The textual question here is very perplexing, and it is well-nigh impossible to explain the differences to the English reader. He must observe, 1st. That γυνὴ wife is also the general term for woman, whether virgin, married, or widow. 2nd. That μεμέρισται A.V., there is a difference, literally means, is divided, so that the literal rendering of the A.V., would be, the wife and the virgin are divided. Some of the best texts insert καὶ and both before and after is divided, and join that verb with the close of 1 Corinthians 7:33, so that it reads: careth for the things of the world how he may please his wife, and he is distracted. This makes γυνὴ and παρθένος (A.V., wife and virgin) begin a new sentence connected with the preceding by καὶ and Γυνὴ is rendered woman, and the words η αγαμος the unmarried, instead of beginning a sentence as A.V., are placed directly after woman as a qualifying phrase, so that the reading is ἡ γυνὴ ἡ ἄγαμος the unmarried woman, and both this and ἡ παρθένος the virgin are nominative to μεριμνᾷ careth. The whole, then, from the beginning of 1 Corinthians 7:33, will read: But he who is married careth for the things of the world how he may please his wife, and he is distracted; and the unmarried woman and the virgin care for the things of the Lord.

Lit., a noose or slip-knot for hanging or strangling. Thus Homer of Jocasta: "She went to Hades having suspended a noose on high from the lofty roof" ("Odyssey," 11, 278). Sophocles, of Antigone: "We descried her hanging by the neck, slung by a thread-wrought halter of fine linen" ("Antigone," 1222). Also a snare for birds; the meshes of a net.

That ye may attend (πρὸς - εὐπάρεδρον)

Only here in the New Testament. From εὐ well, πάρεδρος setting beside. That ye may attend is a kind of circumlocution. The Greek reads literally: for that which is seemly and for that which is assiduous. Assiduous conveys the sense of the word as nearly as possible, since etymologically it means sitting close at. One is reminded of Mary at Bethany sitting at Jesus' feet, Luke 10:39.

Without distraction (ἀπερισπάστως)

See on Luke 10:40. The same word compounded here with ἀ not, is used of Martha's being cumbered or distracted with much serving.

Acts unbecomingly, either by throwing temptation in the daughter's way by constraining her to remain unmarried, or by exposing her to the disgrace which was supposed to attach to the unmarried state. But Paul, in his preceding words, has regarded the latter consideration as set aside by the peculiar circumstances of the time.

His virgin (τὴν παρθένον αὐτοῦ)

Rev. properly inserts daughter. It is an unusual expression for daughter. Xenophon uses it with the word θυγάτηρ daughter ("Cyropaedia," iv., 6, 9), and Oedipus speaks of his two daughters as my maidens (Sophocles, "Oedipus Tyrannus," 1462)

Pass the flower of her age (ᾐ ὑπέρακμος)

Rev., correctly, be past. Beyond the bloom of life. Plato fixes the point at twenty years ("Republic," 460). Diogenes Laertius says: "An undowered maiden is a heavy burden to a father after she has outrun the flower of her age" ("Lycon," v., 65)

Let them marry

Evidently there was assumed to be another in the case beside the father and the virgin.

Either outward or moral constraint. See on 1 Corinthians 7:26, and note on Luke 14:18.

Power over his own will (ἐξουσίαν περὶ τοῦ ἰδίου θελήματος)

The A.V. is ambiguous, and might be understood to imply self-control. The meaning is rather: is free to act as he pleases. Rev., as touching his own will. The repetition of his own emphasizes the fact that the disposal of the daughter lay wholly in the parent's power. Among the Greeks and Romans the choice of a wife was rarely grounded upon affection. In many cases the father chose for his son a wife whom the latter had never seen, or compelled him to marry for the sake of checking his extravagances. Thus Terence pictures a father meeting his son in the forum, and saving. "You are to be married to-day, get ready" ("Andria," i., 5) Nor was the consent of a woman generally thought necessary. She was obliged to submit to the wishes of her parents, and perhaps to receive a stranger. Thus Hermione says: "My marriage is my father's care: it is not for me to decide about that" (Euripides, "Andromache," 987). Under the patriarchal and Mosaic dispensations, the father's power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.

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.

More blessed is preferable. The word has a higher meaning than happy. See on Matthew 5:3.

"Such, if on high their thoughts are set,

Nor in the stream the source forget,

If prompt to quit the bliss they know,

Following the Lamb where'er He go,

By purest pleasure unbeguiled

To idolize or wife or child:

Such wedded souls our God shall own

For faultless virgins round His throne."

Keble, "Christian Year," Wednesday before Easter.

See on Revelation 2:14.

We know that we all, etc.

The arrangement of the text is in question. Evidently a parenthesis intervenes between the beginning of 1 Corinthians 8:1 and 1 Corinthians 8:4. It seems best to begin this parenthesis with knowledge puffeth up, and to end it with known of him (1 Corinthians 8:3).

We all have knowledge (πάντες γνῶσιν ἔχομεν)

The exact reference of these words must remain uncertain. Some understand Paul himself and the more enlightened Corinthians. Others, all Christians. All the expositions are but guesses. I prefer, on the whole, the view that Paul is here repeating, either verbally or in substance, a passage from the letter of the Corinthians to him. In that case the sense is slightly ironical: "We know, to use your own words, that we all have knowledge." The parenthesis thus comes in with an appropriate cautionary force.

Puffeth up

See on 1 Corinthians 4:6. The contrast is striking between puffing up and building up - a bubble and a building.

Or, literally, has come to know. See on John 2:24; see on John 3:10; see on John 17:3. Showing in what sense knowledge was used in the previous clause: fancied knowledge; knowledge of divine things without love.

The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Galatians 4:9; 1 John 4:7, 1 John 4:8, 1 John 4:16; 2 Timothy 2:19. Γινώσκω in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8. In John the relation itself is expressed by the verb. John 17:3, John 17:25; 1 John 5:20; 1 John 4:6; 1 John 2:3, 1 John 2:4, 1 John 2:5.

An idol is nothing in the world (οὐδὲν εἴδωλον ἐν κόσμῳ)

Rev., no idol is anything. An idol is a nonentity. The emphasis is on the nothingness of the idol, hence the emphatic position of οὐδὲν nothing. It is a mere stock or stone, having no real significance in heaven or on earth. One of the Old Testament names for heathen gods is elilim nothings. Idol (εἴδωλον) is primarily an image or likeness. In Greek writers it is sometimes used of the shades of the dead, or the fantasies of the mind. In the Old Testament, the number and variety of the words representing the objects of heathen worship, are a striking commentary upon the general prevalence of idolatry. Εἴδωλον image stands in the Septuagint for several of the different Hebrew terms for idols; as, elilim things of nought; gillulim things rolled about, as logs or masses of stone; chammanium sun-pillars, etc. Other words are also used to translate the same Hebrew terms, but in all cases the idea is that of the material object as shaped by mechanical processes, or as being in itself an object of terror, or a vain or abominable thing, a mere device of man.

Superhuman beings to whom these titles are given, as Ephesians 6:12; 2 Corinthians 4:4; John 12:31; John 14:30.

The best texts read συνηθείᾳ custom, which occurs only here and John 18:39; see note. Lit., with custom of the idol; i.e., as Rev., being used to the idol. Their long habit previous to their conversion made them still regard their offering as made to something really existent, and consequently to feel that it was sinful to eat of meat thus offered.

Is defiled (μολύνεται)

See on Revelation 14:4.

Lit., present. Rev., more correctly, will not commend. See on shewed himself, Acts 1:3.