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.
YLT: But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare you.
Darby: But if thou shouldest also marry, thou hast not sinned; and if the virgin marry, they have not sinned: but such shall have tribulation in the flesh; but I spare you.
ASV: But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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γαμήσῃς | you shall have married |
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: γαμέω Sense: to lead in marriage, take to wife. |
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ἥμαρτες | you did sin |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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γήμῃ | shall have married |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: γαμέω Sense: to lead in marriage, take to wife. |
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παρθένος | virgin |
Parse: Noun, Nominative Feminine Singular Root: παρθένος Sense: a virgin. |
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ἥμαρτεν | she did sin |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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θλῖψιν | tribulation |
Parse: Noun, Accusative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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τῇ | in the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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σαρκὶ | flesh |
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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ἕξουσιν | will have |
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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τοιοῦτοι | such |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: τοιοῦτος Sense: such as this, of this kind or sort. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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φείδομαι | am sparing |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: φείδομαι Sense: to spare. |
Greek Commentary for 1 Corinthians 7:28
Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with εαν ean “But if thou also commit matrimony or get married,” in spite of Paul‘s advice to the contrary. [source]
Second aorist active indicative of αμαρτανω hamartanō 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 Emphatic position of τλιπσιν thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι skolops tēi sarki (thorn in the flesh). And I would spare you Possibly conative present middle indicative, I am trying to spare you like αγει agei in Romans 2:4 and δικαιουστε dikaiousthe in Galatians 5:4. [source]
Emphatic position of τλιπσιν thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι skolops tēi sarki (thorn in the flesh). [source]
Possibly conative present middle indicative, I am trying to spare you like αγει agei in Romans 2:4 and δικαιουστε dikaiousthe in Galatians 5:4. [source]
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. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:28
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
A late word from επιτασσω epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1 Corinthians 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem. [source]
First aorist (gnomic) passive indicative of διακρινω diakrinō to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21. [source]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη etelesthē). First aorist passive indicative of τελεω teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
First aorist passive indicative of τελεω teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1. [source]