1 Corinthians 7 — Clausal Layout (English)

independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

Concerning marriage — the conjugal debt 7:1–7

vv. 1–5 — the maxim qualified: each their own spouse, the debt mutual

Now concerning the things about which you wrote:independent — the Περὶ δέ formula — the first of their letter's topics (cf. vv. 25; 8:1; 12:1)

it is good for a man not to touch a woman.independent — the maxim — perhaps their own slogan, at once to be qualified

But because of the immoralities, let each man have his own wife,independent — the counter-rule — πορνεῖαι plural, the Corinthian reality

and let each woman have her own husband.independent — the symmetrical command — the chapter's even-handedness begins

Let the husband render to his wife what is due,independent — ὀφειλή — the conjugal debt (the critical text, not the later εὔνοια)

and likewise also the wife to her husband.independent — elliptical — ἀποδιδότω understood

The wife does not have authority over her own body, but the husband does;independent — the ground — bodily authority mutually surrendered

and likewise also the husband does not have authority over his own body, but the wife does.independent — the exact mirror — striking symmetry for the period

Do not deprive one another,independent — ἀποστερέω — to withhold the due is to defraud

except perhaps by agreement for a time,conditional — εἰ μήτι ἄν — the fenced exception, backward on the prohibition (anchored)

that you may devote yourselves to prayerpurpose — the sole sanctioned purpose

and again be together,purpose — ἐπὶ τὸ αὐτό — resumption assumed; abstinence is the interlude

lest Satan tempt you because of your lack of self-control.purpose — the negative purpose of the whole rule — realism about ἀκρασία

vv. 6–7 — concession, not command; each has his own gift

But this I say by way of concession, not as a command.independent — the authority-grading begins — συγγνώμη against ἐπιταγή (cf. vv. 10, 12, 25, 40)

Yet I wish that all people were as I myself am;independent — Paul's own preference — the celibate example

but each has his own gift from God,independent — the wish relativized — both states are charismata

one of one kind, and one of another.phrase modifier — distributive apposition — ὁ μέν … ὁ δέ

To the unmarried and widows 7:8–9

But I say to the unmarried and to the widowsindependent — new addressees — the formerly married paired with widows

that it is good for themcontent — verbless — καλόν again, expedient rather than obligatory

if they remain as I also am;conditional — the condition follows its apodosis — anchored, not leaning; μένω, the chapter's keynote

but if they do not have self-control,conditional — protasis — leans on the imperative below; the opposite of v. 5's ἀκρασία

let them marry,independent — apodosis — marriage the God-given remedy, not a failure

for it is better to marry than to burn.cause — the ground — πυροῦσθαι of consuming desire, not of judgment

To the married, and the mixed marriage 7:10–16

vv. 10–11 — the Lord's command: no separation

But to the married I give this chargeindependent — παραγγέλλω — now a binding word, not concession

— not I, but the Lord —phrase modifier — the parenthetic correction — dominical authority (cf. Mark 10:9–12)

that a wife is not to separate from her husbandcontent — accusative + infinitive — the charge's content

— but if she does separate,conditional — protasis — the case contemplated despite the command; leans on the imperative below

let her remain unmarriedindependent — parenthetic apodosis — no remarriage; the proviso rides on the charge

or be reconciled to her husband —independent — the alternative — καταλλάσσω, Paul's reconciliation verb (Rom 5:10)

and that a husband is not to divorce his wife.content — the charge's second limb — resuming after the parenthesis

vv. 12–14 — the mixed marriage: do not divorce the willing unbeliever

But to the rest I say — I,independent — the case Jesus did not address — apostolic ruling

not the Lord:phrase modifier — the mirrored correction of v. 10 — grading, not disclaiming, authority

if any brother has an unbelieving wife,conditional — protasis — the first member of the pair

and she consents to live with him,conditional — coordinate protasis — the unbeliever's willingness is decisive

let him not divorce her;independent — apodosis — the believer must not initiate

and if any woman has an unbelieving husband,conditional — protasis — γυνή fronted before εἴ; the mirror case

and he consents to live with her,conditional — coordinate protasis — the same test

let her not divorce her husband.independent — apodosis — the even-handed ruling

For the unbelieving husband is sanctified through the wife,cause — the ground — holiness, not defilement, is the contagious force

and the unbelieving wife is sanctified through the brother;cause — the parallel ground — 'the brother' stresses the believer's faith

otherwise your children would be unclean,cause — ἐπεὶ ἄρα — the reductio: were it not so

but as it is they are holy.independent — νῦν δέ logical — the actual case, sealing the argument

vv. 15–16 — but if the unbeliever departs

But if the unbeliever separates,conditional — protasis — leans on the permission below

let him separate;independent — apodosis — permissive imperative: let him go

the brother or the sister is not enslaved in such cases;independent — the release — δεδούλωται, the language of bondage; its exact scope left open

and God has called you in peace.independent — the governing call — peace outweighs coerced union

For how do you know, wife,cause — the γάρ question — the outcome is not yours to secure

whether you will save your husband?content — indirect question — the uncertain hope

Or how do you know, husband,cause — the question doubled — vocatives to each in turn

whether you will save your wife?content — indirect question — the symmetry complete

Remain in your calling 7:17–24

v. 17 — the rule for all the churches

Only, as the Lord has assigned to each, as God has called each, so let him walk.independent — Εἰ μή = 'only' — the governing rule, its double ὡς-clause fronted and resumed by οὕτως

And so I direct in all the churches.independent — the rule universalized — no Corinthian peculiarity

vv. 18–19 — the case of circumcision

Was anyone called already circumcised?independent — diatribe question — the first test case

Let him not undo his circumcision.independent — the answer — ἐπισπάομαι, the Hellenizing surgery (1 Macc 1:15)

Has anyone been called in uncircumcision?independent — the mirror question

Let him not be circumcised.independent — the answer — cf. Gal 5:2–6

Circumcision is nothing,cause — the warrant — asyndetic ground for both imperatives

and uncircumcision is nothing,cause — the balance — both badges weightless

but keeping the commandments of God is everything.cause — verbless — the counter-weight: obedience, not the badge

vv. 20–24 — the case of slavery; the μενέτω refrain

Let each remain in the calling in which he was called.independent — the refrain — κλῆσις as the situation the call found; dative ᾗ by attraction

Were you called as a slave?independent — diatribe question — the second test case

Do not let it trouble you;independent — the answer — impersonal μέλει, status no cause for anxiety

but if indeed you are able to become free,conditional — protasis — the manumission possibility; leans on the imperative below

rather make use of it.independent — the crux — χρῆσαι read as 'use the freedom' (take manumission), not 'use the slavery'

For the slave who was called in the Lord is the Lord's freedman;cause — the ground — status inverted in Christ: the slave a freedman

likewise the free person who was called is Christ's slave.cause — the paradox completed — the free man enslaved to Christ

You were bought with a price;independent — the redemption-purchase — slave-market language (cf. 6:20)

do not become slaves of men.independent — the inference — allegiance already owned by the purchaser

In whatever state each was called, brothers, in that let him remain — with God.independent — the refrain sealed — now παρὰ θεῷ: the station inhabited coram Deo

Concerning the virgins — the present distress 7:25–38

vv. 25–28 — no command, but a judgment: remain, yet marrying is no sin

Now concerning the virgins:independent — the second Περὶ δέ — the next topic from their letter

I have no command of the Lord,independent — ἐπιταγή — the term of v. 6 again; no dominical word covers the case

but I give a judgmentindependent — γνώμη against ἐπιταγή — advisory counsel, weighed at v. 40

as one shown mercy by the Lord to be trustworthy.participial — ὡς + perfect participle — trustworthiness grounded in mercy received (cf. 1 Tim 1:13)

I think, then, that this is good because of the present distress —independent — the judgment — ἡ ἐνεστῶσα ἀνάγκη, the crisis already upon them

that it is good for a person to remain as he is.content — epexegetic of τοῦτο — the judgment's content

Are you bound to a wife?independent — diatribe pair — the perfect δέδεσαι, the standing bond

Do not seek release.independent — the answer — no change of state

Are you free from a wife?independent — the mirror question — λέλυσαι, the standing freedom

Do not seek a wife.independent — the answer — counsel, not prohibition (v. 28)

But if you do marry,conditional — protasis — leans on the verdict below

you have not sinned;independent — apodosis — the categorical denial

and if the virgin marries,conditional — the paired protasis

she has not sinned.independent — apodosis — marriage is no transgression

Yet such will have trouble in the flesh,independent — the caveat — θλῖψις fronted; σάρξ as ordinary bodily life, not Romans' 'flesh'

and I would spare you.independent — the pastoral motive — φείδομαι, sparing them avoidable affliction

vv. 29–31 — the time shortened: the ὡς-μή refrain

This I declare, brothers:independent — φημί — the solemn declaration; the deep rationale surfaces

the appointed time has been shortened.content — συστέλλω — the sail furled; the eschatological premise of all that follows

From now on, let even those who have wives be as though they had none,purpose — ἵνα read as imperatival — the inference drawn; the ὡς-μή column opens

and those who weep as though not weeping,purpose — coordinate member — grief held loosely

and those who rejoice as though not rejoicing,purpose — coordinate member — joy without engrossment

and those who buy as though not possessing,purpose — coordinate member — commerce without clinging

and those who use the world as though not using it to the full;purpose — the climax — the world used, not consumed (χράομαι/καταχράομαι)

for the form of this world is passing away.cause — the ground of every ὡς μή — the σχῆμα already in transit

vv. 32–35 — undivided care: μεριμνάω four times, μεμέρισται the verdict

But I want you to be free from care.independent — the aim named — ἀμερίμνους, playing on the μεριμνᾷ-chain to come

The unmarried man cares for the things of the Lord,independent — the contrast opens — undivided concern

how he may please the Lord;content — indirect deliberative question — the care's content

but the married man cares for the things of the world,independent — the counterpart — legitimate, but worldly, concern

how he may please his wife,content — the divided object — rightly pleasing the spouse

and he is divided.independent — the verdict — μεμέρισται read with v. 33's married man (see the data's text note)

And the unmarried woman, and the virgin, cares for the things of the Lord,independent — the same contrast for women

that she may be holy both in body and in spirit;purpose — the aim of her care — whole-person consecration

but the married woman cares for the things of the world,independent — the counterpart completed

how she may please her husband.content — the fourth μεριμνᾷ — the symmetry closes

This I say for your own benefit,independent — the motive disclosed — σύμφορον, their advantage, not his

not that I might throw a noose over you,purpose — the disclaimed purpose — βρόχος, the lasso of coercion

but for what is seemly, and for constant attendance upon the Lord without distraction.phrase modifier — the true aim — ἀπερισπάστως, unlike Martha 'distracted' (Luke 10:40)

vv. 36–38 — the man and his παρθένος: marry, or keep her — both good, one better

But if anyone thinks he is behaving improperly toward his virgin,conditional — protasis — the notorious crux: παρθένος read as his fiancée, not his daughter; leans on the imperative below

if she is past the bloom of youth,conditional — the embedded condition — ὑπέρακμος, the marriageable time pressing on

and it ought so to be,conditional — the third member of the protasis column — circumstances compel

let him do what he wishes;independent — apodosis — full freedom granted

he is not sinning;independent — the denial repeated from v. 28

let them marry.independent — the plural takes in the couple — a point for the fiancée reading

But whoever stands firm in his heart, steadfast,conditional — conditional relative — ὃς δέ ≈ 'if anyone', a protasis-like column leaning on ποιήσει below

being under no compulsion,participial — circumstantial — ἀνάγκη echoing v. 26, here the absence of constraint

but has authority over his own will,conditional — coordinate member of the 'whoever' column — the decision genuinely his

and has decided this in his own heart,conditional — κέκρικεν — the settled resolve

to keep his own virgin as she is,content — epexegetic infinitive — the content of τοῦτο

he will do well.independent — apodosis — the resolve commended

So then, he who marries his own virgin does well,independent — the balance struck — γαμίζων ('gives in marriage') is the daughter-reading's best card; here taken loosely of the fiancé marrying

and he who does not marry her will do better.independent — κρεῖσσον — the relative preference restated, neither course condemned

The widow's freedom — the closing judgment 7:39–40

A wife is boundindependent — the final case — δέδεται, the perfect of v. 27 (cf. Rom 7:2)

for as long a time as her husband lives;relative — relative of extent — the bond is lifelong

but if the husband falls asleep,conditional — protasis — κοιμάομαι, the Christian euphemism for death (cf. 15:6, 18)

she is freeindependent — apodosis — death dissolves the bond

to be married to whom she wishes,content — epexegetic infinitive of the freedom — her own choice

only in the Lord.phrase modifier — the single restriction — a believing union

But she is happierindependent — μακαριωτέρα — the comparative verdict

if she remains as she is,conditional — the condition follows its apodosis — anchored, not leaning; μένω one last time

in my judgment —phrase modifier — γνώμη again — v. 25's advisory register, owned to the end

and I think that I too have the Spirit of God.independent — the close — κἀγώ with quiet irony against the Corinthian pneumatics

Analysis. 1 Corinthians 7 is casuistry, and the shape shows it: again and again an olive conditional column stands above a flush-left imperative — εἰ δὲ οὐκ ἐγκρατεύονται over γαμησάτωσαν (v. 9), the paired εἴ-τις protases of the mixed marriages over μὴ ἀφιέτω (vv. 12–13), εἰ δὲ ὁ ἄπιστος χωρίζεται over the permissive χωριζέσθω (v. 15), ἐὰν δὲ καὶ γαμήσῃς over οὐχ ἥμαρτες (v. 28), the three-membered Εἰ δέ τις column of v. 36 over ὃ θέλει ποιείτω, the 'whoever'-column of v. 37 over καλῶς ποιήσει, and ἐὰν δὲ κοιμηθῇ over the widow's freedom (v. 39). Between the cases run two refrains the layout makes visible: the flush-left μενέτω rule (vv. 8, 11, 20, 24, 40) with its clipped diatribe pairs (δοῦλος ἐκλήθης; μή σοι μελέτω — δέδεσαι γυναικί; μὴ ζήτει λύσιν), and the ὡς-μή column of vv. 29–31 — five coordinate lines suspended from ὁ καιρὸς συνεσταλμένος ἐστίν and sealed by the παράγει γάρ ground. Authority-grading is marked by parenthetic asides: οὐκ ἐγὼ ἀλλὰ ὁ κύριος (v. 10) mirrored by λέγω ἐγώ, οὐχ ὁ κύριος (v. 12), κατὰ συγγνώμην, οὐ κατ' ἐπιταγήν (v. 6), κατὰ τὴν ἐμὴν γνώμην (v. 40). Cruxes the layout takes a side on, named honestly: μᾶλλον χρῆσαι (v. 21) is read as 'use the freedom' (take manumission), not 'make use of the slavery'; the παρθένος of vv. 36–38 is taken as the man's fiancée, not his unmarried daughter — the plural γαμείτωσαν and the repeated τὴν ἑαυτοῦ παρθένον fit a betrothed couple, though the father-and-daughter reading of γαμίζων remains defensible and is flagged in the tags; μεμέρισται (v. 34) is read with the married man of v. 33, per the punctuation the chapter data follows; the ἵνα of v. 29 is taken as imperatival, governing the whole ὡς-μή series; and v. 15's οὐ δεδούλωται is laid out as release from bondage without adjudicating the remarriage question it has been made to carry.