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.
YLT: and if any one doth think it to be unseemly to his virgin, if she may be beyond the bloom of age, and it ought so to be, what he willeth let him do; he doth not sin -- let him marry.
Darby: But if any one think that he behaves unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry.
ASV: But if any man thinketh that he behaveth himself unseemly toward his virgin daughter , if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.
δέ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἀσχημονεῖν | to be behaving improperly |
Parse: Verb, Present Infinitive Active Root: ἀσχημονέω Sense: to act unbecomingly. |
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παρθένον | virgin |
Parse: Noun, Accusative Feminine Singular Root: παρθένος Sense: a virgin. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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νομίζει | supposes |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: νομίζω Sense: to hold by custom or usage, own as a custom or usage, to follow a custom or usage. |
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ᾖ | she is |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ὑπέρακμος | beyond youth |
Parse: Adjective, Nominative Feminine Singular Root: ὑπέρακμος Sense: beyond the bloom or prime of life. |
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οὕτως | so |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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ὀφείλει | it ought |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὀφείλω Sense: to owe. |
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γίνεσθαι | to be |
Parse: Verb, Present Infinitive Middle or Passive Root: γίνομαι Sense: to become, i. |
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θέλει | he wills |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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ποιείτω | let him do |
Parse: Verb, Present Imperative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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ἁμαρτάνει | he does sin |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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γαμείτωσαν | let them marry |
Parse: Verb, Present Imperative Active, 3rd Person Plural Root: γαμέω Sense: to lead in marriage, take to wife. |
Greek Commentary for 1 Corinthians 7:36
Old verb, here only in N.T., from ασχημων aschēmōn (1 Corinthians 12:23), from α a privative and σχημα schēma Occurs in the papyri. Infinitive in indirect discourse after νομιζει nomizei (thinks) with ει ei (condition of first class, assumed as true). [source]
Old word, only here in N.T., from υπερ huper (over) and ακμη akmē (prime or bloom of life), past the bloom of youth, superadultus (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. If need so requireth (και ουτως οπειλει γινεσται kai houtōs opheilei ginesthai). “And it ought to happen.” Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. “My marriage is my father‘s care; it is not for me to decide about that” (Hermione in Euripides‘ Andromache, 987). Let them marry Present active plural imperative (long form). [source]
“And it ought to happen.” Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. “My marriage is my father‘s care; it is not for me to decide about that” (Hermione in Euripides‘ Andromache, 987). [source]
Present active plural imperative (long form). [source]
Acts unbecomingly, either by throwing temptation in the daughter's way by constraining her to remain unmarried, or by exposing her to the disgrace which was supposed to attach to the unmarried state. But Paul, in his preceding words, has regarded the latter consideration as set aside by the peculiar circumstances of the time. [source]
Rev. properly inserts daughter. It is an unusual expression for daughter. Xenophon uses it with the word θυγάτηρ daughter(“Cyropaedia,” iv., 6,9), and Oedipus speaks of his two daughters as my maidens (Sophocles, “Oedipus Tyrannus,” 1462) [source]
Rev., correctly, be past. Beyond the bloom of life. Plato fixes the point at twenty years (“Republic,” 460). Diogenes Laertius says: “An undowered maiden is a heavy burden to a father after she has outrun the flower of her age” (“Lycon,” v., 65) [source]
Evidently there was assumed to be another in the case beside the father and the virgin. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:36
See on honorable, Mark 15:43; see on shame, Revelation 16:15. Compare ἀσχημονεῖν behavethuncomely, 1 Corinthians 7:36. The comeliness is outward, as is shown by the verb we put on, and by the compounds of οχῆμα fashionSee on transfigured, Matthew 17:2. [source]
One need only mention the mother‘s womb and the mother‘s breast to see the force of Paul‘s argument here. The word, common in old Greek, from ευσχημων euschēmōn (ευ eu well, σχημα schēma figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. So ασχημων aschēmōn (deformed, uncomely), old word, here only in N.T., but see note on 1 Corinthians 7:36 for ασχημονεω aschēmoneō f0). [source]
Old verb from ασχημων aschēmōn (1 Corinthians 12:23). In N.T. only here and 1 Corinthians 7:36. Not indecent. [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 7:36-383 1 Corinthians 7:28, 1 Corinthians 7:34, 1711710896_11) 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]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]