1 Corinthians 7

40 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Paul responds to the Corinthians' letter about marriage and singleness. He addresses multiple situations: married couples should maintain sexual relations; the unmarried and widows may stay single (Paul's preference) or marry; believers should not divorce unbelieving spouses if the unbeliever is willing to stay; each person should remain in the condition in which they were called. Paul counsels virgins and those betrothed, arguing that singleness allows undivided devotion to the Lord, though marriage is not sin. Throughout, he distinguishes between the Lord's command and his own pastoral advice, and frames everything in light of the 'present distress' and the shortness of the remaining time.

What Makes This Chapter Remarkable

This is the longest sustained discussion of marriage and singleness in the New Testament. Paul's repeated distinction between 'I, not the Lord' (v. 12) and 'the Lord, not I' (v. 10) is remarkable transparency — he clearly differentiates between direct dominical command and his own Spirit-guided counsel. The eschatological urgency ('the appointed time has grown short,' v. 29) shapes all his advice. His affirmation that both marriage and singleness are legitimate callings was countercultural in both Jewish and Greco-Roman contexts.

Translation Friction

The phrase 'it is good for a man not to touch a woman' (v. 1) may be another Corinthian slogan that Paul is quoting and then qualifying, not his own assertion. The meaning of 'virgin' (parthenos) in verses 25-38 is debated — it could refer to a man's betrothed, his unmarried daughter, or a 'spiritual marriage' partner. The 'present distress' (v. 26) is unidentified — it could be famine, persecution, or eschatological expectation.

Connections

Paul's teaching on divorce (vv. 10-11) directly references Jesus's prohibition (Mark 10:2-12). The 'remain as you are' principle (vv. 17-24) anticipates Paul's theology of contentment in Philippians 4:11-13. The slave/freedom discussion (vv. 21-23) connects to Philemon and Galatians 3:28. **Tradition comparisons:** The JST modifies this chapter (1 Corinthians 7:29): Marriage and celibacy in light of the short time — eschatological context clarified See the [JST notes](/jst/1-corinthians).

1 Corinthians 7:1

Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·

Now concerning the matters you wrote about: "It is good for a man not to have sexual relations with a woman."

KJV Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Notes & Key Terms

Translator Notes

The phrase peri de hōn egrapsate ('now concerning what you wrote') marks the first of several responses to the Corinthians' letter (cf. 7:25, 8:1, 12:1, 16:1). The statement kalon anthrōpō gynaikos mē haptesthai ('it is good for a man not to touch a woman') is likely a Corinthian slogan — some members advocated sexual asceticism, possibly even within marriage. The verb haptesthai ('to touch') is a euphemism for sexual intercourse. Paul will qualify rather than endorse this absolutist position.

1 Corinthians 7:2

διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω.

But because of sexual immorality, each man should have his own wife and each woman her own husband.

KJV Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

Notes & Key Terms

Translator Notes

Paul's concession dia de tas porneias ('because of the acts of sexual immorality') is pragmatic rather than idealistic — marriage provides a legitimate context for sexual expression. The reciprocity is notable: both husband and wife have equal standing in this instruction. The verb echetō ('let him/her have') is present imperative, suggesting an ongoing relationship.

1 Corinthians 7:3

τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί.

The husband should fulfill his obligation to his wife, and likewise the wife to her husband.

KJV Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

Notes & Key Terms

Translator Notes

The word opheilēn ('debt, obligation, what is owed') frames marital sexual relations as a mutual obligation, not a one-sided right. The remarkable reciprocity — homoiōs de kai hē gynē tō andri ('and likewise also the wife to the husband') — was progressive in the ancient world, where sexual obligations were typically unilateral.

1 Corinthians 7:4

ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλ' ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλ' ἡ γυνή.

The wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does.

KJV The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

Notes & Key Terms

Translator Notes

The verb exousiazei ('has authority over, exercises power over') is used symmetrically — each spouse has authority over the other's body. This mutual surrender of bodily autonomy within marriage is extraordinary in the first-century context. While the first half alone (wife does not control her own body) would have been culturally expected, the second half (husband does not control his own body) was revolutionary.

1 Corinthians 7:5

μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.

Do not deprive each other, except perhaps by mutual consent for a set time, so that you may devote yourselves to prayer. Then come together again, so that Satan does not tempt you because of your lack of self-control.

KJV Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

Notes & Key Terms

Translator Notes

The verb apostereite ('deprive, defraud') is the same word used in 6:7-8 for financial fraud — withholding sexual relations from a willing spouse is framed as a form of cheating. Any abstinence must be ek symphōnou ('from agreement, by mutual consent'), pros kairon ('for a limited time'), and for a specific purpose (prayer). Paul's realism about akrasia ('lack of self-control') is characteristically honest.

1 Corinthians 7:6

τοῦτο δὲ λέγω κατὰ συγγνώμην οὐ κατ' ἐπιταγήν.

I say this as a concession, not as a command.

KJV But I speak this by permission, and not of commandment.

Notes & Key Terms

Translator Notes

The word syngnōmēn ('concession, allowance, pardon') indicates Paul is granting permission rather than issuing a mandate. What exactly is the concession — marriage itself, or the temporary abstinence for prayer? Most likely the latter: Paul is saying the abstinence provision is an allowance, not a requirement.

1 Corinthians 7:7

θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλ' ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως ὁ δὲ οὕτως.

I wish that all people were as I am. But each has a particular gift from God, one of one kind and one of another.

KJV For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

Notes & Key Terms

Translator Notes

Paul reveals his personal preference for singleness but immediately qualifies it: both singleness and marriage are charismata ('gifts') from God. The phrase ho men houtōs ho de houtōs ('one in this way, another in that way') treats both states as equally valid divine callings. Neither is spiritually superior.

1 Corinthians 7:8

Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ·

To the unmarried and to widows I say: it is good for them to remain as I am.

KJV I say therefore to the unmarried and widows, It is good for them if they abide even as I.

Notes & Key Terms

Translator Notes

The agamois ('unmarried') could include the never-married, the divorced, or widowers. Paul recommends his own state (celibacy) as kalon ('good, advantageous') but does not command it. This suggests Paul was either never married or, more likely given his Pharisaic background, was widowed or divorced.

1 Corinthians 7:9

εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν· κρεῖττον γάρ ἐστιν γαμῆσαι ἢ πυροῦσθαι.

But if they cannot exercise self-control, let them marry. For it is better to marry than to burn with desire.

KJV But if they cannot contain, let them marry: for it is better to marry than to burn.

Notes & Key Terms

Translator Notes

The verb pyrousthai ('to burn') most likely refers to burning with sexual passion, not to eschatological fire. Paul's pragmatism is evident: singleness is his preference, but marriage is far better than uncontrolled desire. The comparison kreisson gar estin ('for it is better') does not denigrate marriage — it positions it as a positive good for those not gifted with celibacy.

1 Corinthians 7:10

τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλ' ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι —

To the married I give this charge — not I, but the Lord — that a wife should not separate from her husband

KJV And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

Notes & Key Terms

Translator Notes

Paul explicitly attributes this command to the Lord, referencing Jesus's prohibition of divorce (Mark 10:9-12; Matthew 19:6). The verb chōristhēnai ('to separate, to be separated') is the standard term for divorce in Greek legal usage. Addressing the wife first may reflect a specific situation in Corinth where wives were initiating separations, possibly motivated by the ascetic teaching of verse 1.

1 Corinthians 7:11

— ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω — καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.

(but if she does separate, let her remain unmarried or be reconciled to her husband), and a husband should not divorce his wife.

KJV But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

Notes & Key Terms

Translator Notes

The parenthetical concession acknowledges that separation sometimes happens despite the prohibition. In such cases, two options remain: singleness (menetō agamos) or reconciliation (katallagētō). Remarriage to someone else is not offered as an option. The verb aphienai ('to release, to divorce') is the legal term for a husband divorcing his wife.

1 Corinthians 7:12

Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ' αὐτοῦ, μὴ ἀφιέτω αὐτήν·

To the rest I say — I, not the Lord — if any brother has an unbelieving wife and she is willing to live with him, he should not divorce her.

KJV But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

Notes & Key Terms

Translator Notes

Paul now addresses mixed marriages — a situation Jesus's teaching did not directly cover, hence 'I, not the Lord.' This is not a lesser authority claim but an honest acknowledgment that no dominical saying exists on this topic. Paul gives his own Spirit-guided instruction. The verb syneudokei ('consents, is pleased, agrees') makes the unbelieving spouse's willingness the key factor.

1 Corinthians 7:13

καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ' αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα.

And if any woman has an unbelieving husband and he is willing to live with her, she should not divorce him.

KJV And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

Notes & Key Terms

Translator Notes

The instruction is perfectly symmetrical: neither believing husband nor believing wife should initiate divorce if the unbelieving partner is willing to remain. Paul addresses women as autonomous agents capable of initiating divorce — a legal reality in Roman (though not traditional Jewish) law that applied in Corinth as a Roman colony.

1 Corinthians 7:14

ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.

For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her brother in the faith. Otherwise your children would be unclean, but as it is, they are holy.

KJV For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

Notes & Key Terms

Translator Notes

The verb hēgiastai ('has been sanctified') does not mean the unbeliever is saved but that the marriage relationship is consecrated — set apart, not defiled — by the believing partner's faith. Paul argues from the children's status: if the marriage were unclean (akathartha), the children would be too; but the Corinthians accept their children as hagia ('holy, set apart'). The logic assumes the Corinthians already recognize their children's sanctified status.

1 Corinthians 7:15

εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός.

But if the unbelieving partner separates, let that person go. The brother or sister is not bound in such cases. God has called you to peace.

KJV But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

Notes & Key Terms

Translator Notes

This is the 'Pauline privilege' — if the unbeliever initiates the departure, the believer is not enslaved (ou dedoulōtai, 'is not bound as a slave') to the marriage. Whether 'not bound' means free to remarry has been debated since the early church; the language suggests genuine release from the marriage bond. The closing phrase en de eirēnē keklēken hymas ho theos ('God has called you in peace') may support either maintaining the marriage (for peace) or accepting the separation (peace from conflict).

1 Corinthians 7:16

τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;

For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

KJV For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

Notes & Key Terms

Translator Notes

This rhetorical question is ambiguous in tone: it could mean 'you might save your spouse, so stay' (optimistic) or 'you cannot be sure of saving your spouse, so do not stay in an intolerable situation for that reason alone' (realistic). Given the context of verse 15 (letting the unbeliever go), the realistic reading seems more likely — hope of conversion is not sufficient grounds to force a reluctant spouse to stay.

1 Corinthians 7:17

Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω. καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.

Only let each person lead the life that the Lord has assigned and to which God has called that person. This is my rule in all the churches.

KJV But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

Notes & Key Terms

Translator Notes

This verse introduces the 'remain as you are' principle that governs the next section (vv. 17-24). The verb emerisen ('assigned, apportioned') and keklēken ('has called') both point to God's sovereign arrangement of life circumstances. Paul claims this is not unique counsel for Corinth but his standard teaching en tais ekklēsiais pasais ('in all the churches').

1 Corinthians 7:18

περιτετμημένος τις ἐκλήθη, μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις, μὴ περιτεμνέσθω.

Was anyone already circumcised when called? Let him not undo his circumcision. Was anyone uncircumcised when called? Let him not be circumcised.

KJV Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

Notes & Key Terms

Translator Notes

The verb epispasthō ('let him not draw over [the foreskin]') refers to epispasm, a surgical procedure some Hellenistic Jews underwent to reverse circumcision and appear Greek in the gymnasium. Paul's point is that external religious markers are irrelevant to one's standing before God — neither circumcision nor uncircumcision matters after being called.

1 Corinthians 7:19

ἡ περιτομὴ οὐδέν ἐστιν καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ.

Circumcision is nothing and uncircumcision is nothing; what matters is keeping the commandments of God.

KJV Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

Notes & Key Terms

Translator Notes

This statement is theologically striking: circumcision — the foundational covenant sign of Genesis 17 — is declared 'nothing' (ouden). Paul does not mean it was never important but that in Christ it no longer defines covenant membership. What matters is tērēsis entolōn theou ('keeping God's commandments'), which for Paul means the ethical commands as fulfilled through love (cf. Romans 13:8-10; Galatians 5:14).
[TCR Cross-Reference] Echoes Genesis 17. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

1 Corinthians 7:20

ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.

Each person should remain in the condition in which they were called.

KJV Let every man abide in the same calling wherein he was called.

Notes & Key Terms

Translator Notes

The word klēsis ('calling') here means not vocation in the modern sense but the life circumstance in which a person was when God called them. The imperative menetō ('let them remain') does not forbid all change but counsels against change motivated by the assumption that a different social status would be spiritually superior.

1 Corinthians 7:21

δοῦλος ἐκλήθης, μή σοι μελέτω· ἀλλ' εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι.

Were you a slave when called? Do not let it concern you. But if you can gain your freedom, take the opportunity.

KJV Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

Notes & Key Terms

Translator Notes

The phrase mallon chrēsai ('rather make use of [it]') is famously ambiguous: 'make use of' what — your slavery or your opportunity for freedom? Most scholars now read it as 'take the opportunity for freedom' rather than 'make use of your slavery,' since Paul's counsel throughout this section is pragmatic, not masochistic. The verb meletō ('let it concern') counsels against anxiety, not against seeking improvement.

1 Corinthians 7:22

ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ.

For the one who was called in the Lord as a slave is the Lord's freedperson, and likewise the one who was free when called is Christ's slave.

KJV For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.

Notes & Key Terms

Translator Notes

Paul creates a paradoxical reversal: the slave is the Lord's apeleutheros ('freedperson' — a specific legal status in the Roman world), while the free person is Christ's doulos ('slave'). This does not endorse slavery but relativizes all social categories by redefining them in terms of relationship to Christ.

1 Corinthians 7:23

τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.

You were bought with a price; do not become slaves of human beings.

KJV Ye are bought with a price; be not ye the servants of men.

Notes & Key Terms

Translator Notes

Echoing 6:20, Paul declares that believers' purchase price (Christ's death) makes them God's property. The prohibition mē ginesthe douloi anthrōpōn ('do not become slaves of people') may mean: do not voluntarily surrender your freedom to human masters or human opinions. In context, it warns against allowing social pressure or human leaders to override one's calling from God.

1 Corinthians 7:24

ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.

Brothers and sisters, let each person remain with God in the condition in which they were called.

KJV Brethren, let every man, wherein he is called, therein abide with God.

Notes & Key Terms

Translator Notes

The addition of para theō ('with God, before God, in God's presence') transforms the 'remain as you are' principle from passive resignation into active trust — remaining in one's circumstances is not settling but living before God wherever one is.

1 Corinthians 7:25

Περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι.

Now concerning virgins, I have no command from the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy.

KJV Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

Notes & Key Terms

Translator Notes

The word parthenōn ('virgins') introduces a new topic. Paul again distinguishes between dominical command (epitagēn kyriou ouk echō, 'I do not have a command from the Lord') and his own gnōmē ('opinion, counsel, judgment'). He grounds his authority not in a direct word from Jesus but in being ēleēmenos ('having received mercy') and pistos ('trustworthy').

1 Corinthians 7:26

Νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι.

I think that in view of the present distress it is good for a person to remain as they are.

KJV I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

Notes & Key Terms

Translator Notes

The phrase tēn enestōsan anankēn ('the present distress/necessity') is unspecified — it could refer to persecution, famine, general eschatological tribulation, or the ordinary difficulties of living in a fallen world. Whatever the specific reference, it shapes Paul's pragmatic preference for singleness: fewer attachments mean less suffering in times of crisis.

1 Corinthians 7:27

δέδεσαι γυναικί, μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός, μὴ ζήτει γυναῖκα.

Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.

KJV Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

Notes & Key Terms

Translator Notes

The verb dedesai ('you are bound') and the perfect passive lelysai ('you have been released') use binding/loosing language that echoes Jewish divorce terminology. 'Released' could mean divorced, widowed, or never married. Paul's counsel — do not seek change — applies the 'remain as you are' principle to marital status.

1 Corinthians 7:28

ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες· καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι.

But if you do marry, you have not sinned, and if a virgin marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that.

KJV But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

Notes & Key Terms

Translator Notes

Paul emphatically clarifies: ouch hēmartes ('you have not sinned'). Marriage is not sin. His preference for singleness is practical, not moral. The phrase thlipsin de tē sarki ('tribulation in the flesh') refers to the inevitable difficulties of married life — especially in times of distress (v. 26). The verb pheidomai ('I spare, I am trying to protect') reveals pastoral motivation.

1 Corinthians 7:29

τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν,

This is what I mean, brothers and sisters: the appointed time has grown short. From now on, let those who have wives live as though they had none,

KJV But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

Notes & Key Terms

Translator Notes

The phrase ho kairos synestalmenos estin ('the time has been compressed/shortened') expresses eschatological urgency. The perfect passive participle synestalmenos suggests the time has already been shortened — the compression is underway. The series of 'as though not' (hōs mē) clauses (vv. 29-31) describe a posture of detachment from worldly attachments, not abandonment of responsibilities.

Joseph Smith Translation (Footnotes)ethical

Marriage and celibacy in light of the short time — eschatological context clarified

Paul's statement that 'the time is short' and that those with wives should be 'as though they had none' has ascetic and celibate implications. The JST footnote revises this to clarify that Paul is not denigrating marriage but speaking about eschatological priorities.

1 Corinthians 7:30

καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες καὶ οἱ χαίροντες ὡς μὴ χαίροντες καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες,

Those who mourn should live as though they do not grieve. Those who are happy should live as though they have no joy. Those who buy something should live as though it is not theirs to keep.

KJV And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

Notes & Key Terms

Translator Notes

The 'as though not' (hōs mē) pattern describes eschatological detachment — not emotional suppression but a refusal to let any temporal experience become ultimate. Grief, joy, and commerce are all real but relativized by the nearness of Christ's return.

1 Corinthians 7:31

καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.

They that use this age, as not abusing it — for the fashion of this age passeth off.

KJV And they that use this world, as not abusing it: for the fashion of this world passeth away.

Notes & Key Terms

Translator Notes

The verb parage ('is passing away') is present tense — the passing is already in progress. The word schēma ('form, outward appearance, shape') suggests the world's current configuration is temporary, like a stage set being dismantled. This does not devalue the world but locates it within a larger eschatological framework.

1 Corinthians 7:32

θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ·

I want you to be free from anxieties. The unmarried man is concerned about the things of the Lord — how to please the Lord.

KJV But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

Notes & Key Terms

Translator Notes

The adjective amerimnous ('free from anxiety, without worry') introduces Paul's practical argument for singleness. The verb merimna ('is anxious about, is concerned with') is the same word Jesus used in Matthew 6:25-34. Paul is not condemning married people but observing a practical reality: the unmarried person has undivided attention for the Lord's work.

1 Corinthians 7:33

ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,

But the married man is concerned about worldly things — how to please his wife,

KJV But he that is married careth for the things that are of the world, how he may please his wife.

Notes & Key Terms

Translator Notes

The concern for 'worldly things' (ta tou kosmou) is not sinful but simply the practical demands of marriage — providing for a household, maintaining a relationship. Paul describes a real tension, not a moral failing.

1 Corinthians 7:34

καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί.

Indeed, there is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit — but she that is married careth for the things of the world, how she may please her husband.

KJV There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

Notes & Key Terms

Translator Notes

The phrase kai memeristai ('and he/she is divided') is the hinge: marriage divides one's attention. Paul applies the same analysis to women as to men, maintaining the symmetry he has shown throughout this chapter. The phrase hagia kai tō sōmati kai tō pneumati ('holy in both body and spirit') refers to undivided consecration, not to sexual purity alone.

1 Corinthians 7:35

τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως.

I say this for your own benefit, not to put a restraint on you, but to promote good order and undivided devotion to the Lord.

KJV And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

Notes & Key Terms

Translator Notes

Paul clarifies his intent: ouch hina brochon hymin epibalō ('not to throw a noose on you'). The image of the brochon ('noose, snare') suggests that Paul's advice about singleness should not become another legalistic burden. The goal is euschēmon ('seemly, proper, good order') and euparedron ('constant attendance, devotion') to the Lord aperispastōs ('without distraction').

1 Corinthians 7:36

Εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει ἐὰν ᾖ ὑπέρακμος, καὶ οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω· οὐχ ἁμαρτάνει· γαμείτωσαν.

If anyone thinks he is not behaving properly toward his betrothed, and if his passions are strong and it must be so, let him do as he wishes — he does not sin. Let them marry.

KJV But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

Notes & Key Terms

Translator Notes

The identity of 'his virgin' (tēn parthenon autou) is debated: it could be a man's fiancee/betrothed, his virgin daughter, or a partner in a 'spiritual marriage' (celibate cohabitation). The word hyperakmos could mean 'past the bloom of youth' (of the woman) or 'with strong passions' (of the man). We follow the betrothed/fiancee interpretation as most natural in context. The emphatic ouch hamartanei ('he does not sin') again underscores that marriage is not sin.

1 Corinthians 7:37

ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει.

But the one who stands firm in his heart, being under no compulsion but having control over his own desire, and has determined in his heart to keep her as his betrothed — he will do well.

KJV Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

Notes & Key Terms

Translator Notes

Three conditions for choosing not to marry: standing firm (hestēken hedraios, 'established, stable'), having no necessity (mē echōn anankēn, no external pressure), and having control over one's own will (exousian echei peri tou idiou thelēmatos). The decision must be free, settled, and sustainable.

1 Corinthians 7:38

ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει.

So then, the one who marries his betrothed does well, and the one who refrains from marriage will do even better.

KJV So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

Notes & Key Terms

Translator Notes

The Greek gamizōn can mean 'marrying' or 'giving in marriage.' If the subject is a father giving his daughter in marriage, the interpretation shifts, but we follow the reading where the man himself is the one choosing to marry or not. Paul's conclusion is characteristically balanced: marrying is kalōs ('well'), not marrying is kreisson ('better'). Neither choice is wrong.

1 Corinthians 7:39

Γυνὴ δέδεται ἐφ' ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ.

A wife is bound as long as her husband lives. But if her husband dies, she is free to marry anyone she wishes, only in the Lord.

KJV The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

Notes & Key Terms

Translator Notes

The verb dedetai ('is bound') describes the marriage bond as lasting until death. The verb koimēthē ('falls asleep') is the standard early Christian euphemism for death. The phrase monon en kyriō ('only in the Lord') is understood to mean the new husband should be a fellow believer, though some interpret it as 'in a manner consistent with the Lord's will.'

1 Corinthians 7:40

μακαριωτέρα δέ ἐστιν ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην· δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν.

But in my judgment she is more blessed if she remains as she is. And I think that I too have the Spirit of God.

KJV But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

Notes & Key Terms

Translator Notes

Paul closes with the comparative makariotēra ('more blessed, happier') — widows who remain unmarried are more blessed in his estimation. The final clause dokō de kagō pneuma theou echein ('and I think I too have the Spirit of God') is likely ironic — some Corinthians apparently claimed Spirit-authority for views contradicting Paul, and his response is understated: 'I think I too have the Spirit.' The modesty of the claim masks its force.

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