Want to understand the bible passage of 1st Corinthians chapter 7 verse 36?

Answer 1

Different translations of 1Co 7:36 bring out differing thoughts:-

(ASV) But if any man thinketh that he behaveth himself unseemly toward his virgin daughter, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let themmarry.

(CEV) But suppose you are engaged to someone old enough to be married, and you want her so much that all you can think about is getting married. Then go ahead and marry. There is nothing wrong with that.

(GNB) In the case of an engaged couple who have decided not to marry: if the man feels that he is not acting properly toward the young woman and if his passions are too strong and he feels that they ought to marry, then they should get married, as he wants to. There is no sin in this.

(ISV) If a man thinks he is not behaving properly toward his virgin, and if his passion is too strong and he feels he ought to, let him do what he wants; he isn't sinning. Let them get married.

(KJV) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

(NET) If anyone thinks he is acting inappropriately toward his virgin, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry.

However, to really understand this verse it must be seen in context with the other verses bracketing it, and the NET Bible's translation and especially its Notes are excellent for this:-

1Co 7:32-39 NET 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. (v.33) But a married man is concerned about the things of the world, how to please his wife, (v.34) and he is divided. An unmarried woman24 or a virgin25 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. (v.35) 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. (v.36) If anyone thinks he is acting inappropriately toward his virgin,26 if she is past the bloom of youth27 and it seems necessary, he should do what he wishes; he does not sin. Let them marry. (v.37) But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well. (v.38) So then, the one who marries28 his own virgin does well, but the one who does not, does better.29 (v.39) A wife is bound as long as her husband is living. But if her husband dies,30 she is free to marry anyone she wishes (only someone in the Lord).

24sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.

25tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" Kai Jh parqeno", "the unmarried woman and the virgin") is represented by ancient and important mss, as well as some significant versions (Ì15 B 104 365 1505 PC vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος ("the unmarried woman and the unmarried virgin") is also found in ancient and important mss (Ì46 א A 33 1739 1881 PC). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος ("the woman and the unmarried virgin") is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul's meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.

tn Grk "The unmarried woman and the virgin." The identity of the "virgin" here is a matter of interpretation (see note on "people who have never married" in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (Jh agamo", "unmarried") with "woman" and not "virgin" precludes that interpretation; in addition, the use of the article with both "woman" and "virgin" implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction "or" to indicate the distinction. Thus the translation "An unmarried woman or a virgin" has been used to make clear that two groups are in view.

26tn Grk "virgin," either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.

27tn Or referring to an engaged man: "if he is past the critical point," "if his passions are too strong." The word literally means "to be past the high point."

28tn Or "who gives his own virgin in marriage."

29sn 1 Cor 7:36-38. There are two common approaches to understanding the situation addressed in these verses. One view involves a father or male guardian deciding whether to give his daughter or female ward in marriage (cf. NASB, NIV margin). The evidence for this view is: (1) the phrase in v. 37 (Grk) "to keep his own virgin" fits this view well ("keep his own virgin [in his household]" rather than give her in marriage), but it does not fit the second view (there is little warrant for adding "her" in the way the second view translates it: "to keep her as a virgin"). (2) The verb used twice in v. 38 (γαμίζω, gamizw) normally means "to give in marriage" not "to get married." The latter is usually expressed by γαμέω (gamew), as in v. 36b. (3) The father deciding what is best regarding his daughter's marriage reflects the more likely cultural situation in ancient Corinth, though it does not fit modern Western customs. While Paul gives his advice in such a situation, he does not command that marriages be arranged in this way universally. If this view is taken, the translation will read as follows: "7:36If anyone thinks he is acting inappropriately toward his unmarried daughter, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his daughter unmarried, does well. 7:38 So then the one who gives his daughter in marriage does well, but the one who does not give her does better." The other view is taken by NRSV, NIV text, NJB, REB: a single man deciding whether to marry the woman to whom he is engaged. The evidence for this view is: (1) it seems odd to use the word "virgin" (vv. 36, 37, 38) if "daughter" or "ward" is intended. (2) The other view requires some difficult shifting of subjects in v. 36, whereas this view manages a more consistent subject for the various verbs used. (3) The phrases in these verses are used consistently elsewhere in this chapter to describe considerations appropriate to the engaged couple themselves (cf. vv. 9, 28, 39). It seems odd not to change the phrasing in speaking about a father or guardian. If this second view is taken, the translation will read as follows: "7:36If anyone thinks he is acting inappropriately toward his fiancée, if his passions are too strong and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 7:37 But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep her as his fiancée, does well. 7:38 So then, the one who marries his fiancée does well, but the one who does not marry her does better."