1 Corinthians 15:22

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An Exegetical Analysis of 1 Corinthians 15:22-24

This exegetical study of 1 Corinthians 15:22-24 is based on a b-greek discussion from June 16, 2004. The initial discussion revolves around the interpretation of the Greek term ταγμα in 1 Corinthians 15:23. The contributor argues against a rigid chronological understanding of ταγμα intrinsically, but proposes a chronological sense in its contextual use in 1 Corinthians 15:23, specifically as a “turn” in a temporal order of events rather than merely a “group.” The discussion delves into various dictionary definitions and supporting passages to substantiate this interpretation, especially differentiating ταγμα as an ordinal “turn” or “order” from a “group” or “class,” particularly when applied to Christ.

The central exegetical issue concerns the precise semantic range of the noun ταγμα (1 Cor 15:23) and the grammatical function of the prepositional phrases ἐν τῷ Ἀδὰμ and ἐν τῷ Χριστῷ (1 Cor 15:22). Debate arises over whether ταγμα signifies a “group” or “class” of people, or rather an “order,” “rank,” or “turn” within a sequence of events. Furthermore, the discussion explores whether the repeated πάντες in verse 22 implies a universal scope for both death and vivification, or if the second πάντες is implicitly limited by the ἐν τῷ Χριστῷ phrase, leading to divergent theological conclusions regarding resurrection and salvation. The grammatical relationship of the prepositional phrases (adjectival or adverbial) to the noun πάντες and the verbs ἀποθνῄσκουσιν and ζωοποιηθήσονται is also a key point of contention.

Greek text (Nestle 1904)

1 Corinthians 15:22-24
22 ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται.
23 ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·
24 εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν.

Key differences with SBLGNT (2010):
• For 1 Corinthians 15:22-24, there are no substantive textual differences between the Nestle 1904 edition and the SBL Greek New Testament (2010). The readings are consistent across these critical editions.

Textual Criticism (NA28): The Nestle-Aland 28th edition (NA28) presents no significant textual variants for 1 Corinthians 15:22-24 that would alter the primary exegetical questions discussed. The stability of the text in these verses allows the focus to remain on grammatical and lexical interpretation rather than textual reconstruction.

Lexical Notes (BDAG, L-N):

• ταγμα (tagma, 1 Cor 15:23): The BDAG lexicon provides several senses. Section 2 defines ταγμα as “a stage in a sequence,” with glosses such as “order, turn.” Although the example given under this section uses κατὰ + ταγμα, the argument is made that ἐν + ταγμα could convey a similar sequential sense. Conversely, BDAG also lists ταγμα under Section 1 as “a clearly defined group,” subdividing into a military technical term (1.a, “division, group”) and a non-military sense (1.b, “class, group”). The discussion in the post expresses confusion that 1 Corinthians 15:23 is categorized under 1.b, given that BDAG‘s own comment on this verse (“in turn,” “at various times”) strongly implies a chronological or sequential meaning, aligning more closely with Section 2. The interpretation of ταγμα as “class” is seen as closer but still problematic, as Christ is not a group.
• L-N (Louw-Nida): Louw-Nida’s Greek-English Lexicon of the New Testament Based on Semantic Domains (62.7) pairs ταξις and ταγμα as synonyms in the domain of “Arrange, Organize,” defining them as “a proper and correct order” and providing glosses like “right order, good order, in order, in an orderly manner.” This supports the interpretation of ταγμα having an ordinal or sequential dimension.
• πᾶς (pas, 1 Cor 15:22): While literally meaning “all, every, each,” its contextual scope in 1 Corinthians 15:22 is a primary point of theological contention. Grammatically, it refers to the entirety of a group; however, whether the “all” who are made alive in Christ are co-extensive with the “all” who die in Adam is not definitively resolved by the bare grammar but often influenced by theological presuppositions.
• ἀπαρχή (aparchē, 1 Cor 15:23): Meaning “first fruits.” The discussion emphasizes its ordinal aspect, signifying the initial part of a sequence or harvest, which dedicates or consecrates the remainder. It carries a temporal significance (“first”) in the sequence of resurrection events, rather than merely being a sacrificial offering that includes “tares.”

Translation Variants

Grammatical & Rhetorical Analysis of 1 Corinthians 15:22-24:

• The Scope of πάντες and the Prepositional Phrases (v. 22): The phrase ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται (“For just as in Adam all die, so also in Christ all will be made alive”) presents a crucial grammatical question: are the prepositional phrases ἐν τῷ Ἀδὰμ and ἐν τῷ Χριστῷ adjectival, modifying πάντες (e.g., “all who are in Adam“), or adverbial, modifying the verbs ἀποθνῄσκουσιν and ζωοποιηθήσονται (e.g., “all die in Adam“)? The common grammatical principle in Classical Attic suggests that prepositional phrases are adverbial unless within an articular nominal phrase. While this rule might not always strictly apply to Koine Greek, the adverbial reading is generally favored here, indicating the sphere or means by which death and vivification occur. The rhetorical parallelism (ὥσπερ…οὕτως καὶ) strongly connects the two clauses, implying a broad scope for both instances of “all,” yet the context of “in Christ” inherently introduces a soteriological limitation.
• Interpretation of ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι (v. 23): This clause is pivotal. The masculine pronoun ἕκαστος (“each one”) naturally refers to individual persons. The core of the debate lies in τάγματι. The argument from the post emphasizes an “ordinal sense” or “turn” in a temporal sequence of events, rather than a “group” or “class.” This is supported by the subsequent temporal markers ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ, εἶτα τὸ τέλος (“Christ the first fruits, then those who are Christ’s, then the end”). These markers delineate a clear sequence of resurrection events: Christ’s resurrection, followed by the resurrection of His followers at His coming, and finally “the end.” This chronological progression reinforces the “order” or “turn” interpretation of τάγμα for each individual’s participation in the vivification process.
• The Nature of το τέλος (v. 24): The phrase το τέλος (“the end”) is argued not to signify a person or group that could be considered another ταγμα in the sequence of vivification. It clearly refers to a culminating event, namely the surrender of the kingdom to God and the abolition of all hostile powers. Importing a general resurrection of Christ’s enemies into this passage, as suggested by some “three-group” interpretations, is not supported by the grammar or context, which focuses on those made alive.

Conclusions and Translation Suggestions

Based on the exegetical discussions, the most compelling interpretation emphasizes a sequential, temporal “order” or “turn” for τάγμα in 1 Corinthians 15:23, distinguishing it from a mere “group” classification. The parallelism in verse 22 implies a broad scope of death and vivification, but the subsequent chronological sequence limits the application of ἕκαστος and τάγμα to those who are made alive. The grammatical function of the prepositional phrases ἐν τῷ Ἀδὰμ and ἐν τῷ Χριστῷ is best understood adverbially, signifying the sphere of death and vivification.

Considering the detailed analysis, here are three translation suggestions for 1 Corinthians 15:22-24, with explanations:

1. “For just as all die in Adam, so also all will be made alive in Christ. But each in his own order: Christ, the first fruits; then, those who belong to Christ at his coming; next, the consummation, when he hands over the kingdom to God the Father, when he abolishes all rule and all authority and power.”
   This translation prioritizes the sequential “order” for τάγμα, aligning with the temporal progression indicated by ἔπειτα and εἶτα. It also maintains the adverbial sense of the prepositional phrases.

2. “For as all perish through Adam, so too all will be brought to life through Christ. However, each one in their appointed turn: Christ as the first offering; then, those of Christ at his appearing; finally, the end, when he delivers the kingdom to God the Father, when he puts an end to every ruler, every authority, and every force.”
   This variant emphasizes “appointed turn” for τάγμα and uses “through” for the prepositional phrases, highlighting the instrumental cause of death and life. It also opts for “perish” and “brought to life” for a slightly more dynamic rendering of the verbs.

3. “For just as everyone dies by virtue of Adam, so too everyone will be made alive by virtue of Christ. But each person in their proper rank or sequence: Christ, the very first; then, Christ’s own at his presence; subsequently, the completion, when he surrenders the kingship to God, even the Father, having nullified every principality, every dominion, and every might.”
   This translation attempts to capture a nuanced sense of τάγμα as both “rank” and “sequence,” reflecting the complexity hinted at in 1 Clement. “By virtue of” emphasizes the connection to Adam and Christ as the source of death and life, respectively.