So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better.

Therefore, both he that giveth his virgin in marriage, doth well; and he that giveth her not, doth better.

So that he that marries himself does well; and he that does not marry does better.

so that both he who is giving in marriage doth well, and he who is not giving in marriage doth better.

So then he that gives her in marriage does well; but he that gives her not in marriage does better.

So that he who gives his daughter in marriage does well, and yet he who does not give her in marriage will do better.

So then, he who gets married to his virgin does well, and he who keeps her unmarried does better.

So then both he who gives his own virgin in marriage does well, and he who does not give her in marriage does better.

And so, he who joins with his virgin in matrimony does well, and he who does not join with her does better.

In short, the one who consents to his daughter's marriage is doing right, and yet the other will be doing better.

Therefore he that giveth in marriage. Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares that they do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter, [1] the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this -- that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity, [2] which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul's doctrine on this point is comprehended in these three articles.

Footnotes

1 - "Car quand la puissance defaudra a la fille de s'abstenir de mariage;" -- "For when the daughter has not power to abstain from marriage."

2 - "Pour subuenir a nostre infirmite;" -- "To help our infirmity."

Doeth well - Does right; violates no law in it, and is not to be blamed for it.
Doeth better - Does that which is on the whole to be preferred, if it can be done. He more certainly, in the present circumstances, consults her happiness by withholding her from the marriage connection than he could by allowing her to enter it.

So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth (l) better.
(l) Provides better for his children, and that not in just any way, but by reason of such conditions as are mentioned before.

So then he that giveth her in marriage doth well,.... Does that which is in its own nature good; that which is agreeable to the will of God, is of his institution and appointment, and therefore must be good, and answer many good ends and purposes. Such an one that marries his daughter, he seeing a necessity for it, and a propriety in it, does a very good thing; secures her chastity, and his own credit; prevents fornication, and other evils that might follow; consults the good of mankind, and the honour of religion.
But he that giveth her not in marriage doth better; not a better action in itself, simply considered; but more profitable and advantageous under such and such circumstances, with such and such conditions and consequences; since hereby a single person is more fit to encounter with and endure persecutions, is freer from the cares of life, and more at liberty to wait upon the Lord, and give up himself to his service.

her--The oldest manuscripts have "his own virgin daughter."
but--The oldest manuscripts have "and."

Doeth better - If there be no necessity.