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  • PARALLEL BIBLE - 1 Corinthians 15:47


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - 1 Corinthians 15:47

    The first man is of the earth, earthy: the second man is the Lord from heaven.

    World English Bible

    The first man is of the earth, made of
    dust. The second man is the Lord from heaven.

    Douay-Rheims - 1 Corinthians 15:47

    The first man was of the earth, earthly: the second man, from heaven, heavenly.

    Webster's Bible Translation

    The first man is from the earth, earthy: the second man is the Lord from heaven.

    Greek Textus Receptus


    ο
    3588 T-NSM πρωτος 4413 A-NSM ανθρωπος 444 N-NSM εκ 1537 PREP γης 1093 N-GSF χοικος 5517 A-NSM ο 3588 T-NSM δευτερος 1208 A-NSM ανθρωπος 444 N-NSM ο 3588 T-NSM κυριος 2962 N-NSM εξ 1537 PREP ουρανου 3772 N-GSM

    Treasury of Scriptural Knowledge

    VERSE (47) -
    :45 Ge 2:7; 3:19 Joh 3:13,31 2Co 5:1

    SEV Biblia, Chapter 15:47

    El primer hombre, es de la tierra, terrenal; el segundo hombre es el Seor, del cielo.

    Clarke's Bible Commentary - 1 Corinthians 15:47

    Verse 47. The first man is of the
    earth] That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was coikov, of the dust; for the body was made hmdah m rp[ aphar min ha-adamah, dust from the ground; Gen. ii. 7.

    The second man is-from heaven.] Heavenly, ouraniov, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted o kuriov, the Lord, on the following authorities: MANUSCRIPTS-BCD*EFG, and two others. VERSIONS-Coptic, AEthiopic, Armenian in the margin, Vulgate, and Itala. FATHERS-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein.

    Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; kuriov being omitted and ouraniov added. The first man and the second man of this verse are the same as the first Adam and the second Adam of ver. 45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, hwhy ta ya ytynq kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.

    The terms first man of the earth, and second man from heaven, are frequent among the Jews: aly[l da the superior Adam; and hatt da Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.


    John Gill's Bible Commentary

    Ver. 47. The first man is of the earth, earthy , etc.] He was formed out of the earth, ( Genesis 2:7) and the word there used signifies red earth.

    Josephus observes, that the first man was called Adam, which in the Hebrew tongue signifies red, because he was made out of red earth; for such, adds he, is the true and virgin earth: Pausanias makes mention of a clay, which is not the colour of earth, but like the sand of brooks and rivers; and gives a smell very near to that of the skin, or body of men; and which is said to be the remains of that clay, out of which all mankind was made: but be that as it will, Adam was certainly made out of the earth, and had his habitation and abode assigned him in the garden of Eden, and was made to cultivate and till it; his lordship and dominion, at most and best, only extended to the terraqueous globe, and the creatures in it; and having sinned, he was not only thrust out of the garden to till the ground out of which he was taken, but doomed to return to the dust from whence he came; and whose sin and fall had such an influence on him and his posterity, as to make their souls sensual and earthly, to mind, affect, and cleave unto earthly things: the second man is the Lord from heaven ; as Adam was the first man, Christ is the second man; and these two are spoken of, as it they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all his spiritual offspring: and he is the Lord from heaven; in distinction from the first man, who was of the earth, and whose lordship reached only to the earth; whereas Christ is Lord of all, not only Lord of lords below, but Lord of angels and saints above; the whole family in heaven and in earth is named of him; and he has all power in heaven and in earth, and a name above every name in this world, and that to come, and is indeed higher than the heavens: this is not to be understood of his human nature, or of his human body, as if that came down from heaven, and passed through the virgin, as some heretics of old said, as water through a pipe; for though it was conceived and formed in a miraculous manner, under the overshadowing of the Holy Ghost from on high, yet was formed out of the matter and substance of the virgin, and so was of the earth; and was indeed an earthly body, supported by earthly means, and at last returned to the earth, and was interred in it: but it is to be understood either of Christ as a divine person, as the Son of God, as Lord of all, coming down from heaven at his incarnation; not by local motion, or change of place, but by assumption of the human nature into union with him, the Lord from heaven; or rather of him as he shall descend from heaven, as the Lord and Judge of all at the last day, when he will come in his glorious, spiritual, and heavenly body; and raise the righteous dead, and fashion their bodies like his own; when what follows will have its full accomplishment. The Cabalistic doctors among the Jews often speak of wyl[ da , the superior man, and wtjt daw , the inferior man; and in their Cabalistic table f344 , in the sixth sephirah, or number, they place the man from above, the heavenly Adam; and, in one of their writings f345 , have these remarkable words, anynt daw hal[ da am , who is the supreme man and the second man, but of whom it is said, ( Proverbs 30:4) what is his name, and what is his sons name? what is his name? this is the supreme man; what is his sons name? this is the inferior man; and both of them are intimated in that Scripture, ( Exodus 3:13) and they shall say unto me, what is his name? what shall I say? Some copies, and the Vulgate Latin and Ethiopic versions; leave out the word Lord, and add the word heavenly, reading the clause thus, the second man from heaven, heavenly.


    Matthew Henry Commentary

    Verses 35-50 - 1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the lik shape, and form, and stature, and members, and qualities? The forme objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brough about by Divine power; that power which all may see does somewhat lik it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as wel as to admire the Creator's wisdom and goodness. There is a grea variety among other bodies, as there is among plants. There is variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and ther will be a variety of glories among them. Burying the dead, is lik committing seed to the earth, that it may spring out of it again Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirit made perfect. To God all things are possible. He is the Author an Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken an change the body by his Spirit. The dead in Christ shall not only rise but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious an spiritual bodies, fitted to the heavenly world and state, where the are ever afterwards to dwell. The human body in its present form, an with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only rea corruption. And the body follows the state of the soul. He, therefore who neglects the life of the soul, casts away his present good; he wh refuses to live to God, squanders all he has.


    Greek Textus Receptus


    ο
    3588 T-NSM πρωτος 4413 A-NSM ανθρωπος 444 N-NSM εκ 1537 PREP γης 1093 N-GSF χοικος 5517 A-NSM ο 3588 T-NSM δευτερος 1208 A-NSM ανθρωπος 444 N-NSM ο 3588 T-NSM κυριος 2962 N-NSM εξ 1537 PREP ουρανου 3772 N-GSM

    Vincent's NT Word Studies

    47. Earthy (coikov). Only in this chapter. The
    kindred noun couv dust appears Mark vi. 11; Apoc. xviii. 19. From cew to pour; hence of earth thrown down or heaped up: loose earth. Compare Gen. ii. 7, Sept., where the word is used.

    From heaven (ez ouranou). Ex out of, marking the origin, as ejk ghv out of the earth. Meyer acutely remarks that "no predicate in this second clause corresponds to the earthy of the first half of the verse, because the material of the glorified body of Christ transcends alike conception and expression." The phrase includes both the divine origin and the heavenly nature; and its reference, determined by the line of the whole argument, is to the glorified body of Christ - the Lord who shall descend from heaven in His glorified body. See Philip. iii. 20, 21. 134


    Robertson's NT Word Studies

    15:47 {Earthly} (cokos). Late rare word, from cous, dust. {The second man from heaven} (ho deuteros anqrwpos ex ouranou). Christ had a human (yucikon) body, of course, but Paul makes the contrast between the first man in his natural body and the Second Man in his risen body. Paul saw Jesus after his resurrection and he appeared to him "from heaven." He will come again from heaven.


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