KJV: But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
YLT: 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:
Darby: However, as the Lord has divided to each, as God has called each, so let him walk; and thus I ordain in all the assemblies.
ASV: Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches.
| ἑκάστῳ | to each |
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Parse: Adjective, Dative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| ἐμέρισεν | has assigned |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μερίζω Sense: to divide. |
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| Κύριος | Lord |
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Parse: Noun, Nominative 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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| ἕκαστον | to each |
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Parse: Adjective, Accusative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| κέκληκεν | has called |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: καλέω Sense: to call. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| οὕτως | so |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| περιπατείτω | let him walk |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
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| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| ἐκκλησίαις | churches |
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Parse: Noun, Dative Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| διατάσσομαι | I prescribe |
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Parse: Verb, Present Indicative Middle, 1st Person Singular Root: διατάσσω Sense: to arrange, appoint, ordain, prescribe, give order. |
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Greek Commentary for 1 Corinthians 7:17
This use of ει μη ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery” (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. [source]
Perfect active indicative of μεριζω merizō old verb from μερος meros apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. And so ordain I (και ουτως διατασσομαι kai houtōs diatassomai). Military term, old word, to arrange in all the churches (distributed, δια diȧ). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles. [source]
Military term, old word, to arrange in all the churches (distributed, δια diȧ). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles. [source]
Rev., only. Introducing a limitation to the statement in 1 Corinthians 7:15. There is to be no enslavement, only, to give no excuse for the reckless abuse of this general principle, the normal rule of Christian life is that each one should seek to abide in the position in which God has placed him. [source]
See on Matthew 11:1. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:17
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1; of enjoining certain acts, Luke 8:55; Luke 17:10; 1 Corinthians 7:17; of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it. [source]