1 Corinthians 7

sexual immoralities
While some translations simply say “immoralities,” the term here refers specifically to “sexual immoralities” (πορνείας; porneias) and is the term from which “pornography” is derived. It was used to describe practices of sexual perversion such as fornication, adultery, and prostitution (the related term πόρνη [pornē] means “prostitute”). As here, it referenced any sexual behavior outside the sanctity of marriage. The consistency of this term’s translation is important in part because the same root appears several times throughout this letter and is distinguished from what might be called “general immoralities” in 5:11. In the flow of Paul’s greater argument, Paul tracks with this term and clarifies how if professing believers engage without repentance in sins that include sexual immorality, they are to be put out of the church (5:11). After all, such people will not inherit the kingdom of heaven (6:9–10). And yet, for those who are truly justified from their sins by faith in the blood of Jesus, they are genuine members of the body of Christ and set apart for a different destiny (6:11). The Corinthians themselves bear testimonies of this grace, and for that reason they now have the obligation to strive by grace to keep on distancing themselves from sexual immorality (6:18). As a part of such a pursuit, Paul here clarifies that a legitimate means of withstanding sexual temptation is found in a biblically healthy marriage (Prov 5:15–23), one in which each spouse fulfills his or her duties to satisfy the other sexually according to the biblical guidelines outlined in verses 3–5.

as
The word “as” in this verse (2x) translates the Greek preposition κατὰ (kata), which is used in a very wide variety of ways. Thus, meaning depends much upon the case of its object and context. Here, “concession” (συγγνώμην; syggnōmēn) and “command” (ἐπιταγήν; epitagēn) are both used in the accusative case. Κατὰ (kata) followed by an accusative can be used to designate conformity or similarity (among many other senses) and this is the sense here, communicated by the translation “as.” This demonstrates that Paul is equating his instruction here with a concession rather than with a command.

one this way, and another that
Though some translations add the English preposition “in” (“in this way…”), it is not required before either “this way” or “that.” Both of these represent the Greek οὕτως (houtōs), which simply indicates the manner of something. Thus, each person has his own manner of gift or type of gift, whether singleness or marriage, and both are affirmed as good.

divorce
To keep the Greek word ἀφίημι (aphiēmi) consistent in this context, it has been translated here as “divorce” just like in verses 11–12. In this context, it helps readers to see that men and women both have the ability to divorce given specific circumstances, and yet Paul lays out scenarios to counsel believers in how to navigate that topic when unbelieving spouses are involved. Just as he first addressed a Christian husband with an unbelieving wife (v. 12), so now he addresses a Christian wife with an unbelieving husband (v. 13).

enslaved
“Enslaved” translates the Greek verb δουλόω (douloō) and this gloss is consistent with other occurences, both in this letter (1 Cor 9:19) and elsewhere (e.g., Rom 6:18, 22; Titus 2:3; etc.). Since this verb carries the same root as the noun δοῦλος (doulos) for “slave” in verses 21 and following, readers can see more of how Paul’s general logic there serves to inform his discussion of marriage here. In the context of finding oneself joined in marriage to an unbelieving spouse, Paul counsels them to seek to leverage their platform in anticipation of what God might do through the existing relationship (v. 16).

because of
The phrase “because of” is a more directly literal translation of διὰ (dia) in this context than something like “in view of.” Paul is indicating a reason for which it is better for believers to remain in the same condition in which they were saved, namely, because of the present distress. Paul does not specify exactly what this distress was, but apparently the current difficulty the Corinthians were struggling with made it better, at least for the present time, for a person not to pursue altering their current life situtation.

cry
“Cry” is a more consistent translation of the Greek term κλαίω (klaiō; cf. Luke 6:21; John 20:15; Phil 3:18). With this term, Paul is illustrating how the same mindset (that Christ will soon return and the present world is already passing away) will change the perspective those who both cry and rejoice alike. Though it will not remove such earthly struggles or joys, the imminent return of the Lord ought to so occupy believers’ thinking that it sets earthly sorrows and joys into their proper perspective such that they see them in light of eternity.

have been divided
The phrase “have been divided” better captures the perfect tense of the Greek verb μερίζω (merizō). With this tense, Paul is stressing the present situation that was brought about by a past action, in this case, the decision to get married (v. 33).

but to promote propriety and undistracted devotion to the Lord.
The final clause in this verse contains two parallel adjectives (“propriety” and “undistracted devotion”) governed by one singular article (τὸ εὔσχημον καὶ εὐπάρεδρον; to euschēmon kai euparedron). In other words, Paul is talking about promoting two parallel ideas which together are the benefit of Paul’s instruction. This translation brings that out with a straightforward rendering.

propriety
The word “propriety” translates the greek term εὐσχήμων (euschēmōn). While this term has a variety of nuances (e.g., “appropriate,” “reputable,” “noble”) translating it as “propriety” links this word to other words which mean “proper” (i.e., ευσχημονως [euschēmonōs] in Rom 13:13 and 1 Cor 14:40). “Propriety” can also denote modesty, which shows a connection with 1 Corinthians 12:24, where the word is translated as “presentable.” Thus, this translation as “propriety” aptly carries over the meaning of the Greek term while also maintaining consistency, at least thematically, with words of similar form, to show how Paul is repeatedly enforcing behavior and appearace which are proper or appropriate for a church claiming the name of Christ.

virgin daughter
There is debate as to whether the virgin in view here (from the term παρθένος; parthenos) is the man’s betrothed, or his virgin daughter. It is more likely the virgin daughter that is in view here, given that the causitive stem γαμίζω (gamizō) is found in verse 38 and means “to give in marriage” in the New Testament (cf. Matt 22:30; 24:38; Mark 12:24; Luke 17:27; 20:35). This translation thus maintains consistency in this passage—the virgin daughter marries (v. 36b), but the person spoken of here (v. 38) gives her away in marriage.

fallen asleep
While Paul makes a contrast between death and life, his rhetoric portrays death in the language of falling asleep (κοιμάω; koimaō), which is strategic in the context of a Christian’s resurrection hope and explains why he uses the term elsewhere when the resurrection overtones are more explicit (1 Thess 4:13–15; Matt 27:52; John 11:11; 1 Cor 15:20). Here too, however, he has hinted at the imminent return of the Lord (7:29), and therefore this resurrection hope is at least partially in view, inasmuch as Paul simply assumes it to be integral in the worldview of his readers. Maintaining consistency in translating (κοιμάω; koimaō) with “sleep” helps readers to keep death in proper perspective as Christians.