1 Corinthians 7:26

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1 Corinthians 7:26 in Multiple Translations

Berean Standard Bible BSB

Because of the present crisis, I think it is good for a man to remain as he is.

King James Version KJV

I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

American Standard Version ASV

I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is.

Bible in Basic English BBE

In my opinion then, because of the present trouble, it is good for a man to keep as he is.

Free Bible Version FBV

Because of the present difficult situation we are in I think it is best to just stay as you are.

Geneva Bible 1599 GNV

I suppose then this to bee good for the present necessitie: I meane that it is good for a man so to be.

Young's Literal Translation YLT

I suppose, therefore, this to be good because of the present necessity, that [it is] good for a man that the matter be thus: —

World English Bible WEB

Therefore I think that because of the distress that is on us, it’s good for a man to remain as he is.

Noah Webster Bible WBS

I suppose therefore that this is good for the present distress, I say , that it is good for a man so to be.

Douay-Rheims 1899 DRV

I think therefore that this is good for the present necessity, that it is good for a man so to be.

Translation for Translators T4T

There are a lot of distressing events happening now (OR, that will soon happen), so I think that it is better for people to remain in the marital status that they now have.

Plain English Version PEV

People everywhere are making trouble for God’s people these days, so I reckon it is best for you to stay the way you are.

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Berean Amplified Bible — 1 Corinthians 7:26

BAB

Word Study

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1 Corinthians 7:26 Interlinear (Deep Study)

BIB

GRK νομιζω ουν τουτο καλον υπαρχειν δια την ενεστωσαν αναγκην οτι καλον ανθρωπω το ουτως ειναι

νομιζω nomizō G3543 to think Verb-PAI-1S

ουν oun G3767 therefore/then Conj

τουτο ohutos G3778 this/he/she/it Dem-ASN

καλον kalos G2570 Fair (Havens) Adj-ASN

υπαρχειν huparchō G5225 be already Verb-PAN

δια dia G1223 through/because of Prep

την ho G3588 the/this/who Art-ASF

ενεστωσαν enistēmi G1764 be present Verb-RAP-ASF

αναγκην anagkē G318 necessity Noun-ASF

οτι hoti G3754 that/since: that Conj

καλον kalos G2570 Fair (Havens) Adj-NSN

ανθρωπω anthrōpos G444 a human Noun-DSM

το ho G3588 the/this/who Art-NSN

ουτως ohutō, ohutōs G3779 thus(-ly) Adv

ειναι eimi G1510 to be Verb-PAN

Greek Word Study

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Greek Word Reference — 1 Corinthians 7:26

νομιζω nomizō G3543 "to think" Verb-PAI-1S

This word means to think or believe something is true, like in Matthew 5:17 where Jesus talks about people's thoughts. It can also mean to do something regularly, like a habit. The Bible uses this word to describe what people think about God's laws.

Definition: νομίζω (νόμος), [in LXX: Wis.13:2 17:3, Sir.29:4, 1-28; 2Ma.4:1-50, 4Ma.8:1-29 * ;] __1. to practise, hold by custom: Act.16:13 (Rec., but see infr.). __2. to deem, consider, suppose: Mat.5:17 10:34 20:10, Luk.2:44 3:23, Act.7:25 8:20 14:19 16:13, 27 17:29 21:29, 1Co.7:26 7:36, 1Ti.6:5.† SYN.: ἡγέομαι, q.v (AS)

Usage: Occurs in 15 NT verses. KJV: suppose, thing, be wont See also: 1 Corinthians 7:26; Acts 16:27; Matthew 20:10.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

καλον kalos G2570 "Fair (Havens)" Adj-ASN

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Definition: καλός, -ή, -όν, [in LXX chiefly for טוֹבָה ,טוֹב, also for יָפֶה, etc. ;] __1. primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (BV, goodly), Luk.21:5. __2. In reference to use, of that which is well adapted to its ends, good, excellent: of fish, τ. καλά (opposite to σαπρά), Mat.13:48; σπέρμα, Mat.13:24, 27, 37, 38; καρπός, Mat.3:10 7:17-19 12:33, Luk.3:9 [WH] 6:43; δένδρον (opposite to σαρπόν), Mat.12:33, Luk.6:43; γῆ, Mat.13:8, 23 Mrk.4:8, 20 Luk.8:15; τ. ἅλας, Mrk.9:50, Luk.14:34; ὁ νόμος, Rom.7:16, 1Ti.1:8; διδασκαλία, 1Ti.4:6; καρδία κ. καὶ ἀγαθή, Luk.8:15; παραθήκη, 2Ti.1:14; μέτρον, Luk.6:38; βαθμός, 1Ti.3:13; θεμέλιος, 1Ti.6:19; τὸ κ., 1Th.5:21; μαργαρίται, Mat.13:45; οἶνος, Jhn.2:10; ποιμήν, Jhn.10:11, 14; διάκονος, 1Ti.4:6; οἰκονόμος, 1Pe.4:10; στρατιώτης, 2Ti.2:3; στρατεία, 1Ti.1:18; ἀγών, 1Ti.6:12, 2Ti.4:7; ὁμολογία, 1Ti.6:12, 13; ἔργον, Mat.26:10, Mrk.14:6, Jhn.10:33, 1Ti.3:1; pl., Jhn.10:32; καλόν, with inf. and dative, Mat.18:8, 9 1Co.7:1, 26 9:15; id. with accusative and inf., Mat.17:4, Mrk.9:5, 43, 45, 47, Luk.9:33, Heb.13:9; before εἰ, Mat.26:24, Mrk.9:42 14:21; ἐάν, 1Co.7:8. __3. Ethically, good, in the sense of right, fair, noble, honourable: Gal.4:18, Heb.5:14; ἔργα, Mat.5:16, 1Ti.5:10, 25 6:18, Tit.2:7, 14 3:8, 14 (Field, Notes, 223f.), Heb.10:24, 1Pe.2:12; ἀναστροφή, Jas.3:13, 1Pe.2:12; συνείδησις, Heb.13:18; before ἐνώπιον, Rom.12:17, 2Co.8:21, 1Ti.2:3; το] κ. ποιεῖν (κατεργάζεσθαι), Rom.7:18, 21 2Co.13:7, Gal.6:9, Jas.4:17; καλόν ἐστιν, with inf., Mat.15:26 (T, ἔξεστιν), Mrk.7:27, Rom.14:21, Gal.4:18; μαρτυρία, 1Ti.3:7; ὄνομα, Jas.2:7; καύχημα, 1Co.5:6 (neg.); θεοῦ ῥῆμα, Heb.6:5. κ. does not occur in Re.† SYN.: see: ἀγαθός. (AS)

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

υπαρχειν huparchō G5225 "be already" Verb-PAN

To be already in existence, like something or someone that was present from the start. It appears in Acts 19:40 and 27:12, describing things that were already happening. It can also mean to be ready or at hand.

Definition: ὑπάρχω [in LXX for הָיָה, יֵשׁ, לוּן, etc.; τ. ὑπάρχοντα for מִקְנֶה, רְכוּשׁ, etc. ;] __1. to begin, make a beginning (Hom., Hdt., al.). __2. to be in existence, be ready, be at hand (Hdt., Thuc., al.): Act.19:40 27:12, 21; before ἐν, Act.28:18. __3. to be, prop, expressing continuance of an antecedent state or condition (cf. Gifford, Incarnation, 11 ff.; MM, xxv): with, nom, pred., Luk.8:41 9:48, Act.4:34 7:55 8:16 16:3 19:36 21:20, 1Co.7:26 12:22, Jas.2:15, 2Pe.3:11; ptcp. with pred., Luk.16:14 23:50, Act.2:30, 32 17:24 22:3, Rom.4:19, 1Co.2:15, 2Co.8:17 12:16, Gal.1:14 2:14; pl., Luk.11:13, Act.16:20, 37 17:29, 2Pe.2:19; before ἐν, with dative of thing(s), Luk.7:25 16:23, Act.5:4 10:12, 1Co.11:18, Php.3:20; ἐν μορφῇ θεοῦ ὑπάρχων (R, mg., being originally), Php.2:6; ἐν, with dative of person(s), (among), 1Co.11:18; μακρὰν ἀπό, Act.17:27; πρὸς τ. σωτηρίας, Act.27:34. __4. to belong to (Thuc., Xen., al.): with dative of person(s), Act.3:6 4:37 28:7, 2Pe.1:8; τὰ ὑπάρχοντα, one's belongings, possessions: with dative of person(s), Luk.8:3 12:15, Act.4:32; with genitive of person(s), Mat.19:21 24:47 25:14, Luk.11:21 12:33, 44 14:33 16:1 19:8, 1Co.13:3, Heb.10:34 (cf. προ-υπάρχω).† (AS)

Usage: Occurs in 61 NT verses. KJV: after, behave, live See also: 1 Corinthians 7:26; Acts 22:3; Hebrews 10:34.

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.

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'.

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.

ενεστωσαν enistēmi G1764 "be present" Verb-RAP-ASF

This word means to be present or at hand, like when something is about to happen. It's used in 2 Timothy 3:1 to describe difficult times that are coming. In 1 Corinthians 7:26, it describes the present time we are living in.

Definition: ἐν-ίστημι [in LXX: 4Ki.13:6 A (עֶמְדָּה), 3Ki.12:24, 1Es.5:47 Est.9:6, Est.3:13, 1; 4Ma.9.1-32 * ;] to place in; in pf., plpf., 2 aor. and in mid., intrans.; __(a) to be at hand, impend, threaten: 2Ti.3:1; __(b) to be present: 2Th.2:2 (but see Thayer, see word); pf. ptcp., present: 1Co.7:26, Gal.1:4, Heb.9:9; pl., Rom.8:38, 1Co.3:22 (Cremer, 3O9).† (AS)

Usage: Occurs in 7 NT verses. KJV: come, be at hand, present See also: 1 Corinthians 3:22; 2 Timothy 3:1; Hebrews 9:9.

αναγκην anagkē G318 "necessity" Noun-ASF

Necessity refers to a need or requirement that must be met, such as in Luke 14:18 and 1 Corinthians 7:37. It can also imply distress or constraint, as seen in 2 Corinthians 9:7 and Hebrews 7:12.

Definition: ἀνάγκη, -ης, ἡ [in LXX chiefly for מָצוֹק, צַר ;] __1. necessity: ἔχειν ἀ-, with inf., to be compelled, Luk.14:18 23:17 (Rec., R, mg.), 1Co.7:37, Ju 3, Heb.7:27; ἐξ ἀ., κατ᾽ ἀ., of necessity, 2Co.9:7, Heb.7:12, Phm 14; ἀ. μοι ἐπίκειται, n. is laid on me, 1Co.9:16; with inf. (= ἀναγκαῖον ἐστι), Mat.18:7, Rom.13:5, Heb.9:16, 23 __2. force, violence, hence pain, distress (Diod., al.; LXX; see M, Th., 41; MM, VGT, see word; cf. θλίψις): Luk.21:23, 1Co.7:26, 1Th.3:7; pl. (see B1., § 32, 6; Swete, Mk., 153), ἐν ἀ., 2Co.6:4 12:10.† (AS)

Usage: Occurs in 18 NT verses. KJV: distress, must needs, (of) necessity(-sary), needeth, needful See also: 1 Corinthians 7:26; Hebrews 9:16; Hebrews 7:12.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

καλον kalos G2570 "Fair (Havens)" Adj-NSN

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

ανθρωπω anthrōpos G444 "a human" Noun-DSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

το ho G3588 "the/this/who" Art-NSN

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.

ουτως ohutō, ohutōs G3779 "thus(-ly)" Adv

Thus means in this way or like this, as when Jesus teaches us to pray in Matthew 5:16 and Luke 1:25.

Definition: οὕτως, rarely (Bl., §5, 4; WH, App., 146f.) οὕτω, adv. (οὗτος), [in LXX chiefly for כֵּן ;] in this way, so, thus; __1. referring to what precedes: Mat.5:16 6:30, Mrk.10:43 14:59, Luk.1:25 2:48 15:7, Jhn.3:8, Rom.1:15, 1Co.8:12, al.; οὕτως καί, Mat.17:12, Mrk.13:29, al.; pleonastically, resuming a ptcp. (cl.; see Bl., §74, 6), Act.20:11 27:17. __2. Referring to what follows: Mat.1:18 6:9, Luk.19:31, Jhn.21:1, 1Pe.2:15; bef. quotations from OT, Mat.2:5, Act.7:6, 1Co.15:45, Heb.4:4. __3. C. adj. (marking intensity): Heb.12:21, Rev.16:18; similarly with adv., Gal.1:6 (cl.). __4. As a predicate (Bl., §76, 1): Mat.1:18 9:33, Mrk.2:1, 2 4:26, Rom.4:18 9:20, I Pe 2:15; οὕ ἔχειν (Lat. sic or ita se habere), Act.7:1, al.; ἐκαθέζετο (as he was, without delay or preparation), Jhn.4:6. __5. In comparison, with correlative adv.: καθάπερ . . . οὕ., Rom.12:4, 5 al.; καθὼς . . . οὕ., Luk.11:30, al.; οὕ. . . . καθώς, Luk.24:24, al.; ὡς . . . οὕ., Rom.5:15, al.; οὕ . . . ὡς, Mrk.4:26, al; ὥσπερ . . . οὕ., Mat.12:40, al.; οὕ. . . . οὕ., 1Co.7:7. (AS)

Usage: Occurs in 206 NT verses. KJV: after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what See also: 1 Corinthians 2:11; James 3:10; 1 Peter 2:15.

ειναι eimi G1510 "to be" Verb-PAN

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — 1 Corinthians 7:26

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 7:26 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 7:26
Jamieson-Fausset-Brown on 1 Corinthians 7:26
Matthew Poole's Commentary on 1 Corinthians 7:26
Trapp's Commentary on 1 Corinthians 7:26
Ellicott's Commentary on 1 Corinthians 7:26
Adam Clarke's Commentary on 1 Corinthians 7:26
Cambridge Bible on 1 Corinthians 7:26
Barnes' Notes on 1 Corinthians 7:26
Whedon's Commentary on 1 Corinthians 7:26
Sermons on 1 Corinthians 7:26

Context — The Unmarried and Widowed

24Brothers, each one should remain in the situation he was in when God called him. 25Now about virgins, I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.

26Because of the present crisis, I think it is good for a man to remain as he is.

27Are you committed to a wife? Do not seek to be released. Are you free of commitment? Do not look for a wife. 28But if you do marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face troubles in this life, and I want to spare you this.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 7:1	Now for the matters you wrote about: It is good to abstain from sexual relations.
2	1 Corinthians 7:8	Now to the unmarried and widows I say this: It is good for them to remain unmarried, as I am.
3	1 Peter 4:17	For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God?
4	Luke 23:28–29	But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. Look, the days are coming when people will say, ‘Blessed are the barren women, the wombs that never bore, and breasts that never nursed!’
5	1 Corinthians 7:28	But if you do marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face troubles in this life, and I want to spare you this.
6	1 Corinthians 7:35–38	I am saying this for your own good, not to restrict you, but in order to promote proper decorum and undivided devotion to the Lord. However, if someone thinks he is acting inappropriately toward his betrothed, and if she is beyond her youth and they ought to marry, let him do as he wishes; he is not sinning; they should get married. But the man who is firmly established in his heart and under no constraint, with control over his will and resolve in his heart not to marry the virgin, he will do well. So then, he who marries the virgin does well, but he who does not marry her does even better.
7	Jeremiah 16:2–4	“You must not marry or have sons or daughters in this place.” For this is what the LORD says concerning the sons and daughters born in this place, and the mothers who bore them, and the fathers who fathered them in this land: “They will die from deadly diseases. They will not be mourned or buried, but will lie like dung on the ground. They will be finished off by sword and famine, and their corpses will become food for the birds of the air and beasts of the earth.”
8	Matthew 24:19	How miserable those days will be for pregnant and nursing mothers!
9	Luke 21:23	How miserable those days will be for pregnant and nursing mothers! For there will be great distress upon the land and wrath against this people.

1 Corinthians 7:26 Summary

[This verse is saying that because of the difficult times that the church was facing, it was a good idea for people to remain in their current state, whether they were single or married, and to trust in God's plan. This doesn't mean that it's wrong to get married, but rather that people should consider their circumstances and be content with what they have, as Paul says in 1 Timothy 6:6. It's a reminder to trust in God's sovereignty and to be content with our current state, even in the midst of difficulties, as seen in Philippians 4:11.]

Frequently Asked Questions

What is the 'present crisis' that Paul is referring to in 1 Corinthians 7:26?

The 'present crisis' likely refers to the persecution and hardships that the early Christian church was facing, as seen in Acts 8:1 and 2 Corinthians 11:26, which made it difficult for people to get married or have families.

Is Paul saying that it's wrong to get married?

No, Paul is not saying that it's wrong to get married, as he later says in 1 Corinthians 7:28 that 'if you do marry, you have not sinned', but rather he is advising people to consider their circumstances and be content with their current state, as he says in 1 Corinthians 7:24.

How does this verse relate to my life today?

This verse can be applied to our lives today by reminding us to be content with our current circumstances, as Paul says in Philippians 4:11, and to trust in God's sovereignty, as seen in Romans 8:28, even in the midst of difficulties or uncertainties.

Is this verse only for single people or does it apply to everyone?

While the context of 1 Corinthians 7 is largely focused on singles and marriage, the principle of being content with one's current state can be applied to everyone, as seen in 1 Timothy 6:6, where Paul encourages contentment in all aspects of life.

Reflection Questions

What are the 'present crises' in my life that might be causing me to feel uncertain or unstable, and how can I trust in God's sovereignty in the midst of them?
In what ways can I apply the principle of being content with my current state, whether I am single, married, or in a different season of life?
How can I balance the desire for stability and security with the need to trust in God's plan and provision, as seen in Jeremiah 29:11?
What are some practical ways that I can 'remain as I am' and be content with my current circumstances, rather than constantly striving for something more or different?

Gill's Exposition on 1 Corinthians 7:26

I suppose, therefore, that this is good,.... The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that

Jamieson-Fausset-Brown on 1 Corinthians 7:26

I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. I suppose - `I consider.' This - namely, "for a man so to be," in the same state in which he is (1 Corinthians 7:27).

Matthew Poole's Commentary on 1 Corinthians 7:26

Good here signifieth convenient, (as before), if other circumstances of particular persons make it not sinful; or better with respect to the present distress or necessity: by which, without doubt, the apostle meaneth, not the common necessities of all men that are born once to die, (which is the more easy the fewer relations we have to part from), nor yet of family troubles and concerns, for there is none who hath a family in this world to look after, but will have trouble in the flesh; but the continual troubles with which the church of God was disquieted, as the ark upon the waters, and the more special troubles of the primitive church; for though their great persecutions from the heathen were not, possibly, at that time begun, yet Christ had foretold them, and the apostles had them in a very near prospect (Paul is thought to have died the tenth or eleventh year of Nero). For this present necessity or distress, the apostle gives his opinion, that it was convenient and better, for those that could honestly abstain from marriage, to keep themselves in their single and unmarried condition.

Trapp's Commentary on 1 Corinthians 7:26

26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Ver. 26. I suppose therefore] This is his judgment, his vote or verdict: the first part thereof we have here; the second, 1 Corinthians 7:28; the third, 1 Corinthians 7:35.

Ellicott's Commentary on 1 Corinthians 7:26

(26) I suppose therefore that this is good for the present distress.—Better, I think then that it is good because of the impending distress—that it is good for a person to be so—i.e., to continue in the state in which he is, married or unmarried, as the case may be. The construction of this sentence is strikingly characteristic of a writing which has been taken down from dictation. The speaker commences the sentence, and afterwards commences it over again: “I think it is good,” &c., and then, “I say I think it is good.” From this verse to the end of 1 Corinthians 7:35 the Apostle deals again with the general question of marriage, introducing a new element of consideration—“the impending distress”; and at 1 Corinthians 7:36 he returns to the immediate subject with which he had started in 1 Corinthians 7:25, viz., duty of parents regarding their young unmarried daughters. The “impending distress” is that foretold by Christ, Matthew 24:8 et seq. The Apostle regarded the coming of Christ as no distant event, and in the calamities already threatening the Church, such as the famine in the time of Claudius (Acts 11:28), and in the gathering persecutions, he heard the first mutterings of the storm which should burst upon the world before the sign of the Son of Man should appear in the heavens. It is good for a man.—It is most important to remember how much stress St. Paul lays upon this point as the ground of his preference for celibacy. As the reason for the preference has ceased to exist, so the advice, so far as it springs from that cause, is no longer of binding obligation (see 1 Corinthians 7:29-31).

Adam Clarke's Commentary on 1 Corinthians 7:26

Verse 26. This is good for the present distress] There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others. The word αναγκη signifies, necessity, distress, tribulation, and calamity; as it does in Lu 21:23; 2 Corinthians 6:4; 2 Corinthians 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.

Cambridge Bible on 1 Corinthians 7:26

26. the present distress] The literal rendering of the word here translated distress is necessity, and it is so translated in 1 Corinthians 7:37. But it frequently in the New Testament, as in the Septuagint, has the sense of distress, as in St Luke 21:23; 2 Corinthians 6:4; 2 Corinthians 12:10; 1 Thessalonians 3:7. Here it means either (1) ‘the great tribulation’ which was to precede our Lord’s coming (see St Matthew 24.; St Mark 13.; St Luke 21.; Revelation 7:14), or (2) the general distress and anxiety which attended the profession of Christianity in those times.so to be] “thus to be,” as explained in the next verse.

Barnes' Notes on 1 Corinthians 7:26

I suppose - I think; I give the following advice. For the present distress - In the present state of trial. The word “distress” (ἀνάγκην anagkēn, necessity) denotes calamity, persecution, trial, etc.; see Luke 21:23.

Whedon's Commentary on 1 Corinthians 7:26

26. The present distress—Present αναγκην, compulsion. Necessities of the times compelling a caution against forming ties, for such ties would involve trouble, 1 Corinthians 7:28.

Sermons on 1 Corinthians 7:26

	Sermon	Description
	Freedom From Distraction by Phil Beach Jr.	Phil Beach Jr. emphasizes the importance of remaining focused on God's voice amidst life's distractions, urging the congregation to prioritize their relationship with God over worl
	What Is Adultery? by Voddie Baucham	In this sermon, the speaker discusses the tension between the already and not yet aspects of the kingdom of God. He emphasizes that Jesus has already achieved victory on the cross,
	(Through the Bible) 1 Corinthians 7-8 by Chuck Smith	In this sermon, the speaker emphasizes the brevity of time and the transient nature of worldly pursuits. He advises against getting overly involved in marital relationships, grief,
	Possibility of the Glorious by Devern Fromke	In this sermon, the speaker shares his personal journey of realizing that God wants His people to expect and take more from Him. He emphasizes the need to believe, take, expect, an
	Using Time for Eternal Things (In the Context of Marriage) by Tim Conway	In this sermon, the speaker emphasizes the certainty and importance of time. He states that nobody in this world can live happily ever after, as the end of time is certain and will
	What Are the Differences Between Men and Women? by Daniel L. Akin	In this sermon, the preacher discusses how God has designed women and men differently. He emphasizes the importance of a woman's role as a nurturer and caregiver, highlighting the
	Carnal Christians by Ernest C. Reisinger	In this sermon, the preacher discusses three important things to remember when thinking about the church. He references Matthew 3:12, where John the Baptist speaks about Jesus. The