The Meaning of 1 Corinthians 15:2 Explained

1 Corinthians 15:2

KJV: By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

YLT: through which also ye are being saved, in what words I proclaimed good news to you, if ye hold fast, except ye did believe in vain,

Darby: by which also ye are saved, (if ye hold fast the word which I announced to you as the glad tidings,) unless indeed ye have believed in vain.

ASV: by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain.

KJV Reverse Interlinear

By  which  also  ye are saved,  if  ye keep  in memory what  I preached  unto you,  unless  ye have believed  in vain. 

What does 1 Corinthians 15:2 Mean?

Study Notes

saved
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

Paul did not entertain the possibility that his readers could lose their salvation by abandoning the gospel he had preached to them. The NIV translation captures his thought well. If they held fast to the gospel that they had received, they would continue to experience God"s deliverance as they lived day by day. Their denial of the Resurrection might indicate that some of them had not really believed the gospel.

Context Summary

1 Corinthians 15:1-11 - The Gospel: Christ Died And Rose Again
If 1 Corinthians 13:1-13 is a psalm of love, this chapter is a psalm of hope-a hope that cannot be ashamed. It is the most memorable argument in existence for the resurrection of the body. We need hardly stay to distinguish between this and the immortality of the soul. The former is distinctly a Christian teaching; the latter has been held by vast numbers outside of the Christian pale.
Notice that the Resurrection was primarily not a doctrine but a fact. It is not necessary to argue it, but simply to say that Christ arose, therefore all will arise, because Christ is the Son of man. Other religions rest on foundations of philosophy and metaphysics, but the empty grave in Joseph's garden is the keystone of the arch. If that cannot be maintained, as it was in the primitive Church, the whole superstructure crumbles like a mass of clouds. But it can be maintained. There is even more evidence for it than for any fact of modern history. Men may as soon refuse to believe in the battle of Waterloo as in our Lord's resurrection. The testimony of Paul is most important, because he knew all that could be alleged or argued against it by the Pharisees. Indeed, he had himself opposed it. Note that the words, not I, 1 Corinthians 15:10, are also in 1 Corinthians 7:10 and Galatians 2:20. [source]

Chapter Summary: 1 Corinthians 15

1  By Christ's resurrection,
12  he proves the necessity of our resurrection,
16  against all such as deny the resurrection of the body
21  The fruit,
35  and the manner thereof;
51  and of the resurrection of those who shall be found alive at the last day

Greek Commentary for 1 Corinthians 15:2

In what words I preached it unto you [τινι λογοι ευηγγελισαμην υμιν]
Almost certainly τις — tis Even so it is not clear whether the clause depends on γνωριζω — gnōrizō like the other relatives, but most likely so. [source]
If we hold it fast [ει κατεχετε]
Condition of first class. Paul assumes that they are holding it fast. Except ye believed in vain (εκτος ει μη εικηι επιστευσατε — ektos ei mē eikēi episteusate). For εκτος ει μη — ektos ei mē see note on 1 Corinthians 14:5. Condition of first class, unless in fact ye did believe to no purpose (εικηι — eikēi old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection. [source]
Except ye believed in vain [εκτος ει μη εικηι επιστευσατε]
For εκτος ει μη — ektos ei mē see note on 1 Corinthians 14:5. Condition of first class, unless in fact ye did believe to no purpose Paul holds this peril over them in their temptation to deny the resurrection. [source]
If ye keep in memory what, etc. []
I see no good reason for departing from the arrangement of the A.V., which states that the salvation of the readers depends on their holding fast the word preached. Rev. reads: through which ye are saved; I make known, I say, in what words I preached it unto you, if ye hold it fast, etc. This is certainly very awkward, making Paul say that their holding it fast was the condition on which he preached it. American Rev. as A.V. [source]

Reverse Greek Commentary Search for 1 Corinthians 15:2

Matthew 27:52 The tombs were opened [τα μνημεια ανεωιχτησαν]
First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that “after his resurrection” should read “after their resurrection,” but that would make it conflict with Paul‘s description of Christ as the first fruits of them that sleep (1 Corinthians 15:20). Some say that Jesus released these spirits after his descent into Hades. So it goes. We come back to miracles connected with the birth of Jesus, God‘s Son coming into the world. If we grant the possibility of such manifestations of God‘s power, there is little to disturb one here in the story of the death of God‘s Son. [source]
Mark 10:38 Or be baptized with the baptism that I am baptized with [η το βαπτισμα ο εγω βαπτιζομαι βαπτιστηναι]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
John 6:39 That of all that which [ινα παν ο]
Literally, “That all which” (see John 6:37 for παν ο — pan ho), but there is a sharp anacoluthon with παν — pān left as nominativus pendens. I should lose nothing Construed with ινα — hina “that I shall not lose anything of it.” Απολεσω — Apolesō from απολλυμι — apollumi can be either future active indicative or first aorist active subjunctive as is true also of αναστησω — anastēsō (from ανιστημι — anistēmi), “I shall raise up.” At the last day Locative case without εν — en Only in John, but four times here (John 6:39, John 6:40, John 6:44, John 6:54) “with the majesty of a solemn refrain.” In John 7:37 it is the last day of the feast of tabernacles, but in John 11:24; John 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in John 5:28 as in 1 Corinthians 15:22 while here only the resurrection of the righteous is mentioned. [source]
Acts 13:34 Now no more to return to corruption [μηκετι μελλοντα υποστρεπειν εις διαπτοραν]
No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1 Corinthians 15:23; Romans 6:9). [source]
Acts 2:35 Till I make [εως αν τω]
Second aorist active subjunctive of τιτημι — tithēmi with αν — an after εως — heōs for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1 Corinthians 15:23-28). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua 10:24). [source]
Acts 26:22 Saying nothing but what [ουδεν εκτος λεγων ων]
“Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 The help that is from God [επικουριας της απο του τεου]
Old word from επικουρεω — epikoureō to aid, and that from επικουρος — epikouros ally, assister. Only here in N.T. God is Paul‘s ally. All of the plots of the Jews against Paul had failed so far. I stand (εστηκα — hestēka). Second perfect of ιστημι — histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13). Both to small and great Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 Both to small and great [μικρωι τε και μεγαλωι]
Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Romans 5:6 For the ungodly [ὑπὲρ ἀσεβῶν]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Romans 11:36 Of - through - to [ἐξ - διά - εἰς]
Of, proceeding from as the source: through, by means of, as maintainer, preserver, ruler: to or unto, He is the point to which all tends. All men and things are for His glory (1 Corinthians 15:28). Alford styles this doxology “the sublimest apostrophe existing even in the pages of inspiration itself.rdblquote [source]
Romans 11:16 First fruit [απαρχη]
See note on 1 Corinthians 15:20, 1 Corinthians 15:23. The metaphor is from Numbers 15:19. The lxx has απαρχην πυραματος — aparchēn phuramatos first of the dough as a heave offering. [source]
Romans 3:6 For then how [επει πως]
There is a suppressed condition between επει — epei and πως — pōs an idiom occurring several times in the N.T. (1 Corinthians 15:29; Romans 11:6, Romans 11:22). “Since, if that were true, how.” [source]
Romans 8:11 Shall quicken [ζωοποιησει]
Future active indicative of ζωοποιεω — zōopoieō late verb from ζωοποιος — zōopoios making alive. See note on 1 Corinthians 15:22. [source]
1 Corinthians 11:2 Hold fast the traditions [τας παραδοσεις κατεχετε]
Hold down as in 1 Corinthians 15:2. Παραδοσις — Paradosis (tradition) from παραδιδωμι — paradidōmi (παρεδωκα — paredōka first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in Matthew 15:2. (which see) and contrary to the will of God (Mark 7:8.) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it. [source]
1 Corinthians 14:5 Except he interpret [εκτος ει μη διερμηνευηι]
Pleonastic combination of εκτος — ektos (preposition except) and ει μη — ei mē (if not, unless) as in 1 Corinthians 15:2; 1 Timothy 5:19. For use of ει — ei with subjunctive rather than εαν — ean see note on Philemon 3:12 (common enough in the Koiné, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see 1 Corinthians 12:30; Luke 24:27; Acts 9:36. [source]
1 Corinthians 15:20 The first-fruits [απαρχη]
Old word from απαρχομαι — aparchomai to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23, etc. Christ is “first-born from the dead” (Colossians 1:18). Others raised from the dead died again, but not so Jesus. That sleep (των κεκοιμημενων — tōn kekoimēmenōn). Perfect middle participle as in Matthew 27:52 which see. Beautiful picture of death from which word (κοιμαομαι — koimaomai) comes our χεμετερψ — cemetery f0). [source]
1 Corinthians 15:26 The last enemy that shall be abolished is death [εσχατος εχτρος καταργειται ο τανατος]
A rather free translation. Literally, “death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in 1 Corinthians 15:24), the last enemy” (predicate and only one “last” and so no article as in 1 John 2:18). [source]
1 Corinthians 16:15 Ye know [οιδατε]
Koiné{[28928]}š form for second perfect indicative used as present of οραω — horaō Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1 Corinthians 1:16 and in 1 Corinthians 16:17. For απαρχη — aparchē see note on 1 Corinthians 15:20, 1 Corinthians 15:23. [source]
1 Corinthians 16:17 At the coming [επι τηι παρουσιαι]
At the coming here of Stephanas, etc., the very word used of the παρουσια — parousia of Christ (1 Corinthians 15:23). [source]
1 Corinthians 5:1 Actually [ολως]
Literally, wholly, altogether, like Latin omnino and Greek παντως — pantōs (1 Corinthians 9:22). So papyri have it for “really” and also for “generally” or “everywhere” as is possible here. See also 1 Corinthians 6:7. With a negative it has the sense of “not at all” as in 1 Corinthians 15:29; Matthew 5:34 the only N.T. examples, though a common word. [source]
1 Corinthians 1:18 To them that are perishing [τοις μεν απολλυμενοις]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια — mōria). Folly. Old word from μωρος — mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:18 But unto us which are being saved [τοις σωζομενοις ημιν]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
2 Corinthians 6:10 Having - possessing [ἔχοντες - κατέχοντες]
The contrast is twofold: between having and not having, and between temporary and permanent having, or having and keeping. Compare Luke 8:15; 1 Corinthians 15:2; 1 Thessalonians 5:21; Hebrews 3:6. [source]
Galatians 5:24 They that are Christ's [οἱ δὲ τοῦ Χριστοῦ]
The best texts add Ἱησοῦ theythat are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Corinthians 1:12; 1 Corinthians 3:23; 1 Corinthians 15:23; 2 Corinthians 10:7, Galatians 3:29. [source]
Galatians 4:11 In vain [εἰκῇ]
Comp. Galatians 3:4; 1 Corinthians 15:2, and εἰς tono purpose, Philemon 2:16; 2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5. After all my labor, you may return to Judaism. Luther says: “These words of Paul breathe tears.” [source]
Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
-DIVIDER-
[source]

Galatians 3:4 If it be indeed in vain [ει γε και εικηι]
On εικηι — eikēi see note on 1 Corinthians 15:2; note on Galatians 4:11. Paul clings to hope about them with alternative fears. [source]
Galatians 3:17 Doth not disannul [ουκ ακυροι]
Late verb ακυροω — akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α — a privative and κυρος — kuros authority). On καταργησαι — katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Galatians 3:17 Confirmed beforehand by God [προκεκυρωμενην υπο του τεου]
Perfect passive participle of προκυροω — prokuroō in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in προ — pro and υπο του τεου — hupo tou theou (by God) and in μετα — meta (after) as Burton shows. Four hundred and thirty years after (μετα τετρακοσια και τριακοντα ετη — meta tetrakosia kai triakonta etē). Literally, “after four hundred and thirty years.” This is the date in Exodus 12:40 for the sojourn in Egypt (cf. Genesis 15:13). But the lxx adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. Acts 7:6. It is immaterial to Paul‘s argument which chronology is adopted except that “the longer the covenant had been in force the more impressive is his statement” (Burton). Doth not disannul Late verb ακυροω — akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α — a privative and κυρος — kuros authority). On καταργησαι — katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Ephesians 1:4 In Him []
As the head and representative of our spiritual humanity. Compare 1 Corinthians 15:22. Divine election is in Christ the Redeemer. The crown of divine sovereignty is redemption. God rules the world to save it. [source]
Ephesians 1:21 Principality, power, etc. []
These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; Colossians 2:10; or bad, as Ephesians 6:12; 1 Corinthians 15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; see on Colossians 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. [source]
Ephesians 1:10 To sum up all things in Christ [ἀνακεφαλαιώσασθαι]
Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Romans 13:9. It means to bring back to and gather round the main point ( κεφαλαίον ), not the head ( κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ἀνά signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Romans 8:21; 1 Corinthians 15:28. The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ. -DIVIDER-
-DIVIDER-
God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Romans 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.”-DIVIDER-
[source]

Ephesians 1:22 He put all things in subjection [παντα υπεταχεν]
First aorist active indicative of υποτασσω — hupotassō quoted from Psalm 8:7 as in 1 Corinthians 15:27. [source]
Philippians 3:21 Subdue [ὑποτάξαι]
Rev., subject. See on James 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with Phlippians 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See 1 Corinthians 15:25-27; Romans 8:19, Romans 8:20; Ephesians 1:10, Ephesians 1:21, Ephesians 1:22; Ephesians 4:10. [source]
Colossians 1:18 The first-born from the dead [πρωτότοκος ἐκ τῶν νεκρῶν]
Defining how Christ is the beginning of the new spiritual life: by His resurrection. Compare 1 Corinthians 15:20, 1 Corinthians 15:23, and Prince of life, Acts 3:15(note) See on Revelation 1:5, where the phrase is slightly different, “first-born of the dead.” He comes forth from among the dead as the first-born issues from the womb. Compare Acts 2:4, “having loosed the pains of death,” where the Greek is ὠδῖνας birth-throesThere is a parallelism between first-born of the creation and first-born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike; but the parallelism is not complete. “He is the first-born from the dead as having been Himself one of the dead. He is not the first-born of all creation as being himself created” (Dwight). [source]
Colossians 1:16 By Him and for Him [δι ' αὐτοῦ καὶ εἰς αὐτὸν]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Colossians 1:16 Thrones, dominions, principalities, powers [θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Hebrews 1:5-14,47. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare 1711724441_8 where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
Colossians 1:16 In him were created [εν αυτωι εκτιστη]
Paul now gives the reason It is the constative aorist passive indicative εκτιστη — ektisthē (from κτιζω — ktizō old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through “the Son of his love.” All earthly dignities are included. Have been created (εκτισται — ektistai). Perfect passive indicative of κτιζω — ktizō “stand created,” “remain created.” The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. Through him As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 Through him [δι αυτου]
As the intermediate and sustaining agent. He had already used εν αυτωι — en autōi (in him) as the sphere of activity. And unto him (και εις αυτον — kai eis auton). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe (εχ — ta panta). In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
Colossians 1:16 And unto him [και εις αυτον]
This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See note on Ephesians 1:10 for similar use of εν αυτωι — en autōi of Christ and in Colossians 1:19, Colossians 1:20 again we have εν αυτωι δι αυτου εις αυτον — en autōiclass="normal greek">δι ον — di' autouclass="normal greek">δι ου — eis auton used of Christ. See note on Hebrews 2:10 for τα παντα — di' hon (because of whom) and εχ αυτου και δι αυτου και εις αυτον τα παντα — di' hou (by means of whom) applied to God concerning the universe In Romans 11:35 we find εν — ex autou kai di' autou kai eis auton ta panta referring to God. But Paul does not use δια — ex in this connection of Christ, but only εις — en εχ — dia and δια — eis See the same distinction preserved in 1 Corinthians 8:6 (ex of God, dia of Christ). [source]
1 Thessalonians 4:13 Them which are asleep [τῶν κοιμωμένων]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
1 Thessalonians 4:14 Them also which sleep in Jesus will God bring with him [καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἱησοῦ ἄξει σὺν αὐτῷ]
(1) Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive. (2) Διὰ τοῦ Ἱησοῦ can by no possibility be rendered in Jesus, which would be ἐν Ἱησοῦ :see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean through or by means of Jesus. -DIVIDER-
-DIVIDER-
(3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθέντας thosewho have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, διὰ τὸν Ἱησοῦν onaccount of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Κοιμηθέντας would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous. -DIVIDER-
-DIVIDER-
(4) Διὰ τοῦ Ἱησοῦ should be construed with ἄξει willbring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the agent of the resurrection. See 1 Corinthians 15:21; John 5:28; John 6:39, John 6:44, John 6:54. Bring ( ἄξει ) is used instead of ἐγειρεῖ shallraise up, because the thought of separation was prominent in the minds of the Thessalonians. -DIVIDER-
-DIVIDER-
[source]

1 Thessalonians 2:19 At his coming [εν τηι αυτου παρουσιαι]
This word παρουσια — parousia is untechnical (just presence from παρειμι — pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
2 Thessalonians 2:13 Beloved of the Lord [ηγαπημενοι υπο κυριου]
Perfect passive participle of αγαπαω — agapaō with υπο — hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου — kuriou instead of τεου — theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος — hoti heilato humas ho theos). First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
2 Thessalonians 2:13 From the beginning [απ αρχης]
Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
1 Timothy 5:19 Receive not [μη παραδεχου]
Present middle imperative with μη — mē (prohibition) of παραδεχομαι — paradechomai to receive, to entertain. Old verb. See Acts 22:18. Accusation (κατηγοριαν — katēgorian). Old word (from κατηγορος — katēgoros). In N.T. only here, Titus 1:6; John 18:29 in critical text. Except For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2. At the mouth of (επι — epi). Idiomatic use of επι — epi (upon the basis of) as in 2 Corinthians 13:1. [source]
1 Timothy 5:19 Except [εκτος ει μη]
For this double construction see note on 1 Corinthians 14:5; 1 Corinthians 15:2. At the mouth of (επι — epi). Idiomatic use of επι — epi (upon the basis of) as in 2 Corinthians 13:1. [source]
2 Timothy 1:10 Who abolished death [καταργησαντος μεν τον τανατον]
First aorist active participle of καταργεω — katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. [source]
2 Timothy 4:18 Unto his heavenly kingdom [εις την βασιλειαν αυτου την επουρανιον]
The future life of glory as in 1 Corinthians 15:24, 1 Corinthians 15:50. He will save No verb in the Greek. Paul‘s final doxology, his Swan Song, to Christ as in Romans 9:5; Romans 16:27. [source]
2 Timothy 1:10 By the appearing [δια της επιπανειας]
Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see note on Titus 2:13. Who abolished death (καταργησαντος μεν τον τανατον — katargēsantos men ton thanaton). First aorist active participle of καταργεω — katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. Brought to light First aorist active participle of πωτιζω — phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν — zōēn kai aphtharsian). The opposite of τανατος — thanatos “life and immortality” (unchangeable life). [source]
Hebrews 1:13 On my right hand [ἐκ δεξιῶν μοῦ]
Lit. “from my right hand.” The usual formula is ἐν δεξίᾳ . The genitive indicates moving from the right hand and taking the seat. The meaning is, “be associated with me in my royal dignity.” Comp. Daniel 7:13, Daniel 7:14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22. [source]
Hebrews 10:13 Henceforth expecting [το λοιπον εκδεχομενος]
“For the rest” or “for the future” The expectant attitude of Christ here is that of final and certain victory (John 16:33; 1 Corinthians 15:24-28). Till his enemies be made Purpose and temporal clause with εως — heōs and the first aorist passive subjunctive of τιτημι — tithēmi He quotes Psalm 110:1 again. [source]
James 1:18 A kind of first-fruits [ἀπαρχήν τινα]
A kind of indicates the figurative nature of the term. Time figure is taken from the requirement of the Jewish law that the first-born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be consecrated to God. The expression “first-fruits ” is common in the New Testament. See Romans 8:23; Romans 16:5; 1 Corinthians 15:20, 1 Corinthians 15:23; Revelation 14:4. [source]
1 Peter 2:15 The ignorance of foolish men [την των απρονων αντρωπων αγνωσιαν]
Αγνωσια — Agnōsia is late and rare word (in the papyri) from alpha privative and γνωσις — gnōsis (knowledge), in N.T. only here and 1 Corinthians 15:24 (disgraceful ignorance in both instances). Note alliteration. [source]
1 Peter 3:22 Unto him [αυτωι]
Christ. See 1 Corinthians 15:28. [source]
1 Peter 3:18 For sins [περι αμαρτιων]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι — Peri (around, concerning) with αμαρτιας — hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας — huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων — peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων — huper hamartiōn (Hebrews 5:1).Once (απαχ — hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε — pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18 The righteous for the unrighteous [δικαιος υπερ αδικων]
Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18 Being put to death in the flesh [τανατωτεις μεν σαρκι]
First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Jude 1:6 First estate [ἀρχὴν]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]
Jude 1:6 Principality [αρχην]
Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Revelation 11:15 He shall reign [βασιλευσει]
Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Revelation 20:14 Were cast [εβλητησαν]
As the devil (Revelation 20:10) followed the two beasts (Revelation 19:20) into the same dread lake of fire. Death is personified and is disposed of, “the last enemy” (1 Corinthians 15:26) and Paul sings the paean of victory over death (1 Corinthians 15:54., from Hosea 13:14). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews 2:15), for death is no more (Revelation 21:4). The second death (Revelation 2:11; Revelation 20:6; Revelation 21:8) is here identified as in Revelation 21:8 with the lake of fire. [source]
Revelation 11:15 Saying [λεγοντες]
Construction according to sense; λεγοντες — legontes masculine participle (not λεγουσαι — legousai), though πωναι — phōnai feminine. John understood what was said.Is become (εγενετο — egeneto). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο — egeneto in Luke 19:9.The kingdom of our Lord and of his Christ Repeat η βασιλεια — hē basileia from the preceding. God the Father is meant here by κυριου — kuriou (Lord), as αυτου — autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει — basileusei). Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Revelation 11:15 The kingdom of our Lord and of his Christ [του κυριου ημων και του Χριστου αυτου]
Repeat η βασιλεια — hē basileia from the preceding. God the Father is meant here by κυριου — kuriou (Lord), as αυτου — autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει — basileusei). Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Revelation 20:6 Blessed and holy [μακαριος και αγιος]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος — hagios is added to the usual μακαριος — makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]

What do the individual words in 1 Corinthians 15:2 mean?

by which also you are being saved to the word I proclaimed to you if you hold fast unless not in vain you have believed
δι’ οὗ καὶ σῴζεσθε τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε ἐκτὸς μὴ εἰκῇ ἐπιστεύσατε

καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
σῴζεσθε  you  are  being  saved 
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.
τίνι  to  the 
Parse: Interrogative / Indefinite Pronoun, Dative Masculine Singular
Root: τίς  
Sense: who, which, what.
λόγῳ  word 
Parse: Noun, Dative Masculine Singular
Root: λόγος  
Sense: of speech.
εὐηγγελισάμην  I  proclaimed 
Parse: Verb, Aorist Indicative Middle, 1st Person Singular
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
κατέχετε  you  hold  fast 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: κατέχω  
Sense: to hold back, detain, retain.
ἐκτὸς  unless 
Parse: Adverb
Root: ἐκτός  
Sense: outside, beyond.
εἰκῇ  in  vain 
Parse: Adverb
Root: εἰκῇ  
Sense: inconsiderably, without purpose, without just cause.
ἐπιστεύσατε  you  have  believed 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.