There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 The first occurrence will take some time (1 Corinthians 7:7 ESV):
I wish2 that all (πάντας ἀνθρώπους) were as I myself am. But3 each has his own gift from God, one4 of one kind and one5 of another.
Here πάντας was clearly limited by ἀνθρώπους (KJV: all men). Paul did not wish that all porcupines were as I myself am. I admit when I first read it I considered even all men limited to “very few men” because I heard the second clause as “But most of you aren’t as spiritual as I am.” Yet here πάντας ἀνθρώπους was translated all, everyone in the NET, which has the advantage of eliminating porcupines and other non-humans. And now I no longer think that everyone is wrong, misleading or a poor translation.
Now concerning the matters about which you wrote,6 Paul began this particular explanation, but what was written wasn’t recorded. Perhaps that’s because it seems fairly obvious that the question involved whether certain people at a certain place and time should or could marry, depending on whether the writers were doing the forbidding, being forbidden or both. Or perhaps it was because the Holy Spirit regarded Paul’s answer as more universally applicable than the questions as written. Paul continued (1 Corinthians 7:1b ESV)
“It is good for a man not to have sexual relations (ἅπτεσθαι) with a woman” [Table].
The Greek word translated good here was καλὸν (a form of καλός), the “beautiful good,” rather than ἀγαθόν (a form of ἀγαθός). I wrote about the “beautiful good” in another essay. So, why did Paul write, It is good (a beautiful good) for a man not to have sexual relations with a woman?
According to Britannica online, “The philosophical and religious ideals of celibacy in the Classical world strongly influenced subsequent practices of celibacy and monasticism in Christianity.”7 Was Paul persuaded that pagan celibacy was the highest form of self-righteousness? Probably not.
As I studied, I wondered why Paul chose ἅπτεσθαι, “to touch,” rather than λαμβάνεσθαι, a present middle/passive infinitive form of λαμβάνω, “to take.” And I also wondered why γυναικὸς (ESV: woman), a form of γυνή in the genitive case, was chosen rather than γυνήν in the accusative case or even γυνῇ in the dative. I typed the latter question into a search engine and Barnes’ Notes on the Bible directed me to the story of Abraham, Sarah and Abimelech.
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Septuagint |
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Genesis 20:2-6 (Tanakh) |
Genesis 20:2-6 (NET) |
Genesis 20:2-6 (NETS) |
Genesis 20:2-6 (English Elpenor) |
| And Abraham said of Sarah his wife (אִשְׁתּ֖וֹ): ‘She is my sister.’ And Abimelech king of Gerar sent, and took (וַיִּקַּ֖ח) Sarah. | Abraham said about his wife (‘iššâ, אשתו) Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took (lāqaḥ, ויקח) her. | And Abraam said of his wife (τῆς γυναικὸς αὐτοῦ) Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took (ἔλαβεν) Sarra. | And Abraam said concerning Sarrha his wife (τῆς γυναικὸς αὐτοῦ), She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took (ἔλαβε) Sarrha. |
| But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s (בָּֽעַל) wife (בְּעֻ֥לַת)’ [Table]. | But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s (baʿal, בעל) wife (bāʿal, בעלת).” | And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married (συνῳκηκυῗα) to a man (ἀνδρί)” [Table]. | And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived (συνῳκηυῖα) with a husband (ἀνδρί). |
| Now Abimelech had not come near (קָרַ֖ב) her; and he said: ‘L-rd, wilt Thou slay even a righteous nation? | Now Abimelech had not gone near (qāraḇ, קרב) her. He said, “Lord, would you really slaughter an innocent nation? | Now Abimelech had not touched (ἥψατο) her, and he said, “Lord, will you destroy an unwitting and righteous nation? | But Abimelech had not touched (ἥψατο) her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation? |
| Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ | Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!” | Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.” | Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.” |
| And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her. | Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch (nāḡaʿ, לנגע) her. | Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her. | And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her. |
Abimelech took (וַיִּקַּ֖ח) Sarah. In the Septuagint the Greek word translated took was ἔλαβε(ν) (a form of λαμβάνω). Abimelech had every intention of making Sarah one of his wives but he had not come near (קָרַ֖ב) her,8 he had not touched (ἥψατο, a form of ἅπτω in the middle voice) her.9 The Greek word translated sexual relations (ἅπτεσθαι) in 1 Corinthians 7:1b (ESV) was an infinitive form of ἅπτω also in the middle voice. I did not allow you to touch her,10 God told Abimelech in a dream. The Greek word translated to touch here was ἅψασθαι, another infinitive form of ἅπτω in the middle voice.
The Greek word γυναικὸς (a form of γυνή) was in the genitive case because whether translated wife11 or woman,12 she is married (συνῳκηκυῗα) to a man (ἀνδρί),13 or she has lived (συνῳκηυῖα) with a husband (ἀνδρί).14 A note (5) in the NET explained that the Hebrew was literally: “and she is owned by an owner.” Though this concept has been misunderstood as abusive authority, I think the Holy Spirit understands it as a man’s responsibility for his wife.
Consider an owner’s responsibility, written in the law, for an ox or bull:
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Septuagint |
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Exodus 21:28, 29 (Tanakh) |
Exodus 21:28, 29 (NET) |
Exodus 21:28, 29 (NETS) |
Exodus 21:28, 29 (English Elpenor) |
| And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner (וּבַ֥עַל) of the ox shall be quit. | “If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner (baʿal, ובעל) of the ox will be acquitted. | Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner (κύριος) of the bull shall not be liable. | And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner (κύριος) of the bull shall be clear. |
| But if the ox was wont to gore in time past, and warning hath been given to its owner (בִּבְעָלָיו֙), and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner (בְּעָלָ֖יו) also shall be put to death. | But if the ox had the habit of goring, and its owner (baʿal, בבעליו) was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man (baʿal, בעליו) must be put to death. | But if the bull was prone to gore before yesterday and before the third day and they warn its owner (κυρίῳ) and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner (κύριος) shall die as well. | But if the bull should have been given to goring in former time, and men should have told his owner (κυρίῳ), and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner (κύριος) shall die also. |
Husbands, love your15 wives, as Christ loved the church and gave himself up for her, Paul wrote, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself [Table].16 The Greek words translated should here are ὀφείλουσιν [καὶ], and love is ἀγαπᾶν, an infinitive form of ἀγαπάω in the present tense: In the same way husbands owe also to love their wives as their own bodies.
Yes, I am asking myself at this very moment if I took ownership of, if I accepted the responsibility for, my wife’s spiritual well-being while we were married. No, I’m not at all happy with the answer. “Find’em, feel’em, fuck’em and forget’em,” was the guiding maxim of the 4F club. It was something I learned in elementary school, not part of the official curriculum but handed down from a classmate’s older brother. And though I scoffed at it in my youth as morally beneath me, in my old age I reckon I’ve lived more nearly in compliance to that odious maxim than to any semblance of Christ-likeness. A feminist is not a godly husband: See to that17 yourself,18 was too often my attitude as I was preoccupied with more worldly concerns.
It seems like I understand Paul’s insight in 1 Corinthians 7:1b better, at least grasp its generality better, if I don’t even try to translate his word string into a fluent English sentence: καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι, “beautiful man wife not to touch.” That beauty is obvious in the story of Abraham, Sarah and Abimelech, when a man does not touch another man’s wife. The beauty of God’s intervention to spare both Sarah and Abimelech is beyond compare. I’ll return to that later. Paul described the beauty of a man not touching his own wife for an agreed upon period of time a few verses after this, and the beauty of not taking a wife at all in some verses after that (1 Corinthians 7:28-35 ESV):
But if you do marry,19 you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world20 as though they had no dealings with it. For the present form of this world is passing away.
I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please21 the Lord. But the married man is anxious about worldly things, how to please22 his wife, and his interests are divided.23 And the unmarried or betrothed woman24 is anxious about the things of the Lord, how to be holy in body25 and spirit.26 But the married woman is anxious about worldly things, how to please27 her husband. I say this for your own benefit,28 not to lay any restraint upon you, but to promote good order and to secure your undivided devotion29 to the Lord.
I’ve discounted this entire chapter way too much: the appointed time has grown very short spoke to me of the return of Christ. I couldn’t calculate how Paul might have amended his words if he had known that I would still be waiting in the fall of 2023, and so I failed to pay enough attention to what is actually written here. Now, as I approach my seventieth birthday my appointed time has grown very short and my attention is more focused, perhaps, than in the past. There are things to consider about συνεσταλμένος, the Greek word translated very short, a participle of the verb συστέλλω in the perfect tense. But for the moment I’d rather consider and address something else.
Paul’s assumptions about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman were not made regarding those who are born of the flesh of Adam only. His words are folly to those who are perishing.30 That which is born of the flesh is flesh,31 Jesus explained to Nicodemus. “None is righteous,” Paul wrote of those born only of the flesh of Adam, “no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one [Table]. Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes.”32
In this letter Paul addressed those who were born, not only of the flesh of Adam but, from above as well, by the Spirit (1 Corinthians 1:4-9 ESV):
I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge—even as the testimony about Christ was confirmed among you—so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.
I say: “I’ve lived more nearly in compliance to that odious [4F club] maxim than to any semblance of Christ-likeness.” But Paul wrote that, our Lord Jesus Christ…will sustain you to the end, guiltless in the day of our Lord Jesus Christ.33 The Greek word translated will sustain was βεβαιώσει, a 3rd person singular form of βεβαιόω in the future tense, active voice and indicative mood: “to establish, strengthen, stabilize, make firm, confirm, secure, warrant, make good.” The word translated you was the plural ὑμᾶς, so I assume Paul meant individuals rather than the Corinthian church as a singular collective.
Everything I’m complaining about in my self-assessment happened after I said a sinner’s prayer to Jesus. Some of it after I returned from atheism. What hurts the most is the more recent events in my forties and fifties when I thought I was doing better. At the very time when 1 Corinthians 7 and Ephesians 5 should have been my daily meditation, I ignored them and became anxious about worldly things, how to please [my] wife,34 and I should’ve known better—but, clearly, I didn’t. During this study, as my failure to understand the love owed to my wife was brought to my attention (how many years after the fact?), I moaned, “Why don’t You just kill me, and be done with it?”
That wouldn’t really accomplish anything from God’s perspective: for all live to him.35 So I suck it up and appropriate Paul’s words as my own, finding hope and comfort (even fellowship) in them (1 Timothy 1:15, 16 ESV):
The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].
I left a sermon on the first chapter of 1 Peter recently, disgruntled. Peter is not my favorite writer, though my Pastor is beginning to help overcome that antipathy in me. The text was: Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.36 I left the worship service that afternoon mumbling something about, “pie in the sky bye and bye.” It took me a day or so to put my disgruntled feelings into words.
But when I finally expressed myself honestly…
No, thank you. I’ll put my hope fully on the grace that is brought to me new every morning, the fruit of Your Spirit: Your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.
…the Lord’s answer was immediate:
Why do you hope for what you already see?
There wasn’t much left for me to say:
Duh, because I’m an idiot?
And so He corrected my misunderstanding.
Any time I compare myself to Jesus, I come up short. And the appointed time has grown very short37 for that gap to be closed before I see Him face to face. Here is real hope: to set [my] hope fully on the grace that will be brought to [me] at the revelation of Jesus Christ. For now, I keep following Him through the Scripture, all too aware that those who have suffered the most from this gap are those whom I have loved and continue to love (e.g., because I do it so poorly).
I’ll pick this up in another essay. The table mentioned above follows.
| Reference |
NET Parallel Greek |
ESV |
| 1 Corinthians 7:7 | θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν | I wish that all were as I myself am. |
| 1 Corinthians 14:5 |
θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις |
Now I want you all to speak in tongues, |
| 1 Corinthians 15:25 | ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ | until he has put all his enemies under his feet. |
Tables comparing Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 7:7; Ephesians 5:25; Matthew 27:4; 1 Corinthians 7:28 and 7:31-35 in the NET and KJV follow.
| And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah. | And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. | Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her. |
| εἶπεν δὲ Αβρααμ περὶ Σαρρας τῆς γυναικὸς αὐτοῦ ὅτι ἀδελφή μού ἐστιν ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μού ἐστιν μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾽ αὐτήν ἀπέστειλεν δὲ Αβιμελεχ βασιλεὺς Γεραρων καὶ ἔλαβεν τὴν Σαρραν | εἶπε δὲ ῾Αβραὰμ περὶ Σάρρας τῆς γυναικὸς αὐτοῦ, ὅτι ἀδελφή μου ἐστίν· ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μου ἐστί, μή ποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾿ αὐτήν. ἀπέστειλε δὲ ᾿Αβιμέλεχ, βασιλεὺς Γεράρων, καὶ ἔλαβε τὴν Σάρραν |
| And Abraam said of his wife Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took Sarra. | And Abraam said concerning Sarrha his wife, She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took Sarrha. |
| Now Abimelech had not come near her; and he said: ‘L-rd, wilt Thou slay even a righteous nation? | But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? | Now Abimelech had not gone near her. He said, “Lord, would you really slaughter an innocent nation? |
| Αβιμελεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπεν κύριε ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς | ᾿Αβιμέλεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπε· Κύριε, ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς |
| Now Abimelech had not touched her, and he said, “Lord, will you destroy an unwitting and righteous nation? | But Abimelech had not touched her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation? |
| Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ | Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this. | Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!” |
| οὐκ αὐτός μοι εἶπεν ἀδελφή μού ἐστιν καὶ αὐτή μοι εἶπεν ἀδελφός μού ἐστιν ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο | οὐκ αὐτός μοι εἶπεν, ἀδελφή μου ἐστί; καὶ αὕτη μοι εἶπεν, ἀδελφός μου ἐστίν; ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο |
| Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.” | Said he not to me, She is my sister, and said she not to me, He is my brother? with a pure heart and in the righteousness of my hands have I done this. |
| And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her. | And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. | Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her. |
| εἶπεν δὲ αὐτῷ ὁ θεὸς καθ᾽ ὕπνον κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο καὶ ἐφεισάμην ἐγώ σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ ἕνεκεν τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς | λίγο εἶπε δὲ αὐτῷ ὁ Θεὸς καθ᾿ ὕπνον· κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο, καὶ ἐφεισάμην σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ· ἕνεκα τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς |
| Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch her. | And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch her. |
| And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. | If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. | “If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. |
| ἐὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ λίθοις λιθοβοληθήσεται ὁ ταῦρος καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται | ᾿Εὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται |
| Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner of the bull shall not be liable. | And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner of the bull shall be clear. |
| But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death. | But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. | But if the ox had the habit of goring, and its owner was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man must be put to death. |
| ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ καὶ μὴ ἀφανίσῃ αὐτόν ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται | ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης, καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ, καὶ μὴ ἀφανίσῃ αὐτόν, ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα, ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται |
| But if the bull was prone to gore before yesterday and before the third day and they warn its owner and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner shall die as well. | But if the bull should have been given to goring in former time, and men should have told his owner, and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner shall die also. |
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1 Corinthians 7:7 (KJV) |
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| I wish that everyone was as I am. But each has his own gift from God, one this way, another that. | For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. |
| θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως | θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως | θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως |
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Ephesians 5:25 (KJV) |
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| Husbands, love your wives just as Christ loved the church and gave himself for her | Husbands, love your wives, even as Christ also loved the church, and gave himself for it; |
| Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς | οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης | οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης |
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Matthew 27:4 (KJV) |
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| saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” | Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. |
| λέγων· ἥμαρτον παραδοὺς αἷμα |ἀθῷον|. οἱ δὲ εἶπαν· τί πρὸς ἡμᾶς; σὺ ὄψῃ | λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει | λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει |
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1 Corinthians 7:28 (KJV) |
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| But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you such problems. | But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. |
| ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες, καὶ ἐὰν γήμῃ |ἡ| παρθένος, οὐχ ἥμαρτεν· θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι | εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι | εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι |
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1 Corinthians 7:31-35 (KJV) |
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| those who use the world as though they were not using it to the full. For the present shape of this world is passing away. | And they that use this world, as not abusing it: for the fashion of this world passeth away. |
| καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου | και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου | και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου |
| And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord. | But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: |
| Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· | θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω | θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω |
| But a married man is concerned about the things of the world, how to please his wife, | But he that is married careth for the things that are of the world, how he may please his wife. |
| ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί | ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι | ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι |
| and he is divided. An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband. | There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. |
| καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία |καὶ| τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί | μεμερισται η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι | μεμερισται και η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι |
| I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord. | And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. |
| τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως | τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως | τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως |
1 John 12:32 (ESV)
2 The NET parallel Greek text and NA28 had δὲ (not translated in the NET) near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).
3 The NET parallel Greek text had the conjunction ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ᾽.
4 The NET parallel Greek text and NA28 had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.
5 The NET parallel Greek text and NA28 had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.
7 “Pagan religions of the ancient Mediterranean,” celibacy, Britannica
8 Genesis 20:4 (Tanakh)
9 Genesis 20:4 (NETS, English Elpenor)
10 Genesis 20:6 (NETS)
11 Genesis 20:2 (NETS, English Elpenor)
15 The Stephanus Textus Receptus and Byzantine Majority Text had εαυτων here. The NET parallel Greek text and NA28 did not.
16 Ephesians 5:25-28 (ESV)
17 The NET parallel Greek text and NA28 had ὄψῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: see…to that).
19 The NET parallel Greek text and NA28 had γαμήσῃς here, where the Stephanus Textus Receptus and Byzantine Majority Text had γημης (KJV: thou marry).
20 The NET parallel Greek text and NA28 had τὸν κόσμον here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had τω κοσμω τουτω (KJV: this world) in the dative case.
21 The NET parallel Greek text and NA28 had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.
22 The NET parallel Greek text and NA28 had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.
23 The NET parallel Greek text and NA28 had καὶ μεμέρισται (NET: and he is divided) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μεμερισται (KJV: There is difference also between).
24 The NET parallel Greek text and NA28 had καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (NET: An unmarried woman or a virgin) here, where the Stephanus Textus Receptus and Byzantine Majority Text had η γυνη και η παρθενος η αγαμος (KJV: a wife and a virgin. The unmarried woman).
25 The NET parallel Greek text and NA28 had the article τῷ preceding body. The Stephanus Textus Receptus and Byzantine Majority Text did not.
26 The NET parallel Greek text and NA28 had the article τῷ preceding spirit. The Stephanus Textus Receptus and Byzantine Majority Text did not.
27 The NET parallel Greek text and NA28 had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: she may please) in the indicative mood and future tense.
28 The NET parallel Greek text and NA28 had the noun σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit), a participle of the verb συμφέρω.
29 The NET parallel Greek text and NA28 had εὐπάρεδρον here, a form of εὐπάρεδρος, where the Stephanus Textus Receptus and Byzantine Majority Text had ευπροσεδρον (KJV: that ye may attend upon), a form of εὐπρόσεδρος.
30 1 Corinthians 1:18b (ESV)
31 John 3:6a (ESV)
32 Romans 3:10b-18 (ESV)
33 1 Corinthians 1:7b, 8 (ESV)
34 1 Corinthians 7:33b (ESV)
35 Luke 20:38b (ESV)
36 1 Peter 1:13 (ESV)
37 1 Corinthians 7:29a (ESV)