1 Corinthians 7
Complete Jewish Bible
7 Now to deal with the questions you wrote about: “Is it good for a man to keep away from women?” 2 Well, because of the danger of sexual immorality, let each man have his own wife and each woman her own husband. 3 The husband should give his wife what she is entitled to in the marriage relationship, and the wife should do the same for her husband. 4 The wife is not in charge of her own body, but her husband is; likewise, the husband is not in charge of his own body, but his wife is. 5 Do not deprive each other, except for a limited time, by mutual agreement, and then only so as to have extra time for prayer; but afterwards, come together again. Otherwise, because of your lack of self-control, you may succumb to the Adversary’s temptation. 6 I am giving you this as a suggestion, not as a command. 7 Actually, I wish everyone were like me; but each has his own gift from God, one this, another that.
8 Now to the single people and the widows I say that it is fine if they remain unmarried like me; 9 but if they can’t exercise self-control, they should get married; because it is better to get married than to keep burning with sexual desire.
10 To those who are married I have a command, and it is not from me but from the Lord: a woman is not to separate herself from her husband 11 But if she does separate herself, she is to remain single or be reconciled with her husband. Also, a husband is not to leave his wife.
12 To the rest I say — I, not the Lord: if any brother has a wife who is not a believer, and she is satisfied to go on living with him, he should not leave her. 13 Also, if any woman has an unbelieving husband who is satisfied to go on living with her, she is not to leave him. 14 For the unbelieving husband has been set aside for God by the wife, and the unbelieving wife has been set aside for God by the brother — otherwise your children would be “unclean,” but as it is, they are set aside for God. 15 But if the unbelieving spouse separates himself, let him be separated. In circumstances like these, the brother or sister is not enslaved — God has called you to a life of peace. 16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
17 Only let each person live the life the Lord has assigned him and live it in the condition he was in when God called him. This is the rule I lay down in all the congregations. 18 Was someone already circumcised when he was called? Then he should not try to remove the marks of his circumcision. Was someone uncircumcised when he was called? He shouldn’t undergo b’rit-milah. 19 Being circumcised means nothing, and being uncircumcised means nothing; what does mean something is keeping God’s commandments. 20 Each person should remain in the condition he was in when he was called.
21 Were you a slave when you were called? Well, don’t let it bother you; although if you can gain your freedom, take advantage of the opportunity. 22 For a person who was a slave when he was called is the Lord’s freedman; likewise, someone who was a free man when he was called is a slave of the Messiah. 23 You were bought at a price, so do not become slaves of other human beings. 24 Brothers, let each one remain with God in the condition in which he was called.
25 Now the question about the unmarried: I do not have a command from the Lord, but I offer an opinion as one who by the Lord’s mercy is worthy to be trusted. 26 I suppose that in a time of stress like the present it is good for a person to stay as he is. 27 That means that if a man has a wife, he should not seek to be free of her; and if he is unmarried, he should not look for a wife. 28 But if you marry you do not sin, and if a girl marries she does not sin. It is just that those who get married will have the normal problems of married life, and I would rather spare you. 29 What I am saying, brothers, is that there is not much time left: from now on a man with a wife should live as if he had none — 30 and those who are sad should live as if they weren’t, those who are happy as if they weren’t, 31 and those who deal in worldly affairs as if not engrossed in them — because the present scheme of things in this world won’t last much longer. 32 What I want is for you to be free of concern. An unmarried man concerns himself with the Lord’s affairs, 33 with how to please the Lord; but the married man concerns himself with the world’s affairs, with how to please his wife; 34 and he finds himself split. Likewise the woman who is no longer married or the girl who has never been married concerns herself with the Lord’s affairs, with how to be holy both physically and spiritually; but the married woman concerns herself with the world’s affairs, with how to please her husband. 35 I am telling you this for your own benefit, not to put restrictions on you — I am simply concerned that you live in a proper manner and serve the Lord with undivided devotion.
36 Now if a man thinks he is behaving dishonorably by treating his fiancée this way, and if there is strong sexual desire, so that marriage is what ought to happen; then let him do what he wants — he is not sinning: let them get married. 37 But if a man has firmly made up his mind, being under no compulsion but having complete control over his will, if he has decided within himself to keep his fiancée a virgin, he will be doing well. 38 So the man who marries his fiancée will do well, and the man who doesn’t marry will do better.
39 A wife is bound to her husband as long as he lives, but if the husband dies she is free to marry anyone she wishes, provided he is a believer in the Lord. 40 However, in my opinion, she will be happier if she remains unmarried, and in saying this I think I have God’s Spirit.
Kehillah in Corinth I 7
Orthodox Jewish Bible
7 Now, concerning the things in your iggeret, let’s take up the next inyan (topic): “it is beneficial for a man not to touch an isha” [i.e., postpone the chasunoh (wedding)].
2 But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba’al (Husband).
3 Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband).
4 It 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.
5 Do 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). [SHEMOT 19:15; SHMUEL ALEF 21:4,5]
6 But I say this according to concession (T.N. in view of 5:1-5; 6:12-20), not according to [Rebbe, Melech HaMoshiach’s] mitzvoh.
7 But, 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.
8 But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am;
9 But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
10 But 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). [Mal 2:14-16]
11 But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba’al should not leave his isha.
12 But, 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;
13 And 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).
14 For, [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). [MALACHI 2:15]
15 But, 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.
16 For how do you know, isha, if you will not bring your basherter (destined mate), your ba’al, to Yeshu’at Eloheinu?
17 Only each of you walk the derech [T.N. according to Hashem’s tochnit or etzah Ro 8:28] to which you were called by Hashem (TEHILLIM 1:6). This is my charge in all the kehillot of Moshiach.
18 If 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.
19 Bris milah is not everything; nor is the lack of it; but being shomer mitzvot Hashem.
20 Each one walk the derech of his kri’ah (calling, summons), and remain there.
21 If while a bond servant you were called, do not let it consume you, although if you can gain your deror ("freedom, liberty" VAYIKRA 25:10), do so.
22 For, the one in Hashem having been called while a bond servant is [Rebbe, Melech HaMoshiach] Adoneinu’s ben Chorin (freedman); likewise, the one having been called while a ben Chorin is the Rebbe, Melech HaMoshiach’s bond servant.
23 You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.
24 Each one wherever on the derech of Chayyim he was called, Achim b’Moshiach, there let him remain in deveykus with Hashem.
25 Next 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).
26 I consider therefore, it to be beneficial, because of the impending Crisis (T.N. i.e., the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach) that you remain as you are.
27 Have 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.
28 But 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 (Mt.24:19).
29 Now 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,
30 And 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,
31 And let the ones using the Olam Hazeh as not fully using it, for the present form of the Olam Hazeh is passing away.
32 But I would have you free from atzvat lev (heartache). The ben Adam without isha cares for the things of Hashem, how he may please Hashem.
33 But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,
34 And he has been divided (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.
35 Now, this I say for your own benefit, not that I may throw a noose on your deror (“freedom” VAYIKRA 25:10), but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh]. [TEHILLIM 86:11]
36 However, 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 convenant of marriage).
37 But 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.
38 So 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 (7:34).
39 An 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.
40 However, 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.
Copyright © 1998 by David H. Stern. All rights reserved.
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