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  • PARALLEL BIBLE - 1 Corinthians 7:26


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - 1 Corinthians 7:26

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

    World English Bible

    I think that it is good therefore, because of the distress that is on us, that it is good for a man to be as he is.

    Douay-Rheims - 1 Corinthians 7:26

    I think therefore that this is good for the present necessity, that it is good for a man so to be.

    Webster's Bible Translation

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

    Greek Textus Receptus


    νομιζω
    3543 5719 V-PAI-1S ουν 3767 CONJ τουτο 5124 D-ASN καλον 2570 A-ASN υπαρχειν 5225 5721 V-PAN δια 1223 PREP την 3588 T-ASF ενεστωσαν 1764 5761 V-RAP-ASF αναγκην 318 N-ASF οτι 3754 CONJ καλον 2570 A-NSN ανθρωπω 444 N-DSM το 3588 T-NSN ουτως 3779 ADV ειναι 1511 5750 V-PXN

    Treasury of Scriptural Knowledge

    VERSE (26) -
    :1,8,28,35-38 Jer 16:2-4 Mt 24:19 Lu 21:23; 23:28,29 1Pe 4:17

    SEV Biblia, Chapter 7:26

    Tengo, pues, esto por bueno a causa de la necesidad que apremia, por lo cual bueno es al hombre estarse así:

    Clarke's Bible Commentary - 1 Corinthians 7:26

    Verse 26. This is good for the present
    distress] There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.

    The word anagkh signifies, necessity, distress, tribulation, and calamity; as it does in Luke xxi. 23; 2 Cor. vi. 4; xii. 10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.


    John Gill's Bible Commentary

    Ver. 26. I suppose, therefore, that this is good , etc.] The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows, for the present necessity ; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, etc. which are common to all, and at all times more or less; but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it, anbzd aq[a ljm , because of the necessity of the time, or season: using the very Greek word in text; as the Targumists also have frequently adopted it into their language, and use the phrase yq[a t[ , an hour, or time of necessity, for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; (see Matthew 24:19 Luke 23:29) upon a like account, the Jewish doctors advise to the same the apostle here does f137 ; from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, ha ayl al , not to marry, and beget children: I say it is good for a man so to be ; to remain unmarried, to live a single life, to be a virgin; for the word virgin, as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, even as I; as he does in ( 1 Corinthians 7:8) which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.

    Matthew Henry Commentary

    Verses 25-35 - Considering the
    distress of those times, the unmarried state was best Notwithstanding, the apostle does not condemn marriage. How opposit are those to the apostle Paul who forbid many to marry, and entangl them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state As to afflictions; they must not indulge the sorrow of the world: eve in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade and increase in wealth, should hold their possessions as though the held them not. As to all worldly concerns; they must keep the world ou of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickl gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. Tha condition of life is best for every man, which is best for his soul and keeps him most clear of the cares and snares of the world. Let u reflect on the advantages and snares of our own condition in life; tha we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.


    Greek Textus Receptus


    νομιζω
    3543 5719 V-PAI-1S ουν 3767 CONJ τουτο 5124 D-ASN καλον 2570 A-ASN υπαρχειν 5225 5721 V-PAN δια 1223 PREP την 3588 T-ASF ενεστωσαν 1764 5761 V-RAP-ASF αναγκην 318 N-ASF οτι 3754 CONJ καλον 2570 A-NSN ανθρωπω 444 N-DSM το 3588 T-NSN ουτως 3779 ADV ειναι 1511 5750 V-PXN

    Vincent's NT Word Studies

    26. The present
    distress (thn enestwsan anagkhn). Enestwsan present may also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Rom. viii. 38. Anagkh means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: "There falls on my ears the sound of one who creeps slow and painfully (kat' ajnagkhn." "Philoctetes," 206); and again, of the same: "Stumbling he cries for pain (uJp' ajnagkav," 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matt. xviii. 97; Luke xiv. 18; 2 Cor. ix. 7; Heb. ix. 16. For distress, Luke xxi. 23; 1 Thess. iii. 7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matt. xxiv. 8 sqq. Compare Luke xxi. 23-28.

    Robertson's NT Word Studies

    7:26 {I think therefore} (nomizw oun).
    Paul proceeds to express therefore the previously mentioned judgment (gnwmen) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. {By reason of the present distress} (dia ten enestwsan anagken). The participle enestwsan is second perfect active of enistemi and means "standing on" or "present" (cf. #Ga 1:4; Heb 9:9). It occurs in #2Th 2:2 of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (#Mt 24:8ff.) though Paul had denied saying that the advent was right at hand (#2Th 2:2). anagke is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (#Lu 21:23) and also for Paul's persecutions (#1Th 3:7; 2Co 6:4; 12:10). Perhaps there is a mingling of both ideas here. {Namely}. this word is not in the Greek. The infinitive of indirect discourse (huparcein) after nomizw is repeated with recitative hoti, "That the being so is good for a man" (hoti kalon anqrwpwi to houtws einai). The use of the article to with einai compels this translation. Probably Paul means for one (anqrwpwi, generic term for man or woman) to remain as he is whether married or unmarried. The copula estin is not expressed. He uses kalon (good) as in #7:1.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
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