1 Corinthians / Chapter 10

1 Corinthians 10

33 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul uses Israel's wilderness experience as a warning: the Israelites all enjoyed spiritual privileges (passing through the sea, eating manna, drinking from the rock) yet most were destroyed because of idolatry, sexual immorality, testing God, and grumbling. He warns the Corinthians that they cannot participate in both the Lord's table and the table of demons. The chapter concludes with practical guidelines: eat whatever is sold in the market without asking questions, accept dinner invitations freely, but if someone specifically identifies food as idol-offered, abstain for the sake of the other's conscience. Do everything for the glory of God.

What Makes This Chapter Remarkable

Paul's typological reading of the Exodus narrative (vv. 1-4) is one of his most sophisticated hermeneutical passages. The identification of the 'spiritual rock' that followed Israel with Christ (v. 4) is a stunning christological claim. The principle 'God is faithful, and he will not let you be tempted beyond your ability' (v. 13) has become one of the most quoted Pauline texts. The practical distinction between marketplace meat, dinner invitations, and explicitly identified idol-food (vv. 25-30) provides a nuanced ethical framework.

Translation Friction

The phrase 'spiritual food' and 'spiritual drink' (vv. 3-4) has been interpreted both sacramentally (as types of the Eucharist) and more broadly (as divine provision). The 'rock was Christ' identification (v. 4) draws on Jewish traditions about a mobile well that followed Israel. The command to 'flee from idolatry' (v. 14) stands in tension with the permission to eat marketplace meat (v. 25) — Paul distinguishes between direct participation in idol worship and incidental contact with idol-associated food.

Connections

The wilderness narrative draws on Exodus 13-17, Numbers 11, 14, 21, 25, and Psalm 78. The 'cup of blessing' and 'bread' language (v. 16) connects to the Last Supper traditions (11:23-26) and the Passover meal. The 'table of demons' concept (v. 21) draws on Deuteronomy 32:17. The 'do everything for the glory of God' principle (v. 31) anticipates Romans 14:6-8 and Colossians 3:17.

1 Corinthians 10:1

Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον

For I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea,

KJV Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

Notes & Key Terms

Translator Notes

  1. The phrase ou thelō hymas agnoein ('I do not want you to be ignorant') is a standard Pauline disclosure formula. The 'cloud' (nephēlē) is the pillar of cloud from Exodus 13:21-22. Paul says 'our ancestors' (hoi pateres hēmōn) even though most Corinthians were Gentiles — he identifies the church with Israel's story. The fivefold repetition of pantes ('all') in verses 1-4 is emphatic: everyone received the blessings, yet most fell.
  2. [TCR Cross-Reference] Quotes Exodus 13:21-22. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
1 Corinthians 10:2

καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,

They were all united with Moses through baptism in the cloud and in the sea.

KJV And were all baptized unto Moses in the cloud and in the sea;

Notes & Key Terms

Translator Notes

  1. Paul reads the Red Sea crossing typologically as a 'baptism' — immersion into a new identity under Moses's leadership, just as Christian baptism brings immersion into Christ. The passive ebaptisanto ('were baptized') can also be read as middle voice ('baptized themselves'). The phrase eis ton Mōusēn ('into Moses') parallels 'into Christ' in Romans 6:3 and Galatians 3:27.
1 Corinthians 10:3

καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον

Did all consume the same spiritual meat.

KJV And did all eat the same spiritual meat;

Notes & Key Terms

Translator Notes

  1. The 'spiritual food' (pneumatikon brōma) is the manna of Exodus 16. Paul calls it 'spiritual' not because it was immaterial but because it came from the Spirit's provision. The parallel with the Lord's Supper is likely intentional.
  2. [TCR Cross-Reference] References Exodus 16 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
1 Corinthians 10:4

καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός.

Did all partake of the same the identical supernatural drink — since they drank of that spiritual Rock that followed them: and that Rock was Christ.

KJV And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

Notes & Key Terms

Translator Notes

  1. The claim hē petra de ēn ho Christos ('the rock was Christ') identifies the pre-incarnate Christ as the source of Israel's sustenance in the wilderness. The 'rock that followed' (akolouthousēs petras) draws on a Jewish rabbinic tradition (found in Tosefta Sukkah 3:11 and later sources) that the well of Miriam (based on Numbers 20:1-11 and 21:16-18) traveled with Israel through the desert. Paul christianizes this tradition by identifying the rock with Christ.
  2. [TCR Cross-Reference] Echoes Numbers 20:1-11. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
1 Corinthians 10:5

ἀλλ' οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός· κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.

Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.

KJV But with many of them God was not well pleased: for they were overthrown in the wilderness.

Notes & Key Terms

Translator Notes

  1. The understatement ouk en tois pleiosin ('not with most of them') is darkly ironic — of the entire Exodus generation, only Joshua and Caleb entered the promised land (Numbers 14:29-30). The verb katestrōthēsan ('they were spread out, laid low') pictures corpses scattered across the desert floor (Numbers 14:29).
  2. [TCR Cross-Reference] This verse quotes Numbers 14:29-30 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
1 Corinthians 10:6

Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.

Now these things took place as examples for us, so that we might not desire evil things as they did.

KJV Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

Notes & Key Terms

Translator Notes

  1. The word typoi ('types, examples, patterns') establishes Paul's hermeneutical method: Old Testament events are typological patterns that prefigure and instruct the church. The reference to 'desiring evil things' (epithumētas kakōn) echoes Numbers 11:4-34, where Israel's craving for meat brought divine punishment.
  2. [TCR Cross-Reference] Quotes Numbers 11:4-34. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
1 Corinthians 10:7

μηδὲ εἰδωλολάτραι γίνεσθε καθώς τινες αὐτῶν, ὥσπερ γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν.

Do not be idolaters, as some of them were. As it is written: "The people sat down to eat and drink, and rose up to revel."

KJV Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

Notes & Key Terms

Translator Notes

  1. Paul quotes Exodus 32:6, the golden calf incident. The verb paizein ('to play, to revel') in context implies both feasting and sexual activity associated with the idol worship. The connection to the Corinthian situation is direct: participating in temple meals (8:10) is the same pattern of idolatrous feasting that destroyed Israel.
  2. [TCR Cross-Reference] Draws on Exodus 32:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
1 Corinthians 10:8

μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἰκοσιτρεῖς χιλιάδες.

We must not engage in sexual immorality, as some of them did, and twenty-three thousand fell in a single day.

KJV Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

Notes & Key Terms

Translator Notes

  1. The reference is to the Baal Peor incident (Numbers 25:1-9), where Israelite men had sexual relations with Moabite women and worshiped their gods. Numbers 25:9 gives the death toll as 24,000; Paul says 23,000, possibly distinguishing those who died 'in one day' from the total, or following a different tradition.
  2. [TCR Cross-Reference] References Numbers 25:1-9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
1 Corinthians 10:9

μηδὲ ἐκπειράζωμεν τὸν Χριστόν, καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.

We must not put Christ to the test, as some of them did, and were destroyed by serpents.

KJV Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

Notes & Key Terms

Translator Notes

  1. The SBLGNT reads 'Christ' (ton Christon) rather than 'the Lord' — Paul identifies the pre-incarnate Christ as the one Israel tested in the wilderness (cf. v. 4, 'the rock was Christ'). The reference is to Numbers 21:5-6, where Israel's complaints about food and water resulted in venomous serpent attacks.
  2. [TCR Cross-Reference] Echoes Numbers 21:5-6. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
1 Corinthians 10:10

μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.

And do not grumble, as some of them grumbled, and were destroyed by the destroyer.

KJV Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

Notes & Key Terms

Translator Notes

  1. The verb gongyzō ('to grumble, to murmur') is onomatopoeic — it sounds like what it describes. The 'destroyer' (olothreutēs) may refer to the angel of death from Exodus 12:23 or to the plague of Numbers 16:41-50. The reference is probably to Korah's rebellion and its aftermath (Numbers 16-17), where grumbling against God's appointed leaders brought deadly consequences — directly relevant to the Corinthians' disrespect of Paul.
  2. [TCR Cross-Reference] This verse quotes Exodus 12:23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Numbers 16:41-50 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  4. [TCR Cross-Reference] This verse quotes Numbers 16-17 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
1 Corinthians 10:11

ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.

Now these things happened to them as examples, and they were written down for our instruction, upon whom the ends of the ages have come.

KJV Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

Notes & Key Terms

Translator Notes

  1. The phrase eis hous ta telē tōn aiōnōn katēntēken ('upon whom the ends of the ages have arrived') reveals Paul's eschatological framework: the church lives at the climax of history, the point toward which all previous ages were directed. The 'ends' (telē) is plural — multiple ages converge in the present eschatological moment.
1 Corinthians 10:12

ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.

So let the one who thinks they stand take care lest they fall.

KJV Wherefore let him that thinketh he standeth take heed lest he fall.

Notes & Key Terms

Translator Notes

  1. A single, devastating sentence aimed at Corinthian overconfidence. The person who 'thinks they stand' (ho dokōn hestanai) — who considers themselves spiritually secure — is precisely the one most at risk. Israel thought their spiritual privileges guaranteed safety; they were wrong.
1 Corinthians 10:13

πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.

No temptation has overtaken you that is not common to humanity. God is faithful, and he will not let you be tempted beyond what you can bear, but with the temptation he will also provide the way of escape, so that you may be able to endure it.

KJV There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

Notes & Key Terms

Translator Notes

  1. The word peirasmos can mean 'temptation' (enticement to sin) or 'trial/testing' (hardship that tests faith). The declaration pistos de ho theos ('but God is faithful') echoes 1:9. God's faithfulness guarantees three things: temptation will not exceed capacity, an escape route (ekbasis, literally 'a way out') will be provided, and endurance (hypenenkein, 'to bear up under') will be possible. Note: the promise is endurance, not removal of the temptation.
1 Corinthians 10:14

Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.

Therefore, my beloved, flee from idolatry.

KJV Wherefore, my dearly beloved, flee from idolatry.

Notes & Key Terms

Translator Notes

  1. The address agapētoi mou ('my beloved') softens the command with affection. The imperative pheugete ('flee!') — the same urgent command as 6:18 regarding sexual immorality — demands immediate, decisive separation. Paul does not say 'be careful around idolatry' but 'run from it.'
1 Corinthians 10:15

ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.

I speak to you as sensible people; judge for yourselves what I say.

KJV I speak as to wise men; judge ye what I say.

Notes & Key Terms

Translator Notes

  1. The phrase hōs phronimois legō ('I speak as to sensible/prudent people') may be mildly ironic — the Corinthians pride themselves on wisdom, so Paul appeals to that self-image. The imperative krinate ('judge, evaluate') invites their own assessment of his argument.
1 Corinthians 10:16

τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν;

The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

KJV The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

Notes & Key Terms 1 term

Key Terms

κοινωνία koinōnia
"participation" — fellowship, communion, sharing, participation, partnership

Here used specifically for the believers' sharing in Christ's death through the Lord's Supper. The term implies real, ontological participation — not merely a symbol or memory but genuine communion with Christ's sacrificial death.

Translator Notes

  1. The phrase to potērion tēs eulogias ('the cup of blessing') is a technical term from the Jewish Passover meal — the third cup, over which a blessing was pronounced. The word koinōnia ('participation, communion, sharing') from 1:9 now describes the believers' relationship to Christ's blood and body through the Lord's Supper. This is not merely a memorial but genuine participation in Christ's sacrifice. Paul mentions the cup before the bread, which may reflect Corinthian liturgical order.
1 Corinthians 10:17

ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.

Because there is one bread, we who are many are one body, for we all partake of the one bread.

KJV For we being many are one bread, and one body: for we are all partakers of that one bread.

Notes & Key Terms

Translator Notes

  1. The logic moves from Eucharistic participation to ecclesial unity: shared bread creates shared body. The plural hoi polloi ('the many') becoming hen sōma ('one body') is the Eucharistic foundation of Paul's body-of-Christ theology (developed further in chapter 12).
1 Corinthians 10:18

βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;

Consider the people of Israel: are not those who eat the sacrifices participants in the altar?

KJV Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

Notes & Key Terms

Translator Notes

  1. The phrase ton Israēl kata sarka ('Israel according to the flesh') means ethnic/historical Israel. Paul draws on the principle that eating sacrificial food creates koinōnia with the altar — and by extension, with the deity worshiped there. This establishes the analogy for idol-feasts in the next verses.
1 Corinthians 10:19

τί οὖν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν ἢ ὅτι εἴδωλόν τί ἐστιν;

What am I saying then? That food offered to idols is anything, or that an idol is anything?

KJV What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

Notes & Key Terms

Translator Notes

  1. Paul anticipates the objection: 'Are you contradicting chapter 8, where you said idols are nothing?' He is not. The idol is indeed nothing (8:4), but that does not mean idol-worship is harmless.
1 Corinthians 10:20

ἀλλ' ὅτι ἃ θύουσιν, δαιμονίοις καὶ οὐ θεῷ θύουσιν· οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.

No, but what they sacrifice, they sacrifice to demons and not to God. I do not want you to be participants with demons.

KJV But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

Notes & Key Terms

Translator Notes

  1. Paul draws on Deuteronomy 32:17 (LXX): 'They sacrificed to demons (daimoniois) and not to God.' While idols themselves are nothing, the spiritual reality behind pagan worship is demonic. Participation in temple feasts creates koinōnia with these demonic powers — the same kind of real participation that the Lord's Supper creates with Christ.
  2. [TCR Cross-Reference] This verse quotes Deuteronomy 32:17 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
1 Corinthians 10:21

οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων.

You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.

KJV Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

Notes & Key Terms

Translator Notes

  1. The parallel structure — potērion kyriou / potērion daimoniōn, trapezēs kyriou / trapezēs daimoniōn — makes the incompatibility absolute. The 'table of the Lord' (trapezēs kyriou) echoes Malachi 1:7, 12, where it refers to the altar. Paul draws a direct equivalence between the Lord's Supper and temple meals: both create real spiritual bonds, and the two bonds are mutually exclusive.
  2. [TCR Cross-Reference] Quotes Malachi 1:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
1 Corinthians 10:22

ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;

Are we trying to provoke the Lord to jealousy? Are we stronger than he?

KJV Do we provoke the Lord to jealousy? are we stronger than he?

Notes & Key Terms

Translator Notes

  1. The verb parazēloumen ('to provoke to jealousy') echoes Deuteronomy 32:21, where Israel provoked God's jealousy through idol worship. The final question — mē ischyroteroi autou esmen ('are we stronger than he?') — is chilling: do you really want to compete with God?
  2. [TCR Cross-Reference] Draws on Deuteronomy 32:21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
1 Corinthians 10:23

Πάντα ἔξεστιν ἀλλ' οὐ πάντα συμφέρει· πάντα ἔξεστιν ἀλλ' οὐ πάντα οἰκοδομεῖ.

"All things are lawful," but not all things are beneficial. "All things are lawful," but not all things build up.

KJV All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

Notes & Key Terms

Translator Notes

  1. Paul returns to the Corinthian slogan from 6:12, now with a new second qualifier: ou panta oikodomei ('not all things build up'). The criterion shifts from personal freedom to community edification. The verb oikodomeō ('to build up') has been a key word since 3:9-17 — the question is always: does this action build the community or damage it?
1 Corinthians 10:24

μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.

Let no one seek their own good, but the good of the other person.

KJV Let no man seek his own, but every man another's wealth.

Notes & Key Terms

Translator Notes

  1. This concise principle — mēdeis to heautou zēteitō alla to tou heterou ('let no one seek their own but that of the other') — summarizes the entire ethical argument of chapters 8-10. Rights yield to love; freedom serves the neighbor.
1 Corinthians 10:25

Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·

Eat whatever is sold in the meat market without raising questions of conscience,

KJV Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

Notes & Key Terms

Translator Notes

  1. The Greek makellon (from Latin macellum) is the public meat market. Archaeological remains of the macellum have been found in Corinth. Paul's practical ruling: buy and eat marketplace meat freely — do not investigate whether it was previously offered to an idol. The phrase mēden anakrinontes ('not examining, not investigating') uses the judicial verb from 2:14-15, here meaning 'don't interrogate the meat's history.'
1 Corinthians 10:26

τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.

Because the world is the Lord's, and the fulness thereof.

KJV For the earth is the Lord's, and the fulness thereof.

Notes & Key Terms

Translator Notes

  1. Paul quotes Psalm 24:1 (23:1 LXX). The theological principle: since everything belongs to the Lord, no food is inherently contaminated. God's ownership of all creation provides the basis for Christian freedom in dietary matters.
  2. [TCR Cross-Reference] Quotes Psalms 24:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
1 Corinthians 10:27

εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.

If an unbeliever invites you to a meal and you want to go, eat whatever is set before you without raising questions of conscience.

KJV If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

Notes & Key Terms

Translator Notes

  1. Second practical scenario: a dinner invitation from a pagan. Paul permits acceptance (kai thelete poreuesthai, 'and you wish to go' — attendance is optional, not required). The same rule applies: eat without investigating. Social meals with pagans are not forbidden — Paul does not advocate separation from the wider culture.
1 Corinthians 10:28

ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε δι' ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν·

But if someone says to you, "This has been offered in sacrifice," then do not eat, for the sake of the one who informed you, and for the sake of conscience —

KJV But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

Notes & Key Terms

Translator Notes

  1. Third scenario: someone at the meal explicitly identifies the food as hierothyton ('offered in sacrifice' — a more neutral term than eidōlothyton, 'idol-offered'). The speaker might be a pagan host who thinks the religious origin adds value, or a weak believer troubled by the association. Either way, Paul says abstain — not because the food is inherently contaminated but di' ekeinon ('for the sake of that person').
1 Corinthians 10:29

συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;

I mean the other person's conscience, not your own. For why should my freedom be judged by someone else's conscience?

KJV Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

Notes & Key Terms

Translator Notes

  1. Paul clarifies: it is the other person's conscience (tēn tou heterou) that matters in this situation, not your own. The rhetorical question about freedom being judged by another's conscience (vv. 29b-30) may voice the Corinthians' own objection, which Paul has been anticipating.
1 Corinthians 10:30

εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;

If I partake with thankfulness, why am I denounced because of something for which I give thanks?

KJV For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

Notes & Key Terms

Translator Notes

  1. This continues the Corinthian objection: 'If I pray over the food and eat with gratitude, why should anyone criticize me?' Paul allows the objection to stand but redirects the conversation to the overriding principle in the next verse.
1 Corinthians 10:31

εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.

So whether you eat or drink, or whatever you do, do everything for the glory of God.

KJV Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

Notes & Key Terms

Translator Notes

  1. This verse provides the supreme criterion that resolves all the cases: panta eis doxan theou poieite ('do everything for the glory of God'). The word doxa ('glory') corresponds to the Hebrew kavod — to glorify God is to treat God as the weightiest reality in every decision. Eating, drinking, and all of life become acts of worship when oriented toward God's glory.
1 Corinthians 10:32

ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,

Give no offense to Jews or to Greeks or to the church of God,

KJV Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

Notes & Key Terms

Translator Notes

  1. The adjective aproskopoi ('blameless, giving no offense, not causing to stumble') extends the principle to three audiences: Jews, Greeks, and the church. Paul envisions a life so shaped by love that it creates no unnecessary obstacles for anyone — the same missionary flexibility described in 9:19-23.
1 Corinthians 10:33

καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.

Indeed as I as well please all men in all things, not seeking mine own profit, but the profit of numerous, that they may be saved.

KJV Even as I also please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Notes & Key Terms

Translator Notes

  1. Paul's final appeal points back to his own example (chapter 9): he seeks to tou sympheron ('the advantage') of tōn pollōn ('the many') rather than his own. The purpose clause hina sōthōsin ('so that they may be saved') reveals the ultimate motivation behind all of Paul's ethical teaching on food, freedom, and rights: the salvation of people.
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