1 Corinthians 7
7
Marriage and its ideal
1Yes, my brethren, it is a good thing for both man and woman to be above all sexual intercourse. You wrote and asked me if that were good, and I answer yes. 2-3But marriage exists to prevent fornication. It is a step towards chastity. The ideal is to rise above all physical union of the sexes. Perfect chastity is a higher condition than the married state, and the intercourse of married persons, of husband and wife, is condoned and allowed, not commanded. I would that all men had reached the condition with regard to these questions that the spirit has conferred as a gift on me; but, as it is, we must have marriage, and those that are married must follow its rules. 4Husbands and wives, you are not masters of your own bodies. Each must do as the other has a right to demand in this important matter, 5-7and if by mutual consent you abstain from it altogether for a time, giving yourselves more thoroughly to prayer, and guarding against the entry of the spirit of evil through the avenue of indulgence, that is the best rule to observe.
Constancy in the truth
8-9Now whether married or unmarried, my advice is — remain as you were when God first called you into the truth. 10-13If married, do not seek separation. Husband and wife may not both be in the faith, nevertheless if the one to whom the truth has not yet come is agreeable to remain with the other, there should be no thought of separation. 14Both will be sanctified by the presence of the truth in the household, and likewise the children also, and who knows? probably the one that has faith will save the other. 15-16But if you were unmarried or widowed when the truth first came to you, then my advice is — do not change your state. Be as I am — and live a life of total abstinence from the claims of the body in this direction. But if this is beyond you, then marry; marriage is far better than unsuccessful efforts at this form of self-mastery. Now all this is only an expression of my own opinion, but the following is a commandment to all married persons. Let neither husband nor wife seek separation; or if they must be separated, let neither marry again whilst the other lives, but let them rather, if possible, be once more reconciled. That is the Lord’s expressed command and no matter of opinion.
In other matters also
17Further, in other matters besides marriage, I enjoin the same rule as that which I have just explained. 18After the truth has come to you, make no outward change in your manner of life, that is to say, in such matters as the circumcision or uncircumcision. 19-20Let it not make the slightest difference what you were before you received the truth, for in the truth these differences are seen to be nothing, so remain as you always were in this matter. For the keeping of God’s commandments is all that matters. 21Similarly, if you were a slave when called, do not seek to obtain manumission, but even prefer to continue in the old calling. 22-23You know now that you are Christ’s freedman and bought out of slavery at a heavy price. That freedom is everything, for those that were of free birth when called are now the slaves of Christ. Let then neither bond nor free be in spirit the slaves of men; that is all the faith demands; 24in outward respects remain as you were.
Chastity a noble thing
25Some are married when called into the faith; some have had wives, but have put them away; some are unmarried, and have never been married and have on no occasion indulged the sexual impulse, but are virgins. 26To all these I repeat the same advice. Stay as you are, as you were before God called you; 27-28and this even applies to the last class, those who have never known sexual intercourse. To these I would give no definite command, and yet even here, I will give my opinion, and I will give it with the consciousness that in this matter I have been faithful myself, or rather that God in His infinite mercy has taken pity on the weakness of my flesh, and made me by His own power firm and trustworthy in the matter. Well, my opinion is that perfect chastity, abstention from marriage and all sexual intercourse is a noble thing in a man, 29-31and the reason of that is that the world is changing, the end of the old order is near, and the doom of the physical approaches. We are called to attend to something higher than marriage and its cares. The whole outward form and manner of the universe is changing and passing away. Marriages, feastings, funerals, business and worldly matters may continue, but the time is short. Rise above them, and be as if they were not, even though you take part in them. 32I would have you without such cares; 33and you know that a married man thinks of his wife 34and cares about his business and the world for her sake, whilst the unmarried man or woman who lives a virgin life is free to dedicate that life to the Lord. 35But of course, if such an one, who has never touched a woman, elect to marry, he does so with good conscience, sinning not; only such persons, whether male or female, will find that their physical appetite puts obstacles and trials in their way, the details of which I spare you. 36Of course, if a man is not certain in his own mind, if he has lingering regrets that he has never used this important function of mortal man, let him marry by all means, he does no wrong thereby. 37But if he is certain, if he has clearly determined that to live and die a virgin is for him the best course of all, then let him keep his resolution, and he will do well by it. 38It will be the best and greatest course of all, though he who marries may rightly be congratulated on so doing. 39Lastly, a wife of course is bound to her husband for his life-time only — if he dies, she is free to marry again, but let her second choice not be one of the heathen, but one who belongs to the faith. 40But, as I said before, I believe it to be better that she marry not again, but remain a widow, and in so saying I believe that my sense in this matter is governed by the Spirit of God.
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Translated in 1916, published in 1937.
1 Corinthians 7
7
1Now, concerning the things in your iggeret, letʼs take up the next inyan (topic): “It is beneficial for a man not to touch an isha.”#7:1 i.e., postpone the chasunoh (wedding)
2But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba'al (Husband).
3Let the ba'al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba'al (husband).
4It is not the isha who has samchut (authority) over her own body, but the ba'al (husband); likewise, also it is not the ba'al (husband) who has samchut over his own body, but the isha.
5Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest HaSatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control).#7:5 Ex 19:15; 1Sm 21:4,5
6But I say this according to concession,#7:6 in view of 5:1-5; 6:12-20 not according to#7:6 Rebbe, Melech HaMoshiachʼs mitzvoh.
7But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah (gift) from Hashem: one this; and another that.
8But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am;
9But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
10But to the ones having entered bibrit hanissuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba'al (husband).#7:10 Mal 2:14-16
11But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba'al should not leave his isha.
12But, to the rest I — Sha'ul — not Rebbe, Melech HaMoshiach Adoneinu, say: if any Ach b'Moshiach has an isha who is an Apikoros and she is willing to live with him, let him not leave her;
13And if an isha has a ba'al (husband) who is an Apikoros, and he is willing to dwell with her, let her not leave her ba'al (husband).
14For,#7:14 T.N. following the principle of bikkurim the ba'al who is an Apikoros is mekudash b'Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b'Moshiach; otherwise, your yeladim are tema'im (unclean); but now they are tehorim (clean).#7:14 Mal 2:15
15But, if the one who is an Apikoros separates and departs, let the separation occur; the Ach b'Moshiach has not been enslaved, or the Achot b'Moshiach in such cases; but Hashem has given you a kri'ah b'shalom.
16For how do you know, isha, if you will not bring your basherter (destined mate), your ba'al, to Yeshu'at Eloheinu?
17Only each of you walk the derech#7:17 T.N. according to Hashemʼs tochnit or etzah Ro 8:28 to which you were called by Hashem.#7:17 Ps 1:6 This is my charge in all the kehillot of Moshiach.
18If as a ben Berit with bris milah anyone received their kri'ah, let him not conceal it; if anyone without bris milah has been called, let him without bris milah not undergo bris milah.
19Bris milah is not everything; nor is the lack of it; but being shomer mitzvot Hashem.
20Each one walk the derech of his kri'ah (calling, summons), and remain there.
21If while a bond servant you were called, do not let it consume you, although if you can gain your deror (freedom, liberty),#7:21 Lv 25:10 do so.
22For, the one in Hashem having been called while a bond servant is#7:22 Rebbe, Melech HaMoshiach Adoneinuʼs ben Chorin (freedman); likewise, the one having been called while a ben Chorin is the Rebbe, Melech HaMoshiachʼs bond servant.
23You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.
24Each one wherever on the derech of Chayyim he was called, Achim b'Moshiach, there let him remain in deveykus with Hashem.
25Next sugya (topic): concerning the betulot (virgins). A mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a bit of wisdom I offer as one who by the rachamim Hashem is ne'eman (faithful).
26I consider therefore, it to be beneficial, because of the impending Crisis#7:26 i.e., the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach that you remain as you are.
27Have you entered bibrit hanissuim (in covenant of marriage) with an isha? Do not seek to be free. Are you freed from an isha? Do not seek an isha.
28But if indeed you enter bibrit hanissuim (in covenant of marriage), there is no chet; and if the betulah (virgin) marries, there is no averah in that for her. But such will have tzoros in the basar, which I am trying to spare you.#7:28 Mt 24:19
29Now this I say, Achim b'Moshiach, the time [until HaKetz] has been shortened. From now on, let those having nashim live as if not having nashim,
30And let the ones weeping as not weeping, and let the ones having simcha as not having simcha, and let the ones buying as not possessing,
31And let the ones using the Olam Hazeh as not fully using it, for the present form of the Olam Hazeh is passing away.
32But I would have you free from de'agot (worries). The ben Adam without isha cares for the things of Hashem, how he may please Hashem.
33But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,
34And he has been divided.#7:34 1C 1:13 Both the isha free of a ba'al or the betulah cares for the things of Hashem, that she may be tehorah spiritually and physically. But the isha with a ba'al cares for the things of the Olam Hazeh, how she may please her ba'al.
35Now, this I say for your own benefit, not that I may throw a noose on your deror (freedom),#7:35 Lv 25:10 but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh].#7:35 Ps 86:11
36However, if anyone thnks he does not have proper hitnahagut (conduct) toward the betulah of his eirusin (betrothal, engagement), and if he thinks his basherte (destined mate) is getting along in years, and thus it has to be, what he desires, let him do; there is no chet, let them enter bibrit hanissuim (in covenant of marriage).
37But he who in his lev has settled the decision, not having the need [of conjugal intimacy], but having mastery concerning his own desire, and thus he in his lev has decided, not to enter bibrit hanissuim with his betulah (virgin), he does well.
38So then both the one entering bibrit hanissuim with his betulah does well, and the one not entering bebrit hanissuim with his arusah (betrothed) will do better.#7:38 1C 7:34
39An isha has been bound (bibrit hanissuim, in covenant of marriage) for so long a time as her ba'al lives, but if her ba'al should sleep the sleep of the mesim, she is free to enter bibrit hanissuim with the ba'al she desires, but only in Rebbe, Melech HaMoshiach Adoneinu.
40However, happy is she, and even more so, if she remains as she is; and I think in this bit of wisdom I am offering that I have the Ruach Hakodesh.
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THE ORTHODOX JEWISH BIBLE
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