1 Korintus 8:4

8:4 With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” ¹ 

1 Korintus 8:7-13

8:7 But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak, is defiled. 8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. 8:9 But be careful that this liberty of yours does not become a hindrance to the weak. 8:10 For if someone weak sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” ²  to eat food offered to idols? 8:11 So by your knowledge the weak brother or sister, ³  for whom Christ died, is destroyed. ⁴  8:12 If you sin against your brothers or sisters ⁵  in this way and wound their weak conscience, you sin against Christ. 8:13 For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them ⁶  to sin.

1 Korintus 9:12

9:12 If others receive this right from you, are we not more deserving?

But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ.

1 Korintus 10:24-33

10:24 Do not seek your own good, but the good of the other person. 10:25 Eat anything that is sold in the marketplace without questions of conscience, 10:26 for the earth and its abundance are the Lord’s. ⁷  10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. 10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ⁸  – 10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience? 10:30 If I partake with thankfulness, why am I blamed for the food ⁹  that I give thanks for? 10:31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 10:32 Do not give offense to Jews or Greeks or to the church of God, 10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit ¹⁰  of many, so that they may be saved.

Roma 14:15-23

14:15 For if your brother or sister ¹¹  is distressed because of what you eat, ¹²  you are no longer walking in love. ¹³  Do not destroy by your food someone for whom Christ died. 14:16 Therefore do not let what you consider good ¹⁴  be spoken of as evil. 14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ¹⁵ 

14:19 So then, let us pursue what makes for peace and for building up one another. 14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹⁶  it is wrong to cause anyone to stumble by what you eat. 14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ¹⁷  14:22 The faith ¹⁸  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ¹⁹ 

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

[8:4]  ¹ sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[8:10]  ² tn Or “built up”; This is the same word used in v. 1b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.

[8:11]  ³ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ⁴ tn This may be an indirect middle, “destroys himself.”

[8:12]  ⁵ tn See note on the phrase “brothers and sisters” in 1:10.

[8:13]  ⁶ tn Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.

[10:26]  ⁷ sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.

[10:28]  ⁸ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[10:30]  ⁹ tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

[10:33]  ¹⁰ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.

[14:15]  ¹¹ tn Grk “brother.”

[14:15]  ¹² tn Grk “on account of food.”

[14:15]  ¹³ tn Grk “according to love.”

[14:16]  ¹⁴ tn Grk “do not let your good.”

[14:18]  ¹⁵ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[14:20]  ¹⁶ sn Here clean refers to food being ceremonially clean.

[14:21]  ¹⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[14:22]  ¹⁸ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[14:23]  ¹⁹ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.