1 Corinthians 15:45

An Exegetical Analysis of **οὕτως καὶ** in 1 Corinthians 15:45

This exegetical study of ‘hOUTWS **και** in 1 Cor 15.45’ is based on a b-greek discussion from September 5, 2004. The initial query examines 1 Corinthians 15:45, focusing on the interpretative scope of the adverb **οὕτως**. While it is recognized that **οὕτως** typically refers to what follows, especially when introducing a scripture quotation with **γέγραπται**, the possibility that it might refer to the preceding context is also considered, based on BDAG’s note that **οὕτως** can “point the moral after figures of speech, parables, and examples.” Given the preceding imagery of sowing in 1 Corinthians 15:42-44, the suggestion is explored that **οὕτως** could refer backward, with the Genesis 2:7 quotation then serving to clarify or explain this figurative language. The presence of the adverbial **καὶ** (“also”) is identified as potentially lending weight to this latter, anaphoric understanding.

The central exegetical problem in 1 Corinthians 15:45 revolves around the anaphoric versus cataphoric function of the adverb **οὕτως**. Specifically, scholars debate whether **οὕτως** primarily refers to the preceding discussion of the psychic and pneumatic bodies (1 Cor 15:42-44), thereby summarizing Paul’s argument, or if its main role is to introduce the subsequent Old Testament quotation from Genesis 2:7. A related issue concerns the precise semantic contribution of the particle **καὶ** when combined with **οὕτως**. This combination influences how the scriptural citation is understood in relation to Paul’s broader theological argument concerning the nature of the resurrected body, particularly the contrast between the “first Adam” and the “last Adam.” The absence of a connective particle between the two clauses of verse 45 also necessitates an examination of Pauline rhetorical patterns, particularly asyndeton, to determine if the second clause constitutes an independent quotation or Paul’s own interpretive construction.

**Greek text (Nestle 1904)**
**Οὕτως καὶ γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν.**

• Key differences with SBLGNT (2010): No significant textual variants are present in 1 Corinthians 15:45 between the Nestle 1904 text and the SBLGNT 2010. The only notable difference is orthographic: Nestle 1904 employs a colon (·) after **γέγραπται**, whereas SBLGNT 2010 uses a comma (,).

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):

The text of 1 Corinthians 15:45 demonstrates remarkable stability across critical editions. The NA28 edition, like the SBLGNT, presents the same wording as Nestle 1904, with the only variation being the punctuation after **γέγραπται**. This textual consistency confirms that exegetical focus should rest on grammatical and semantic interpretation rather than variant readings.

Lexically, the interpretation of **οὕτως καὶ** is central. BDAG (2, s.v. **οὕτως**, 1.b and 2) notes that **οὕτως** frequently introduces “spoken or written words” which follow, especially with **γέγραπται**. However, it also clarifies that **οὕτως** can refer to what precedes, “pointing the moral after figures of speech, parables, and examples.” This dual capacity is key to the interpretive dilemma. KITTEL’s *Theological Dictionary of the New Testament* provides further nuance for the terms:

• οὕτως: This adverb often denotes manner, consequence, or correlation. When paired with **καὶ**, as **οὕτως καὶ**, it can signify “thus also,” “in this very way also,” or “in the same manner also,” thereby strengthening a connection to previous discourse.
• καὶ: As an adverb, **καὶ** here functions emphatically, meaning “also,” “even,” or “indeed.” Its placement after **οὕτως** suggests that what follows is an additional or corroborative statement to what has already been established or implied.
• γέγραπται: This perfect passive indicative verb, “it has been written” or “it stands written,” is a standard formula for introducing authoritative scriptural citations, emphasizing their enduring truth and relevance.
• ψυχή: “Soul,” “life-principle,” or “individual being.” In this context, it refers to the natural, animate life of the earthly body, contrasting with the spiritual principle.
• πνεῦμα: “Spirit,” “breath.” Here, it signifies a higher, divine, life-giving principle, contrasting with the **ψυχή** and associated with the resurrected, spiritual body.
• ζῶσαν: The present active participle of **ζάω**, meaning “living” or “having life.”
• ζῳοποιοῦν: The present active participle of **ζῳοποιέω**, meaning “life-giving” or “making alive.” This term denotes an active capacity to impart life, highlighting the generative power of the “last Adam.”

Translation Variants and Grammatical & Rhetorical Analysis

The interpretation of **οὕτως καὶ** profoundly shapes the translation of 1 Corinthians 15:45. The primary debate concerns whether **οὕτως** functions anaphorically, cataphorically, or both (plenarily):

• Cataphoric Interpretation: If **οὕτως** primarily introduces the subsequent quotation, a translation might be: “Thus it is written: ‘The first man, Adam, became a living soul…'” In this reading, **καὶ** would likely serve to connect this scriptural testimony as an additional point to Paul’s argument.
• Anaphoric Interpretation: Conversely, if **οὕτως** points backward to the preceding discussion of the psychic and pneumatic bodies (vv. 42-44), it would summarize Paul’s argument, with the translation emphasizing “in this manner” or “so it is.” The **καὶ** would then reinforce that scripture *also* aligns with this prior explanation.
• Plenary Interpretation: A compelling argument can be made for a dual function of **οὕτως**. It can serve as a transitional adverb connecting to the preceding context, while simultaneously signaling the introduction of scriptural support. The presence of **καὶ** lends significant weight to this interpretation, suggesting that “in this manner *also*, it is written,” thereby affirming that the scriptural account corroborates Paul’s theological distinction between the two types of bodies. This view allows **οὕτως** to operate both as a summarizer of the manner of bodily transformation (vv. 42-44) and as an introducer of the authoritative scriptural witness.

The rhetorical structure of the passage also demands attention. The original post highlights Paul’s sustained pattern of asyndeton in 1 Corinthians 15:42-47, which features paired, contrasting clauses without explicit connective particles (e.g., **σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ** in v. 42). This pattern, observed before and after verse 45, strongly suggests that the second clause of verse 45 (**ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν**) is Paul’s own complementary and antithetical statement, rather than a separate, unintroduced Old Testament quotation or a subtle allusion. The lack of a particle to join the two clauses within verse 45 is entirely consistent with Paul’s established rhetorical device of sharp, juxtaposed contrasts, lending substantial support to the view that the second clause is Pauline commentary on the first, framed as an antithesis.

Conclusions and Translation Suggestions

Based on the analysis of the lexical meanings of **οὕτως** and **καὶ**, the textual stability, and the rhetorical patterns employed by Paul, it is most probable that **οὕτως** functions plenarily, encompassing both an anaphoric reference to the preceding discussion on the nature of the resurrected body and a cataphoric introduction to the scriptural quotation. The adverbial **καὶ** reinforces this by emphasizing that the scripture *also* bears witness to the principle Paul has just articulated. The second clause of verse 45, following the direct citation from Genesis 2:7, is Paul’s inspired, antithetical commentary, structured in parallel with his preceding and succeeding asyndetic contrasts.

Here are three translation suggestions for 1 Corinthians 15:45, reflecting these conclusions:

1. “So it is also written: ‘The first man, Adam, became a living soul’; the last Adam became a life-giving spirit.”
   This translation maintains the “also” (καὶ) as connecting scripture to the preceding argument, while “so” (οὕτως) introduces the scriptural quote. The second clause is presented as Paul’s interpretive contrast.
2. “In this very manner, it is indeed written: ‘The first man, Adam, became a living soul’; the last Adam became a life-giving spirit.”
   This emphasizes the anaphoric aspect of “in this very manner” (οὕτως), linking it more strongly to Paul’s prior explanation of the psychic and pneumatic bodies, with “indeed” (καὶ) lending emphasis to the scriptural confirmation.
3. “Thus, scripture also states: ‘The first man, Adam, became a living soul,’ but the last Adam became a life-giving spirit.”
   This clarifies the anaphoric connection of “Thus” (οὕτως) and the corroborative nature of “also” (καὶ), while explicitly marking the contrast in the second clause with “but” for rhetorical clarity, though acknowledging the original Greek’s asyndeton.