KJV: But if they cannot contain, let them marry: for it is better to marry than to burn.
YLT: and if they have not continence -- let them marry, for it is better to marry than to burn;
Darby: But if they have not control over themselves, let them marry; for it is better to marry than to burn.
ASV: But if they have not continency, let them marry: for it is better to marry than to burn.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐγκρατεύονται | they have self-control |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ἐγκρατεύομαι Sense: to be self-controlled, continent. |
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| γαμησάτωσαν | let them marry |
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Parse: Verb, Aorist Imperative Active, 3rd Person Plural Root: γαμέω Sense: to lead in marriage, take to wife. |
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| κρεῖττον | better |
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Parse: Adjective, Nominative Neuter Singular, Comparative Root: κρείττων Sense: more useful, more serviceable, more advantageous. |
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| ἐστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| γαμῆσαι | to marry |
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Parse: Verb, Aorist Infinitive Active Root: γαμέω Sense: to lead in marriage, take to wife. |
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| ἢ | than |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| πυροῦσθαι | to burn with passion |
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Parse: Verb, Present Infinitive Middle or Passive Root: πυρόω Sense: to burn with fire, to set on fire, kindle. |
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Greek Commentary for 1 Corinthians 7:9
Condition of the first class, assumed as true. Direct middle voice εγκρατευονται egkrateuontai hold themselves in, control themselves. [source]
First aorist (ingressive) active imperative. Usual Koiné{[28928]}š form in τωσαν ̇tōsan for third plural. Better (κρειττον kreitton). Marriage is better than continued sexual passion. Paul has not said that celibacy is better than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of πυρουσται purousthai (present middle infinitive) for sexual passion is common enough as also for grief (2 Corinthians 11:29). [source]
Marriage is better than continued sexual passion. Paul has not said that celibacy is better than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of πυρουσται purousthai (present middle infinitive) for sexual passion is common enough as also for grief (2 Corinthians 11:29). [source]
Rev., have not continence. Only here, and 1 Corinthians 9:25, of athletes abstaining from sensual indulgences when preparing for the games. [source]
Continuous present, to burn on: continuance in unsatisfied desire. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:9
Only here and 1 Corinthians 7:9. The candidate for the races was required to be ten months in training, and to practice in the gymnasium immediately before the games, under the direction of judges who had themselves been instructed for ten months in the details of the games. The training was largely dietary. Epictetus says: “Thou must be orderly, living on spare food; abstain from confections; make a point of exercising at the appointed time, in heat and in cold; nor drink cold water nor wine at hazard.” Horace says: “The youth who would win in the race hath borne and done much; he hath sweat and been cold; he hath abstained from love and wine” (“Ars Poetica,” 412). Tertullian, commending the example of the athletes to persecuted Christians, says: “Coguntur, cruciantur, fatigantur.” “They are constrained, harassed, wearied” (“Ad Martyres,” 3). Compare 2 Timothy 2:5. [source]
Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.A corruptible crown (πταρτον στεπανον phtharton stephanon). Στεπανος Stephanos (crown) is from στεπω stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον phtharton (verbal adjective from πτειρω phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον aphtharton (same form with α a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
With sorrow over the stumbling or with indignation over the cause. This and 1 Corinthians 7:9are the only instances in which the word is used figuratively. [source]
Only here by Paul. He alone uses ἐγκρατεύεσθαι tohave continency, 1 Corinthians 7:9; 1 Corinthians 9:25. See on is temperate, 1 Corinthians 9:25. The word means self-control, holding in hand the passions and desires. So Xen. Mem. i. 2,1, of Socrates, who was ἐγκρατεστατος mosttemperate as to sexual pleasures and pleasures of the appetite. [source]
Better, the younger widows. This seems to be required by οὖν therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in 1 Timothy 5:11-13. Comp. 1 Corinthians 7:8, 1 Corinthians 7:9. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
N.T.oOriginally, having power over; possessed of; hence, controlling, keeping in hand. Ἑγκράτεια temperance Acts 24:25; Galatians 5:23; 2 Peter 1:6. Εγκρατεύεσθαι tocontain one's self, 1 Corinthians 7:9; 1 Corinthians 9:25. [source]