KJV: Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
YLT: 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:
Darby: 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.
ASV: Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be trustworthy.
Περὶ | Concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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παρθένων | virgins |
Parse: Noun, Genitive Feminine Plural Root: παρθένος Sense: a virgin. |
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ἐπιταγὴν | a commandment |
Parse: Noun, Accusative Feminine Singular Root: ἐπιταγή Sense: an injunction, mandate, command. |
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Κυρίου | of [the] Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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ἔχω | I have |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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γνώμην | judgment |
Parse: Noun, Accusative Feminine Singular Root: γνώμη Sense: the faculty of knowledge, mind, reason. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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δίδωμι | I give |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
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ἠλεημένος | having received mercy |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: ἐλεέω Sense: to have mercy on. |
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Κυρίου | [the] Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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πιστὸς | trustworthy |
Parse: Adjective, Nominative Masculine Singular Root: πιστός Sense: trusty, faithful. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for 1 Corinthians 7:25
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]
About mixed marriages (1 Corinthians 7:12) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no “command,” but only “a judgment,” a deliberately formed decision from knowledge (2 Corinthians 8:10), not a mere passing fancy. As one that hath obtained mercy of the Lord to be faithful (ως ηλεημενος υπο κυριου πιστος ειναι hōs ēleēmenos hupo kuriou pistos einai). Perfect passive participle of ελεεω eleeō old verb to receive mercy (ελεος eleos). Πιστος Pistos is predicate nominative with infinitive ειναι einai This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion. [source]
Perfect passive participle of ελεεω eleeō old verb to receive mercy Πιστος Pistos is predicate nominative with infinitive ειναι einai This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion. [source]
Not the unmarried of both sexes, as Bengel. The use of the word by ecclesiastical writers for an unmarried man has no warrant in classical usage, and may have arisen from the misinterpretation of Revelation 14:4, where it is employed adjectivally and metaphorically. In every other case in the New Testament the meaning is unquestionable. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:25
It is possible that by “the unmarried” (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (1 Corinthians 7:25) and in 1 Corinthians 7:32 ο αγαμος ho agamos is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by ως καγω hōs kagō (even as I). After discussing marital relations in 1 Corinthians 7:2-7 he returns to the original question in 1 Corinthians 7:1 and repeats his own personal preference as in 1 Corinthians 7:7. He does not say that it is better to be unmarried, but only that it is good (καλον kalon as in 1 Corinthians 7:1) for them to remain unmarried. Αγαμος Agamos is an old word and in N.T. occurs only in this passage. In 1 Corinthians 7:11, 1 Corinthians 7:34 it is used of women where the old Greeks would have used ανανδρος anandros without a husband. [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]
The same word used in 1 Corinthians 7:25, not a command. I think (δοκω dokō). From δοκεω dokeō not νομιζω nomizō of 1 Corinthians 7:26. But he insists that he has “the spirit of God” (πνευμα τεου pneuma theou) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself. [source]
Construe with we have this ministry. Having this ministry as a gift of divine mercy. Compare 1 Corinthians 7:25. Bengel says: “The mercy of God, by which the ministry is received, makes us earnest and sincere.” [source]
Deliberate opinion, but not a “command” Cf. 1 Corinthians 7:25. [source]
Or in the word. Λόγος of a concrete saying, Romans 9:9; Romans 13:9. We do not say this on our own authority. Comp. 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Galatians 1:12; Galatians 2:2; Ephesians 3:3; 2 Corinthians 12:1, 2 Corinthians 12:9. [source]
Comp. 1 Timothy 1:16. In speaking of his conversion, Paul uses χάρις graceSee 1 Timothy 1:14, and the apostleship he speaks of himself as one who has obtained mercy ( ἠλεημένος ) of the Lord to be faithful. 1 Corinthians 7:25; comp. 2 Corinthians 4:1. [source]
Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with χωρις chōris (apart from). [source]
Meaning primarily the faculty of knowing, mind, reason; then that which is thought or known; opinion, purpose. See Acts 20:3; 1 Corinthians 7:25; Philemon 1:14. [source]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]