The Meaning of 1 Corinthians 7:2 Explained

1 Corinthians 7:2

KJV: Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

YLT: and because of the whoredom let each man have his own wife, and let each woman have her proper husband;

Darby: but on account of fornications, let each have his own wife, and each woman have her own husband.

ASV: But, because of fornications, let each man have his own wife, and let each woman have her own husband.

KJV Reverse Interlinear

Nevertheless,  [to avoid] fornication,  let  every man  have  his own  wife,  and  let  every woman  have  her own  husband. 

What does 1 Corinthians 7:2 Mean?

Verse Meaning

This verse probably begins Paul"s extended correction of the Corinthians" view of marriage. He proceeded to urge them strongly that the type of abstinence that they were arguing for within marriage was totally wrong. Notice the three sets of balanced pairs in this verse and in the two that follow. In this verse Paul urged married couples to have sexual relations with one another because of the prevalence of temptations to satisfy sexual desire inappropriately. "Having" one"s spouse was a common euphemism in non-biblical Greek for having that person sexually. [1]
The view of 1 Corinthians 7:1 that understands Paul to be saying that it is better to avoid marrying sees Paul making a concession to that statement here. Those who hold this view believe that Paul was saying that it is better to marry since many single people cannot live in the single state without eventually committing "immoralities" (fornication, Gr. porneias). This is obviously not the only reason to marry (cf. Genesis 2:18-24), but it appears to have been an important consideration in Corinth where temptations to fornicate abounded. As noted above, I do not favor this interpretation. Another unappealing interpretation is as follows.
"This [2] forbids polygamy, which was advocated by some Jewish teachers." [3]

Context Summary

1 Corinthians 7:1-14 - Marriage Bonds
The Apostle first addresses the unmarried, 1 Corinthians 7:1, etc. He speaks elsewhere reverently of marriage, Ephesians 5:23. Forbidding to marry is in his judgment a symptom of apostasy, 1 Timothy 4:1-3. His recommendations here were evidently due to the special circumstances of that difficult and perilous time. The loftiest conception of marriage is the wedding of two souls, each of which, has found its affinity; the Apostle is treating here the only conception of marriage entertained by these recent converts from paganism. He deals with them on their own level, with the determination of ultimately leading them to view marriage from Christ's standpoint. It is often well to fast from lawful things, that we may surrender ourselves more absolutely to the Spirit of God.
In addressing the married, 1 Corinthians 7:10, etc., Paul is not dealing with the formation of marriage ties; they are settled by 2 Corinthians 6:14. He is deciding what course shall be followed, when either a husband or a wife has become a Christian, the other remaining unchanged. He decides that the Christian should not separate, so long as the unbelieving partner is willing to continue their life together. [source]

Chapter Summary: 1 Corinthians 7

1  He discusses marriage;
4  showing it to be a remedy against sinful desires,
10  and that the bond thereof ought not lightly to be dissolved
20  Every man must be content with his vocation
25  Virginity wherefore to be embraced;
35  and for what respects we may either marry, or abstain from marrying

Greek Commentary for 1 Corinthians 7:2

Because of fornications [δια τας πορνειας]
This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth. [source]

Reverse Greek Commentary Search for 1 Corinthians 7:2

Acts 5:6 Wound him up [συνέστειλαν]
Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses, lowering or humbling a person. In 1 Corinthians 7:29, it occurs in the phrase, “the time is short ( συνεσταλμένος , Rev., properly, shortened );” i.e., drawn together, contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a preparation for service. In the sense of shrouding for burial, it occurs in Euripides (“Troades,” 382): “They were not shrouded ( συνεπεστάλησαν ) by the hands of a wife.” In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the pressing together of the dead man's limbs. [source]
Acts 5:6 Wrapped him round [συνεστειλαν]
First aorist active indicative of συστελλω — sustellō old verb, to draw together, or contract (1 Corinthians 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 1:1 A servant [δοῦλος]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Romans 11:11 Did they stumble that they might fall? [μη επταισαν ινα πεσωσιν]
Negative answer expected by μη — mē as in Romans 11:1. First aorist active indicative of πταιω — ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον — skandalon in Romans 11:9. If ινα — hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω — ptaiō to stumble, and πιπτω — piptō to fall, and take πεσωσιν — pesōsin as effective aorist active subjunctive to fall completely and for good. ινα — Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1. [source]
1 Corinthians 7:37 Necessity [ἀνάγκην]
Either outward or moral constraint. See on 1 Corinthians 7:26, and note on Luke 14:18. [source]
1 Corinthians 7:21 Use it rather []
Whether the apostle means, use the bondage or use the freedom - whether, take advantage of the offer of freedom, or, remain in slavery - is, as Dean Stanley remarks, one of the most evenly balanced questions in the interpretation of the New Testament. The force of καὶ evenand the positive injunction of the apostle in 1 Corinthians 7:20and 1 Corinthians 7:24, seem to favor the meaning, remain in slavery. The injunction is to be read in the light of 1 Corinthians 7:22, and of Galatians 3:28; Colossians 3:11; 1 Corinthians 12:13, that freeman and slave are one in Christ; and also of the feeling pervading the Church of the speedy termination of the present economy by the second coming of the Lord. See 1 Corinthians 7:26, 1 Corinthians 7:29. We must be careful to avoid basing our conclusion on the modern sentiment respecting freedom and slavery. [source]
1 Corinthians 7:1 It is good [καλὸν]
See on John 10:11. Not merely expedient, but morally salutary. The statement, however, is made in the light of circumstances, see 1 Corinthians 7:26, and is to be read with others, such as 2 Corinthians 11:2; Ephesians 5:28-33,22; 1711626934_8 in all which marriage is made the type of the union between Christ and His Church. See also Hebrews 13:4. [source]
1 Corinthians 1:15 Lest any man should say [ινα μη τις ειπηι]
Certainly sub-final ινα — hina again or contemplated result as in 1 Corinthians 7:29; John 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here. [source]
1 Corinthians 10:8 Neither let us commit fornication [μηδε πορνευωμεν]
More exactly, And let us cease practicing fornication as some were already doing (1 Corinthians 6:11; 1 Corinthians 7:2). The connection between idolatry and fornication was very close (see Jowett, Epistles of Paul, II, p. 70) and see about Baal-Peor (Numbers 25:1-9). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite. [source]
1 Corinthians 10:11 The ends of the ages have come [τα τελη των αιωνων κατηντηκεν]
Cf. Hebrews 9:26 η συντελεια των αιωνων — hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν — Katēntēken is perfect active indicative of κατανταω — katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
1 Corinthians 7:7 Yet I would [τελω δε]
“But I wish.” Followed by accusative and infinitive This is Paul‘s personal preference under present conditions (1 Corinthians 7:26). [source]
1 Corinthians 7:27 Seek not to be loosed [μη ζητει λυσιν]
Present active imperative with negative μη — mē “Do not be seeking release” Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσαι — lelusai (loosed, perfect passive indicative of λυω — luō). This advice of Paul he only urges “because of the present necessity” (1 Corinthians 7:26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Ephesians 5:22-33. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife. [source]
1 Corinthians 10:11 By way of example [τυπικως]
Adverb in sense of τυποι — tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος — tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων — pros nouthesian hēmōn). Objective genitive (ημων — hēmōn) again. Νουτεσια — Nouthesia is late word from νουτετεω — noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις — nouthetēsis and νουτετια — nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων — hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν — Katēntēken is perfect active indicative of κατανταω — katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
1 Corinthians 7:8 To the unmarried and to the widows [τοις αγαμοις και ταις χηραις]
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]
1 Corinthians 7:25 I have no commandment of the Lord [επιταγην Κυριου ουκ εχω]
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]
1 Corinthians 7:27 Seek not a wife [μη ζητει γυναικα]
Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in λελυσαι — lelusai (loosed, perfect passive indicative of λυω — luō). This advice of Paul he only urges “because of the present necessity” (1 Corinthians 7:26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Ephesians 5:22-33. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife. [source]
1 Corinthians 7:38 Shall do better [κρεισσον ποιησει]
In view of the present distress (1 Corinthians 7:26) and the shortened time (1 Corinthians 7:29). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case. [source]
1 Corinthians 7:40 After my judgment [κατα την εμην γνωμην]
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]
1 Corinthians 7:40 I think [δοκω]
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]
2 Corinthians 6:4 Necessities [ἀνάγκαις]
See on 1 Corinthians 7:26. [source]
2 Corinthians 4:1 As we have received mercy []
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]
2 Corinthians 13:11 Finally [λοιπόν]
Lit., as for the rest. Sometimes rendered now, as Matthew 26:45. “Sleep on now,” for the time that remains. Besides, as 1 Corinthians 1:16. It remaineth, 1 Corinthians 7:29. Henceforth, 2 Timothy 4:8; Hebrews 10:13. Often as here, finally. In every case the idea of something left over is at the bottom of the translation. [source]
2 Corinthians 4:13 We also believe [και ημεις πιστευομεν]
Like the Psalmist. And therefore can speak with effect. Otherwise useless. Shall present us with you (και παραστησει συν ημιν — kai parastēsei sun hēmin). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1 Corinthians 7:29; 1 Corinthians 10:11; 1 Corinthians 15:51. [source]
2 Corinthians 4:13 Shall present us with you [και παραστησει συν ημιν]
This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1 Corinthians 7:29; 1 Corinthians 10:11; 1 Corinthians 15:51. [source]
2 Corinthians 8:10 Judgment [γνωμην]
Deliberate opinion, but not a “command” Cf. 1 Corinthians 7:25. [source]
Galatians 3:17 And this I say [τοῦτο δὲ λέγω]
Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι , 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15to the inviolable stability of God's covenant. [source]
Galatians 1:4 Out of this present evil world [ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
Galatians 1:4 Deliver [εχεληται]
Second aorist middle subjunctive (final clause with οπως — hopōs) of εχαιρεω — exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου — ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
Galatians 1:4 Out of this present evil world [εκ του αιωνος του ενεστωτος πονηρου]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου — ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων — Enestōtos is genitive masculine singular of πονηρος — enestōs second perfect (intransitive) participle of Ενεστωτος — enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Galatians 3:13 Redeemed us [ημας εχηγορασεν]
First aorist active of the compound verb εχαγοραζω — exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω — agorazō (1 Corinthians 6:20; 1 Corinthians 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324). See also Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law “Out from (εκ — ek repeated) under (υπο — hupo in Galatians 3:10) the curse of the law.” [source]
Ephesians 5:32 But I speak [εγω δε λεγω]
“Now I mean.” Cf. 1 Corinthians 7:29; 1 Corinthians 15:50. In regard of Christ and of the church (εις Χριστον και εισ την εκκλησιαν — eis Christon kai ̣eiš tēn ekklēsian). “With reference to Christ and the church.” That is all that εις — eis here means. [source]
Ephesians 5:33 Do ye also severally love [και υμεις οι κατ ενα εκαστος αγαπατω]
An unusual idiom. The verb αγαπατω — agapātō (present active imperative) agrees with εκαστος — hekastos and so is third singular instead of αγαπατε — agapāte (second plural) like υμεις — humeis The use of οι κατ ενα — hoi kath' hena after υμεις — humeis = “ye one by one” and then εκαστος — hekastos takes up (individualizes) the “one” in partitive apposition and in the third person. Let the wife see that she fear (η γυνη ινα ποβηται — hē gunē hina phobētai). There is no verb in the Greek for “let see” (βλεπετω — blepetō). For this use of ινα — hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται — phobētai present middle subjunctive) here is “reverence.” [source]
Ephesians 5:33 Let the wife see that she fear [η γυνη ινα ποβηται]
There is no verb in the Greek for “let see” For this use of ινα — hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται — phobētai present middle subjunctive) here is “reverence.” [source]
Philippians 3:1 Finally [το λοιπον]
Accusative of general reference, literally, “as for the rest.” So again in Phlippians 4:8. It (or just λοιπον — loipon) is a common phrase towards the close of Paul‘s Epistles (2 Thessalonians 3:1; 2 Corinthians 13:11). In Ephesians 6:10 we have του λοιπου — tou loipou (genitive case). But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29; 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. [source]
Colossians 2:23 In any honor [ἐν τιμῇ τινὶ]
Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9, “the price of Him who was priced ( τετιμημένου ).” In Paul, 1 Corinthians 6:20; 1 Corinthians 7:23. The idea of value appears in 1 Peter 1:19. “Ye were redeemed - with the precious ( τιμίῳ ) blood of Christ;” something of real and adequate value. So 1 Peter 2:4, of Christ as the living stone, precious ( ἔντιμον ), of recognized value. [source]
1 Thessalonians 4:15 By the word of the Lord [ἐν λόγῳ κυρίου]
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]
1 Thessalonians 3:7 Affliction [ἀνάγκῃ]
Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23. [source]
1 Thessalonians 4:4 That every one of you should know how to possess his vessel, etc. [εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
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]
1 Timothy 1:13 I obtained mercy [ἠλεήθην]
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]
1 Timothy 6:2 Let not despise them [μη καταπρονειτωσαν]
Negative imperative active third plural of καταπρονεω — kataphroneō to think down on. See note on 1 Timothy 4:12. He must not presume on the equality of Christian brotherhood not allowed by the state‘s laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master‘s position, see note on 1 Corinthians 7:22; Philemon 1:16. [source]
2 Timothy 4:8 Henceforth [λοιπὸν]
Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13: or for the rest, besides, as 1 Thessalonians 4:1(note); 2 Thessalonians 3:1. [source]
2 Timothy 2:9 But the word of God is not bound [ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται]
Nevertheless, although I am in bonds, the gospel which I preach will prevail in spite of all human efforts to hinder it. Word of God often in Paul. In Pastorals, 1 Timothy 4:5; Titus 2:5. Bound, in Paul metaphorically, as here, Romans 7:2; 1 Corinthians 7:27, 1 Corinthians 7:39. [source]
2 Timothy 2:24 The servant of the Lord [δοῦλον κυρίου]
The teacher or other special worker in the church. Comp. Titus 1:1; Romans 1:1; Galatians 1:10; Philemon 1:1, Colossians 4:12. Of any Christian, 1 Corinthians 7:22; Ephesians 6:6. The phrase is often applied to the Old Testament prophets as a body: see Amos 3:7; Jeremiah 7:25; Ezra 9:11; Daniel 9:6. To Joshua, Judges 2:8; to David, Psalm 78:70. [source]
2 Timothy 1:9 With a holy calling [λκήσει ἁγίᾳ]
Κλῆσις , calling, often in Paul; but the phrase holy calling only here. In Paul, κλῆσις sometimes as here, with the verb καλεῖν tocall, as 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4. [source]
2 Timothy 1:9 Called us with a holy calling [καλεσαντος κλησει αγιαι]
Probably dative, “to a holy calling.” Κλησις — Klēsis here apparently not the invitation, but the consecrated service, “the upward calling” (Philemon 3:14). See note on 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4 for the use of καλεω — kaleō with κλησις — klēsis Paul often uses καλεω — kaleō of God‘s calling men (1 Thessalonians 2:12; 1 Corinthians 1:9; Galatians 1:6; Romans 8:20; Romans 9:11). [source]
2 Timothy 2:9 I suffer hardship [κακοπατω]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 As a malefactor [κακον εργω]
One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 Is not bound [ou dedetai)]
Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
Titus 2:14 Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Philemon 1:14 Without thy mind [χωρις της σης γνωμης]
Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with χωρις — chōris (apart from). [source]
James 2:4 Are ye not divided in your own mind? [ου διεκριτητε εν εαυτοισ]
First aorist (gnomic) passive indicative of διακρινω — diakrinō to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21. [source]
Revelation 17:13 Mind [γνώμην]
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]
Revelation 14:4 Virgins [παρθένοι]
Either celibate or living in chastity whether in married or single life. See 1 Corinthians 7:1-7, 1 Corinthians 7:29; 2 Corinthians 11:2. [source]
Revelation 1:5 The faithful witness [ὁ μάρτυς ὁ πιστὸς]
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]
Revelation 1:3 And keep [και τηρουντες]
Present active participle of τηρεω — tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα — gegrammena). Perfect passive participle of γραπω — graphō the time is at hand (ο γαρ καιρος εγγυς — ho gar kairos eggus). Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]
Revelation 1:3 He that readeth [ο αναγινωσκων]
Present active singular articular participle of αναγινωσκω — anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω — akouō (the audience).And keep Present active participle of τηρεω — tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα — gegrammena). Perfect passive participle of γραπω — graphō the time is at hand (ο γαρ καιρος εγγυς — ho gar kairos eggus). Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]
Revelation 1:3 Written [γεγραμμενα]
Perfect passive participle of γραπω — graphō the time is at hand Reason for listening and keeping. On καιρος — kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς — eggus (at hand) is we do not know any more than we do about εν ταχει — en tachei (shortly) in Revelation 1:1. [source]
Revelation 10:7 Then [και]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη — etelesthē). First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν — hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
Revelation 10:7 Is finished [ετελεστη]
First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1. [source]
Revelation 5:9 A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 5:9 For thou wast slain [οτι εσπαγης]
Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]

What do the individual words in 1 Corinthians 7:2 mean?

Because of however - sexual immorality each man the [own] of him wife let have and each [woman] the own husband
διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω καὶ ἑκάστη τὸν ἴδιον ἄνδρα

διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τὰς  - 
Parse: Article, Accusative Feminine Plural
Root:  
Sense: this, that, these, etc.
πορνείας  sexual  immorality 
Parse: Noun, Accusative Feminine Plural
Root: πορνεία  
Sense: illicit sexual intercourse.
ἕκαστος  each  man 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
τὴν  the  [own] 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἑαυτοῦ  of  him 
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
γυναῖκα  wife 
Parse: Noun, Accusative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
ἐχέτω  let  have 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ἑκάστη  each  [woman] 
Parse: Adjective, Nominative Feminine Singular
Root: ἕκαστος  
Sense: each, every.
ἴδιον  own 
Parse: Adjective, Accusative Masculine Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
ἄνδρα  husband 
Parse: Noun, Accusative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.