1 Korintus 7:9

Bahasa Indonesia Sehari-hari

Tetapi kalau mereka tidak dapat menguasai diri, baiklah mereka kawin. Sebab lebih baik kawin dari pada hangus karena hawa nafsu.

Parallel Translations

Alkitab Terjemahan Baru
Tetapi kalau mereka tidak dapat menguasai diri, baiklah mereka kawin. Sebab lebih baik kawin dari pada hangus karena hawa nafsu.

Alkitab Terjemahan Lama
Tetapi jikalau mereka itu tiada dapat menahan dirinya, biarlah mereka itu kawin, karena lebih baik kawin daripada menyala berahinya.

Contextual Overview

¹ Nowe as concernyng the thinges wherof ye wrote vnto me, it is good for a man not to touche a woman. ² Neuerthelesse, to auoyde fornication, let euery man haue his owne wyfe, and let euery woman haue her owne husband. ³ Let the husbande geue vnto the wyfe due beneuolence: Lykewyse also the wyfe vnto the husbande. ⁴ The wyfe hath not the power of her owne body, but the husbande: And likewyse also the husbande hath not the power of his owne body, but the wife. ⁵ Defraude you not the one the other, except [it be] with both your consentes for a time, that ye may geue your selues to fasting and prayer: and afterward come together againe, that Satan tempt you not for your incontinencie. ⁶ This I say of fauour, & not of commaundement. ⁷ For I woulde that all men were as I my selfe [am:] but euery man hath his proper gift of God, one after this maner, another after that. ⁸ I say therefore vnto them that be vnmaryed and wyddowes, it is good for them if they abyde euen as I. ⁹ But if they can not abstayne, let them marrie: For it is better to marrie then to burne.

Bible Verse Review
  from Treasury of Scripure Knowledge

let: 1 Corinthians 7:2, 1 Corinthians 7:28, 1 Corinthians 7:36, 1 Corinthians 7:39, 1 Timothy 5:11, 1 Timothy 5:14

Reciprocal: Matthew 19:11 - General 2 Timothy 3:3 - incontinent

Cross-References

Genesis 2:19
And so out of the grounde the Lorde God had shapen euery beast of the field, and euery foule of the ayre, and brought it vnto man, that he myght see howe he woulde call it. For lykewyse as man hym selfe named euery lyuyng thyng, euen so was the name therof.

Genesis 7:6
And Noah was sixe hundreth yere olde, when the fluddes of water came vpon the earth.

Genesis 7:9
There came two & two vnto Noah vnto the arke, the male and the female, as God had commaunded Noah.

Genesis 7:11
In the sixe hundreth yere of Noahs lyfe, in the seconde moneth, the seuenteene day of ye moneth, in the same day were all the fountaynes of the great deepe broken vp, and the wyndowes of heauen were opened.

Genesis 7:12
And the rayne was vpon the earth fourtie dayes and fourtie nightes.

Genesis 7:16
And they entryng in, came male and female of all fleshe, as God had commaunded him: and God shut hym in rounde about.

Isaiah 65:25
The woolfe and the lambe shal feede together, and the lion shall eate hay like the bullocke, but earth shalbe the serpentes meate: There shal no man hurt nor slay another in al my holy hill, saith the Lorde.

Jeremiah 8:7
The Storke in the ayre knoweth his appointed tyme, the Turtle doue, the Swallowe and the Crane consider the tyme of their trauayle: but my people wyll not knowe the tyme of the punishment of the Lorde.

Galatians 3:28
There is no Iewe, neither Greke, there is neither bonde nor free, there is neither male, nor female: For ye are all one in Christe Iesu.

Colossians 3:11
Where is neither Greke nor Iewe, circumcision nor vncircumcision, Barbarian, Sythian, bonde, free: but Christe is all, and in all.

Gill's Notes on the Bible

But if they cannot contain, c. Or "if they do not contain", as the words may be rendered, and as almost all versions do render them if they have not the gift of continency; if they are not willing, and do not think fit to contain, for none are to be compelled; if either therefore they want a will or power to contain, let them marry; it is not only lawful for them to marry, but it is right and best for them; hence it appears that second marriages are lawful, which were condemned by some of the ancients: for it is better to marry than to burn; or be burnt; not with material fire, as Judah ordered Tamar to be brought forth and burnt with, for whoredom; nor with hell fire, the just demerit of uncleanness; but with the fire of lust itself; and so the Syriac version reads it, "it is better to marry than to be burnt" ברגתא, "with lust"; when persons not only find in them some lustful motions and desires, and a glowing heat of concupiscence; but are as it were all on fire with the lusts of the flesh, and in great danger of being drawn into the commission of fornication, adultery, or other pollutions, and even unnatural lusts; it is much better to enter into a marriage state, though it may have its cares, inconveniences, and difficulties, than to be under temptations and inclinations to such defilements: so the Jews often express the lust of concupiscence by fire; they tell g us a

"story of R. Amram, that he redeemed all the captives, men and women; and the women and the virgins dwelt in a chamber in his house alone; one time, Satan kindled in him, אש התאוה, "the fire of lust", and he set a ladder to go up to them, and when he came upon the steps of the ladder, he began to cry with a loud voice, נורא בי עמרם נורא בי עמרם, "fire in the house of Amram, fire in the house of Amram": and the men came to quench the fire, and found nothing burning; for it was only his intention to cause to cease from him the fire of lust; and his thought ceased and his mind grew cool; and they asked him, why he mocked them? he replied, for this is a greater "fire" than all the fires in the world, for it is the fire of hell:''

This story is also told in the Talmud h, with some little variation: so we read of one that is אתלהיט ביצר רע, "inflamed" i, or all on fire "with the corruption of nature", who does not direct his heart to God: and such a man that finds his corruptions prevail over him, he ought to marry, they say k, as a proper remedy against it:

"he whose mind is intent upon the law continually, and learns it as Ben Azzai, and cleaves to it all his days, and does not marry a wife, there is no iniquity in his hands, and that because his corruption does not prevail over him; but if his corruption prevails over him,

חייב לישא אשה, "he ought to marry a wife":''

and that for the very reason the apostle here gives. The Ethiopic version reads, "it is better to marry than to commit fornication"; that and adultery both are expressed by fire and burning, with the Jews, as they prove from Hosea 7:4 l

g Caphtor, fol. 62. 1. h T. Bab. Kiddushin, fol. 81. 1. i Zohar in Lev. fol. 21. 1. k Maimon. Hilch. Ishot, c. 15. sect. 3. l Vet. Nizzachon, p. 43, 44.

Barnes' Notes on the Bible

But if they cannot contain - If they have not the gift of continence; if they cannot be secure against temptation; if they have not strength of virtue enough to preserve them from the danger of sin, and of bringing reproach and scandal on the church.

It is better - It is to be preferred.

Than to burn - The passion here referred to is often compared to a fire; see Virgil, Aeneas 4:68. It is better to marry, even with all the inconveniences attending the marriage life in a time of distress and persecution in the church 1 Corinthians 7:26, than to be the prey of raging, consuming, and exciting passions.

Clarke's Notes on the Bible

Verse 1 Corinthians 7:9. But if they cannot contain — If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry.

It is better to marry than to burn. — Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in 2 Corinthians 11:29: Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, AEn. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.

A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder [that the women might not get down, but stay there till they were ransomed.] As one of these captives passed by the window, the light of her great beauty shined into the house. Amram [captivated] set up the ladder; and when he was got to the middle of the steps [checked by his conscience] he stopped short, and with a loud voice cried out FIRE! FIRE! in the house of Amram! [This he did that, the neighbours flocking in, he might be obliged to desist from the evil affection which now prevailed in him.] The rabbins ran to him, and [seeing no fire] they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of FIRE. Amram said: Thou art FIRE, and I am FLESH; yet for all that I have prevailed against thee." From this story much instruction may be derived.