1 Corinthians 15:29

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1 Corinthians 15:29 in Multiple Translations

Berean Standard Bible BSB

If these things are not so, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?

King James Version KJV

Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

American Standard Version ASV

Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?

Bible in Basic English BBE

Again, what will they do who are given baptism for the dead? if the dead do not come back at all, why are people given baptism for them?

Free Bible Version FBV

Otherwise what will those people do who are baptized for the dead? If the dead are not raised at all, why then would people be baptized for them?

Geneva Bible 1599 GNV

Els what shall they doe which are baptized for dead? if the dead rise not at all, why are they then baptized for dead?

Young's Literal Translation YLT

Seeing what shall they do who are baptized for the dead, if the dead do not rise at all? why also are they baptized for the dead?

World English Bible WEB

Or else what will they do who are baptized for the dead? If the dead aren’t raised at all, why then are they baptized for the dead?

Noah Webster Bible WBS

Else what will they do, who are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

Douay-Rheims 1899 DRV

Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? why are they then baptized for them?

Translation for Translators T4T

Now think about this: Some among you are being baptized (OR, are baptizing people) on behalf of those who died before someone baptized them (OR, who died before they became believers). If, as some people say, believers will not be raised from the dead {God will not cause believers to become alive again}, ◄what is the value in those people doing that?/there is no value in those people doing that!► [RHQ] If God will not cause any believers to become alive again, it is senseless to be baptized {baptize anyone} on behalf of someone who has died. [RHQ]

Plain English Version PEV

You know, sometimes a Christian dies before anyone baptised them, so sometimes you mob try to help them, and you baptise another Christian instead of them. But think about it, if dead people will never live again, that is a useless thing for you to do.

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Berean Amplified Bible — 1 Corinthians 15:29

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

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1 Corinthians 15:29 Interlinear (Deep Study)

BIB

GRK επει τι ποιησουσιν οι βαπτιζομενοι υπερ των νεκρων ει ολως νεκροι ουκ εγειρονται τι και βαπτιζονται υπερ των νεκρων

επει epei G1893 since Conj

τι tis G5101 which? Interrog-ASN

ποιησουσιν poieō G4160 to do/make: do Verb-FAI-3P

οι ho G3588 the/this/who Art-NPM

βαπτιζομενοι baptizō G907 to baptize Verb-PPP-NPM

υπερ huper G5228 above/for Prep

των ho G3588 the/this/who Art-GPM

νεκρων nekros G3498 dead Adj-GPM

ει ei G1487 if COND

ολως holōs G3654 at all Adv

νεκροι nekros G3498 dead Adj-NPM

ουκ ou G3756 no Particle-N

εγειρονται egeirō G1453 to arise Verb-PPI-3P

τι tis G5101 which? Interrog-ASN

και kai G2532 and Conj

βαπτιζονται baptizō G907 to baptize Verb-PPI-3P

υπερ huper G5228 above/for Prep

των ho G3588 the/this/who Art-GPM

νεκρων nekros G3498 dead Adj-GPM

Greek Word Study

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Greek Word Reference — 1 Corinthians 15:29

επει epei G1893 "since" Conj

Since refers to a point in time or a cause, as seen in Matthew 18:32 and 21:46. This word is used to describe a reason or a time. It appears in various Bible passages to introduce a cause or a time.

Definition: ἐπεί conj. (ἐπί, εἰ), when, since; __1. of time, when, after: Luk.7:1 (Rec., WH, mg.). __2. Of cause, since, because: Mat.18:32 21:46 27:6, Mrk.15:42, Luk.1:34, Jhn.13:29 19:31, Act.13:46 (Rec., WH, mg.), 1Co.14:12, 2Co.11:18 13:3, Heb.5:2, 11 6:13 9:17 11:11; ἐ. οὖν, Heb.2:14 4:6. With ellipsis, otherwise, else: Rom.11:6, 22, Heb.9:26; ἐ. ἄρα, 1Co.5:10 7:14; introducing a question, Rom.3:6, 1Co.14:16 15:29, Heb.10:2 (cf. 4Ma.1:33 4Mac 2:7 4Mac 2:10 4Mac 4:24-26).† (AS)

Usage: Occurs in 26 NT verses. KJV: because, else, for that (then, -asmuch as), otherwise, seeing that, since, when See also: 1 Corinthians 5:10; Hebrews 9:26; Hebrews 2:14.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ποιησουσιν poieō G4160 "to do/make: do" Verb-FAI-3P

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βαπτιζομενοι baptizō G907 "to baptize" Verb-PPP-NPM

To baptize or immerse someone in water, like John the Baptist did in the New Testament. It means to fully wet or submerge someone, as seen in Mark 10:38 and Luke 12:50.

Definition: βαπτίζω (βάπτω), [in LXX: 4Ki.5:14 (טבל), Isa.21:4, Jdth.12:7, Sir.31 (34)30 * ;] to dip, immerse, sink; __1. generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaphorically, to overwhelm (Is, l.with; cf. MM, Exp., x); with cogn. accusative, βάπτισμα β., Mrk.10:38, 39 Luk.12:50. Mid., __2. to perform ablutions, wash oneself, bathe (Ki, Jth, Si, ll. with): Mrk.7:4; aor. pass, in same sense, Luk.11:38. __3 Of ablution, immersion, as a religious rite, to baptize; __(a) (a) absol.; Mrk.1:4, Jhn.1:25, 26 28 3:22, 23, 26 4:2 10:40, 1Co.1:17; ὁ βαπτίζων (= ὁ βαπτιστής, M, Pr., 127), Mrk.6:14, 24; with accusative, Jhn.4:1, Act.8:38, I Co.1.14, 16; with cogn. accusative, τὸ βάπτισμα, Act.19:4 (cf. Mrk.10:38, supr.); pass., to be baptized, receive baptism: Mat.3:13, 14, 16, Mrk.16:16, Luk.3:7, 12 21 7:29 (τ. βάπτισμα) ib. 30, Act.2:41 8:12, 13 36 9:18 10:47 16:15, 33 18:8; mid., 22:16 (M, Pr., 163); __(b) with prepositions: ἐν, of the element, Mat.3:6, 11 Mrk.1:4, 5 8, Luk.3:16, Jhn.1:26, 31 33 3:23, Act.1:5 2:38 10:48 11:16, 1Co.10:2; εἰς, of the element, purpose or result (Lft., Notes, 155), Mat.3:1 28:19, Mrk.1:9, Act.8:16 19:3, 5 Rom.6:3, 1Co.1:13, 15 10:2 12:13, Gal.3:27; with dative, ὕδατι, Luk.3:16, Act.1:5 11:16; ὑπὲρ τῶν νεκρῶν, perh. to fulfil the wish of a dead friend, 1Co.15:29 (see ICC, in l.; cf. DB, i, 238ff.; DCG, i, 169a; ii, 605b; Cremer, 126). † (AS)

Usage: Occurs in 65 NT verses. KJV: Baptist, baptize, wash See also: 1 Corinthians 1:13; John 1:33; Romans 6:3.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

Definition: ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., 2Co.11:23), prep. with genitive, accusative __I. C. genitive, primarily of place (rest or motion), over, above, across, beyond, hence, metaphorically, __1. for, on behalf of: of prayer, Mat.5:44, Act.8:24, Rom.10:1, Jas.5:16, al.; of laying down life, Jhn.10:11, Rom.9:3, al.; esp. of Christ giving his life for man's redemption, Mrk.14:24, Jhn.10:15, Act.21:13, Rom.5:6-8, al.; opposite to κατά, Mrk.9:40, Luk.9:50, Rom.8:31. __2. Causal, for, because of, for the sake of: with genitive of person(s), Act.5:41, Rom.1:5, Php.1:29, 2Co.12:10, al.; with genitive of thing(s), Jhn.11:4, Rom.15:8, 2Co.1:6, al. __3. = ἀντί (see M, Pr., 105), for, instead of, in the name of: 1Co.15:29, 2Co.5:15, 21 Gal.3:13, Col.1:7, Phm 13 (cf. Field, Notes, 225). __4. In more colourless sense, = περί (M, Pr., l.with), for, concerning, with regard to: Rom.9:27, 2Co.1:6 8:23 12:8, Php.1:7, 2Th.2:1, al. __II. C. accusative, primarily of place, over, beyond, across, hence, metaphorically, of measure or degree in excess, above, beyond, over, more than: Mat.10:24, 37 Luk.6:40, Act.26:13, 1Co.10:13, 2Co.1:8, Eph.1:22 3:20, Phm 16, al.; after comparatives = than (Jdg.11:25, al.), Luk.16:8, Heb.4:12. __III. As adv. (see supr. ad init.), more: ὕπερ ἐγώ, I more, 2Co.11:23; in compounds, see: ὑπεράνω, ὑπερλίαν, ὑπερπερισσῶς. __IV. In composition: over (ὑπεραίρω), beyond (ὑπερβάλλω), more (ὐπερνικάω), on behalf of (ὐπερεντυγχάνω). (AS)

Usage: Occurs in 142 NT verses. KJV: (+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very See also: 1 Corinthians 1:13; Ephesians 3:20; 1 Peter 2:21.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νεκρων nekros G3498 "dead" Adj-GPM

The Greek word for dead, meaning something or someone is lifeless, either physically or spiritually, as seen in Matthew 28:4 and Revelation 1:18.

Definition: νεκρός, -α, -ον, [in LXX chiefly for מֵת ;] dead, __I. as adj., __1. prop.: Act.5:10 20:9, Jas.2:26, Rev.1:18, al.; ὡσεὶ ν., Mat.28:4, Mrk.9:26, Rev.1:17; of that which is subject to death, Rom.8:10. __2. Metaphorical, __(a) of persons: Luk.15:24, 32; of those immersed in worldly cares, Mat.8:22, Luk.9:60; of spiritual death, Jhn.5:25, Rom.6:13, Eph.5:14, Rev.3:1; τ. παραπτώμασιν, Eph.2:1, 5 Col.2:13; of the opposite condition, ν. τῇ ἁμαρτίᾳ, Rom.6:11; __(b) of things regarded as inoperative, devoid of power: ἁμαρτία, Rom.7:8; πίστις, Jas.2:17, 26; ἔργα, Heb.6:1 9:14. __II. As subst., νεκρός, ὁ (Hom., al.), chiefly in pl. (οἱ) ν., the dead: Mat.11:5, Mrk.12:26, Luk.20:37, 1Co.15:15, al.; ἀνάστασις (τ.) νεκρῶν, Mat.22:31, Act.17:32, al.; ν. . . . ζῶντες, Mat.22:32, Mrk.12:27, Act.10:42, al.; ἀπὸ νεκρῶν, Luk.16:30; ἐκ ν., Mrk.6:14, Luk.24:46, Jhn.12:1, Act.13:34, Rom.10:7, al.; πρωτότοκος ἐκ τῶν ν., Col.1:18; ζωὴ ἐκ ν., Rom.11:15; constr. praegn., ἐκ ν. ζῶντες, Rom.6:13. (AS)

Usage: Occurs in 122 NT verses. KJV: dead See also: 1 Corinthians 15:12; John 12:17; 1 Peter 1:3.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

ολως holōs G3654 "at all" Adv

The word 'holos' is used as 'holws' to mean 'at all' or 'completely', as in Matthew 5:34 and 1 Corinthians 5:1, to emphasize something is true in every way.

Definition: ὅλως adv. (ὅλος), altogether, assuredly, actually (with neg., at all) : Mat.5:34, 1Co.5:1 6:7 15:29.† (AS)

Usage: Occurs in 4 NT verses. KJV: at all, commonly, utterly See also: 1 Corinthians 5:1; 1 Corinthians 15:29; Matthew 5:34.

νεκροι nekros G3498 "dead" Adj-NPM

The Greek word for dead, meaning something or someone is lifeless, either physically or spiritually, as seen in Matthew 28:4 and Revelation 1:18.

Usage: Occurs in 122 NT verses. KJV: dead See also: 1 Corinthians 15:12; John 12:17; 1 Peter 1:3.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εγειρονται egeirō G1453 "to arise" Verb-PPI-3P

To arise means to wake up or stand up, and it can also mean to raise someone from the dead, like Jesus did with Lazarus in John 12. It's about moving from a state of rest or death to being active and alive. This concept is seen in Matthew 25:7 and Mark 4:27.

Definition: ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mat.9:5, Mrk.2:11, al.); __1. to awaken, arouse from sleep: Mrk.4:38, Act.12:7; metaphorically, of spiritual awakening, Rom.13:11 (pass.), Eph.5:14; pass., to be aroused, wake up: Mat.25:7, Mrk.4:27; ἀπὸ τ. ὕπνου, Mat.1:24. __2. Freq. in NT, to raise from the dead: νεκρούς, Jhn.5:21, Act.26:8, 2Co.1:9; ἐκ νεκρῶν, Jhn.12:1, Act.3:15, Rom.8:11, al.; pass., rise from death: Mat.11:5, Luk.7:22, Jhn.2:22, Rom.6:9, al.; ἀπὸ τ. νεκρῶν, Mat.14:2, al. __3. In late Gk., __(a) to raise, from sitting, lying, sickness; mid. and pass., to rise: Mat.9:5, 7 Mrk.1:31 9:27 10:49, al.; redundant, like Heb. קוּם, Mat.2:15 9:19, Rev.11:1 (see Dalman, 23f.); __(b) to raise up, cause to appear: Act.13:22 (cf. Jdg.2:18); τέκνα, Mat.3:9; pass., to appear: Mat.11:11, Mrk.13:22, al. __4. to rouse, stir up; pass., to rise against: Mat.24:7, Mrk.13:8. __5. Of buildings, to raise: τ. ναόν, Jhn.2:19, 20 (cf . Deu.16:22, Sir.49:13); (cf. δι-, ἐξ-, συν-εγείρω, and V. Cremer, 224). (AS)

Usage: Occurs in 132 NT verses. KJV: awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up See also: 1 Corinthians 6:14; Luke 11:31; 1 Peter 1:21.

τι tis G5101 "which?" Interrog-ASN

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

βαπτιζονται baptizō G907 "to baptize" Verb-PPI-3P

To baptize or immerse someone in water, like John the Baptist did in the New Testament. It means to fully wet or submerge someone, as seen in Mark 10:38 and Luke 12:50.

Usage: Occurs in 65 NT verses. KJV: Baptist, baptize, wash See also: 1 Corinthians 1:13; John 1:33; Romans 6:3.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νεκρων nekros G3498 "dead" Adj-GPM

The Greek word for dead, meaning something or someone is lifeless, either physically or spiritually, as seen in Matthew 28:4 and Revelation 1:18.

Usage: Occurs in 122 NT verses. KJV: dead See also: 1 Corinthians 15:12; John 12:17; 1 Peter 1:3.

Study Notes — 1 Corinthians 15:29

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 15:29 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 15:29
Jamieson-Fausset-Brown on 1 Corinthians 15:29
Matthew Poole's Commentary on 1 Corinthians 15:29
Trapp's Commentary on 1 Corinthians 15:29
Ellicott's Commentary on 1 Corinthians 15:29
Adam Clarke's Commentary on 1 Corinthians 15:29
Cambridge Bible on 1 Corinthians 15:29
Barnes' Notes on 1 Corinthians 15:29
Whedon's Commentary on 1 Corinthians 15:29
Sermons on 1 Corinthians 15:29

Context — The Order of Resurrection

27For “God has put everything under His feet.” Now when it says that everything has been put under Him, this clearly does not include the One who put everything under Him. 28And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.

29If these things are not so, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?

30And why do we endanger ourselves every hour? 31I face death every day, brothers, as surely as I boast about you in Christ Jesus our Lord.

Cross References

	Reference	Text (BSB)
1	Romans 6:3–4	Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
2	1 Corinthians 15:16	For if the dead are not raised, then not even Christ has been raised.
3	Matthew 20:22	“You do not know what you are asking,” Jesus replied. “Can you drink the cup I am going to drink?” “We can,” the brothers answered.
4	1 Corinthians 15:32	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.”

1 Corinthians 15:29 Summary

In 1 Corinthians 15:29, the apostle Paul is talking about a practice where people were baptized on behalf of those who had died, as a way of showing their faith in the resurrection, as also seen in Romans 6:3-4. But if there is no resurrection, then this practice would be meaningless, as Paul argues in 1 Corinthians 15:12-19. This verse helps us understand that our faith in the resurrection should shape the way we live and the choices we make, as seen in 2 Corinthians 5:1-8 and 1 Peter 1:3-5. By trusting in the resurrection, we can have hope for the future and live with purpose and meaning, as taught in 1 Thessalonians 4:13-14.

Frequently Asked Questions

What does it mean to be baptized for the dead?

The practice of being baptized for the dead refers to a ritual where a living person is baptized on behalf of someone who has passed away, with the belief that it may help the deceased person in the afterlife, as seen in 1 Corinthians 15:29, although this practice is not supported in other parts of Scripture such as Romans 6:3-4 and Galatians 3:27

Is the concept of baptizing for the dead supported in other parts of the Bible?

The Bible does not provide clear support for the practice of baptizing for the dead, and it is generally considered to be a non-biblical practice, with the apostle Paul using it in 1 Corinthians 15:29 to make a point about the resurrection, rather than endorsing the practice itself, as seen in the context of 1 Corinthians 15:12-19

What is the main point Paul is trying to make in this verse?

Paul is using the example of baptizing for the dead to highlight the importance of the resurrection of the dead, as taught in 1 Corinthians 15:12-28, and to emphasize that if there is no resurrection, then such practices would be meaningless, as supported by 1 Thessalonians 4:13-14

How does this verse relate to the overall theme of 1 Corinthians 15?

This verse is part of Paul's larger argument about the resurrection of the dead, as seen in 1 Corinthians 15:1-58, and is used to emphasize the significance of this doctrine, as also seen in 2 Corinthians 5:1-8 and 1 Peter 1:3-5

Reflection Questions

What are some ways that I can demonstrate my faith in the resurrection, as seen in 1 Corinthians 15:29 and other parts of Scripture?
How does the concept of the resurrection impact my daily life and my relationships with others, as taught in 1 Thessalonians 4:13-14 and 1 Corinthians 15:12-19?
What are some ways that I can use the example of baptizing for the dead to share the gospel with others, as seen in 1 Corinthians 15:1-5 and Romans 10:9-10?
How can I balance my desire to honor the dead with my faith in the resurrection, as seen in 1 Corinthians 15:29 and other parts of Scripture such as 2 Timothy 1:16-18?

Gill's Exposition on 1 Corinthians 15:29

Else what shall they do which are baptized for the dead,.... The apostle here returns to his subject, and makes use of new arguments to prove the doctrine of the resurrection of the dead, and reasons

Jamieson-Fausset-Brown on 1 Corinthians 15:29

Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? Else - if there be no resurrection. What shall they do? - what profit do they get?

Matthew Poole's Commentary on 1 Corinthians 15:29

A very difficult text, and variously expounded. The terms baptize, and baptism, signify no more in their original and native signification, than to wash, and a washing: the washing of pots and cups, in use amongst the Jews, is, in the Greek, the baptisms of pots and cups. But the most usual acceptation of baptism in Scripture, is to signify one of the sacraments of the New Testament; that sacred action, by which one is washed according to the institution of Christ, in the name of the Father, the Son, and the Holy Ghost. It is also metaphorically used by our Saviour in the Gospels, ,23 Mr 10:38,39 Lu 12:50, to signify a suffering for the name of Christ. And it is also used thus metaphorically, to signify the action of the Holy Ghost in cleansing and renewing our hearts, ,1. The last usage of the term is by no means applicable here. The question is: Whether the apostle meaneth here only: Why are men washed for the dead? Or why are men baptized religiously for the dead? Or why are men baptized with blood for the dead? For the popish notion, that baptism here signifies any religious actions, as fastings, and prayers, and penances for those that are in purgatory, there is no such usage of the term in Scripture; for though in Scripture it signifies sometimes sufferings from the hands of others, as in ,23 Mr 10:38,39, yet it no where signifies penances, or such sufferings as men impose upon themselves for the dead. Nor doth Paul here say: To what purpose do men baptize themselves? But why are they baptized for the dead? 1. Those that think the term here signifies washing, what shall they do who are washed for the dead? Tell us, that it being a custom in many countries, for neatness and cleanliness, to wash dead bodies, the primitive Christians used that ceremony as a religious rite, and a testification of their belief of the resurrection. That such a custom was in use amongst Christians, is plain from : but that they used it as religious rite, or a testimony of their taith in the resurrection, appeareth not. And though it be uper twn nekrwn, yet they say uper is so used, , for the truth of God, expounded by the next word, to confirm the promises. 2. Those that think, that by baptizing, in this text, the sacrament of baptism is to be understood, give us more than one account. Some say, that whereas they were wont in the primitive church, before they admitted persons into a full communion with the church, to keep them for some time under catechism, in which time they were called catechumeni; if such fell sick, and in danger of death, they baptized them; or if they died suddenly, they baptized some other for them, in testimony of their hope of the joyful resurrection of such a person to eternal life.

Trapp's Commentary on 1 Corinthians 15:29

29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? Ver. 29. Which are baptized] The several senses that are set upon this text, see in Beza, Piscator, but especially our new annotations upon the Bible.

Ellicott's Commentary on 1 Corinthians 15:29

(29) Else.—We can well imagine the Apostle pausing, as it were, to take breath after the splendid outburst of mingled rhetoric and logic which we find in 1 Corinthians 15:23-28; or perhaps even postponing until some other day the further dictation of his Epistle, when he could calmly resume his purely logical argument in favour of the doctrine of the Resurrection. Then there will not appear such a startling or inexplicable abruptness in the words with which this new argument is commenced. “Else”—i.e., if there be no resurrection—what shall they who are baptised for the dead do? If the dead be not raised at all, why are they then baptised for the dead? Such is the proper punctuation, and not as in the English version, which joins the clause, “if the dead rise not,” with the preceding instead of with the following portion of the verse. Also the word translated “rise,” is “are raised.” This is an argumentum ad hominem. The practice known as baptism for the dead was absurd if there be no resurrection. To practise it and to deny the doctrine of the resurrection was illogical. What shall they do? i.e., What explanation shall they give of their conduct? asks the Apostle. There have been numerous and ingenious conjectures as to the meaning of this passage. The only tenable interpretation is that there existed amongst some of the Christians at Corinth a practice of baptising a living person in the stead of some convert who had died before that sacrament had been administered to him. Such a practice existed amongst the Marcionites in the second century, and still earlier amongst a sect called the Corinthians. The idea evidently was that whatever benefit flowed from baptism might be thus vicariously secured for the deceased Christian. St. Chrysostom gives the following description of it:—“After a catechumen (i.e., one prepared for baptism, but not actually baptised) was dead, they hid a living man under the bed of the deceased; then coming to the bed of the dead man they spake to him, and asked whether he would receive baptism, and he making no answer, the other replied in his stead, and so they baptised the ‘living for the dead.’” Does St. Paul then, by what he here says, sanction the superstitious practice? Certainly not. He carefully separates himself and the Corinthians, to whom he immediately addresses himself, from those who adopted this custom. He no longer uses the first or second person; it is “they” throughout this passage. It is no proof to others; it is simply the argumentum ad hominem. Those who do that, and disbelieve a resurrection, refute themselves. This custom possibly sprang up amongst the Jewish converts, who had been accustomed to something similar in their own faith. If a Jew died without having been purified from some ceremonial uncleanness, some living person had the necessary ablution performed on them, and the dead were so accounted clean.

Adam Clarke's Commentary on 1 Corinthians 15:29

Verse 29. Else what shall they do which are baptized for the dead] This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have laboured to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks: 1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the Gospel. 2. The multitudes who embraced Christianity became converts on the evidence of this resurrection. 3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered. 4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, Romans 6:3-5: Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection. 5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, Hebrews 10:34. 6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should rise again, so they were baptized in the same faith. 7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid down theirs. 8. He was therefore baptized in reference to this martyrdom; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs. 9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors.

Cambridge Bible on 1 Corinthians 15:29

29. Else what shall they do which are baptized for the dead] St Paul now abruptly changes the subject, and appeals to the conduct of Christians as a witness to their belief. This is again a passage of extreme difficulty, and it would be impossible to notice one tithe of the explanations which have been proposed of it. We will only touch on three: (1) the natural and obvious explanation that the Apostle was here referring to a practice, prevalent in his day, of persons permitting themselves to be baptized on behalf of their dead relatives and friends. This interpretation is confirmed by the fact that Tertullian, in the third century, mentions such a practice as existing in his time. But there is great force in Robertson’s objection: “There is an immense improbability that Paul could have sustained a superstition so abject, even by an allusion. He could not have spoken of it without anger.” The custom never obtained in the Church, and though mentioned by Tertullian, is as likely to have been a consequence of this passage as its cause. Then there is (2) the suggestion of St Chrysostom, that inasmuch as baptism was a death unto sin and a resurrection unto righteousness, every one who was baptized was baptized for the dead, i.e. for himself spiritually dead in trespasses and sins; and not only for himself, but for others, inasmuch as he proclaimed openly his faith in that Resurrection of Christ which was as efficacious on others’ behalf as on his own. There remains (3) an interpretation suggested by some commentators and supported by the context, which would refer it to the baptism of trial and suffering through which the disciples of Christ were called upon to go, which would be utterly useless and absurd if it had been, and continued to be, undergone for the dying and for the dead (1 Corinthians 15:6; 1 Corinthians 15:18). The use of the present tense in the verb baptized, the close connection of the second member of the sentence with the first, and the use of the word baptized in this sense in St Matthew 3:11; Matthew 20:12, are the grounds on which this interpretation may be maintained.

Barnes' Notes on 1 Corinthians 15:29

Else what shall they do ... - The apostle here resumes the argument for the resurrection which was interrupted at 1 Corinthians 15:19.

Whedon's Commentary on 1 Corinthians 15:29

29. Else—If this apocalypse of the resurrection be not true. What shall they do—Or say for themselves. Baptized for the dead—Over this passage an interminable battle of commentary is waged.

Sermons on 1 Corinthians 15:29

	Sermon	Description
	How to Identify a False Cult by A.W. Tozer	In this sermon, the preacher discusses the concept of judgment and the role of Jesus in preaching to those who have died. He emphasizes that God treats every human being as an inte
	Studies in 1 Corinthians-13 1 Cor 15 by William MacDonald	The sermon transcript discusses various topics related to the preaching of the word of God. It emphasizes the importance of laboring for the Lord and the assurance that no labor fo
	Rites and Customs of the Church by J.H. Newman	J.H. Newman discusses the importance of adhering to traditions and rituals in the Church, even when they are not explicitly mentioned in the Apostolic writings, emphasizing that th
	Day 97, 1 Corinthians 15 by David Servant	David Servant emphasizes the importance of holding fast to Paul's gospel, which includes the foundational truths that humanity is sinful, God is wrathful, and Christ died for our s
	Water Baptism - Part 1 by Derek Prince	In this sermon, Derek Prince emphasizes the importance of not just believing and confessing the Gospel, but also demonstrating it through our actions. He shares a principle he taug
	Dead to Sin by Don McClure	In this sermon, the preacher begins by reminding the audience of their standing in Jesus Christ, emphasizing that they are brought in and introduced as royalty to God through Jesus
	Absalom by Jacob Prasch	This sermon emphasizes the importance of sharing the full gospel message, including the need for repentance and the reality of trials, not just the blessings and feel-good aspects.