With regard to the question about people who have never married, 1 I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.
Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.
Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy.
Now, about the young women who are not yet married. I do not have a command from the Lord for them. But the Lord in his kindness has given me wisdom that can be trusted, and I will share it with you.
The Master did not give explicit direction regarding virgins, but as one much experienced in the mercy of the Master and loyal to him all the way, you can trust my counsel.
Now about virgins I have no orders from the Lord: but I give my opinion as one to whom the Lord has given mercy to be true to him.
Now concerning virgins, I have no command of the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy.
Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy.
of the Lord
one that hath obtained mercy
|NET © [draft] ITL|
to the question about people who have never married
, I have
one shown mercy
|NET © Notes||
1 tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) 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.