KJV: But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
YLT: And this I say, brethren, the time henceforth is having been shortened -- that both those having wives may be as not having;
Darby: But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having any:
ASV: But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;
| Τοῦτο | This |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| φημι | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: φημί Sense: to make known one’s thoughts, to declare. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| καιρὸς | season |
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Parse: Noun, Nominative Masculine Singular Root: καιρός Sense: due measure. |
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| συνεσταλμένος | shortened |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: συστέλλω Sense: to place together. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| λοιπὸν | From now on |
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Parse: Adjective, Accusative Neuter Singular Root: λοιπός Sense: remaining, the rest. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| καὶ | both |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| γυναῖκας | wives |
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Parse: Noun, Accusative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| μὴ | none |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| ὦσιν | should be |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for 1 Corinthians 7:29
A new turn is here given to the argument about the present necessity. [source]
Perfect periphrastic passive indicative of συστελλω sustellō old verb to place together, to draw together. Only twice in the N.T., here and Acts 5:6 which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Philemon 1:21-26), though still looking for the coming of Christ (1 Corinthians 3:20). That henceforth (το λοιπον ινα to loipon hina). Proleptic position of το λοιπον to loipon before ινα hina and in the accusative of general reference and ινα hina has the notion of result rather than purpose (Robertson, Grammar, p. 997). As though they had none This use of ως hōs with the participle for an assumed condition is regular and μη mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
Proleptic position of το λοιπον to loipon before ινα hina and in the accusative of general reference and ινα hina has the notion of result rather than purpose (Robertson, Grammar, p. 997). [source]
This use of ως hōs with the participle for an assumed condition is regular and μη mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
Not, the period of mortal life; but the time which must elapse before the Lord appears. [source]
Rev., correctly, giving the force of the participle, shortened. Compare Mark 13:20, and see on hasting unto, 2 Peter 3:12. The word means to draw together or contract. Only here and Acts 5:6, where it is used of the winding up of Ananias' corpse. In classical Greek of furling sails, packing luggage, reducing expenses, etc. Applied to time, the word is very graphic. [source]
The meaning is rather henceforth, or for the future. That ( ἵνα ) in any case is to be construed with the time is shortened. According to the punctuation by different editors, we may read either: the time is shortened that henceforth both those, etc.; or, the time is shortened henceforth, that both those, etc. The former is preferable. The time is shortened that henceforth Christians may hold earthly ties and possessions but loosely. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:29
Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses, lowering or humbling a person. In 1 Corinthians 7:29, it occurs in the phrase, “the time is short ( συνεσταλμένος , Rev., properly, shortened );” i.e., drawn together, contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a preparation for service. In the sense of shrouding for burial, it occurs in Euripides (“Troades,” 382): “They were not shrouded ( συνεπεστάλησαν ) by the hands of a wife.” In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the pressing together of the dead man's limbs. [source]
First aorist active indicative of συστελλω sustellō old verb, to draw together, or contract (1 Corinthians 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement. [source]
Negative answer expected by μη mē as in Romans 11:1. First aorist active indicative of πταιω ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον skandalon in Romans 11:9. If ινα hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω ptaiō to stumble, and πιπτω piptō to fall, and take πεσωσιν pesōsin as effective aorist active subjunctive to fall completely and for good. ινα Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1. [source]
Whether the apostle means, use the bondage or use the freedom - whether, take advantage of the offer of freedom, or, remain in slavery - is, as Dean Stanley remarks, one of the most evenly balanced questions in the interpretation of the New Testament. The force of καὶ evenand the positive injunction of the apostle in 1 Corinthians 7:20and 1 Corinthians 7:24, seem to favor the meaning, remain in slavery. The injunction is to be read in the light of 1 Corinthians 7:22, and of Galatians 3:28; Colossians 3:11; 1 Corinthians 12:13, that freeman and slave are one in Christ; and also of the feeling pervading the Church of the speedy termination of the present economy by the second coming of the Lord. See 1 Corinthians 7:26, 1 Corinthians 7:29. We must be careful to avoid basing our conclusion on the modern sentiment respecting freedom and slavery. [source]
Certainly sub-final ινα hina again or contemplated result as in 1 Corinthians 7:29; John 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here. [source]
In view of the present distress (1 Corinthians 7:26) and the shortened time (1 Corinthians 7:29). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case. [source]
Lit., as for the rest. Sometimes rendered now, as Matthew 26:45. “Sleep on now,” for the time that remains. Besides, as 1 Corinthians 1:16. It remaineth, 1 Corinthians 7:29. Henceforth, 2 Timothy 4:8; Hebrews 10:13. Often as here, finally. In every case the idea of something left over is at the bottom of the translation. [source]
Like the Psalmist. And therefore can speak with effect. Otherwise useless. Shall present us with you (και παραστησει συν ημιν kai parastēsei sun hēmin). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1 Corinthians 7:29; 1 Corinthians 10:11; 1 Corinthians 15:51. [source]
This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1 Corinthians 7:29; 1 Corinthians 10:11; 1 Corinthians 15:51. [source]
Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι , 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15to the inviolable stability of God's covenant. [source]
“Now I mean.” Cf. 1 Corinthians 7:29; 1 Corinthians 15:50. In regard of Christ and of the church (εις Χριστον και εισ την εκκλησιαν eis Christon kai ̣eiš tēn ekklēsian). “With reference to Christ and the church.” That is all that εις eis here means. [source]
There is no verb in the Greek for “let see” For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
An unusual idiom. The verb αγαπατω agapātō (present active imperative) agrees with εκαστος hekastos and so is third singular instead of αγαπατε agapāte (second plural) like υμεις humeis The use of οι κατ ενα hoi kath' hena after υμεις humeis = “ye one by one” and then εκαστος hekastos takes up (individualizes) the “one” in partitive apposition and in the third person. Let the wife see that she fear (η γυνη ινα ποβηται hē gunē hina phobētai). There is no verb in the Greek for “let see” (βλεπετω blepetō). For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. [source]
Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13: or for the rest, besides, as 1 Thessalonians 4:1(note); 2 Thessalonians 3:1. [source]
Either celibate or living in chastity whether in married or single life. See 1 Corinthians 7:1-7, 1 Corinthians 7:29; 2 Corinthians 11:2. [source]
Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Present active singular articular participle of αναγινωσκω anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω akouō (the audience).And keep Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Perfect passive participle of γραπω graphō the time is at hand Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]