SEV Biblia, Chapter 15:52
En un momento, en un abrir de ojo, a la final trompeta; porque ser tocada la trompeta, y los muertos sern levantados sin corrupcin; mas nosotros seremos transformados.
Clarke's Bible Commentary - 1 Corinthians 15:52
Verse 52. In a moment] en atomw? In an atom; that is, an indivisible point of time. In the twinkling of an eye; as soon as a man can wink; which expressions show that this mighty work is to be done by the almighty power of God, as he does all his works, He calls, and it is done. The resurrection of all the dead, from the foundation of the world to that time, and the change of all the living then upon earth, shall be the work of a single moment. At the last trump] This, as well as all the rest of the peculiar phraseology of this chapter, is merely Jewish, and we must go to the Jewish writers to know what is intended. On this subject, the rabbins use the very same expression. Thus Rabbi Akiba: "How shall the holy blessed God raise the dead? We are taught that God has a trumpet a thousand ells long, according to the ell of God: this trumpet he shall blow, so that the sound of it shall extend from one extremity of the earth to the other. At the first blast the earth shall be shaken; at the second, the dust shall be separated; at the third, the bones shall be gathered together; at the fourth, the members shall wax warm; at the fifth, the heads shall be covered with skin; at the sixth, the souls shall be rejoined to their bodies; at the seventh, all shall revive and stand clothed." See Wetstein. This tradition shows us what we are to understand by the last trump of the apostle; it is the seventh of Rab.
Akiba, when the dead shall be all raised, and, being clothed upon with their eternal vehicles, they shall be ready to appear before the judgment seat of God.
For the trumpet shall sound] By this the apostle confirms the substance of the tradition, there shall be the sound of a trumpet on this great day; and this other scriptures teach: see Zech. ix. 14; Matt. xxiv. 31; John v. 25; 1 Thess. iv. 16, in which latter place, the apostle treats this subject among the Thessalonians, as he does here among the Corinthians. See the notes there.
Shall be raised incorruptible] Fully clothed with a new body, to die no more.
We shall be changed.] That is, those who shall then be found alive.
John Gill's Bible Commentary
Ver. 52. In a moment , etc.] Or point of time, which is very short indeed; what a moment is, according to the Jewish doctors, (see Gill on Matthew 4:8). In the twinkling of an eye ; these two the Jews not only put together as here, but make one to be as the other; so they say f348 , y[ Prhk [grh , a moment is as the twinkling of an eye. This phrase, as the twinkling of an eye, is frequently used in Jewish writings f349 , to signify how speedily ard suddenly anything is done, and which is the design of it here; and the apostles meaning is, that the change upon the bodies of living saints will be so quick, that it will be done in a trice, before a man can shut his eyes and open them again; so that it will be as it were imperceptible, and without the least sensation of pain; this may also be referred to the resurrection, which will be quick, and done at once; though it seems rather, and chiefly, to respect the change of the living; what follows, indeed, favours the other sense also; for all will be quick and sudden, the coming of Christ, the raising of the dead, and the change of the living: at the last trumpet, for the trumpet shall sound ; or by the last trumpet, as the Syriac and Arabic versions render it; that is, by means of it, through the sounding of that: and the dead shall be raised incorruptible ; free from all frailty, mortality, and corruption, when the trumpet shall sound: and at the same time also, we shall be changed ; the saints that will be found alive; the apostle speaks in the first person, because of the uncertainty of Christs coming, and of the blowing of the last trumpet, he not knowing but it might be in his time; what this last trumpet will be, is not easy to say; it can hardly be thought to be a material one: the Jews have a notion, that a trumpet will be blown at the time of the resurrection of the dead, as at the giving of the law on Mount Sinai; which will quicken the dead, as they say it then did; and that this will be blown by Michael the archangel f351 : it seems very likely to be the same with the shout, the voice of the archangel, and the trumpet of God, ( 1 Thessalonians 4:16) all which may be no other than the voice of Christ; at the hearing of which, the dead will rise; but whether this will be an articulate one, as at the raising of Lazarus, or is only expressive of his power, which will then be put forth, is not material, nor a point to be determined: and what if by all this should be meant some violent claps of thunder, as at Mount Sinai, which will shake the whole earth; and when almighty power will be put forth to raise the dead: since such are by the Jews called the voices of the son of David, and are expected by them, a little before his coming? This is called the last trumpet, not so much with respect to those that go before, much less to the seven trumpets in the Revelations, of which as yet there was no revelation made, but because there will be none after it; see: And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid. (2 Esdras 6:23) Ver. 53. For this corruptible must put on incorruption , etc.] The apostle returns to what he had before asserted, concerning the necessity of an alteration in the qualities of bodies, in order to the enjoyment of the heavenly state; showing, that the selfsame body the saints now have, for he seems to point with his finger to his own, and which are incorruptible ones, shall and must be clothed with incorruption: and this mortal must put on immortality ; the body that now is mortal, must become immortal; it must put off its rags of mortality, and be clothed with the shining robes of immortality; and which must be done, either by first dying, and then rising from the dead; or by undergoing alive a quick and sudden change, which will at once remove all corruption and mortality; see: He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms. (2 Esdras 2:45) Ver. 54. So when this corruptible shall have put on incorruption , etc.] As at the coming of Christ, both the bodies of living saints, and of dead ones being raised, will: and this mortal shall have put on immortality ; which will be the case, in the resurrection morn: then shall be brought to pass that saying that is written ; then that passage will have its full accomplishment, which stands in ( Isaiah 25:8) where it is read, he will swallow up death in victory , or for ever. That is, the Messiah shall by his death, and resurrection from the dead, obtain such an entire victory over death, not only for himself, but for all his people, that in the resurrection morn, when they will be all raised from the dead, death will be so swallowed up, that it will be no more: the Jews acknowledge that this prophecy belongs to the times of the Messiah; so they say f353 , that the Messiah shall descend from Pharez, and in his day the holy blessed God will cause death to be swallowed up, as it is said, ( Isaiah 25:8) he shall swallow up death in victory: and again f354 , when the King Messiah comes, the holy blessed God will raise up those that sleep in the dust, as it is written, he shall swallow up death in victory: they also say f355 , that this passage refers to future time, and to the world to come. The prophet expresses it actively, it being a prediction of what was to be done by the Messiah; the apostle cites it passively, as being accomplished by him after the resurrection, and considered as a part of the song sung by the risen saints; to which is added, Ver. 55. O death, where is thy sting ? etc.] These words, with the following clause, are taken out of ( Hosea 13:14) and that they belong to the times of the Messiah, the ancient Jews acknowledge; and the Chaldee paraphrase interprets them of the Logos, or Word of God, rendering them thus, my Word shall be among them to kill, and my Word to destroy; wherefore the apostle is not to be charged with a misapplication of them, nor with a perversion of them, as he is by the Jew f356 : in the prophet they are thus read, O death, I will be thy plagues, O grave, I will be thy destruction; between which, and the apostles citation of them, there is some difference; the word yha , which we render in both clauses, I will be, the apostle translates where, and that very rightly, and so it should be rendered there; and so it is by the Septuagint interpreters, who render the whole as he, with a little variation, where is thy revenge, O death? where is thy sting, O grave? and so the Arabic version of Hosea still nearer the apostle, where is now thy victory, O death? or where is thy sting, O grave? and even the Chaldee paraphrase on ( Hosea 13:14) renders the same word where; for instead of, I will be thy king, the Targum reads, a klm , where is thy king? and Aben Ezra, a Jewish writer of great note, on ( Hosea 13:14) observes, that there are some that say the word is to be inverted as if it was jya , where, and he adds, and it is right; a like observation he makes on those words in ( Corinthians 15:14) and that that is the true sense of the word in both verses, is attested by Ebn Jannahius Tanchuma f357 ; so that the apostle is thus far to be justified, in his citation of this passage: it is further to be observed, that instead of thy plagues, he reads, thy sting; and I doubt not, but that among the many things which rbd signifies, as it must be owned it does signify the plague, or pestilence, (see Psalm 90:6) and which perhaps is so called, from the venomous nature of it, and the poisonous sting that is in it, so likewise a sting, though there is no instance of it; certain it is, that bees are called yrbd , and as Cocceius f358 observes, from their sting; and so in the Chaldee and Arabic languages, a bee, or a wasp, is called arbd ; and it is to such sort of creatures, that the allusion is here made; who having lost their stings, can do no hurt; and which will be the case of death in the resurrection morn, when risen saints will insult over it in this triumphant manner; having nothing more to fear from it, any more than a man has to be afraid of any animal whatever, that has lost its sting: and in the following clause, O grave, where is thy victory ? instead of destruction, as it must be allowed the word bjq signifies, (see Psalm 90:6) the apostle reads victory; but then there is no difference in the sense; for the grave gets its victory over its thousands, and ten thousands, and ten thousand times ten thousands, and millions of millions, by the destruction of them, which now it glories in, and boasts of; but in the resurrection morn, when its destruction will be at an end, the triumphant saints may reasonably ask, where is its boasted victory, since it can destroy no longer.
Matthew Henry Commentary
Verses 51-58 - All the saints should not die, but all would be changed. In the gospel many truths, before hidden in mystery, are made known. Death neve shall appear in the regions to which our Lord will bear his rise saints. Therefore let us seek the full assurance of faith and hope that in the midst of pain, and in the prospect of death, we may thin calmly on the horrors of the tomb; assured that our bodies will ther sleep, and in the mean time our souls will be present with the Redeemer. Sin gives death all its hurtful power. The sting of death in sin; but Christ, by dying, has taken out this sting; he has mad atonement for sin, he has obtained remission of it. The strength of sin is the law. None can answer its demands, endure its curse, or do awa his own transgressions. Hence terror and anguish. And hence death is terrible to the unbelieving and the impenitent. Death may seize believer, but it cannot hold him in its power. How many springs of jo to the saints, and of thanksgiving to God, are opened by the death an resurrection, the sufferings and conquests of the Redeemer! In vers #(58), we have an exhortation, that believers should be stedfast, fir in the faith of that gospel which the apostle preached, and the received. Also, to be unmovable in their hope and expectation of thi great privilege, of being raised incorruptible and immortal. And to abound in the work of the Lord, always doing the Lord's service, an obeying the Lord's commands. May Christ give us faith, and increase ou faith, that we may not only be safe, but joyful and triumphant __________________________________________________________________
Greek Textus Receptus
εν 1722 PREP ατομω 823 A-DSN εν 1722 PREP ριπη 4493 N-DSF οφθαλμου 3788 N-GSM εν 1722 PREP τη 3588 T-DSF εσχατη 2078 A-DSF σαλπιγγι 4536 N-DSF σαλπισει 4537 5692 V-FAI-3S γαρ 1063 CONJ και 2532 CONJ οι 3588 T-NPM νεκροι 3498 A-NPM εγερθησονται 1453 5701 V-FPI-3P αφθαρτοι 862 A-NPM και 2532 CONJ ημεις 2249 P-1NP αλλαγησομεθα 236 5691 V-2FPI-1P
Vincent's NT Word Studies
52. Moment (atomw). Only here in the New Testament. Atomos, from aj not and temnw to cut, whence our atom. An undivided point of time. The same idea of indivisibility appears in ajkarhv (not in the New Testament), from aj not and keirw to shear; primarily of hair too short to be cut, and often used in classical Greek of time, as in the phrase ejn ajkarei cronou in a moment of time.Twinkling (riph). Only here in the New Testament. Originally the swing or force with which a thing is thrown; a stroke or beat. Used in the classics of the rush of a storm, the flapping of wings; the buzz of a gnat; the quivering of a harpstring; the twinkling of the stars. Generally of any rapid movement, as of the feet in running, or the quick darting of a fish.
Robertson's NT Word Studies
15:52 {In a moment} (en atomwi). Old word, from a privative and temnw, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (en ripei ofqalmou). Old word ripe from riptw, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (en tei escatei salpiggi). Symbolical, of course. See on 1Th 4:16; Mt 24:31.
