KJV: For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
YLT: for if any one may see thee that hast knowledge in an idol's temple reclining at meat -- shall not his conscience -- he being infirm -- be emboldened to eat the things sacrificed to idols,
Darby: For if any one see thee, who hast knowledge, sitting at table in an idol-house, shall not his conscience, he being weak, be emboldened to eat the things sacrificed to the idol?
ASV: For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἴδῃ | sees |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| γνῶσιν | knowledge |
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Parse: Noun, Accusative Feminine Singular Root: γνῶσις Sense: knowledge signifies in general intelligence, understanding. |
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| εἰδωλείῳ | an idol’s temple |
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Parse: Noun, Dative Neuter Singular Root: εἰδωλεῖον Sense: an idol’s temple, temple consecrated to idols. |
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| κατακείμενον | eating |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: κατάκειμαι Sense: to have lain down, i.e. to lie prostrate. |
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| συνείδησις | conscience |
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Parse: Noun, Nominative Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀσθενοῦς | weak |
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Parse: Adjective, Genitive Masculine Singular Root: ἀσθενής Sense: weak, infirm, feeble. |
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| ὄντος | being |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| οἰκοδομηθήσεται | will be built up |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: οἰκοδομέω Sense: to build a house, erect a building. |
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| εἰς | so as |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὰ | things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| εἰδωλόθυτα | sacrificed to idols |
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Parse: Adjective, Accusative Neuter Plural Root: εἰδωλόθυτος Sense: sacrificed to idols, the flesh left over from the heathen sacrifices. |
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| ἐσθίειν | to eat |
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Parse: Verb, Present Infinitive Active Root: ἐσθίω Sense: to eat. |
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Greek Commentary for 1 Corinthians 8:10
Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his “liberty” by eating in the idol‘s temple. Later he will discuss the peril to the man‘s own soul in this phase of the matter (1 Corinthians 10:14-22), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration. [source]
Only here in the New Testament. See on Revelation 2:14. [source]
Lit., be built up. The A.V. misses the irony of the expression. His apparent advance is really detrimental. Calvin remarks: “a ruinous upbuilding.” [source]
Reverse Greek Commentary Search for 1 Corinthians 8:10
Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
“According to love” as the regulating principle of life. See note on 1 Corinthians 8:1-13 where Paul pleads for love in place of knowledge on this point. Destroy not (μη απολλυε mē apollue). Present active imperative of απολλυω apolluō the very argument made in 1 Corinthians 8:10. With thy meat Instrumental case, “with thy food.” It is too great a price to pay for personal liberty as to food. [source]
Present active imperative of απολλυω apolluō the very argument made in 1 Corinthians 8:10. [source]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 3:6-9,; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 8:1 and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
To a general banquet, but not to a temple feast (1 Corinthians 8:10) which is prohibited. If a pagan invites Christians to their homes to a banquet, one is to act like a gentleman. [source]
Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20f. For καταλύειν destroysee on Romans 14:20; see on 2 Corinthians 5:1. [source]
Lit. build up. See on Acts 20:32. The metaphorical sense habitually in Paul. See 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:4; Ephesians 2:20. In O.T. mostly in the literal sense. See however lxx, Rth 4:11 ; 88:2; Jeremiah href="/desk/?q=jer+31:4&sr=1">Jeremiah 31:4. [source]
Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 1 Corinthians 8:10, 1 Corinthians 8:12, conscience is associated with knowledge. [source]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης enestōta and κατα συνειδησιν mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]