1 Corinthians Chapter 7

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Marriage and Sex
  1. Now, about what you wrote.  It’s good for a man not to touch a woman.[1]“touch” this Greek word has the basic meaning of “touch” It’s most often used to indicate a simple touch, like Jesus “touching” various sick people to heal them.  However, it can vary considerably in nuance depending on the context.  At the other end of the spectrum, it can mean to “touch sexually”, which is interesting considering the same word can also be used of kindling a fire.  It can also mean to “fasten or adhere to” perhaps in an affectionate sense, like how we would use the words “snuggle” or cuddle”.  It can also mean to feel around with the fingers; i.e. to “grope”.
  2. But because of temptation to fornication, let each man have the wife to himself,[4]“to himself” is literal, though most translations render it “his own wife” making it more similar to Paul’s statement in the second half of the verse regarding wives (see following footnote).  This alteration is completely without basis in the Greek.  The Greek word translated “himself” here is “ἑαυτοῦ” (heautou).  In this verse, it’s a 3rd person singular masculine reflexive pronoun, of which English has exactly one: “himself”.  For some reason, Paul made a distinction between how husbands “have” their wives vs. how wives “have” their husbands.  This difference has been accurately translated here, but we won’t speculate on why Paul made the two clauses different. and let each wife have her husband.[2]literally “her own husband”, but not in the sense of ownership, like the wife “owns” the husband.  Rather, it’s an emphatic way to refer to the wife’s ‘own’ husband, as opposed to a man/husband who isn’t her husband.  (Note: the Greek word translated “own” here is often used of ownership in a non-exclusive sense.  Example: “his own city” in Matthew 9:1, “his own country” in John 4:44, “his own language” in Acts 2:6, and “on their own” in Matthew 17:1, plus many similar passages.  It refers to something that definitely ‘belongs’ to someone, but not necessarily uniquely/exclusively to that person.)
  3. Let the husband give what is owed[3]“give what is owed” is literal, and the two Greek words used here implies the payment (or repayment) of a debt, or – more likely – the fulfillment of an obligation which they are required to fulfill. to the wife, and likewise also the wife to the husband.
  4. The wife doesn’t have authority over her own body, but the husband does.  And likewise also, the husband doesn’t have authority over his own body, but the wife does.
  5. Don’t defraud[5]“defraud” is literal.  The Greek word literally means to take away or deprive someone of something that is rightfully theirs. each other, except by agreement for a suitable time, that you might devote yourselves to prayer; and then be together again so Satan won’t tempt you through your lack of self-control.
  6. But I say this as a concession not as a command.
  7. Now, I wish all men were like myself, but each has his own gift from God.  Indeed, one man has this gift, but another man that.
  8. But I tell the unmarried and the widows that it’s good if they remain single like I am.
  9. But if they can’t exercise self-control, let them marry; for it’s better to marry than to burn.
On Divorce
  1. And to the men who were – and are – married,[6]“the men who were – and are – married” is an definite article + participle phrase in Greek.   (See the BOS Bible translation theory and Principles page for explanation of rendering).  Nearly all translations change the gender of this (masculine) definite article + participle phrase at the beginning of the verse (changing it from “the men who are married” into the genderless “the married”). I command (not I, but the Lord) that a wife isn’t to be separated[7]“to be separated” is literal, as the Greek verb is a passive infinitive.  Nearly all translations change this verb to an active verb, often with the imperative sense (“must not separate from”), making the wife the active agent of the verb. In this word specifically, it can have reflexive force (“to separates herself” in some cases. from her husband.
  2. But if she was indeed separated, let her remain unmarried or be reconciled to the husband.  Also, a husband isn’t to divorce his wife.
  3. And to the rest, I say (I, not the Lord) if any brother has an unbelieving wife and she happily agrees[8]“happily agrees” is one word in Greek, with that exact meaning.  It could also be translated “happily consents” or “happily approves”.  It’s only used 6 times; once here, once in the following verse, plus in Luke 11:48, Acts 8:1, Acts 20:22, and Romans 1:32.  The latter three of which clearly mean enthusiastic approval of something, and Luke 11:48 clearly leans that way also. to live with him, let him not divorce her.
  4. And if any wife has an unbelieving husband and he happily agrees[9]“happily agrees” is one word in Greek, with that exact meaning.  It could also be translated “happily consents” or “happily approves”.  It’s only used 6 times; once here, once in the previous verse, plus in Luke 11:48, Acts 8:1, Acts 20:22, and Romans 1:32.  The latter three of which clearly mean enthusiastic approval of something, and Luke 11:48 clearly leans that way also. to live with her, let her not divorce the husband.
  5. For the unbelieving husband was – and is – made holy by the wife, and the unbelieving wife was – and is – made holy by the husband.  For otherwise your children are unclean; but now they’re holy.
  6. But if the unbeliever separates himself,[10]“separates himself” is literally “is separated”.  However, this Greek word can have reflexive force (himself/herself/itself) even in the passive voice. let him be separated.  The brother or sister wasn’t – and isn’t – under bondage in such cases.  But God did – and does – call you to peace.
  7. For wife, how do you know[11]literally “did – or do – you know”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. if you will save the husband?  Or husband, how do you know[12]literally “did – or do – you know”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. if you will save the wife?
Walk in Your Calling
  1. Only as the Lord assigned to each; only as God did – and does – call each; so he must walk.  And I give instruction like this in all the churches.
  2. Was someone called who was – and is – circumcised?  He shouldn’t become uncircumcised.[13]“become uncircumcised” is one word in Greek, with a literal meaning of “to draw out/over”.  Some Jews would use implements to stretch the foreskin so it would again cover the glans, thus simulating what an uncircumcised male would look like.  This was done for multiple reasons, but one was to participate in the Olympic Games (in which competitors were traditionally nude). Was someone called while uncircumcised?   He shouldn’t be circumcised.
  3. Circumcision is nothing and uncircumcision is nothing; but observing God’s commandments is what matters.
  4. Let each man remain in the calling in which he was called.
  5. Were you called as a slave?  Don’t let it concern you.  But also, if you’re able to become free, it’s better to make use of the opportunity.
  6. For the slave who was called in the Lord is a freedman[14]“freedman” the Greek word here refers to a slave who has been freed, not a person born into freedom. of the Lord.  Likewise, the free man who was called is a slave of the Anointed.
  7. You were bought with a price; don’t become slaves of men.
  8. Brothers, in whatever each was called, let him remain in that with God.
  9. Now about the virgins, I don’t have a commandment from the Lord.  However, I give counsel as one receiving mercy from the Lord to be trustworthy.
  10. Therefore, I think it’s good[15]Literally” I think this to be good” – because of the present distress – that it’s good for a man to be just as he is.
  11. Are you bound[16]literally “Were – and are – you bound”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. to a wife?  Don’t seek release.  Are you released[17]literally “Were – and are – you released”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. from a wife?  Don’t seek a wife.
  12. But also, you haven’t sinned if you marry.  And if the virgin marries, she hasn’t sinned.  However, such will have trouble in the flesh, and I want to spare you.
  13. Now, I declare this brothers: the opportune moment was – and is – shortened so that from now on, even the men who have wives might be[18]“might be” is in the Greek subjunctive case, indicating the possibility or probability of something. (Hypothetical statements in Greek are always in the subjunctive case) However, it doesn’t carry any imperative force.  Despite this, many translations change this to a command (example: “should be”).  In verse 32, Paul says the unmarried man is solely devoted to the Lord; perhaps his intent is to say married men can now be like that also? like they don’t have a wife,
  14. and the men who are weeping like they aren’t weeping, and the men who rejoice like they aren’t rejoicing, and the men who buy like they aren’t taking possession,
  15. and the men who use this world like they aren’t using it;[19]“using it fully” this Greek word can also have the connotation of “overuse” (in the sense of abuse), likely in the sense of fully using the things of this world to the point of overuse/abuse of themselves.  However, the word used earlier in this clause lacks that connotation. for the form of this world is passing away.
  16. Now, I wish you to be free from care.  The unmarried man cares for the things of the Lord, and how he might please the Lord.
  17. But the man who marries cares for the things of the world, how he might please the wife,
  18. and he did – and does – divide himself.[20]Or “he was – and is – divided”.  The passive and middle endings for this word are identical, so either could be intended.  And the unmarried woman and the virgin cares for the things of the Lord; that she might be holy in both body and spirit.  But the woman who marries cares for the things of the world, how she might please her husband.
  19. Now, I say this for your own benefit, not so I might throw a restraint[21]“restraint” the Greek word here refers to a rope with a slipknot – like a cowboy’s lasso – used to catch animals, and restrain them from escaping after they are caught. on you, but toward the honorable and devoted service to the Lord without distraction.
  20. Now, if someone thinks he acts unjustly over his virgin daughter[22]“daughter” was added for clarity.  Some translations alter verses 36-38 so they refer to a fiancée and his betrothed.  Most of the translations that pervert this verse will mistranslate “virgin” as “betrothed”, and completely leave out the clause “if she is past the flower of youth”, and add the word “passion” somewhere to make this interpretation fit. – if she is past the flower of youth and thus it ought[23]“ought” is the weakest possible way to translate the Greek word used here.  It more literally means “is obligated” The word was originally a financial term that literally meant to owe or be indebted to. (It’s used of debts in Matthew 18:28, 30, and 34.)  In New Testament times, it referred to anything which someone was legally or morally obligated to do. to be – let him do as he wishes; he doesn’t sin, let her[24]literally “let them marry” as the verb here is plural, referring either to multiple daughters, or more likely the daughters in general of the men Paul was addressing.  Since English doesn’t have a plural feminine pronoun (they/them in a feminine form) it was changed to “she” in order to prevent anyone thinking that Paul was condoning a father marrying their daughter, which is incest and thoroughly condemned elsewhere in the Bible. marry.
  21. But the man who stands[25]literally  did – and does – stand”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. firm in his heart (not having a need, but having authority over his own will) and judges[26]literally “did – and does – judge”, as the Greek verb here is in the perfect tense, which is (sort of) a combination of our past and present tenses. in his own heart to keep the virgin with himself and unmarried, he will do well.
  22. And so, the man who lets his virgin marry does well, and the man who doesn’t let her marry will do better.
  23. A wife is bound for as long as[27]literally “as long as the time” her husband lives.  But if her husband dies, she’s free to be married to who she wishes, but only in the Lord.
  24. But in my opinion, she’s more blessed if she remains like she is; and I think I also have God’s Spirit.

 

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