, and the favor He showed me was not in vain; rather, I strove {ekopiasa: strenuous service} more than all of them—yet it was not I, but the grace of God that was with me.
11 So then, whether it is I or they, this is what we proclaim {kerusso: publicly announce}, and this is how you believed {pisteuo: entrusted yourselves}.
12 Now if Christ {Christos, Risen Messiah} is proclaimed as raised from the dead {ek nekron: out from among}, how is it that some among you say there is no resurrection of the dead?
13 But if there is no resurrection {anastasis: bodily rising} of the dead, then Christ {Christos, Risen Lord} has not been raised either.
14 But if Christ {Christos, Foundation Of Faith} has not been raised, then our preaching is empty {kenon: without substance}, and your faith is empty as well.
15 But we are also found to be false witnesses of God {Theos, Guarantor Of Truth}, because we testified against God that He raised Christ {Christos, Risen Messiah}, whom He did not raise, if indeed the dead are not raised.
16 For if the dead ones {nekroi: physically deceased} are not raised, then Christ {Christos, Risen Lord} has not been raised either.
17 And if Christ {Christos, Anointed Savior} has not been raised, your faith {pistis: trusting dependence} is useless, and you are still in your sins.
18 Then those also who have fallen asleep in Christ {Christos, Risen Messiah} have indeed perished {apolonto: ultimate ruin}.
19 If our hope in Christ {Khristos, Resurrected Savior} is only for this life, we are of all people most pitiable {eleeinoteroi: greatly pitiable}.
20 But now Christ {Christos, Pioneer of Resurrection} has been raised from the dead, the firstfruits {aparche: initial offering} of those who have fallen asleep.
21 For since death {thanatos: universal mortality} came through a man, through a man also comes the resurrection {anastasis: bodily rising} of the dead.
22 For in Adam all die {apothnēískousin: ongoing dying}, and in like manner in Christ {Christos, Life-Giving Representative} all will be made alive.
23 But each one in his own order: Christ {Christos, Resurrected Firstfruits} as firstfruits, then those who belong to Christ at His coming {parousia: Royal Return}.
24 Then the end comes when He hands over the kingdom to God {Theos, Supreme Ruler} and Father {patri: Eternal Source}, after He abolishes every rule and every authority and power.
25 For it is necessary for Him {Christos, Reigning King} to reign until He has placed all the enemies {echthrous: opposing powers} under His feet.
26 The last enemy {echthros: hostile opposition} to be abolished is death {thanatos: reign of mortality}.
27 For He {Theos, Sovereign Subjector} has subjected {hypotasso: placed in ordered submission} all things under His feet. But when it says that all things have been subjected, it is evident that this excludes the One who subjected all things to Him.
28 Whenever all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God {Theos, Supreme Ruler} may be all in all {panta: complete reality}.
29 Otherwise, what will those do who are being baptized {baptizomenoi: ritual immersion} on behalf of the dead {nekroi: physically deceased}, if the dead are not raised at all? Why, then, are they also baptized for them?
30 Why, then, are we {hemeis: united gospel witnesses} in danger {kindyneuomen: ongoing peril} every hour?
31 I die every day; this is as sure as the boasting {kauchesin: joyful exultation} that I have in you in Christ Jesus our Lord {Kyrios hemon, Faithful Sovereign}.
32 If, in human terms {kata anthropon: according to human perspective}, I fought with wild beasts in Ephesus, what is the benefit {ophelos: enduring advantage} to me if the dead are not raised? Let us eat and drink, for tomorrow we die.
33 Do not be deceived: Bad associations {homilai: close companions} corrupt good character {chresta ethe: upright morals}.
34 Sober up rightly, and do not sin; for some have ignorance of God {Theos, Righteous Standard Revealed}; I say this to your shame {entropen: moral disgrace}.
35 But someone will object, “By what means will the dead {nekroi: physically lifeless ones} be raised? And in what sort of body {soma: physical form} will they come?”
36 O senseless one {aphron: lacking understanding}, what you sow does not receive life {zoopoieitai: brought to life} unless it dies.
37 And what you sow {speiro: plant as seed} is not the body that will be, but a bare grain {kokkos: seed, basic form}—perhaps of wheat, or of some other kind.
38 But God {Theos, Wise Giver of Bodies} provides it with a body according to His will {ethelesen: purposefully determined}, and to each of the seeds He gives a body of its own.
39 Not every kind of flesh {sarx: physical body substance} is the same; there is one type of flesh belonging to humans {anthropon: human race}, another belonging to beasts, another to birds, and another to fish.
40 Heavenly bodies {somata: created forms} and earthly bodies both exist; yet the glory {doxa: visible splendor} of the heavenly takes one form, and the glory of the earthly takes another.
41 There is one glory {doxa: inherent brightness} of the sun, another of the moon, and another of the stars {asteron: heavenly lights}; for each star differs from another in glory.
42 Thus also the resurrection {anastasis: rising up again} of the dead is sown in corruption {phthora: mortal decay}; it is raised in incorruption.
43 The body is sown in dishonor {atimia: public disgrace}, yet it is raised in glory; it is sown in weakness, yet it is raised in power {dynamei: effective might}.
44 A natural body {psuchikon: governed by the soul} is sown; a spiritual body {pneumatikon: governed by the spirit} is raised. If there is a natural body, there is also a spiritual body.
45 Thus also it is written: The first man {anthropos: human representative} Adam became a living soul; the last Adam became a life-giving spirit {pneuma: life-giving presence}.
46 Yet it is not the spiritual {pneumatikon: pertaining to spirit} first, but the natural {psuchikon: of the soul}; then the spiritual comes.
47 The first man was from the earth {ge: created from soil}, made of dust {khoikos: composed of earth}; the second man is from heaven.
48 As is the earthly one {choikos: formed from dust}, so also are the earthly ones; and as is the heavenly one {epouranios: from the heavenly realm}, so also are the heavenly ones.
49 And just as we have borne the image {eikon: representative likeness} of the earthy {choikos: formed from dust}, we will likewise bear the image of the heavenly.
50 I now affirm this, brothers: mortal flesh and blood cannot inherit the kingdom of God {Theos, Giver Of Imperishable Inheritance}, nor does corruption {phthora: mortal decay} inherit incorruption.