Corinthios I 15
1 Notum autem vobis facio, fratres, Evangelium, quod prædicavi vobis, quod et accepistis, in quo et statis,
Next, friends, I would like to remind you of the good news which I told you, and which you received – the good news on which you have taken your stand,
2 per quod et salvamini: qua ratione prædicaverim vobis, si tenetis, nisi frustra credidistis.
and by means of which you are being saved. I would like to remind you of the words that I used in telling it to you, since you are still holding fast to it, and since it was not in vain that you became believers in Christ.
3 Tradidi enim vobis in primis quod et accepi: quoniam Christus mortuus est pro peccatis nostris secundum Scripturas:
For at the very beginning of my teaching I gave you the account which I had myself received – that Christ died for our sins (as the scriptures had foretold),
4 et quia sepultus est, et quia resurrexit tertia die secundum Scripturas:
that he was buried, that on the third day he was raised (as the scriptures had foretold),
5 et quia visus est Cephæ, et post hoc undecim:
and that he appeared to Cephas, and then to the Twelve.
6 deinde visus est plus quam quingentis fratribus simul: ex quibus multi manent usque adhuc, quidam autem dormierunt:
After that, he appeared to more than five hundred of his followers at one time, most of whom are still alive, though some have gone to their rest.
7 deinde visus est Jacobo, deinde Apostolis omnibus:
After that, he appeared to James, and then to all the apostles.
8 novissime autem omnium tamquam abortivo, visus est et mihi.
Last of all, he appeared even to me, who am, as it were, a miscarried baby – born untimely.
9 Ego enim sum minimus Apostolorum, qui non sum dignus vocari Apostolus, quoniam persecutus sum ecclesiam Dei.
For I am the least of the apostles, I who am unworthy of the name of “apostle,” because I persecuted the church of God.
10 Gratia autem Dei sum id quod sum, et gratia ejus in me vacua non fuit, sed abundantius illis omnibus laboravi: non ego autem, sed gratia Dei mecum:
But it is through the love of God that I am what I am, and the love that he showed me has not been wasted. No, I have toiled harder than any of them, and yet it was not I, but the love of God working with me.
11 sive enim ego, sive illi: sic prædicamus, et sic credidistis.
Whether, then, it was I or whether it was they, this we proclaim, and this you believed.
12 Si autem Christus prædicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis, quoniam resurrectio mortuorum non est?
Now, if it is proclaimed of Christ that he has been raised from the dead, how is it that some of you say that there is no such thing as a resurrection of the dead?
13 Si autem resurrectio mortuorum non est: neque Christus resurrexit.
But, if there is no such thing as a resurrection of the dead, then even Christ has not been raised;
14 Si autem Christus non resurrexit, inanis est ergo prædicatio nostra, inanis est et fides vestra:
and, if Christ has not been raised, then our proclamation is without meaning, and our faith without meaning also!
15 invenimur autem et falsi testes Dei: quoniam testimonium diximus adversus Deum quod suscitaverit Christum, quem non suscitavit, si mortui non resurgunt.
Yes, and we are being proved to have borne false testimony about God; for we testified of God that he raised the Christ, whom he did not raise, if, indeed, the dead do not rise!
16 Nam si mortui non resurgunt, neque Christus resurrexit.
For, if the dead do not rise, then even Christ himself has not been raised,
17 Quod si Christus non resurrexit, vana est fides vestra: adhuc enim estis in peccatis vestris.
and, if Christ has not been raised, your faith is folly – your sins are on you still!
18 Ergo et qui dormierunt in Christo, perierunt.
Yes, and they, who have passed to their rest in union with Christ, perished!
19 Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus.
If all that we have done has been to place our hope in Christ for this life, then we of all people are the most to be pitied.
20 Nunc autem Christus resurrexit a mortuis primitiæ dormientium,
But, in truth, Christ has been raised from the dead, the first-fruits of those who are at rest.
21 quoniam quidem per hominem mors, et per hominem resurrectio mortuorum.
For, since through a man there is death, so, too, through a man there is a resurrection of the dead.
22 Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
For, as through union with Adam all die, so through union with the Christ will all be made to live.
23 Unusquisque autem in suo ordine, primitiæ Christus: deinde ii qui sunt Christi, qui in adventu ejus crediderunt.
But each in their proper order – Christ the first-fruits; afterwards, at his coming, those who belong to the Christ.
24 Deinde finis: cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum, et potestatem, et virtutem.
Then will come the end – when he surrenders the kingdom to his God and Father, having overthrown all other rule and all other authority and power.
25 Oportet autem illum regnare donec ponat omnes inimicos sub pedibus ejus.
For he must reign until God “has put all his enemies under his feet.”
26 Novissima autem inimica destruetur mors: omnia enim subjecit pedibus ejus. Cum autem dicat:
The last enemy to be overthrown is death;
27 Omnia subjecta sunt ei, sine dubio præter eum qui subjecit ei omnia.
for God has placed all things under Christ’s feet. (But, when it is said that all things have been placed under Christ, it is plain that God is excepted who placed everything under him.)
28 Cum autem subjecta fuerint illi omnia: tunc et ipse Filius subjectus erit ei, qui subjecit sibi omnia, ut sit Deus omnia in omnibus.
And, when everything has been placed under him, the Son will place himself under God who placed everything under him, so that God may be all in all!
29 Alioquin quid facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? ut quid et baptizantur pro illis?
Again, what good will they be doing who are baptized on behalf of the dead? If it is true that the dead do not rise, why are people baptized on their behalf?
30 ut quid et nos periclitamur omni hora?
Why, too, do we risk our lives every hour?
31 Quotidie morior per vestram gloriam, fratres, quam habeo in Christo Jesu Domino nostro.
Daily I face death – I swear it, friends, by the pride in you that I feel through my union with Christ Jesus, our Lord.
32 Si secundum hominem ad bestias pugnavi Ephesi, quid mihi prodest, si mortui non resurgunt? Manducemus, et bibamus, cras enim moriemur.
If with only human hopes I had fought in the arena at Ephesus, what should I have gained by it? If the dead do not rise, then let us eat and drink, for tomorrow we will die!
33 Nolite seduci: corrumpunt mores bonos colloquia mala.
Do not be deceived. “Good character is marred by evil company.”
34 Evigilate justi, et nolite peccare: ignorantiam enim Dei quidam habent, ad reverentiam vobis loquor.
Wake up to a righteous life, and cease to sin. There are some who have no true knowledge of God. I speak in this way to shame you.
35 Sed dicet aliquis: Quomodo resurgunt mortui? qualive corpore venient?
Someone, however, may ask “How do the dead rise? And in what body will they come?”
36 Insipiens, tu quod seminas non vivificatur, nisi prius moriatur:
You foolish person! The seed you yourself sow does not come to life, unless it dies!
37 et quod seminas, non corpus, quod futurum est, seminas, sed nudum granum, ut puta tritici, aut alicujus ceterorum.
And when you sow, you sow not the body that will be, but a mere grain – perhaps of wheat, or something else.
38 Deus autem dat illi corpus sicut vult: ut unicuique seminum proprium corpus.
God gives it the body that he pleases – to each seed its special body.
39 Non omnis caro, eadem caro: sed alia quidem hominum, alia vero pecorum, alia volucrum, alia autem piscium.
All forms of life are not the same; there is one for people, another for beasts, another for birds, and another for fish.
40 Et corpora cælestia, et corpora terrestria: sed alia quidem cælestium gloria, alia autem terrestrium.
There are heavenly bodies, and earthly bodies; but the beauty of the heavenly bodies is not the beauty of the earthly.
41 Alia claritas solis, alia claritas lunæ, et alia claritas stellarum. Stella enim a stella differt in claritate:
There is a beauty of the sun, and a beauty of the moon, and a beauty of the stars; for even star differs from star in beauty.
42 sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione.
It is the same with the resurrection of the dead. Sown a mortal body, it rises immortal; sown disfigured, it rises beautiful;
43 Seminatur in ignobilitate, surget in gloria: seminatur in infirmitate, surget in virtute:
sown weak, it rises strong; sown a human body, it rises a spiritual body.
44 seminatur corpus animale, surget corpus spiritale. Si est corpus animale, est et spiritale, sicut scriptum est:
As surely as there is a human body, there is also a spiritual body.
45 Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem.
That is what is meant by the words – “Adam, the first man, became a human being”; the last Adam became a life-giving spirit.
46 Sed non prius quod spiritale est, sed quod animale: deinde quod spiritale.
That which comes first is not the spiritual, but the human; afterwards comes the spiritual;
47 Primus homo de terra, terrenus: secundus homo de cælo, cælestis.
the first man was from the dust of the earth; the second man from heaven.
48 Qualis terrenus, tales et terreni: et qualis cælestis, tales et cælestes.
Those who are of the dust are like him who came from the dust; and those who are of heaven are like him who came from heaven.
49 Igitur, sicut portavimus imaginem terreni, portemus et imaginem cælestis.
And as we have borne the likeness of him who came from the dust, so let us bear the likeness of him who came from heaven.
50 Hoc autem dico, fratres: quia caro et sanguis regnum Dei possidere non possunt: neque corruptio incorruptelam possidebit.
This I say, friends – Flesh and blood can have no share in the kingdom of God, nor can the perishable share the imperishable.
51 Ecce mysterium vobis dico: omnes quidem resurgemus, sed non omnes immutabimur.
Listen, I will tell you God’s hidden purpose! We will not all have passed to our rest, but we will all be transformed – in a moment, in the twinkling of an eye,
52 In momento, in ictu oculi, in novissima tuba: canet enim tuba, et mortui resurgent incorrupti: et nos immutabimur.
at the last trumpet-call; for the trumpet will sound, and the dead will rise immortal, and we, also, will be transformed.
53 Oportet enim corruptibile hoc induere incorruptionem: et mortale hoc induere immortalitatem.
For this perishable body of ours must put on an imperishable form, and this dying body a deathless form.
54 Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo, qui scriptus est: Absorpta est mors in victoria.
And, when this dying body has put on its deathless form, then indeed will the words of scripture come true –
“death has been swallowed up in victory! Where, Death, is your victory? Where, death, is your sting?” (Hadēs g86)
56 Stimulus autem mortis peccatum est: virtus vero peccati lex.
It is sin that gives death its sting, and it is the Law that gives sin its power.
57 Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.
But thanks be to God, who gives us the victory, through Jesus Christ, our Lord.
58 Itaque fratres mei dilecti, stabiles estote, et immobiles: abundantes in opere Domini semper, scientes quod labor vester non est inanis in Domino.
Therefore, my dear friends, stand firm, unshaken, always diligent in the Lord’s work, for you know that, in union with him, your toil is not in vain.
