1 Corinthians 15:51

1 Cor 15:51 [Textus Receptus (Elzevir) (1624)]598
Ἰδού, μυστήριον ὑμῖν λέγω· Πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα·

1 Cor 15:51 [Codex Sinaiticus (א or 01) (4th century)]

1 Cor 15:51 [Codex Alexandrinus (Royal MS 1 D VIII) (A02) (5th century)]

1 Cor 15:51 [Codex Vaticanus Gr. 1209 (B03) (4th century)]

1 Cor 15:51 [Codex Ephraemi Syri Rescriptus (Grec 9) (C04) (5th century)]

1 Cor 15:51 [Codex Claromontanus (Grec 107) (D06) (5th century)]


Critical Apparatus :




A Textual Commentary On 1 Corinthians 15:51

(a) Sometimes an early variation of reading is stated (which still exists in our copies) so fully, as to give the opportunity of comparing the ancient express testimonies with those still extant, and then forming a judgment on the whole evidence. Thus, in 1 Cor. xv. 51, there are three readings the early existence of which can be shown from Jerome ( Ad Minervium et Alexandrum) and Origen (as cited by Jerome, and as reading differently in one of his extant works).

Ι . πάντες οὐ κοιμηθησόμεθα, πάντες δε αλλαγησόμεθα. we shall not all sleep, but we shall all be changed.

ΙΙ . πάντες κοιμηθησόμεθα, οὐ πάντες δε αλλαγησόμεθα. we shall all sleep, but we shall not all be changed.

ΙΙΙ . πάντες αναστησόμεθα, οὐ πάντες δε αλλαγησόμεθα. we shall all rise, but we shall not all be changed.

The first of these readings is nearly the same as that of the common text (which however introduces μὲν) ; it is supported (besides this ancient testimony) by B D *** J K 37 and most later MSS. The Pesh. and Harcl. Syr. Memph. Goth. and some fathers.

The second reading is that of C F G (17) [and of A nearly], the Arm. and Æth., and some fathers.

The third is the reading of D*, and the Latin Vulg., and of many Latin fathers.

Thus the evidence for each of the three readings is strong ; but we can treat the question on the same grounds as if we had lived in the third century, for to that point the early testimony carries us.

Does not the first of the readings then possess the best claim on our attention? For the connection is such that the Apostle immediately speaks of the ημεις who will not sleep, but will be changed when the trumpet sounds at the coming of the Lord. From this reading I consider the others to have sprung ; the expression πάντες οὐ κοιμηθησόμεθα seems to have been mis apprehended, as though it meant “none of us will sleep” (just as tâs in New Testament Greek, when followed by a negative, is sometimes equivalent to oùdels) : it is no wonder that the negative should have been transposed in order to avoid this seemingly impossible statement. Origen in one place (i. 589 f) reads οὐ πάντες κοιμ. so as to connect the negative with the whole of the sentence.
(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 190-191)


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