I Corinthians Chapter 7
Other Translations
darby (darby) - eBible.org Darby 1890 plaintext
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But concerning the things of which ye have written [to me]: [It is] good for a man not to touch a woman;
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but on account of fornications, let each have his own wife, and each [woman] have her own husband.
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Let the husband render her due to the wife, and in like manner the wife to the husband.
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The wife has not authority over her own body, but the husband: in like manner also the husband has not authority over his own body, but the wife.
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Defraud not one another, unless, it may be, by consent for a time, that ye may devote yourselves to prayer, and again be together, that Satan tempt you not because of your incontinency.
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But this I say, as consenting [to], not as commanding [it].
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Now I wish all men to be even as myself: but every one has his own gift ofGod: one man thus, and another thus.
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But I say to the unmarried and to the widows, It is good for them that they remain even as I.
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But if they have not control over themselves, let them marry; for it is better to marry than to burn.
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But to the married I enjoin, not I, but the Lord, Let not wife be separated from husband;
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(but if also she shall have been separated, let her remain unmarried, or be reconciled to her husband;) and let not husband leave wife.
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But as to the rest, I say, not the Lord, If any brother have an unbelieving wife, and she consent to dwell with him, let him not leave her.
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And a woman who has an unbelieving husband, and he consents to dwell with her, let her not leave [her] husband.
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For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother; since [otherwise] indeed your children are unclean, but now they are holy.
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But if the unbeliever go away, let them go away; a brother or a sister is not bound in such [cases], butGod has called us in peace.
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For what knowest thou, O wife, if thou shalt save thy husband? or what knowest thou, O husband, if thou shalt save thy wife?
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However, as the Lord has divided to each, asGod has called each, so let him walk; and thus I ordain in all the assemblies.
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Has any one been called circumcised? let him not become uncircumcised: has any one been called in uncircumcision? let him not be circumcised.
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Circumcision is nothing, and uncircumcision is nothing; but keepingGod's commandments.
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Let each abide in that calling in which he has been called.
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Hast thou been called [being] a bondman, let it not concern thee; but and if thou canst become free, use [it] rather.
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For the bondman that is called in [the] Lord is the Lord's freedman; in like manner [also] the freeman being called is Christ's bondman.
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Ye have been bought with a price; do not be the bondmen of men.
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Let each, wherein he is called, brethren, therein abide withGod.
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But concerning virgins, I have no commandment of [the] Lord; but I give my opinion, as having received mercy of [the] Lord to be faithful.
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I think then that this is good, on account of the present necessity, that [it is] good for a man to remain so as he is.
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Art thou bound to a wife? seek not to be loosed; art thou free from a wife? do not seek a wife.
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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.
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But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having [any]:
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and they that weep, as not weeping; and they that rejoice, as not rejoicing; and they that buy, as not possessing;
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and they that use the world, as not disposing of it as their own; for the fashion of this world passes.
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But I wish you to be without care. The unmarried cares for the things of the Lord, how he shall please the Lord;
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but he that has married cares for the things of the world, how he shall please his wife.
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There is a difference between the wife and the virgin. The unmarried cares for the things of the Lord, that she may be holy both in body and spirit; but she that has married cares for the things of the world, how she shall please her husband.
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But I say this for your own profit; not that I may set a snare before you, but for what [is] seemly, and waiting on the Lord without distraction.
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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.
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But he who stands firm in his heart, having no need, but has authority over his own will, and has judged this in his heart to keep his own virginity, he does well.
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So that he that marries himself does well; and he that does not marry does better.
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A wife is bound for whatever time her husband lives; but if the husband be fallen asleep, she is free to be married to whom she will, only in [the] Lord.
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But she is happier if she so remain, according to my judgment; but I think that I also haveGod's Spirit.
vul1914 (vul1914) - Vulgate 1914 UTF-8 (sacredbible.org)
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De quibus autem scripsistis mihi: Bonum est homini mulierem non tangere:
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propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
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Uxori vir debitum reddat: similiter autem et uxor viro.
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Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
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Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi: et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.
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Hoc autem dico secundum indulgentiam, non secundum imperium.
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Volo enim omnes vos esse sicut meipsum: sed unusquisque proprium donum habet ex Deo: alius quidem sic, alius vero sic.
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Dico autem non nuptis, et viduis: bonum est illis si sic permaneant, sicut et ego.
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Quod si non se continent, nubant. Melius est enim nubere, quam uri.
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Iis autem, qui matrimonio iuncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere:
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quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
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Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
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Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
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sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem: alioquin filii vestri immundi essent, nunc autem sancti sunt.
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Quod si infidelis discedit, discedat: non enim servituti subiectus est frater, aut soror in huiusmodi: in pace autem vocavit nos Deus.
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Unde enim scis mulier, si virum salvum facies? aut unde scis vir, si mulierem salvam facies?
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nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus Ecclesiis doceo.
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Circumcisus aliquis vocatus est? non adducat præputium. In præputio aliquis vocatus est? non circumcidatur.
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Circumcisio nihil est, et præputium nihil est: sed observatio mandatorum Dei.
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Unusquisque in qua vocatione vocatus est, in ea permaneat.
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Servus vocatus es? non sit tibi curæ: sed et si potes fieri liber, magis utere.
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Qui enim in Domino vocatus est servus, libertus est Domini: similiter qui liber vocatus est, servus est Christi.
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Pretio empti estis, nolite fieri servi hominum.
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Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
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De virginibus autem præceptum Domini non habeo: consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
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Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
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Alligatus es uxori? noli quærere solutionem. Solutus es ab uxore? noli quærere uxorem.
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Si autem acceperis uxorem: non peccasti. Et si nupserit virgo, non peccavit. tribulationem tamen carnis habebunt huiusmodi. Ego autem vobis parco.
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Hoc itaque dico, fratres: Tempus breve est: reliquum est, ut et qui habent uxores, tamquam non habentes sint:
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et qui flent, tamquam non flentes: et qui gaudent, tamquam non gaudentes: et qui emunt, tamquam non possidentes:
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et qui utuntur hoc mundo, tamquam non utantur: præterit enim figura huius mundi.
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Volo autem vos sine solicitudine esse. Qui sine uxore est, solicitus est quæ Domini sunt, quomodo placeat Deo.
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Qui autem cum uxore est, solicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
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Et mulier innupta, et virgo cogitat quæ Domini sunt, ut sit sancta corpore, et spiritu. Quæ autem nupta est, cogitat quæ sunt mundi, quomodo placeat viro.
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Porro hoc ad utilitatem vestram dico: non ut laqueum vobis iniiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.
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Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri: quod vult faciat: non peccat, si nubat.
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Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc iudicavit in corde suo, servare virginem suam, bene facit.
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Igitur et qui matrimonio iungit virginem suam, bene facit: et qui non iungit, melius facit.
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Mulier alligata est legi quanto tempore vir eius vivit. quod si dormierit vir eius, liberata est: cui vult nubat: tantum in Domino.
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Beatior autem erit si sic permanserit secundum meum consilium: puto autem quod et ego Spiritum Dei habeam.
ylt (ylt) - Bible.com YLT98 plain UTF-8
1
And concerning the things of which ye wrote to me: good <FI>it is<Fi> for a man not to touch a woman,
2
and because of the whoredom let each man have his own wife, and let each woman have her proper husband;
3
to the wife let the husband the due benevolence render, and in like manner also the wife to the husband;
4
the wife over her own body hath not authority, but the husband; and, in like manner also, the husband over his own body hath not authority, but the wife.
5
Defraud not one another, except by consent for a time, that ye may be free for fasting and prayer, and again may come together, that the Adversary may not tempt you because of your incontinence;
6
and this I say by way of concurrence--not of command,
7
for I wish all men to be even as I myself <FI>am<Fi> ; but each his own gift hath of God, one indeed thus, and one thus.
8
And I say to the unmarried and to the widows: it is good for them if they may remain even as I <FI>am<Fi> ;
9
and if they have not continence--let them marry, for it is better to marry than to burn;
10
and to the married I announce--not I, but the Lord--let not a wife separate from a husband:
11
but and if she may separate, let her remain unmarried, or to the husband let her be reconciled, and let not a husband send away a wife.
12
And to the rest I speak--not the Lord--if any brother hath a wife unbelieving, and she is pleased to dwell with him, let him not send her away;
13
and a woman who hath a husband unbelieving, and he is pleased to dwell with her, let her not send him away;
14
for the unbelieving husband hath been sanctified in the wife, and the unbelieving wife hath been sanctified in the husband; otherwise your children are unclean, but now they are holy.
15
And, if the unbelieving doth separate himself--let him separate himself: the brother or the sister is not under servitude in such <FI>cases<Fi> , and in peace hath God called us;
16
for what, hast thou known, O wife, whether the husband thou shalt save? or what, hast thou known, O husband, whether the wife thou shalt save?
17
if not, as God did distribute to each, as the Lord hath called each--so let him walk; and thus in all the assemblies do I direct:
18
being circumcised--was any one called? let him not become uncircumcised; in uncircumcision was any one called? let him not be circumcised;
19
the circumcision is nothing, and the uncircumcision is nothing--but a keeping of the commands of God.
20
Each in the calling in which he was called--in this let him remain;
21
a servant--wast thou called? be not anxious; but if also thou art able to become free--use <FI>it<Fi> rather;
22
for he who <FI>is<Fi> in the Lord--having been called a servant--is the Lord's freedman: in like manner also he the freeman, having been called, is servant of Christ:
23
with a price ye were bought, become not servants of men;
24
each, in that in which he was called, brethren, in this let him remain with God.
25
And concerning the virgins, a command of the Lord I have not; and I give judgment as having obtained kindness from the Lord to be faithful:
26
I suppose, therefore, this to be good because of the present necessity, that <FI>it is<Fi> good for a man that the matter be thus: --
27
Hast thou been bound to a wife? seek not to be loosed; hast thou been loosed from a wife? seek not a wife.
28
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.
29
And this I say, brethren, the time henceforth is having been shortened--that both those having wives may be as not having;
30
and those weeping, as not weeping; and those rejoicing, as not rejoicing; and those buying, as not possessing;
31
and those using this world, as not using <FI>it<Fi> up; for passing away is the fashion of this world.
32
And I wish you to be without anxiety; the unmarried is anxious for the things of the Lord, how he shall please the Lord;
33
and the married is anxious for the things of the world, how he shall please the wife.
34
The wife and the virgin have been distinguished: the unmarried is anxious for the things of the Lord, that she may be holy both in body and in spirit, and the married is anxious for the things of the world, how she shall please the husband.
35
And this for your own profit I say: not that I may cast a noose upon you, but for the seemliness and devotedness to the Lord, undistractedly,
36
and if any one doth think <FI>it<Fi> 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.
37
And he who hath stood stedfast in the heart--not having necessity--and hath authority over his own will, and this he hath determined in his heart--to keep his own virgin--doth well;
38
so that both he who is giving in marriage doth well, and he who is not giving in marriage doth better.
39
A wife hath been bound by law as long time as her husband may live, and if her husband may sleep, she is free to be married to whom she will--only in the Lord;
40
and she is happier if she may so remain--according to my judgment; and I think I also have the Spirit of God.
Explanations by Age Level
Explain Like I'm 5
A long, long time ago, there was nothing at all - no earth, no sky, no animals, no people. It was all dark and empty. But God was there! God is so powerful that He can make anything just by speaking. So God said "Let there be light!" and BOOM! There was light everywhere! God saw that the light was beautiful and good. He called the light "day" and the darkness "night." This was the very first day when God started making our wonderful world!
Explain Like I'm 10
Before anything existed - no planets, stars, or life - God decided to create the universe. The earth started out as a dark, empty place covered with water. But God's Spirit was there, ready to bring order and beauty to everything. When God spoke and said "Let there be light," light immediately appeared because God's words have incredible power. God looked at the light and was pleased with what He had made. He organized time by separating light (day) from darkness (night), creating the first 24-hour period. This shows us that God is organized and purposeful in everything He does.
Explain Like I'm 15
Genesis 1:1-5 establishes fundamental theological truths about God and creation. The Hebrew word "bara" (created) indicates creation from nothing (ex nihilo), demonstrating God's absolute sovereignty and power. The phrase "without form and void" (tohu wa-bohu) describes a state of chaos that God transforms into order. The Spirit of God "hovering" or "brooding" over the waters suggests active, caring involvement in creation. The creation of light before the sun (created on day 4) indicates that God Himself is the ultimate source of light and energy. The establishment of day and night creates the framework of time, showing that God operates within orderly patterns while transcending them. This passage refutes both atheistic materialism and pantheism, establishing that God is both transcendent (separate from creation) and immanent (actively involved in it).