1 Corinthians 7:2

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1 Corinthians 7:2 in Multiple Translations

Berean Standard Bible BSB

But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.

King James Version KJV

Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

American Standard Version ASV

But, because of fornications, let each man have his own wife, and let each woman have her own husband.

Bible in Basic English BBE

But because of the desires of the flesh, let every man have his wife, and every woman her husband.

Free Bible Version FBV

However, because of the temptation to sexual immorality, it is better that each man have his own wife, and each woman her own husband.

Geneva Bible 1599 GNV

Neuertheles, to auoide fornication, let euery man haue his wife, and let euery woman haue her owne husband.

Young's Literal Translation YLT

and because of the whoredom let each man have his own wife, and let each woman have her proper husband;

World English Bible WEB

But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.

Noah Webster Bible WBS

Nevertheless, to avoid lewdness, let every man have his own wife, and let every woman have her own husband.

Douay-Rheims 1899 DRV

But for fear of fornication, let every man have his own wife, and let every woman have her own husband.

Translation for Translators T4T

But because many people are committing sexual immorality, which God detests, every man should have his own wife with whom he can have sexual relations, and every woman should have her own husband with whom she can have sexual relations.

Plain English Version PEV

You see, a lot of people can’t do that. They try to stay single, but then they go wrong, and they end up sleeping with somebody, as if they are married to each other. So, I reckon, every man has to have his own wife and only ever sleep with her, and every woman has to have her own husband and only ever sleep with him.

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Berean Amplified Bible — 1 Corinthians 7:2

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Word Study

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1 Corinthians 7:2 Interlinear (Deep Study)

BIB

GRK δια δε τας πορνειας εκαστος την εαυτου γυναικα εχετω και εκαστη τον ιδιον ανδρα εχετω

δια dia G1223 through/because of Prep

δε de G1161 then Conj

τας ho G3588 the/this/who Art-APF

πορνειας porneia G4202 sexual sin Noun-APF

εκαστος hekastos G1538 each Adj-NSM

την ho G3588 the/this/who Art-ASF

εαυτου heautou G1438 themself F-3GSM

γυναικα gunē G1135 woman Noun-ASF

εχετω echō G2192 to have/be Verb-PAM-3S

και kai G2532 and Conj

εκαστη hekastos G1538 each Adj-NSF

τον ho G3588 the/this/who Art-ASM

ιδιον idios G2398 one's own/private Adj-ASM

ανδρα anēr G435 man Noun-ASM

εχετω echō G2192 to have/be Verb-PAM-3S

Greek Word Study

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Greek Word Reference — 1 Corinthians 7:2

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πορνειας porneia G4202 "sexual sin" Noun-APF

Sexual sin includes actions like adultery, incest, and idolatry, as mentioned in Acts 15:20 and 1 Corinthians 5:1. It's about immoral behavior that goes against God's design for human relationships. The Bible clearly condemns such actions.

Definition: πορνεία, -ας, ἡ (πορνεύω), [in LXX for תַּזְנוּת and cogn. forms ;] fornication: Act.15:20, 29 21:25, 1Co.5:1 6:13 6:18, 2Co.12:21, Gal.5:19, Eph.5:3, Col.3:5, 1Th.4:3 (Lft., Notes, 53), Rev.9:21; pl. (see WM, 220; Bl., § 32, 6), 1Co.7:2; disting. from μοιχεία, Mat.15:19, Mrk.7:21; = μοιχεία (Amos 8:17 Sir.23:23, al.), Mat.5:32 19:9. Metaphorical (of idolatry: Deu.23:2, Hos.1:2): Jhn.8:41 (Westc., in l), and so perh. (Thayer-Grimm, see word; but see Swete, in 11.), Rev.2:21 14:18 17:2, 4 18:3 19:2.† (AS)

Usage: Occurs in 25 NT verses. KJV: fornication See also: 1 Corinthians 5:1; John 8:41; Revelation 2:21.

εκαστος hekastos G1538 "each" Adj-NSM

The word 'each' or 'every' refers to individual things or people, like in Xenophon's writings and the Iliad by Homer. It helps us understand when all people or things are included in a group.

Definition: 1. every, every one, each, each one , Lat. quisque, (Homer), etc.; the singular is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them , (Iliad by Homer); ἕκαστος ἐπίστασθε (Xenophon Historicus):—;the singular is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον)) fear seized them every one , (Iliad by Homer) 2. in plural all and each one , (Homer) 3. more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, (Herdotus Historicus), etc.:—; καθ᾽ ἕκαστον singly, by itself , Lat. singulatim, (Plato Philosophus), etc. 4. ὡς ἕκαστοι each by himself , (Herdotus Historicus), etc. (ML)

Usage: Occurs in 78 NT verses. KJV: any, both, each (one), every (man, one, woman), particularly See also: 1 Corinthians 1:12; Ephesians 4:7; 1 Peter 1:17.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εαυτου heautou G1438 "themself" F-3GSM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

γυναικα gunē G1135 "woman" Noun-ASF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

εχετω echō G2192 "to have/be" Verb-PAM-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εκαστη hekastos G1538 "each" Adj-NSF

The word 'each' or 'every' refers to individual things or people, like in Xenophon's writings and the Iliad by Homer. It helps us understand when all people or things are included in a group.

Usage: Occurs in 78 NT verses. KJV: any, both, each (one), every (man, one, woman), particularly See also: 1 Corinthians 1:12; Ephesians 4:7; 1 Peter 1:17.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιδιον idios G2398 "one's own/private" Adj-ASM

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

ανδρα anēr G435 "man" Noun-ASM

A man in the Bible refers to an adult male, often in contrast to a woman or child. It can also describe a husband, as seen in Matthew 1:16 and Romans 7:2. The term is used to address or describe individuals, such as a prophet or brother.

Definition: ἀνήρ, ἀνδρός, ὁ, [in LXX chiefly for אִישׁ, frequently אֱנוֹשׁ, also אָדָם, etc. ;] a man, Lat. vir. __1. As opposite to a woman, Act.8:12, 1Ti.2:12; as a husband, Mat.1:16, Jhn.4:16, Rom.7:2, Tit.1:6. __2. As opposite to a boy or infant, 1Co.13:11, Eph.4:13, Jas.3:2. __3. In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Luk.5:8; ἀ. προφήτης, 24:19; frequently in terms of address, as ἀ. ἀδελφοί, Act.1:16; and esp. with gentilic names, as ἀ. Ἰουδαῖος, Act.22:3; ἀ. Ἐφέσιοι, 19:35. __4. In general, a man, a male person: = τις, Luk.8:41, Act.6:11. SYN.: ἄνθρωπος, which see (cf. MM, VGT, see word). (AS)

Usage: Occurs in 192 NT verses. KJV: fellow, husband, man, sir See also: 1 Corinthians 7:2; Acts 18:24; 1 Peter 3:1.

εχετω echō G2192 "to have/be" Verb-PAM-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Study Notes — 1 Corinthians 7:2

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 7:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 7:2
Jamieson-Fausset-Brown on 1 Corinthians 7:2
Matthew Poole's Commentary on 1 Corinthians 7:2
Trapp's Commentary on 1 Corinthians 7:2
Ellicott's Commentary on 1 Corinthians 7:2
Adam Clarke's Commentary on 1 Corinthians 7:2
Cambridge Bible on 1 Corinthians 7:2
Barnes' Notes on 1 Corinthians 7:2
Whedon's Commentary on 1 Corinthians 7:2
Sermons on 1 Corinthians 7:2

Context — Principles of Marriage

1Now for the matters you wrote about: It is good to abstain from sexual relations.

2But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.

3The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. 4The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.

Cross References

	Reference	Text (BSB)
1	Ephesians 5:28	In the same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.
2	Ephesians 5:33	Nevertheless, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
3	1 Corinthians 7:9	But if they cannot control themselves, let them marry. For it is better to marry than to burn with passion.
4	Proverbs 18:22	He who finds a wife finds a good thing and obtains favor from the LORD.
5	Proverbs 5:18–19	May your fountain be blessed, and may you rejoice in the wife of your youth: A loving doe, a graceful fawn— may her breasts satisfy you always; may you be captivated by her love forever.
6	Malachi 2:14	Yet you ask, “Why?” It is because the LORD has been a witness between you and the wife of your youth, against whom you have broken faith, though she is your companion and your wife by covenant.
7	1 Corinthians 6:18	Flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body.
8	Proverbs 19:14	Houses and wealth are inherited from fathers, but a prudent wife is from the LORD.
9	1 Timothy 4:3	They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.

1 Corinthians 7:2 Summary

This verse says that because there is so much sexual sin in the world, it's best for each man to have one wife and each woman to have one husband. This is because God designed marriage to be a special and exclusive relationship between one man and one woman, as seen in Genesis 2:24. By following this instruction, we can avoid sexual sin and live in a way that honors God, as instructed in 1 Thessalonians 4:3-7. This verse is not just about marriage, but about living a life of purity and self-control, as seen in 1 Corinthians 6:18-20.

Frequently Asked Questions

What is the reason for the instruction that each man should have his own wife and each woman her own husband?

The reason for this instruction is the prevalence of sexual immorality, as stated in 1 Corinthians 7:2, and it is also rooted in the biblical design for marriage as seen in Genesis 2:24 and Ephesians 5:31.

Does this verse imply that all people should be married?

No, this verse does not imply that all people should be married, as 1 Corinthians 7:1 and 1 Corinthians 7:8-9 provide exceptions and considerations for those who are called to singleness or have not yet married.

How does this instruction relate to the concept of authority in marriage?

This instruction sets the stage for the discussion of authority and mutual responsibility in marriage, as seen in 1 Corinthians 7:3-4, where the husband and wife are called to fulfill their marital duties to each other.

What is the underlying assumption about human nature in this verse?

The underlying assumption is that human beings have a strong inclination towards sexual sin, as stated in 1 Corinthians 7:2, and that marriage is a way to provide a legitimate outlet for this desire, as seen in 1 Corinthians 7:9 and Proverbs 5:15-20.

Reflection Questions

In what ways can I honor God with my body and my relationships, as instructed in 1 Corinthians 6:20?
How does the prevalence of sexual immorality in our culture affect my own thoughts and actions, and what can I do to stay pure and focused on God?
What does it mean to 'have my own husband' or 'have my own wife', and how does this relate to the concept of mutual submission in Ephesians 5:21-33?
In what ways can I cultivate a deeper sense of commitment and responsibility in my own marriage or future marriage, as instructed in Ephesians 5:25-33?

Gill's Exposition on 1 Corinthians 7:2

Nevertheless, to avoid fornication,.... Or "fornications"; meaning either the frequent commission of that sin; or all sorts of uncleanness and pollution, which may be avoided by wedlock, and the

Jamieson-Fausset-Brown on 1 Corinthians 7:2

Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

Matthew Poole's Commentary on 1 Corinthians 7:2

Nevertheless, to avoid fornication; in the Greek it is, Because of fornications; the sense of which can be no other than this which our translators give. The word is in the plural number, to signify that that which he meaneth by this term, is all sorts of impurities and uncleannesses, which are the products of the lusts of the flesh. These are sins of that nature and species, that if we cannot choose what in respect of some circumstances would be more convenient, we must balk it, rather than run into such a guilt. The apostle doth therefore determine, that in this case it was every man’ s duty to marry, and every woman’ s likewise; the reason of which must be, because God had ordained marriage as a means to bridle men, and restrain them from extravagant lusts. His own wife, her own husband; a clear place against polygamy.

Trapp's Commentary on 1 Corinthians 7:2

2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Ver. 2. To avoid fornication] Gr. πορνειας, fornications, comprehending all lustful burnings, self-pollutions, and all other impurities of a single life. How many are there that enter into God’ s ordinance (marriage) through the devil’ s portal (fornication), that take such liberty before, that after marriage they rue it all the days of their lives. Let every man have his own wife] Not many wives. Turks may have as many as they can keep. And some sensualists plead now for polygamy. See Malachi 2:15. Scotorum natio uxores proprias non habet, saith Jerome of the old Scots. And too many among us are sick of a pleurisy. Inflammation of the pleura, with or without effusion of fluid (serum, pus, blood, etc.) into the pleural cavity; a disease characterized by pain in the chest or side, with fever, loss of appetite, etc.; usually caused by chill, or occurring as a complication of other diseases (scarlatina, rheumatic fever, phthisis, etc.). �D

Ellicott's Commentary on 1 Corinthians 7:2

(2) To avoid fornication.—Better, because of the (prevalent) fornication. This was so general in Corinth, and so little regarded as sin. that the unmarried were liable to be led into it. It may at first sight appear as if the Apostle thus put marriage upon very low and merely utilitarian ground: but we must remember that he is here writing with a definite and limited aim, and does not enter into a general discussion of the subject. St. Paul gives a reason why those who wrote to him should marry, and the force of the argument does not extend beyond the immediate object in view. St. Paul’s view of the higher aspects of matrimony are fully set forth when he treats of that subject generally (2 Corinthians 11:2; Romans 7:4; Ephesians 5:25-32).

Adam Clarke's Commentary on 1 Corinthians 7:2

Verse 2. To avoid fornication] Διαταςπορνειας· verto, propter exercendam libidinem, vel ut libidinem licite exercere liceat. Probo hanc notionem ex Hebraeo, ibi זנה, zanah, est libidinem exercere, Hosea 4:10: For they shall eat and not have enough; they shall commit whoredom, תזנו, libidinem exercebunt, and shall not increase. Here the prophet certainly does not speak of whoredom in our sense of the word; for the persons he mentions expected to have children, which cannot be said of those who are addicted to improper connections: the prophet speaks concerning married persons, whom he threatens with a privation of children, notwithstanding libidinem exercebant in order to have numerous families. See Schoettgen. The following verse shows that this is the apostle's meaning. Let every man have his own wife] Let every man have one woman, his own; and every woman one man, her own. Here, plurality of wives and husbands is most strictly forbidden; and they are commanded to marry for the purpose of procreating children. In the Jewish constitutions there are some things not only curious, but useful, respecting marriage. "There are four causes which induce men to marry: 1. Impure desire; 2. To get riches; 3. To become honourable; 4. For the glory of God. Those who marry through the first motive beget wicked and rebellious children. Those who marry for the sake of riches have the curse of leaving them to others. Those who marry for the sake of aggrandizing their family, their families shall be diminished. Those who marry to promote the glory of God, their children shall be holy, and by them shall the true Church be increased."

Cambridge Bible on 1 Corinthians 7:2

2. Nevertheless, to avoid fornication] Literally, on account of the fornications, i.e. the habitual practice of this vice in the Church of Corinth. See note on ch. 1 Corinthians 6:13. We are not to suppose (see Meyer) that we have the whole of the Apostle’s view of marriage, but simply that which connects itself with the question that has been asked him. To understand the doctrine of marriage, as generally delivered in the Christian Scriptures, we must compare St John 2; Ephesians 5:23-30; 1 Timothy 5:14; Hebrews 13:4; 1 Peter 3:1-7. “These are questions of casuistry, which depend upon the particular case, from which word the term casuistry is derived.” Robertson.let every man have his own wife, and let every woman have her own husband] Calvin remarks that we have here a prohibition of polygamy.

Barnes' Notes on 1 Corinthians 7:2

Nevertheless - But (δὲ de). Though this is to be admitted as proper where it can be done, when a man has entire control of himself and his passions, and though in present circumstances it would be

Whedon's Commentary on 1 Corinthians 7:2

2. To avoid fornication—The translators have inserted to avoid, as the italics show; but incorrectly. The Greek means, Nevertheless, on account of the fornications; that is, the prevalent licentiousnesses, as in Corinth.

Sermons on 1 Corinthians 7:2

	Sermon	Description
	Heart to Heart Talk on Marriage by Jim Cymbala	In this sermon, the speaker starts by sharing a personal anecdote about watching a nature channel and being disturbed by the aggressive behavior of wild dogs in South Africa. He th
	Freedom From Masterbation and Sensuality by Tim Conway	This sermon emphasizes the need to flee from sin, particularly addressing the issue of justifying masturbation as not a sin. It highlights the importance of seeking biblical guidan
	Fiery Darts of Immorality by George Verwer	In this sermon, the speaker addresses the issue of using sex to communicate the gospel. He mentions a group that taught girls how to use sex to evangelize and shares examples of gi
	Church Live Re-Visited: Session Seven - Part 2 by Ron Bailey	This sermon delves into the significance of the phrase 'bone of my bones, flesh of my flesh' in Genesis chapter 2, highlighting how it symbolizes family and belonging rather than o
	(Through the Bible) 1 Corinthians - Part 2 by Zac Poonen	This sermon delves into the importance of understanding and applying the teachings from 1 Corinthians, emphasizing the need to overcome temptations, maintain purity in relationship
	Self-Examination by Ernest C. Reisinger	In this sermon, the speaker begins by reflecting on the uniqueness and special qualities of the people he sees passing by. He then discusses the importance of approaching the Bible
	(Sex, Love & Marriage) 5. Two Shall Become One by Zac Poonen	Zac Poonen preaches on the beauty of unity in marriage, contrasting harmonious Christian couples with those who lack understanding and oneness, leading to misery. He emphasizes the