Add parallel Print Page Options

Celibacy and Marriage

Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.”[a] But because of immoralities, each man should have relations with[b] his own wife and each woman with[c] her own husband. A husband should fulfill his marital responsibility[d] to his wife, and likewise a wife to her husband. It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer.[e] Then resume your relationship,[f] so that Satan may not tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

To the unmarried and widows I say that it is best for them to remain as I am. But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire.[g]

10 To the married I give this command—not I, but the Lord[h]—a wife should not divorce a husband 11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

12 To the rest I say—I, not the Lord[i]—if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. 13 And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. 14 For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband.[j] Otherwise your children are unclean, but now they are holy. 15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound.[k] God has called you in peace. 16 For how do you know, wife, whether you will bring your husband to salvation?[l] Or how do you know, husband, whether you will bring your wife to salvation?[m]

The Circumstances of Your Calling

17 Nevertheless,[n] as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches. 18 Was anyone called after he had been circumcised? He should not try to undo his circumcision.[o] Was anyone called who is uncircumcised? He should not get circumcised. 19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts. 20 Let each one remain in that situation in life[p] in which he was called. 21 Were you called as a slave?[q] Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. 22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave. 23 You were bought with a price. Do not become slaves of men. 24 In whatever situation someone was called, brothers and sisters,[r] let him remain in it with God.

Remaining Unmarried

25 With regard to the question about people who have never married,[s] I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy. 26 Because of the impending crisis I think it best for you to remain as you are. 27 The one bound to a wife should not seek divorce. The one released from a wife should not seek marriage.[t] 28 But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances,[u] and I am trying to spare you such problems.[v] 29 And I say this, brothers and sisters:[w] The time is short. So then those who have wives should be as those who have none, 30 those with tears like those not weeping, those who rejoice like those not rejoicing, those who buy like those without possessions, 31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away.

32 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. 33 But a married man is concerned about the things of the world, how to please his wife, 34 and he is divided. An unmarried woman[x] or a virgin[y] 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. 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.

36 If anyone thinks he is acting inappropriately toward his virgin,[z] if she is past the bloom of youth[aa] and it seems necessary, he should do what he wishes; he does not sin. Let them marry. 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. 38 So then, the one who marries[ab] his own virgin does well, but the one who does not, does better.[ac]

39 A wife is bound as long as her husband is living. But if her husband dies,[ad] she is free to marry anyone she wishes (only someone in the Lord). 40 But in my opinion, she will be happier if she remains as she is—and I think that I too have the Spirit of God!

Footnotes

  1. 1 Corinthians 7:1 tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.
  2. 1 Corinthians 7:2 tn Grk “each man should have his own wife.” “Have a wife” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (echetō, an imperatival form of ἔχω, [echō, “have”]) occurs twice in this verse, but has not been repeated in the translation for stylistic reasons. The idiom “have a wife” occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” “be married,” or “be in continual sexual relations with,” and 10 times elsewhere in the NT with the same range of meaning (Matt 14:4; 22:28; Mark 6:18; 12:23; Luke 20:33, 28; John 4:18 [twice]; 1 Cor 5:1; 7:29). For discussion see G. D. Fee, First Corinthians (NICNT), 278; and G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 310-11.
  3. 1 Corinthians 7:2 tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.
  4. 1 Corinthians 7:3 tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.
  5. 1 Corinthians 7:5 tc Most later witnesses (א2 M sy) add “fasting and” (τῇ νηστείᾳ καί, tē nēsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in P11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.
  6. 1 Corinthians 7:5 tn Grk “and be together again.”
  7. 1 Corinthians 7:9 tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
  8. 1 Corinthians 7:10 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).
  9. 1 Corinthians 7:12 sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.
  10. 1 Corinthians 7:14 tc Grk “the brother.” Later witnesses (א2 D2 M) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (anēr) in the verse. However, the earliest and best witnesses (P46 א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelphō, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.
  11. 1 Corinthians 7:15 sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”
  12. 1 Corinthians 7:16 tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.
  13. 1 Corinthians 7:16 tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
  14. 1 Corinthians 7:17 tn Or “only”; Grk “if not.”
  15. 1 Corinthians 7:18 tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.
  16. 1 Corinthians 7:20 tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.
  17. 1 Corinthians 7:21 tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.
  18. 1 Corinthians 7:24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  19. 1 Corinthians 7:25 tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parthenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.
  20. 1 Corinthians 7:27 tn Grk “should not seek a wife.”
  21. 1 Corinthians 7:28 tn Grk “these will have tribulation in the flesh.”
  22. 1 Corinthians 7:28 tn Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.
  23. 1 Corinthians 7:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  24. 1 Corinthians 7:34 sn 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.
  25. 1 Corinthians 7:34 tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (hē gunē hē agamos kai hē parthenos, “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (P15 B 104 365 1505 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 (P46 א A 33 1739 1881). (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 group of witnesses. 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 earlier, 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 (hē agamos, “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.
  26. 1 Corinthians 7:36 tn Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38.
  27. 1 Corinthians 7:36 tn 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.”
  28. 1 Corinthians 7:38 tn Or “who gives his own virgin in marriage.”
  29. 1 Corinthians 7:38 sn 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, gamizō) normally means “to give in marriage” not “to get married.” The latter is usually expressed by γαμέω (gameō), 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: “7:36 If 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: “7:36 If 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.”
  30. 1 Corinthians 7:39 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

Now de concerning peri the matters hos you wrote graphō about . Yes, “It is good kalos for a man anthrōpos not to have sexual contact haptō with a woman gynē.” But de because dia of cases ho of sexual porneia immorality , each hekastos man should have echō · ho his heautou own wife gynē and kai each hekastos woman · ho her idios own husband anēr. The ho husband anēr should fulfill apodidōmi his ho marital responsibility opheilē to his ho wife gynē, and de likewise homoiōs · kai the ho wife gynē to her ho husband anēr. For the ho wife gynē does exousiazō not ou have authority exousiazō over ho her idios own body sōma, but alla the ho husband anēr does. In the same homoiōs way , · de · kai the ho husband anēr does exousiazō not ou have authority exousiazō over ho his idios own body sōma, but alla the ho wife gynē does. Do not deprive apostereō one allēlōn another , except ei perhaps mēti an by ek agreement symphōnos for pros a set time kairos, so hina that you may devote scholazō yourselves to ho prayer proseuchē; then kai come eimi together epi again palin, · ho so that hina Satan Satanas may not tempt peirazō you hymeis · ho because dia of · ho your hymeis lack of self-control akrasia. This houtos · de I say legō by kata way of concession syngnōmē, not ou of kata command epitagē. I wish thelō · de that all pas men anthrōpos were eimi as hōs · kai I myself emautou am. But alla each hekastos has echō his own idios gift charisma from ek God theos, one ho of one kind houtōs and de one ho of another houtōs.

Now de to the ho unmarried agamos and kai to the ho widows chēra I say legō that it is good kalos for them autos if ean they remain menō single, as hōs I kagō am. But de if ei they are not ou practicing self-control enkrateuomai, they should marry gameō; for gar it is eimi better kreittōn to marry gameō than ē to burn pyroō with sexual passion.

10 To the ho · de married gameō I give this command parangellō ( not ou I egō, but alla the ho Lord kyrios): a wife gynē should chōrizō not separate chōrizō from apo her husband anēr 11 ( however de if ean · kai she does chōrizō, let her remain menō unmarried agamos or ē else be reconciled katallassō to her ho husband anēr), and kai a husband anēr should aphiēmi not divorce aphiēmi his wife gynē.

12 To the ho · de rest loipos I say legō ( I egō, not ou the ho Lord kyrios): If ei some tis brother adelphos has echō a wife gynē who is not a believer apistos, and kai she houtos is willing syneudokeō to live oikeō with meta him autos, he should not divorce aphiēmi her autos. 13 And kai if ei some tis woman gynē has echō a husband anēr who is not a believer apistos, and kai he houtos is willing syneudokeō to live oikeō with meta her autos, she should not divorce aphiēmi · ho him anēr. 14 For gar the ho unbelieving apistos husband anēr is consecrated hagiazō · ho through union with en his ho wife gynē, and kai the ho unbelieving apistos wife gynē is consecrated hagiazō · ho through union with en her ho husband adelphos. Otherwise epei ara · ho your hymeis children teknon would be eimi defiled akathartos, but de as it is nyn, they are eimi holy hagios. 15 But de if ei the ho unbelieving apistos partner separates chōrizō, let it be so chōrizō. In en such cases toioutos the ho brother adelphos or ē the ho sister adelphē is not ou bound douloō. · ho It is to en · de peace eirēnē that God theos has called kaleō us hymeis. · ho 16 For gar how tis do you know oida, wife gynē, whether ei you will save sōzō your ho husband anēr? Or ē how tis do you know oida, husband anēr, whether ei you will save sōzō your ho wife gynē?

17 Only ei mē, as hōs the ho Lord kyrios has assigned merizō to each hekastos person , as hōs God theos has called kaleō each hekastos one , · ho so houtōs let that person conduct peripateō his life . And kai thus houtōs I prescribe diatassō in en all pas the ho churches ekklēsia. 18 If a man tis was already circumcised peritemnō when he was called kaleō, he should not conceal his circumcision epispaomai. If a man tis was not circumcised en when he was called kaleō, he should not submit to circumcision peritemnō. 19 · ho Circumcision peritomē is eimi nothing oudeis and kai · ho uncircumcision akrobystia is eimi nothing oudeis. Rather alla, it is keeping tērēsis God’ s theos commandments entolē that counts. 20 Let menō each hekastos person continue menō in en that condition houtos · ho in which hos he was called kaleō.

21 If you were a slave when called kaleō, do not be concerned melei about it. However alla, if ei · kai you are able dynamai to gain ginomai your freedom eleutheros, make the most mallon of the opportunity chraomai. 22 For gar the ho one who was called kaleō by en the Lord kyrios as a slave is eimi a freedman apeleutheros of the Lord kyrios. Likewise homoiōs, the ho one who was called kaleō as a free eleutheros person is eimi a slave of Christ Christos. 23 You were bought agorazō with a price timē; do not become ginomai slaves of men anthrōpos. 24 Each hekastos one in the condition in en which hos he was called kaleō, brothers adelphos, in en that houtos condition let him remain menō with para God theos.

25 Now de concerning peri · ho virgins parthenos: I have echō no ou command epitagē from the Lord kyrios, but de I give didōmi my opinion gnōmē as hōs one who has been shown mercy eleeō by hypo the Lord kyrios and is eimi trustworthy pistos. 26 I think nomizō, then oun, that this houtos is hyparchō good kalos because dia of the ho present enistēmi distress anankē that hoti it is good kalos for a man anthrōpos · ho to remain houtōs as he is eimi. 27 If you are married deō to a wife gynē, do not seek zēteō to be set free lysis; if you are free lyō from apo a wife gynē, do not seek zēteō a wife gynē. 28 But de if ean · kai you do marry gameō, you have not ou sinned hamartanō, and kai if ean a virgin parthenos marries gameō, · ho she has not ou sinned hamartanō. However de those toioutos who do marry will have echō worldly sarx trouble thlipsis, · ho · ho and de I egō am trying to spare pheidomai you hymeis. 29 And de I say phēmi this houtos, my brothers adelphos: the ho time kairos has eimi grown short systellō. From now on ho those ho who have echō wives gynē should hina · kai be eimi as hōs though they had echō none , 30 and kai those ho who mourn klaiō as hōs though they were not mourning klaiō, and kai those ho who rejoice chairō as hōs though they were not rejoicing chairō, and kai those ho who buy agorazō as hōs though they had no possessions katechō, 31 and kai those ho who use chraomai the ho world kosmos as hōs though they were not absorbed katachraomai in it. For gar the ho form schēma of ho this houtos world kosmos is passing away paragō.

32 I want thelō · de you hymeis to be eimi free from concern amerimnos. An ho unmarried man agamos is concerned merimnaō about the ho things of the ho Lord kyrios, how pōs to please areskō the ho Lord kyrios. 33 But de a ho married gameō man is concerned merimnaō about the ho things of the ho world kosmos, how pōs to please areskō his ho wife gynē, 34 and kai he is divided merizō. · kai An ho unmarried agamos woman gynē · ho or kai a ho virgin parthenos is concerned merimnaō about the ho things of the ho Lord kyrios, that hina she may be eimi holy hagios both kai in ho body sōma and kai · ho spirit pneuma. But de a ho married gameō woman is concerned merimnaō about the ho things of the ho world kosmos, how pōs to please areskō her ho husband anēr. 35 I am saying legō this houtos · de for pros · ho your hymeis autos benefit symphoros, not ou to hina put epiballō a restraint brochos on epiballō you hymeis, but alla to promote pros · ho propriety euschēmōn and kai undivided aperispastōs devotion euparedros to the ho Lord kyrios.

36 If ei · de someone tis believes nomizō he is not treating aschēmoneō · ho his autos virgin parthenos in an appropriate manner , if ean his passions are eimi strong hyperakmos, and kai so houtōs it has opheilō to be ginomai, he should do poieō what hos he desires thelō, it is no ou sin hamartanō let them marry gameō. 37 However de, the man who hos stands histēmi firm hedraios in en · ho his autos resolve kardia is under echō no compulsion anankē but de has echō control exousia over peri · ho his idios desire thelēma, and kai has determined krinō this houtos in en · ho his idios heart kardia to keep tēreō her ho as his heautou virgin parthenos, he will do poieō well kalōs. 38 So then hōste · kai the ho one who marries gamizō · ho his heautou virgin parthenos does poieō well kalōs, and kai the ho one who does not marry gamizō will do poieō even better kreittōn.

39 A wife gynē is bound deō for epi such hosos a time chronos as her autos husband anēr is alive zaō. · ho But de if ean her ho husband anēr should die koimaō, she is eimi free eleutheros to marry gameō whom hos she wishes thelō, only monon in en the Lord kyrios. 40 But de in kata my emos opinion gnōmē she will be eimi happier makarios if ean she remains menō as she is houtōs. · ho And de I believe dokeō that I too kagō have echō the Spirit pneuma of God theos.