1COR 15:32 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT What is the profit to me, according to men, if I fought wild beasts at Ephesus? if the dead are not raised, “Let us eat and drink, for tomorrow we die.”

UST Suppose that I was thinking about merely human things while I struggled against those who opposed me when I visited the city of Ephesus. In that case, struggling against them does not benefit me at all. Suppose again that God does not make people who have died alive again. In that case, we should do what many people say to do: eat food, and drink wine, because we will die very soon.

BSB If I fought wild beasts in Ephesus for human motives, what did I gain? If the dead are not raised,
⇔ “Let us eat and drink,
⇔ for tomorrow we die.”[fn]

BLB If according to man I fought wild beasts in Ephesus, what is the profit to me? If the dead are not raised, "Let us eat and let us drink, for tomorrow we die."

AICNT If I fought with wild animals in Ephesus for merely human reasons, what benefit is it to me? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” [fn]

15:32, Isaiah 22:13

OEB 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!

WEBBE If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then “let’s eat and drink, for tomorrow we die.”

WMBB (Same as above)

NET If from a human point of view I fought with wild beasts at Ephesus, what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die.

LSV If I fought with wild beasts in Ephesus after the manner of a man, what [is] the advantage to me if the dead do not rise? Let us eat and drink, for tomorrow we die!

FBV Humanly speaking, what would I gain by fighting with those people in Ephesus who were like wild animals, if the dead are not raised? If the dead are not raised, “let's eat and drink, for tomorrow we die”![fn]

15:32 Quoting Isaiah 22:13.

TCNT If I fought with wild beasts at Ephesus with no more than human hopes, what did it benefit me? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”

T4T If God will not cause us believers to become alive again after we die, ◄I will receive no benefit at all from having opposed those who attacked me so strongly in Ephesus city./what will I gain from having opposed those who attacked me so strongly in Ephesus city?► [RHQ] They were fighting me like wild beasts! If we believers will not be raised from the dead {If God will not cause us believers to live again}, we might as well say as people often say: “Tomorrow we are going to die, so we might as well enjoy now everything that we can. We might as well feast and get drunk!”

LEB If according to a human perspective I fought wild beasts at Ephesus, what benefit is it to me? If the dead are not raised, let us eat and drink, for tomorrow we die.[fn]

15:32 An allusion to Isa 22:13|link-href="None"; 56:12

BBE If, after the way of men, I was fighting with beasts at Ephesus, what profit is it to me? If the dead do not come to life again, let us take our pleasure in feasting, for tomorrow we come to an end.

Moff No Moff 1COR book available

Wymth If from merely human motives I have fought with wild beasts in Ephesus, what profit is it to me? If the dead do not rise, let us eat and drink, for tomorrow we are to die.

ASV If after the manner of men I fought with beasts at Ephesus, what doth it profit me? If the dead are not raised, let us eat and drink, for to-morrow we die.

DRA If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for tomorrow we shall die.

YLT if after the manner of a man with wild beasts I fought in Ephesus, what the advantage to me if the dead do not rise? let us eat and drink, for to-morrow we die!

Drby If, [to speak] after the manner of man, I have fought with beasts in Ephesus, what is the profit to me if [those that are] dead do not rise? let us eat and drink; for to-morrow we die.

RV If after the manner of men I fought with beasts at Ephesus, what doth it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die.

Wbstr If after the manner of men I have fought with beasts at Ephesus, what advantage is it to me, if the dead rise not? let us eat and drink; for to-morrow we die.

KJB-1769 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

KJB-1611 [fn]If after the maner of men I haue fought with beasts at Ephesus, what aduantageth it me, if the dead rise not? let vs eate and drinke, for to morrowe wee die.
(If after the manner of men I have fought with beasts at Ephesus, what aduantageth it me, if the dead rise not? let us eat and drink, for to morrowe we die.)

15:32 Or, to speak after the maner of men.

Bshps If I haue fought with beastes at Ephesus after the maner of men, what auauntageth it me, yf the dead ryse not agayne? Let vs eate & drynke, for to morowe we shall dye.
(If I have fought with beasts/animals at Ephesus after the manner of men, what auauntageth it me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.)

Gnva If I haue fought with beastes at Ephesus after ye maner of men, what aduantageth it me, if the dead be not raised vp? let vs eate and drinke: for to morowe we shall die.
(If I have fought with beasts/animals at Ephesus after ye/you_all manner of men, what aduantageth it me, if the dead be not raised up? let us eat and drink: for to morrow we shall die. )

Cvdl That I haue foughte with beestes at Ephesus after ye maner of men, what helpeth it me, yf the deed ryse not agayne? Let vs eate and drynke, for tomorow we shal dye.
(That I have fought with beasts/animals at Ephesus after ye/you_all manner of men, what helpeth it me, if the dead rise not again? Let us eat and drink, for tomorow we shall die.)

TNT That I have fought with beastes at Ephesus after the maner of men what avautageth it me yf the deed ryse not agayne? Let vs eate and drynke to morowe we shall dye.
(That I have fought with beasts/animals at Ephesus after the manner of men what avautageth it me if the dead rise not again? Let us eat and drink to morrow we shall die. )

Wycl If aftir man Y haue fouyten to beestis at Efesi, what profitith it to me, if deed men risen not ayen? Ete we, and drynke we, for we schulen die to morewe.
(If after man I have fought to beasts/animals at Efesi, what profitith it to me, if dead men risen not ayen? Ete we, and drink we, for we should die to morning.)

Luth Hab‘ ich menschlicher Meinung zu Ephesus mit den wilden Tieren gefochten, was hilft‘s mir, so die Toten nicht auferstehen? Lasset uns essen und trinken; denn morgen sind wir tot.
(Hab‘ I menschlicher Meinung to Ephesus with the wilden Tieren gefochten, what/which hilft‘s mir, so the Toten not auferstehen? Lasset us/to_us/ourselves eat and drink; because morgen are we/us tot.)

ClVg Si secundum hominem ad bestias pugnavi Ephesi, quid mihi prodest, si mortui non resurgunt? Manducemus, et bibamus, cras enim moriemur.[fn]
(When/But_if after/second hominem to bestias pugnavi Ephesi, quid to_me prodest, when/but_if mortui not/no resurgunt? Manducemus, and bibamus, cras because moriemur. )

15.32 Si secundum hominem. Id est agens rationabiliter quia hominis est credere, non mori hominem ut bestiam, pugnavi, id est disputavi. Manducemus et bibamus, cras enim moriemur. Hoc propter eos qui quasi nihil futurum sit post mortem, ventri tantum student ut pecora, dicentes: Quis inde venit? Non audivi vocem cujusquam inde venientis. Quibus dicitur: Stulte, si pater tuus surgeret, crederes? Dominus omnium surrexit, et non credis. Qui voluit mori et surgere, ut omnes uni crederemus, ne a multis deciperemur. Crederes patri iterum morituro, et non credis jam immortalis, qui denique testimonium habet in cœlo, testimonium in terra, testimonium ab angelis, testimonium ab inferis.

15.32 When/But_if after/second hominem. That it_is agens rationabiliter because of_man it_is credere, not/no mori hominem as bestiam, pugnavi, id it_is disputavi. Manducemus and bibamus, cras because moriemur. This propter them who as_if nihil futurum let_it_be after mortem, ventri only student as pecora, saying: Who inde venit? Non audivi vocem cuyusquam inde venientis. To_whom it_is_said: Stulte, when/but_if father tuus surgeret, crederes? Master omnium surrexit, and not/no credis. Who voluit mori and surgere, as everyone uni crederemus, not from multis deciperemur. Crederes patri again morituro, and not/no credis yam immortalis, who denique testimony habet in cœlo, testimony in terra, testimony away angelis, testimony away inferis.

UGNT εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
(ei kata anthrōpon, ethaʸriomaⱪaʸsa en Efesōi, ti moi to ofelos? ei nekroi ouk egeirontai, fagōmen kai piōmen, aurion gar apothnaʸskomen.)

SBL-GNT εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
(ei kata anthrōpon ethaʸriomaⱪaʸsa en Efesōi, ti moi to ofelos; ei nekroi ouk egeirontai, Fagōmen kai piōmen, aurion gar apothnaʸskomen.)

TC-GNT Εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται; Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
(Ei kata anthrōpon ethaʸriomaⱪaʸsa en Efesōi, ti moi to ofelos, ei nekroi ouk egeirontai; Fagōmen kai piōmen, aurion gar apothnaʸskomen. )

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).

TTN Tyndale Theme Notes:

The Resurrection of the Dead

Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).

This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).

Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).

Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).

Passages for Further Study

Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / rquestion

εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος?

if according_to human_origin ˱I˲_fought_wild_beasts in Ephesus what ˱to˲_me the profit

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no profit.” If it would be helpful in your language, you could express the idea behind this question by using a strong affirmation. Alternate translation: [There is no profit to me, according to men, if I fought wild beasts at Ephesus.]

Note 2 topic: figures-of-speech / idiom

τί μοι τὸ ὄφελος

what ˱to˲_me the profit

Here, the profit to me refers to something that is good for Paul. If it would be helpful in your language, you could express the profit to me with a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: [What good is it to me] or [How does it benefit me]

Note 3 topic: figures-of-speech / infostructure

εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα

if according_to human_origin ˱I˲_fought_wild_beasts

Here, according to men could modify: (1) I fought. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: [if I fought according to men against wild beasts] (2) wild beasts. In this case, Paul would be identifying the phrase wild beasts as a figurative reference to his enemies. Alternate translation: [if I fought wild beasts, speaking,]

Note 4 topic: figures-of-speech / idiom

κατὰ ἄνθρωπον

according_to human_origin

Here, according to men identifies thinking or acting in only human ways. If it would be helpful in your language, you could express the idea behind according to menby using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: [according to what mere humans think] or [according to this world]

Note 5 topic: figures-of-speech / gendernotations

ἄνθρωπον

human_origin

Although men is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express men with a non gendered word or refer to both genders. Alternate translation: [humans] or [men and women]

Note 6 topic: grammar-connect-condition-fact

εἰ

Paul is speaking as if fighting wild beasts was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying did not happen, then you can introduce the clause with a word such as “when.” Alternate translation: [when]

Note 7 topic: figures-of-speech / metaphor

ἐθηριομάχησα

˱I˲_fought_wild_beasts

Here, the wild beasts could be: (1) a figurative reference to enemies, who acted like wild beasts. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting wild beasts. Alternate translation: [I fought savage enemies] or [I strove with opponents as fierce as wild beasts] (2) a literal reference to fighting wild animals. Alternate translation: [I fought against wild animals]

Note 8 topic: translate-unknown

ἐν Ἐφέσῳ

in Ephesus

Ephesus was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (See: Acts 18:19–21). After some more travels, he visited Ephesus and stayed there for more than two years ( Acts 19:1–20:1). Neither story mentions wild beasts, and Paul does not clarify which visit he is speaking about. If it would be helpful in your language, you could express Ephesus with a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: [in Ephesus city]

Note 9 topic: grammar-connect-condition-contrary

εἰ νεκροὶ οὐκ ἐγείρονται

if if /the/_dead not /are_being/_raised

Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the dead really are raised. He uses this form to show the Corinthians the implications of their claim that the dead are not raised. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: [If the dead actually are not raised]

Note 10 topic: writing-quotations

οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν

not /are_being/_raised ˱we˲_/may/_eat and ˱we˲_/may/_drink tomorrow for ˱we˲_/are/_dying_off

The Corinthians would have recognized “Let use eat and drink, for tomorrow we die” as a common saying. The same words appear in Isaiah 22:13, but the saying may have been used more generally by many people. If it would be helpful in your language, you could express how Paul introduces this saying with a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: [are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’]

Note 11 topic: figures-of-speech / quotations

οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν

not /are_being/_raised ˱we˲_/may/_eat and ˱we˲_/may/_drink tomorrow for ˱we˲_/are/_dying_off

If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: [are not raised, let us eat and drink, for tomorrow we die, as people say]

Note 12 topic: figures-of-speech / idiom

φάγωμεν καὶ πίωμεν

˱we˲_/may/_eat and ˱we˲_/may/_drink

Here, Let us eat and drink refers to lavish or wild eating and drinking. It does not refer to regular meals. If it would be helpful in your language, you could express that this phrase refers to partying or wild behavior with a word or phrase that more clearly expresses that idea. Alternate translation: [Let us party] or [Let us feast and get drunk]

Note 13 topic: figures-of-speech / hyperbole

αὔριον & ἀποθνῄσκομεν

tomorrow & ˱we˲_/are/_dying_off

Here, tomorrow refers to a time that will come soon. It does not necessarily refer to the day after today. The saying uses tomorrow to emphasize how soon we will die. If it would be helpful in your language, you could express tomorrow with a comparable word or phrase that emphasizes a time that will soon arrive. Alternate translation: [soon we die] or [sometime very soon we die]

Parallel 1COR 15:32