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  • PARALLEL BIBLE - 1 Corinthians 7:28


    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 7:28

    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.

    World English Bible

    But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.

    Douay-Rheims - 1 Corinthians 7:28

    But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.

    Webster's Bible Translation

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

    Greek Textus Receptus


    εαν
    1437 COND δε 1161 CONJ και 2532 CONJ γημης 1060 5661 V-AAS-2S ουχ 3756 PRT-N ημαρτες 264 5627 V-2AAI-2S και 2532 CONJ εαν 1437 COND γημη 1060 5661 V-AAS-3S η 3588 T-NSF παρθενος 3933 N-NSF ουχ 3756 PRT-N ημαρτεν 264 5627 V-2AAI-3S θλιψιν 2347 N-ASF δε 1161 CONJ τη 3588 T-DSF σαρκι 4561 N-DSF εξουσιν 2192 5692 V-FAI-3P οι 3588 T-NPM τοιουτοι 5108 D-NPM εγω 1473 P-1NS δε 1161 CONJ υμων 5216 P-2GP φειδομαι 5339 5736 V-PNI-1S

    Treasury of Scriptural Knowledge

    VERSE (28) -
    :36 Heb 13:4

    SEV Biblia, Chapter 7:28

    Mas tambin si tomares mujer, no pecaste; y si la virgen se casare, no pec; pero afliccin de carne tendrn los tales; mas yo os dejo.

    Clarke's Bible Commentary - 1 Corinthians 7:28

    Verse 28. But, and if thou marry] As there is no
    law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice.

    And if a virgin marry] Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, 1 Timothy iv. 3, and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.

    Trouble in the flesh] From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution.

    But I spare you.] The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.


    John Gill's Bible Commentary

    Ver. 28. But and if thou marry, thou sinnest not , etc.] If a man that has never been married, or one that has, if legally loosed from his wife, thinks fit to marry, he commits no sin, he breaks no law of God, far from it; marriage is honourable in all. The apostle would be understood, that in the advice he before gives, he is not dissuading from marriage, as a thing sinful and criminal; only that it was more advisable to such as could to abstain from it, under the present circumstances of things; and what he says of a man holds equally true of a virgin: and if a virgin marry, she hath not sinned ; the one may as lawfully marry as another; there is no law forbidding virgins to marry, any more than young men; and if they think fit to enter into such a state, they break no law of God, and consequently sin not: nevertheless such shall have trouble in the flesh ; that is, such young men and virgins, who choose to marry, and who generally promise themselves a great deal of pleasure, shall meet with a great deal of trouble; and that even where they expected the most satisfaction and delight, in the flesh; the body, the outward man, and external circumstances of life. This trouble is the same with the present necessity before mentioned, the persecutions and tribulations the saints should suffer in the flesh, for the sake of Christ and his Gospel; not that married persons should be the only ones that should have trouble in this way, but that such persons would be less able to bear it, or to escape from it. Moreover, this may be extended to all the sorrows, troubles, and distresses which attend a married state: but I spare you ; the sense of which is, either that the apostle, out of his great tenderness to such who were inclined to marry, and could not contain, just gave this hint, that such should have trouble in the flesh; but did not dwell upon it or enter into particulars, lest they should be discouraged from it, and fall into temptation, sin, and a snare; or because of the great respect he had to the Corinthians, he gave the above advice to keep themselves single, that they might the better bear afflictions and persecutions, for the sake of their profession, and escape many troubles which others endure.

    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


    εαν
    1437 COND δε 1161 CONJ και 2532 CONJ γημης 1060 5661 V-AAS-2S ουχ 3756 PRT-N ημαρτες 264 5627 V-2AAI-2S και 2532 CONJ εαν 1437 COND γημη 1060 5661 V-AAS-3S η 3588 T-NSF παρθενος 3933 N-NSF ουχ 3756 PRT-N ημαρτεν 264 5627 V-2AAI-3S θλιψιν 2347 N-ASF δε 1161 CONJ τη 3588 T-DSF σαρκι 4561 N-DSF εξουσιν 2192 5692 V-FAI-3P οι 3588 T-NPM τοιουτοι 5108 D-NPM εγω 1473 P-1NS δε 1161 CONJ υμων 5216 P-2GP φειδομαι 5339 5736 V-PNI-1S

    Vincent's NT Word Studies

    28. I spare you (umwn feidomai). Rev., "I would spare," is not warranted grammatically, but perhaps
    avoids the ambiguity of I spare, which might be understood: I spare you further mention of these things. The meaning is: I give you these injunctions in order to spare you the tribulation of the flesh.

    Robertson's NT Word Studies

    7:28 {But and if thou marry} (ean de kai gameseis). Condition of the
    third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with ean: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. {Thou hast not sinned} (ouc hemartes). Second aorist active indicative of hamartanw, to Sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (parqenos) except that the old form of the first aorist subjunctive (gemei) occurs in place of the late gamesei above. The MSS. interchange both examples. There is no special point in the difference in the forms. {Shall have tribulation in the flesh} (qliyin tei sarki hexousin). Emphatic position of qliyin (pressure). See #2Co 12:7 skoloy tei sarki (thorn in the flesh). {And I would spare you} (egw de humwn feidomai). Possibly conative present middle indicative, I am trying to spare you like agei in #Ro 2:4 and dikaiousqe in #Ga 5:4.


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