An Exegetical Study of ἄτομος in 1 Corinthians 15:52: Temporal and Emphatic Implications
This exegetical study of “Atomos” in 1 Corinthians 15:52 is based on a b-greek discussion from Thursday, December 1, 2005. The initial inquiry concerned the semantic range of the Greek term ἄτομος, specifically questioning whether, beyond its philosophical usage describing the smallest indivisible unit of matter (e.g., Leucippus, c. 460 BCE), it was also commonly employed in the first century CE or earlier to denote a small unit of time. The inquirer noted its translation as ‘moment’ in various English versions.
The central exegetical issue surrounding 1 Corinthians 15:52 revolves around the precise temporal nuance of the phrase ἐν ἀτόμῳ and its relationship to the subsequent prepositional clauses: ἐν ῥιπῇ ὀφθαλμοῦ (“in the twinkling of an eye”) and ἐν τῇ ἐσχάτῃ σάλπιγγι (“at the last trumpet”). A key question is whether all three phrases collectively emphasize the instantaneous nature of the resurrection and transformation, or if the third phrase shifts the focus from merely marking *speed* to denoting the specific *timing* or *occasion* of the event. Furthermore, the apparent wordplay or cognate construction between σαλπίγγι σαλπίσει (“with a trumpet it will sound”) invites analysis into whether the trumpet’s role is literal or figurative, and how this contributes to the overall emphatic message of the passage.
Greek text (Nestle 1904)
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
Key differences with SBLGNT (2010):
- There are no substantive textual differences in 1 Corinthians 15:52 between the Nestle 1904 text and the SBLGNT (2010). The wording and punctuation are identical.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual tradition for 1 Corinthians 15:52 is remarkably stable. The NA28 critical apparatus indicates no significant variants that would affect the interpretation of ἄτομος or the structure of the three prepositional phrases. This textual consistency allows exegetes to focus primarily on semantic and grammatical analysis without major textual uncertainties.
Lexically, the term ἄτομος (ἄτομος, ον) holds a foundational meaning of “that which cannot be cut, indivisible.”
- BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian Literature) defines ἄτομος (3rd ed.) as:
- “indivisible, in reference to size, of atoms” (e.g., Democritus).
- “indivisible, in reference to time, point of time, moment“. BDAG explicitly cites Aristotle (*Physics* 236a.6) and 1 Corinthians 15:52 as examples of this temporal usage, along with Epictetus (3.22.4).
- LSJ (A Greek-English Lexicon, Liddell, Scott, Jones) provides a comprehensive entry, confirming:
- Its primary meaning as “uncut, unmown” and “that cannot be cut, indivisible” for lines, magnitudes, and particles of matter (e.g., Democritus, Aristotle, Epicurus).
- Crucially for this passage, LSJ confirms its use “of Time“, citing Aristotle (*Physics* 263b27, *Sens.* 447b18, *Ph.* 236a6) and specifically 1 Corinthians 15:52 for the phrase ἐν ἀτόμῳ meaning “in a moment.” It also notes Symmachus’s translation of Isaiah 54:8 using the phrase ἐν ἀτόμῳ ὀργῆς to indicate an instant.
- KITTEL (Theological Dictionary of the New Testament), while not offering an extensive entry for ἄτομος itself, briefly discusses its usage under related terms, affirming its meaning as “indivisible” and noting its application in 1 Corinthians 15:52 as an “indivisible point of time, a moment.” It acknowledges the philosophical background from Leucippus and Democritus but establishes the term’s temporal application as relevant to the New Testament context.
Thus, lexical evidence strongly supports the understanding of ἄτομος in 1 Corinthians 15:52 as referring to an “instant” or “moment,” emphasizing an extremely brief, indivisible unit of time.
Translation Variants and Grammatical & Rhetorical Analysis
The verse 1 Corinthians 15:52 presents a series of three prepositional phrases introduced by ἐν followed by the dative: ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι. These phrases are central to understanding the timing and manner of the resurrection and transformation.
- Grammatical Analysis:
- The first two phrases, ἐν ἀτόμῳ (“in an instant”) and ἐν ῥιπῇ ὀφθαλμοῦ (“in the twinkling of an eye”), are classic hyperbolic expressions designed to convey extreme brevity or instantaneousness. They emphasize the *speed* with which the eschatological change will occur.
- The third phrase, ἐν τῇ ἐσχάτῃ σάλπιγγι (“at the last trumpet”), differs in its function. While it marks a temporal point, its primary emphasis shifts from the *speed* of the event to the *occasion* or *signal* for the event. The blowing of a trumpet, unlike an “atom of time” or the “twinkling of an eye,” is not instantaneous in itself, but rather functions as a definitive marker or signal.
- The subsequent clause, introduced by the explanatory conjunction γὰρ (“for” or “because”), confirms this shift: σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα (“for it will trumpet, and the dead will be raised imperishable, and we will be changed”). This clarifies that the trumpet’s sounding is the *cause* or *occasion* for the resurrection and transformation.
- The construction σαλπίγγι σαλπίσει is an instance of *figura etymologica* or a cognate dative, where the noun (σαλπίγγι, “with a trumpet”) emphasizes the action of the verb (σαλπίσει, “it will sound”). This rhetorical device underscores the certainty and definitive nature of the trumpet’s sound, rather than suggesting a figurative use of “trumpet.”
- Rhetorical Analysis:
- The cumulative effect of the first two phrases is a powerful rhetorical emphasis on the *suddenness* and *rapidity* of the divine intervention. The resurrection will not be a gradual process but an instantaneous event.
- The inclusion of “the last trumpet” as the third element provides a specific eschatological context. It anchors the instantaneous event to a divine, predetermined signal. The context thus demands that the “last trumpet” be understood as the definitive *time marker* for the instantaneous transformation, rather than merely another descriptor of speed. This distinction addresses the question of finding a “theologically neutral reason” for treating the third phrase differently; the internal logic of the sequence and the explanatory γὰρ clause necessitate it.
- The *figura etymologica* further enhances the solemnity and certainty of the trumpet’s role. It is not just *a* trumpet, but *the* trumpet, and its sound is absolute and decisive.
Conclusions and Translation Suggestions
The exegetical analysis of 1 Corinthians 15:52 reveals a meticulous construction by Paul to emphasize both the instantaneous nature and the precise eschatological timing of the resurrection and transformation. Lexical studies confirm that ἄτομος appropriately denotes an “instant” of time, thereby aligning with the hyperbolic expressions of brevity in the preceding phrases. The sequence of three ἐν clauses progressively moves from underscoring the *speed* of the event (ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ) to identifying the definitive *occasion* or *signal* for this instantaneous change (ἐν τῇ ἐσχάτῃ σάλπιγγι). The use of γὰρ and the cognate construction σαλπίγγι σαλπίσει solidify the interpretation that the “last trumpet” is the divinely appointed, audible catalyst for the resurrection of the dead and the transformation of the living. The change will be immediate, but it will occur at a specific, unmistakable signal.
Here are three suggested translations for 1 Corinthians 15:52, each with an italicized explanation of its emphasis:
-
“in an instant, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.”
This translation prioritizes fidelity to the Greek structure and common English idiom, clearly distinguishing between the *speed* of the event and the *time marker* of the trumpet.
-
“instantly, in the blink of an eye, when the final trumpet sounds; for it will sound, and the dead will be brought back to life immortal, and we will be transformed.”
This version employs more dynamic synonyms for enhanced readability and clarity, explicitly rendering the temporal relationship of the trumpet’s sounding.
-
“in a flash, in the flutter of an eye, at the sounding of the final trumpet; for the trumpet will give its blast, and the deceased will be awakened incorruptible, and we will be altered.”
This rendering seeks to capture the vividness and emphatic nature of the Greek through alternative lexical choices, particularly emphasizing the action of the trumpet’s “blast.”
hey Link Hudson after dismantling your 2Thes anti-pre-trib argument (and quite successfully if I may add) to the point where even Ricky Grimsley could not help you with his favorite 2Thes 2:2 since yall could not agree on who the Restrainer is, I took the time to dissect another passage you like to throw around namely 1 Cor 15 Now, I’ve done some extensive work on 1 Cor in the past and 1 Cor 15 was actually among my favorite passages to preach from so I must warn you there is much more coming here on this one, but just for starters HOW do you feel this particular verse helps your anti-pre-trib quest because frankly I just dont see what you are saying in the actual Biblical text as written by the apostle Paul http://probible.net/2-thessalonians-22/
1 Corinthians 15:50-57 What about those who are living at Christ’s coming? Since it is impossible for a flesh and blood body to inherit the kingdom of God, Paul discloses a mystery—something that had not been revealed in the OT but now is revealed. Believers who are there when Christ returns shall all be changed—in a moment, in the twinkling of an eye. This will take place at the last trumpet, which will blast for the Church. Some believe that this trumpet is the same as the seventh trumpet of judgment (Rev 11:15-19). However, the trumpets in Revelation relate to God’s judgment during the Tribulation, and this trumpet is blown for the Church. When it sounds, Paul says, the dead will be raised incorruptible, and we shall be changed. His use of we indicates that he believed in the imminent return of the Lord. A transformation will take place where this corruptible must put on incorruption. The living Christians will receive a body that is no longer subject to death and disease. Furthermore, the mortal body will put on an immortal body. Paul then quotes from Isa 25:8 and Hos 13:14, “Death is swallowed up in victory” and “O Death, where is your sting? O Hades, where is your victory?” Mankind’s rebellion caused the sting of death (Rom 5:12-13,21). The word sting is taken from a word that refers to the stings of bees, serpents, etc. Death inflicts an evil sting that exists because of mankind’s rebellion against God. Also Paul notes that the strength of sin is the law. In other words the Law condemns everyone by its strict conditions (cf. Rom 7:4-20). Because of what Christ accomplished on the cross and the resurrection, believers can say with Paul, But thanks be to God, who gives us the victory through our Lord Jesus Christ. Death, sin, and law have been destroyed through the cross and the victorious resurrection of the Lord Jesus Christ.
2 Thessalonians 2:1-5 Paul now moves to a personal appeal (we ask [exhort] you) concerning the coming of the Lord Jesus Christ and our gathering together to Him.
The Thessalonian church had a major eschatological misconception. They were being shaken in mind or troubled. False teachers had been saying that the day of Christ had come. The reading, “the day of the Lord,” in the Critical Text refers to the Tribulation. However, the Majority Text reading, “the day of Christ,” which is preferred, always refers to the Judgment Seat of Christ (B¢ma) (cf. Phil 2:16). Similar expressions in Paul are “the day of Jesus Christ” (Phil 1:6,10) and “the day of the Lord Jesus Christ” (1 Cor 1:8).
If the day of Christ had already occurred, the believers in Thessalonica had missed the Rapture and the B¢ma. Thus they would think that they were in the Tribulation and that terrible days were just around the corner.
It is reasonable for unbelievers to fear the Tribulation. But it is not reasonable for believers, especially those who have been taught by the Apostle Paul.
2:3-5. Paul reminds them of things he told them before (v 5). He told them that two things would occur before the Day of Christ: the falling away, and the Man of Sin is revealed…who exalts himself…as God in the temple.
If Paul is indeed speaking about the Judgment Seat of Christ here, then he is saying that it will not occur until after the midpoint of the Tribulation, for that is when the abomination of desolation alluded to in v 4 will occur.
RichardAnna Boyce this OP is specifically on 1 Cor 15:52 and the 3 phrases which each begin with EN. The first two seem to be taken as figurative pictures of the brief time required for the transformation mentioned later in the verse. The third EN phrase is taken as a time marker and not another picture of brevity. AND how they relate on the specific theoretix Link Hudson has used the verse for to defend post-Trib-rapture or whatever his theory is Not just a general talk on 1 Cor 15
Troy Day i am at the dr.s office with no internet to read the articles. I am just trying to figure out what the topic here has to do with the timing of the rapture. We can all agree that at the rapture those who
are alive’s bodies change in a moment in the twinkling of an eye right? This happens just before the resurrection.
Now I have had a look at the OP. Do you honestly rhink this contributes to a discussion of the timing of the rapture.
I Cor. 15:23 would be a relevant verse to discuss. This puts the resurrection at the coming of Christ. Troy linked to a long post. Somewhere in there a poster proposed that the coming of Christ coukd refer to a long period of time. Sounds almost how amils interpret scripture. And it is totally unnecessary.
Matthew 24 puts the coming of the Son of Man AFTER the tribulation. The gathering of the elect occurs after tribulation is also afyer the tribulation in Matthew 24.
Revelation mentions the first resurrection occuring after the scene of Jesus woth the armies of heaven at the end of the book. In I Thessalonians the rapture is right AFTER the resurrection.
No rapture is mentioned earlier in Revelation. John is told to ‘Come up hither’. The fact that some pretribbers try to interpret that allegorically to support pretrib rapture shows tge weakness of the theory. So far tge only attempt I gave seen to show a direct argument for pretrib rapture is reinterpreting the apostasia to be the rapture but that does not fit well with the aegument in the context. Pretribbers typically just assume pretrib and try to make passages fot their theory.
You posted a
Link Hudson praying for you and yours that everything goes well Nevertheless after looking more into 1 Cor 15 which speaks of the final resurrection at the parousia, I still dont see how you see it as post-trib proof. Just my c2 Ricky Grimsley Rico Hero
Troy, pre-tribbers believe the parousia is at the end of the tribulation, right?
In I Corinthians 15, the resurrection of those who are Christ’s occurs AT HIS COMING.
That’s at the end of the tribulation, right?
The rapture happens right after the resurrection of the saints, right?
So the rapture happens after the tribulation.
As a pre-tribber, I was taught the passage about the Word of God on a white horse toward the end of the book there was about the second coming. The ‘first resurrection’ in Revelation happens after this– after the second coming. Don’t you agree?
If the first resurrection happens after the second coming in Revelation, how could the resurrection of the dead in Christ occur before the tribulation?
How was the doctors office – hope all is OK
Troy Day no big deal. Thanks for asking.
Matt 24:4-31
This section charts the course of the Tribulation period (vv 4-26), the second advent of Christ (vv 27-30), and the regathering of Israel (v 31).
Matt:27-28. The Great Tribulation will conclude with “the coming of the Son of Man.”
24:29-30. “Immediately after the Tribulation” the earth will experience severe cosmic disturbances when Jesus comes to judge cleanse the earth (Luke 21:25-26).
“All the tribes of the earth will mourn” in response to His visible power and glory. All Israel turns to Christ in the end times and is saved (Rev 19:16)
“The sign of the Son of Man” when He comes “on the clouds of heaven with power and great glory.” A sign of the light of all heavenly bodies thus dimmed (Joel 2:31; 3:15), will increase the impact of the manifestation of the glory of Christ. “The powers of the heavens” that might compete with His display of power “will be shaken” (Rev 6:12-13). Thick, heavy darkness will bring extraordinary gloom to the inhabitants of the earth. In the now deeper blackness of space the Shekinah glory, which emanates from Christ, will appear at last (cf. Matt 2:2,9). This sign will be viewed with alarm as it swiftly approaches earth.
The dreadful harvest will have begun (cf. 13:47-50; Rev 14:14-20).
Matt:24:31. Jesus will dispatch “angels to gather the elect,” God’s chosen people Israel. Israel is scattered to the remotest parts of the earth because of her disobedience but then she will be placed in her land. Her tribulation will be over rescued (24:13)
The last trumpet of the Church Age mentioned in 1 Cor 15:52 is not the same as the trumpet described here. This trumpet is blown at the end of the Tribulation to announce the gathering of Messiah’s people at His coming.
RichardAnna Boyce If it were possible, the elect would be decieved? Do you think it is impossible for Israel to be deceived?
Link Hudson dont knowm but as i read it Matthew 24:31 The harvest of the saved will begin with an exercise of royal authority. Jesus will dispatch “angels to gather the elect,” God’s chosen people, Israel (cf. Isa 27:12-13; 65:9). Israel is now scattered to “the four winds” (i.e., the remotest parts of the earth in all directions) because of her disobedience (Deut 28:64-67; Ezek 37:21-22; Luke 21:24), but then she will be placed in her land (Isa 11:11-16; Jer 16:14-15; Ezek 37:21-22,25; 39:27-28). As a trumpet was used in ancient Israel to call Israel to assemble (Num 10:1-10), so a trumpet will announce the gathering of Messiah’s people at His coming. It no doubt will celebrate a great military triumph and deliverance as well (cf. Zech 9:14-16). At this point Israel’s time of tribulation will be over because the nation will have been rescued (Matt 24:13). The use of the trumpet may indicate that Jesus’ coming will be heard as well as seen.
Since the Church will have already been caught up in the Rapture and gathered to Christ prior to the Tribulation (1 Thess 4:13-18; 5:9), this gathering does not apply to them. The last trumpet of the Church Age mentioned in 1 Cor 15:52 is not the same as the trumpet described here. This trumpet is blown at the end of the Tribulation.
In most of the following series of illustrations and parables, Jesus draws contrasts between those who are faithful, prepared, and watchful and those who are not. The outcome is reward or retribution. Expecting or not expecting Christ’s return makes a large difference in the lives of those illustrated. Just as unbelievers can suffer loss by not being prepared (Matt 24:39-41; 25:41,46), it is possible for believers to suffer loss, too, although not the kind suffered by unbelievers (24:43,51; 25:12,30). This loss is assumed by the admonitions directed toward believers to watch and be ready (24:42,44; 25:13). Since believers who are prompted to faithfulness by watching are rewarded, the implication is that believers who fail to watch and thus act like unbelievers will suffer loss of rewards.
RichardAnna Boyce Paul writes of the coming of the Lord Jesus Christ and our gathering unto him to a church in II Thessalonians 2:1. I don’t mind an Israel-focused interpretation of the gathering of the elect in that verse in Matthew 24. But the elect believe in Jesus, and Gentile saints, who are made fellow heirs, will not be exempted from our gathering unto Jesus.
Link Hudson again, as i see it ….2 Thessalonians 2:1-5
The Thessalonian church had a major eschatological misconception. They were being shaken in mind or troubled. False teachers had been saying that the day of Christ had come. The reading, “the day of the Lord,” in the Critical Text refers to the Tribulation. However, the Majority Text reading, “the day of Christ,” which is preferred, always refers to the Judgment Seat of Christ (
B¢ma
) (cf. Phil 2:16). Similar expressions in Paul are “the day of Jesus Christ” (Phil 1:6,10) and “the day of the Lord Jesus Christ” (1 Cor 1:8).
If the day of Christ had already occurred, the believers in Thessalonica had missed the Rapture and the B¢ma
. Thus they would think that they were in the Tribulation and that terrible days were just around the corner.
It is reasonable for unbelievers to fear the Tribulation. But it is not reasonable for believers, especially those who have been taught by the Apostle Paul.
2:3-5. Paul reminds them of things he told them before (v 5). He told them that two things would occur before the Day of Christ: the falling away, and the Man of Sin is revealed…who exalts himself…as God in the temple.
If Paul is indeed speaking about the Judgment Seat of Christ here, then he is saying that it will not occur until after the midpoint of the Tribulation, for that is when the abomination of desolation alluded to in v 4 will occur.
The expression the falling away or the apostasy (h¢ apostasia) need not mean that once apostasy occurs in the Church Age, the day of Christ is here. Admittedly the falling away is a vague expression. Since it is the apostasy, it might refer specifically to the abomination of desolation. If so, then the many false teachings of this age merely foreshadow the ultimate apostasy to come.
When Paul wrote, the temple still stood. However, in AD 70, the temple was destroyed and has not yet been rebuilt. The temple must be rebuilt either before the Tribulation starts, or during the first days of the Tribulation. The Man of Sin will not exalt himself as God in the temple until it is restored in Jerusalem.
The Man of Sin, like Judas, is called the son of perdition. He will be the political ruler, whom John calls “the beast,” whose work is supported by a religious leader known as “the false prophet” (who is the Antichrist).
2st Corinthians 25:52. Also starting at 51. It’s great I don’t know why I didn’t bring that one in when we were discussing the Rapture.
Link Hudson Good one I’ve never had such red herring pulled in a theological discussion 🙂 well. only by students with late assignments I am about to ask you for a doctors note too 🙂
Troy Day red herring? You mean your OP?
OP was clear – doctor visit was a red herring
Troy Day just explaining at the time whu. I was not able to see the link. Wanted to type while i had 2 hrs of free time.
which Link with that be link? #majorPlayOfWords
Troy Day in the OP.
this one? opens just fine http://probible.net/1-corinthians-1552/
Troy Day not in my dr office with no internet it did not. Would you cate to explaim how this is relevant to our ongoing discussion of the timing of the parousia-resurrection-rapture event in scripture or quote a portion you see as relevant?
opens fine – try again http://probible.net/1-corinthians-1552/
Troy Day go to my drs iffice and try ot.
yes Link its a conspiracy Your dr dont want you to know the Greek of the Bible like Ricky Grimsley he is deep state 9