The Meaning of 1 Corinthians 15:3 Explained

1 Corinthians 15:3

KJV: For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

YLT: for I delivered to you first, what also I did receive, that Christ died for our sins, according to the Writings,

Darby: For I delivered to you, in the first place, what also I had received, that Christ died for our sins, according to the scriptures;

ASV: For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures;

KJV Reverse Interlinear

For  I delivered  unto you  first of all  that which  I  also  received,  how  that Christ  died  for  our  sins  according  to the scriptures; 

What does 1 Corinthians 15:3 Mean?

Study Notes

sins
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

As with the events of the Lord"s Supper ( 1 Corinthians 11:23) Paul had heard of the Lord Jesus" death, burial, resurrection, and post-resurrection appearances and had then passed this information along to others. Elsewhere he wrote that he had not received the gospel from other people but directly from the Lord ( Galatians 1:11). Probably some aspects of it came to him one way and others in other ways. He apparently received the essence of the gospel on the Damascus road and learned more details from other sources.
"He received the facts from the Apostles and others; the import of the facts was made known to him by Christ (Gal. i12)." [1]
Three facts are primary concerning Jesus" death. He died, He died for people"s sins, and He died as the Scriptures revealed He would. These facts received constant reaffirmation in the early preaching of the church (cf. Acts 3:13-18; Acts 8:32-35).
"People are wicked and sinful; they do not know God. But Christ died "for our sins," not only to forgive but also to free people from their sins. Hence Paul"s extreme agitation at the Corinthians" sinfulness, because they are thereby persisting in the very sins from which God in Christ has saved them. This, after all, is what most of the letter is about." [2]
"The language "for our sins" is a direct reflection of the LXX of Isaiah 53. Since Judaism did not interpret this passage messianically, at least not in terms of a personal Messiah, [3] Jewish Interpreters, 2vols.] and since there is no immediate connection between the death of Jesus and the idea that his death was "for our sins," it is fair to say that whoever made that connection is the "founder of Christianity." All the evidence points to Jesus himself, especially at the Last Supper with his interpretation of his death in the language of Isaiah 53as "for you" (see on 1 Corinthians 11:23-25)." [4]

Context Summary

1 Corinthians 15:1-11 - The Gospel: Christ Died And Rose Again
If 1 Corinthians 13:1-13 is a psalm of love, this chapter is a psalm of hope-a hope that cannot be ashamed. It is the most memorable argument in existence for the resurrection of the body. We need hardly stay to distinguish between this and the immortality of the soul. The former is distinctly a Christian teaching; the latter has been held by vast numbers outside of the Christian pale.
Notice that the Resurrection was primarily not a doctrine but a fact. It is not necessary to argue it, but simply to say that Christ arose, therefore all will arise, because Christ is the Son of man. Other religions rest on foundations of philosophy and metaphysics, but the empty grave in Joseph's garden is the keystone of the arch. If that cannot be maintained, as it was in the primitive Church, the whole superstructure crumbles like a mass of clouds. But it can be maintained. There is even more evidence for it than for any fact of modern history. Men may as soon refuse to believe in the battle of Waterloo as in our Lord's resurrection. The testimony of Paul is most important, because he knew all that could be alleged or argued against it by the Pharisees. Indeed, he had himself opposed it. Note that the words, not I, 1 Corinthians 15:10, are also in 1 Corinthians 7:10 and Galatians 2:20. [source]

Chapter Summary: 1 Corinthians 15

1  By Christ's resurrection,
12  he proves the necessity of our resurrection,
16  against all such as deny the resurrection of the body
21  The fruit,
35  and the manner thereof;
51  and of the resurrection of those who shall be found alive at the last day

Greek Commentary for 1 Corinthians 15:3

First of all [εν πρωτοις]
Among first things. In primis. Not to time, but to importance. [source]
Which I also received [ο και παρελαβον]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη — apethanen was buried, εγηγερται — etaphē hath been raised, ωπτη — egēgertai appeared, Χριστος απετανεν — ōphthē). Christ died (υπερ των αμαρτιων ημων — Christos apethanen). Historical fact and crucial event. For our sins περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
Christ died [υπερ των αμαρτιων ημων]
Historical fact and crucial event. [source]
For our sins [υπερ]
περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
According to the Scriptures [kata tas graphas)]
As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
That Christ, etc. []
Stanley remarks that 1 Corinthians 15:1-11contain the earliest known specimen of what may be called the creed of the early Church, differing, indeed, from what is properly called a creed, in being rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts. See his dissertation in the commentary on Corinthians. [source]

Reverse Greek Commentary Search for 1 Corinthians 15:3

Matthew 5:34 Swear not at all [μη ομοσαι ολως]
More exactly “not to swear at all” (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1 Thessalonians 5:27; 1 Corinthians 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular “cuss-words” and excuse themselves because they do not use the more flagrant forms. [source]
Mark 12:24 That ye know not the scriptures [μη ειδοτες τας γραπας]
The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated!Nor the power of God (μηδε την δυναμιν του τεου — mēde tēn dunamin tou theou). The two kinds of ignorance generally go together (cf. 1 Corinthians 15:34). [source]
Mark 12:24 Nor the power of God [μηδε την δυναμιν του τεου]
The two kinds of ignorance generally go together (cf. 1 Corinthians 15:34). [source]
Luke 9:58 Birds [πετεινὰ]
Strictly, flying fowl. The common word for bird in the New Testament. Ὄρνις , occurs Matthew 23:37; Luke 13:34; but both times in the sense of hen. See on Matthew 23:37. Ὄρνεον is found in Revelation 18:2; Revelation 19:17, Revelation 19:21; and πτηνόν , another form for the word in this passage, occurs 1 Corinthians 15:30. [source]
Luke 8:23 Were in jeopardy [εκινδυνευον]
Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
Luke 8:23 Came down [κατεβη]
Second aorist active indicative of καταβαινω — katabainō common verb. It was literally true. These wind storms Mark‘s (Mark 4:37) vivid use of the dramatic present γινεται — ginetai (ariseth) is not so precise as Luke‘s “came down.” See note on Matthew 8:24. These sudden squalls were dangerous on this small lake.They were filling (συνεπληρουντο — suneplērounto). Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1).Were in jeopardy Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
John 12:24 Except [εαν μη]
Negative condition of third class (undetermined, supposable case) with second aorist active participle πεσων — pesōn (from πιπτω — piptō to fall) and the second aorist active subjunctive of αποτνησκω — apothnēskō to die. A grain of wheat Rather, “the grain of wheat.” By itself alone Both predicate nominatives after μενει — menei It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in 1 Corinthians 15:36 uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, “and this was foreign to the philosophy of Greece” (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65). But if it die Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit. [source]
Acts 17:3 To rise again from the dead [αναστηναι εκ νεκρων]
This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
Acts 19:23 Concerning the Way [περι της οδου]
See this phrase for Christianity in Acts 9:2; Acts 19:9; Acts 24:22 which see, like the “Jesus Way” of the Indians. There had already been opposition and “stir” before this stage (cf. Acts 19:11-20). The fight with wild beasts in 1 Corinthians 15:32 (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus. [source]
Acts 16:21 Customs which it is not lawful for us to receive, or to observe, being Romans [ετη α ουκ εστιν ημιν παραδεχεσται ουδε ποιειν ωμαιοις ουσιν]
Note the sharp contrast between “being Jews” in Acts 16:20 and “being Romans” here. This pose of patriotism is all sound and fury. It is love of money that moves these “masters” far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a religio licita in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (Acts 18:15), but only if a breach of the peace was made (εκταρασσουσιν ημων την πολιν — ektarassousin hēmōn tēn polin) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of “unlawful customs” by the masters who are silent about their real ground of grievance against Paul and Silas. Ετος — Ethos (kin to ητος — ēthos 1 Corinthians 15:33) is from ετω — ethō to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety. [source]
Acts 17:3 That it behoved the Christ to suffer [οτι τον Χριστον εδει πατειν]
The second aorist active infinitive is the subject of εδει — edei with τον Χριστον — ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων — anastēnai ek nekrōn). This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Acts 17:28 As certain even of your own poets [hōs kai tines tōn kath' humās poiētōn)]
“As also some of the poets among you.” Aratus of Soli in Cilicia (ab. b.c. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 b.c.) in his Hymn to Zeus has Ek sou gar genos esōmen In 1 Corinthians 15:32 Paul quotes from Menander and in Titus 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul‘s Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God. [source]
Acts 19:40 For indeed we are in danger to be accused concerning this day‘s riot [και γαρ κινδυνευομεν εγκαλεισται στασεως περι της σημερον]
The text is uncertain. The text of Westcott and Hort means “to be accused of insurrection concerning today‘s assembly.” The peril was real. Κινδυνευομεν — Kinduneuomen from κινδυνος — kindunos danger, peril. Old verb, but in the N.T. only here and Luke 8:23; 1 Corinthians 15:30. [source]
Acts 20:18 From the first day that [απο πρωτης ημερας απ ης]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον — ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 Serving the Lord [δουλευων τωι κυριωι]
It was Paul‘s glory to be the δουλος — doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω — douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης — meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 With tears [δακρυων]
Construed with μετα — meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι — peirasmōn tōn sumbantōn moi). Construed also with μετα — meta Second aorist active participle of συνβαινω — sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Acts 20:18 By the plots of the Jews [εν ταις επιβουλαις των Ιουδαιων]
Like the plot (επιβουλη — epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Galatians 5:19-248 where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, 1711659071_32; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
-DIVIDER-
2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
-DIVIDER-
3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
-DIVIDER-
4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
-DIVIDER-
5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 8:36 We are killed [τανατουμετα]
Present passive indicative of τανατοω — thanatoō for which see note on Romans 7:4. Same idea of continuous martyrdom in 1 Corinthians 15:31. As sheep for the slaughter (ως προβατα σπαγης — hōs probata sphagēs). Objective genitive (σπαγης — sphagēs). [source]
1 Corinthians 9:24 In a race [ἐν σταδίῳ]
Or, better, in a race-course. From ἵστημι toplace or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philemon 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
1 Corinthians 4:14 To shame [ἐντρέπων]
Lit., as shaming. See on Matthew 21:37. The verb means to turn about, hence to turn one upon himself; put him to shame. Compare 2 Thessalonians 3:14; Titus 2:8. Also, in the middle voice, in the sense of reverence; to turn one's self toward another. See Mark 12:6; Luke 18:2. The kindred noun ἐντροπή occurs twice: 1 Corinthians 6:5; 1 Corinthians 15:34. Compare Sophocles: “Think you he will have any regard ( ἐντροπὴν ) for the blind man” (“Oedipus at Colonos,” 299). [source]
1 Corinthians 4:9 Appointed to death [ἐπιθανατίους]
Rev., doomed. Only here in the New Testament. Probably an allusion to the practice of exposing condemned criminals in the amphitheatre to fight with beasts or with one another as gladiators. The gladiators, on entering the arena, saluted the presiding officer with the words Nos morituri salutamus, We who are to die greet you. Tertullian paraphrases this passage, God hath chosen us apostles last as beast-fighters. “The vast range of an amphitheatre under the open sky, well represents the magnificent vision of all created things, from men up to angels, gazing on the dreadful death-struggle; and then the contrast of the selfish Corinthians sitting by unconcerned and unmoved by the awful spectacle” (Stanley). For a similar image of spectators watching the contest in the arena, see Hebrews 12:1. Compare also 1 Corinthians 15:32. [source]
1 Corinthians 15:42 It is sown []
Referring to the interment of the body, as is clear from 1 Corinthians 15:36, 1 Corinthians 15:37. [source]
1 Corinthians 15:40 Bodies terrestrial [σώματα ἐπίγεια]
Looking back to 1 Corinthians 15:39, and grouping men, beasts, birds, fishes under this term. It is to be observed that the apostle makes two general categories - terrestrial and celestial bodies, and shows the distinctions of organization subsisting between the members of each - men, beasts, fishes, birds, and the sun, moon, stars; and that he also shows the distinction between the two categories regarded as wholes. “The glory of the celestial is one, and the glory of the terrestrial is different.” [source]
1 Corinthians 15:40 Celestial bodies [σώματα ἐπουράνια]
Not angels. For the meaning of σώματα bodiesis not limited to animate beings (see 1 Corinthians 15:37, 1 Corinthians 15:38), and “the scoffers who refused to believe in the existence of the future body would hardly have admitted the existence of angelic bodies. To convince them on their own ground, the apostle appeals exclusively to what is seen” (Godet). The sense is, the heavenly bodies, described more specifically in 1 Corinthians 15:41. [source]
1 Corinthians 15:35 How - with what [πῶς - ποίῳ]
Rev., correctly, with what manner of. There are two questions: the first as to the manner, the second as to the form in which resurrection is to take place. The answer to the first, How, etc., is, the body is raised through death (1 Corinthians 15:36); to the second, with what kind of a body, the answer, expanded throughout nearly the whole chapter, is, a spiritual body. [source]
1 Corinthians 11:23 For I received of the Lord [εγο γαρ παρελαβον απο του Κυριου]
Direct claim to revelation from the Lord Jesus on the origin of the Lord‘s Supper. Luke‘s account (Luke 22:17-20) is almost identical with this one. He could easily have read 1 Corinthians before he wrote his Gospel. See note on 1 Corinthians 15:3 for use of both παρελαβον — parelabon and παρεδωκα — paredōka Note παρα — para in both verbs. Paul received the account from (παρααπο — parȧ̇apo) the Lord and passed it on from himself to them, a true παραδοσις — paradosis (tradition) as in 1 Corinthians 11:2. [source]
1 Corinthians 15:17 Ye are yet in your sins [ετι εστε εν ταις αμαρτιαις υμων]
Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (1 Corinthians 15:3). [source]
1 Corinthians 15:22 Shall be made alive [ζωοποιητησονται]
First future passive indicative of ζωοποιεω — zōopoieō late verb (Aristotle) to give life, to restore to life as here. In 1 Corinthians 15:36 ζωοποιειται — zōopoieitai is used in the sense of natural life as in John 5:21; John 6:63 of spiritual life. It is not easy to catch Paul‘s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also παντες — pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Romans 5:18 about “all,” and in Romans 5:19 about “the many.” [source]
1 Corinthians 15:29 Which are baptized for the dead [οι βαπτιζομενοι υπερ των νεκρων]
This passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see 1 Corinthians 15:30). At all (ολως — holōs). See note on 1 Corinthians 5:1. [source]
1 Corinthians 15:42 It is sown [σπειρεται]
In death, like the seed (1 Corinthians 15:37). In incorruption (εν απταρσιαι — en aphtharsiāi). Late word from α — a privative and πτειρω — phtheirō to corrupt. In lxx, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate incorruptio. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory. [source]
1 Corinthians 16:9 And there are many adversaries [και αντικειμενοι πολλοι]
“And many are lying opposed to me,” lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read Acts 19 and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1 Corinthians 15:32; 2 Corinthians 1:8.). [source]
1 Corinthians 4:9 Hath set forth us the apostles last [ημας τους αποστολους εσχατους απεδειχεν]
The first aorist active indicative of αποδεικνυμι — apodeiknumi old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2 Thessalonians 2:4) for gladiatorial show as in ετηριομαχησα — ethēriomachēsa (1 Corinthians 15:32). In this grand pageant Paul and other apostles come last (εσχατους — eschatous predicate accusative after απεδειχεν — apedeixen) as a grand finale. [source]
1 Corinthians 6:5 I say this to move you to shame [προς εντροπην υμιν λεγω]
Old word εντροπη — entropē from εντρεπω — entrepō to turn in (1 Corinthians 4:14 which see). In N.T. only here and 1 Corinthians 15:34. [source]
1 Corinthians 9:8 Do I speak these things after the manner of men? [Μη κατα αντρωπον ταυτα λαλω]
Negative answer expected. Paul uses κατα αντρωπον — kata anthrōpon six times (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11; Galatians 3:15; Romans 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture. [source]
1 Corinthians 15:35 How [πως]
This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, “Miracles do not happen.” Scientifically we know the “how” of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (1 Corinthians 15:36.). With what manner of body (ποιωι σωματι — poiōi sōmati). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54) and by analogy of nature (Cf. Butler‘s famous Analogy). It is a spiritual, not a natural, body that is raised. Σωμα — Sōma here is an organism. Flesh (σαρχ — sarx) is the σωμα — sōma for the natural man, but there is spiritual (πνευματικον — pneumatikon) σωμα — sōma for the resurrection. [source]
1 Corinthians 4:13 As the filth of the world [ως περικαταρματα του κοσμου]
Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαταιρω — perikathairō to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Καταρμα — Katharma was the refuse of a sacrifice. In Proverbs 21:18 περικαταρμα — perikatharma occurs for the scapegoat. The other example is Epictetus iii. 22, 78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1 Corinthians 15:32 Paul says “I fought with wild beasts” and in 2 Corinthians 1:9 “I had the answer of death.” Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Acts 19:23-41 under the influence of Demetrius and the craftsmen. The offscouring of all things (παντων περιπσημα — pantōn peripsēma). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, περιπσημα ημων γενου — peripsēma hēmōn genou (Became a περιπσημα — peripsēma for us), in the sense of expiation. The word merely means scraping around from περιπσαω — peripsaō offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with περικαταρματα — perikatharmata f0). [source]
2 Corinthians 5:5 Wrought [κατεργασάμενος]
The compound is significant, indicating an accomplished fact. Through the various operations of His Spirit and the processes of His discipline, God has worked us out (Stanley, worked up ) for this change. The process includes the dissolution of what is mortal no less than the renewal. The one is a step to the other. See 1 Corinthians 15:36. [source]
2 Corinthians 5:1 Building of God [οἰκοδομὴν ἐκ Θεοῦ]
In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from ( ἐκ ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ yehave from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have. [source]
2 Corinthians 4:10 Dying [νέκρωσιν]
Only here and Romans 4:19. Primarily a putting to death, and thence the state of deadness, as Romans 4:19. Here in the former sense. Paul says, in effect, “our body is constantly exposed to the same putting to death which Jesus suffered. The daily liability to a violent death is something, which we carry about with us.” Compare 1 Corinthians 15:31; Romans 8:36. This parallel with Christ's death is offset by the parallel with Christ's triumph - life through resurrection. [source]
2 Corinthians 12:1 Visions [οπτασιας]
Late word from οπταζω — optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
2 Corinthians 12:1 Revelations of the Lord [apokalupseis Kuriou)]
Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
2 Corinthians 4:10 Bearing about [περιπεροντες]
Ignatius was called Τεοπορος — Theophoros God-bearer. See 1 Corinthians 15:31 where Paul says “I die daily” and Philemon 3:10; Colossians 1:24. [source]
2 Corinthians 7:5 Without were fightings [εχωτεν μαχαι]
Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1 Corinthians 15:32). Within were fears (εσωτεν ποβοι — esōthen phoboi). Same construction. “Mental perturbations” (Augustine) as in 2 Corinthians 11:28. [source]
2 Corinthians 7:5 Had no relief [ουδεμιαν εσχηκεν ανεσιν]
Perfect active indicative precisely as in 2 Corinthians 2:13 which see, “has had no relief” (dramatic perfect). Afflicted (τλιβομενοι — thlibomenoi). Present passive participle of τλιβω — thlibō as in 2 Corinthians 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων — hēmōn nor with the accusative ημας — hēmas in 2 Corinthians 7:6. It is used as if a principal verb as in 2 Corinthians 9:11; 2 Corinthians 11:6; Romans 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35). Without were fightings Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1 Corinthians 15:32). Within were fears (εσωτεν ποβοι — esōthen phoboi). Same construction. “Mental perturbations” (Augustine) as in 2 Corinthians 11:28. [source]
Galatians 6:7 Be not deceived [μὴ πλανᾶσθε]
For the phrase see 1 Corinthians 6:9; 1 Corinthians 15:33; James 1:16. Deceive is a secondary sense; the primary meaning being lead astray. See on Mark 12:24. The connection of the exhortation may be with the entire section from Galatians 6:1(Eadie and Sieffert), but is more probably with Galatians 6:6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law. [source]
Galatians 3:15 After the manner of men [κατὰ ἄνθρωπον]
According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11. Comp. ἀνθρώπινος asa man, Romans 6:19. [source]
Galatians 1:11 After man [κατὰ ἄνθρωπον]
According to any human standard. The phrase only in Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32. Κατὰ ἀνθρώπους accordingto men, 1 Peter 4:6. [source]
Galatians 6:16 And upon the Israel of God []
The καὶ andmay be simply collective, in which case the Israel of God may be different from as many as walk, etc., and may mean truly converted Jews. Or the καὶ may be explicative, in which case the Israel of God will define and emphasize as many as, etc., and will mean the whole body of Christians, Jewish and Gentile. In other words, they who walk according to this rule form the true Israel of God. The explicative καὶ is at best doubtful here, and is rather forced, although clear instances of it may be found in 1 Corinthians 3:5; 1 Corinthians 15:38. It seems better to regard it as simply connective. Then ὅσοι will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community. [source]
Galatians 2:20 I am crucified with Christ [Χριστῷ συνεσταύρωμαι]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
Galatians 1:4 For our sins [υπερ των αμαρτιων]
Some MSS. have περι — peri (concerning). In the Koiné{[28928]}š this use of υπερ — huper as like περι — peri has come to be common. He refers to the death of Christ (cf. 1 Corinthians 15:3; Galatians 2:20; Romans 5:6.). As a rule περι — peri occurs of things, υπερ — huper of persons. [source]
Galatians 1:11 It is not after man [ουκ εστιν κατα αντρωπον]
Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Romans 3:15) in the N.T. uses this old and common idiom. [source]
Galatians 1:12 Nor was I taught it [ουτε εδιδαχτην]
He did not receive it “from man” He used παρελαβον — parelabon in 1 Corinthians 15:3 about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active παρελαβον — parelabon from παραλαμβανω — paralambanō for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in 1 Corinthians 11:23 he expressly says concerning the origin of the Lord‘s Supper: “I received (παρελαβον — parelabon again) from the Lord.” The Lord Jesus revealed his will to Paul. [source]
Colossians 2:12 Through the faith of the operation of God []
Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 1 Corinthians 15:4(note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12should be compared with Romans 6:2-6. [source]
Colossians 4:17 Thou hast received in the Lord [παρελαβες εν Κυριωι]
Second aorist active indicative of παραλαμβανω — paralambanō the verb used by Paul of getting his message from the Lord (1 Corinthians 15:3). Clearly Archippus had a call “in the Lord” as every preacher should have. That thou fulfil it (ινα αυτην πληροις — hina autēn plērois). Present active subjunctive of πληροω — plēroō “that thou keep on filling it full.” It is a life-time job. [source]
2 Timothy 4:17 Out of the mouth of the lion [ἐκ στόματος λέοντος]
Figurative expression for danger of death. Comp. 1 Corinthians 15:32. As usual, all manner of special references have been imagined: the lions of the amphitheatre; Nero; the chief accuser; the Jews; the Devil. [source]
2 Timothy 2:26 May recover themselves [ἀνανήψωσιν]
Lit. may return to soberness. N.T.oSee on be sober, 1 Thessalonians 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34. [source]
2 Timothy 2:23 Foolish [μωρὰς]
In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῇ havelost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων , 1 Corinthians 15:36. [source]
James 2:14 What doth it profit? [τί τὸ ὄφελος]
Lit., what is the profit? Ὄφελος , profit, only here, James 2:16, and 1 Corinthians 15:32. [source]
James 2:14 What doth it profit? [τι οπελοσ]
Rhetorical question, almost of impatience. Old word from οπελλω — ophellō to increase, in N.T. only here, James 2:16; 1 Corinthians 15:32. “Τι οπελος — Ti ophelos was a common expression in the vivacious style of a moral diatribe” (Ropes). [source]
James 2:20 O vain man [ω αντρωπε κενε]
Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses απρων — aphrōn (fool) in 1 Corinthians 15:36 and just αντρωπε — anthrōpe in Romans 2:1; Romans 9:20.Barren (αργε — arge). See 2 Peter 1:8 (not idle nor unfruitful) and Matthew 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops. [source]
1 Peter 2:15 Ignorance [ἀγνωσίαν]
In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the New Testament, 1 Corinthians 15:34. Here it signifies not want of acquaintance, but of understanding; a state of ignorance. [source]
1 Peter 1:11 What time or what manner of time [εις τινα η ποιον καιρον]
Proper sense of ποιος — poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις — tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου — to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]

What do the individual words in 1 Corinthians 15:3 mean?

I delivered for to you in the foremost what also I received that Christ died for the sins of us according to the Scriptures
Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις καὶ παρέλαβον ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς

Παρέδωκα  I  delivered 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
πρώτοις  the  foremost 
Parse: Adjective, Dative Neuter Plural
Root: πρῶτος  
Sense: first in time or place.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
παρέλαβον  I  received 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: παραλαμβάνω  
Sense: to take to, to take with one’s self, to join to one’s self.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Χριστὸς  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἀπέθανεν  died 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀποθνῄσκω  
Sense: to die.
ἁμαρτιῶν  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
γραφάς  Scriptures 
Parse: Noun, Accusative Feminine Plural
Root: γραφή  
Sense: a writing, thing written.