KJV: The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
YLT: 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;
Darby: 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.
ASV: A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.
| Γυνὴ | A wife |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| δέδεται | is bound |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: δέω Sense: to bind tie, fasten. |
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| ὅσον | as long as |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| χρόνον | time |
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Parse: Noun, Accusative Masculine Singular Root: χρόνος Sense: time either long or short. |
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| ζῇ | may live |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| ἀνὴρ | husband |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κοιμηθῇ | shall have died |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: κοιμάω Sense: to cause to sleep, put to sleep. |
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| ἀνήρ | husband |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| ἐλευθέρα | free |
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Parse: Adjective, Nominative Feminine Singular Root: ἐλεύθερος Sense: freeborn. |
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| ἐστὶν | she is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ᾧ | to whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| θέλει | she wills |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| γαμηθῆναι | to be married |
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Parse: Verb, Aorist Infinitive Passive Root: γαμέω Sense: to lead in marriage, take to wife. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| Κυρίῳ | [the] Lord |
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Parse: Noun, Dative 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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Greek Commentary for 1 Corinthians 7:39
While he lives Every marriage ought to be “in the Lord.” [source]
(γαμητηναι gamēthēnai) is first aorist passive infinitive followed by the dative relative ωι hōi with unexpressed antecedent τουτωι toutōi f0). [source]
Lit., have fallen asleep. See on Acts 7:60; see on 2 Peter 3:4; compare Romans 7:2, where the usual word for die, ἀποθάνῃ is used. In that passage Paul is discussing the abstract question. Here the inference is more personal, which is perhaps the reason for his using the more tender expression. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:39
A strong word, indicating that Christianity has not made marriage a state of slavery to believers. Compare δέδεται isbound, 1 Corinthians 7:39, a milder word. The meaning clearly is that willful desertion on the part of the unbelieving husband or wife sets the other party free. Such cases are not comprehended in Christ's words. [source]
For a similar use of the word, qualifying or limiting a general statement, comp. 1 Corinthians 7:39; Galatians 2:10; Philemon 1:27; 2 Thessalonians 2:7. [source]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that θέλειν expresses more than a desire, as Rev. See on Matthew 1:19. Γαμεῖν tomarry, in the active voice, of the wife, as everywhere in N.T. except 1 Corinthians 7:39. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
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]
“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]
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]
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]