1COR 10:29 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

OET (OET-RV) Now when I said ‘for the sake of conscience’, I didn’t mean your conscience, but that of the other person, because why does my freedom need to be judged by someone else’s conscience?

Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT now I say the conscience, not your own, but that of the other person. For why is my freedom judged by another’s conscience?

UST By “knowing what is right and wrong,” I mean what the other person knows, not what you know.) In general, what another person thinks is right or wrong should not keep me from doing what I am able to do.

BSB the other one’s conscience, I mean, not your own. For why should my freedom be determined by someone else’s conscience?

BLB and I am not saying your own conscience, but that of the other; for why is my freedom judged by another's conscience?

AICNT But I am speaking of conscience, not his own, but the other's. For why is my freedom judged by another's conscience?

OEB I do not say your scruples, but his. For why should the freedom that I claim be condemned by the scruples of another?

WEB Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience?

NET I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

LSV and conscience, I say, not of yourself, but of the other, for why [is it] that my liberty is judged by another’s conscience?

FBV His conscience I mean, not yours. For why should my freedom be determined by someone else's conscience?[fn]

10:29 This question seems to be at odds with the previous verse. Paul is arguing for tolerance—both of the one who is offended at eating meat sacrificed to idols, and the other who sees no problem with it since the “gods” of idols do not exist.

TCNT But when I say “conscience,” I am not speaking about yoʋr own conscience, but the other person's conscience. For why is my freedom judged by another's conscience?

T4T I do not mean that you should be concerned about whether it is all right to eat such food. What I mean is that you should be concerned about others who may think that it is wrong to eat such food. Since I know that I ◄am free/have the right► to eat such food without God punishing me, no one should [RHQ] say that what I am doing is wrong just because he himself thinks that it is wrong.

LEB Now I am not speaking about your own conscience, but the conscience of the other person. For why is my freedom judged by another’s conscience?

BBE Right and wrong, I say, not for you, but for the other man; for the fact that I am free is not dependent on another man's sense of right or wrong.

MOF No MOF 1COR book available

ASV conscience, I say, not thine own, but the other’s; for why is my liberty judged by another conscience?

DRA Conscience, I say, not thy own, but the other’s. For why is my liberty judged by another man’s conscience?

YLT and conscience, I say, not of thyself, but of the other, for why [is it] that my liberty is judged by another's conscience?

DBY but conscience, I mean, not thine own, but that of the other: for why is my liberty judged by another conscience?

RV conscience, I say, not thine own, but the other’s; for why is my liberty judged by another conscience?

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

KJB Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?
(Conscience, I say, not thine/your own, but of the other: for why is my liberty judged of another man’s conscience? )

BB Conscience I say, not thyne, but of the other. For why is my libertie, iudged of another mans conscience?
(Conscience I say, not thyne, but of the other. For why is my liberty, judged of another mans conscience?)

GNV And the conscience, I say, not thine, but of that other: for why should my libertie be condemned of another mans conscience?
(And the conscience, I say, not thine, but of that other: for why should my liberty be condemned of another mans conscience? )

CB Neuertheles I speake of consciece, not thine, but of ye other. For why shulde my liberty be iudged of another mas coscience?
(Nevertheless I speak of consciece, not thine, but of ye/you_all other. For why should my liberty be judged of another mas coscience?)

TNT Conscience I saye not thyne: but the conscience of that other. For why shuld my liberte be iudged of another manes conscience:
(Conscience I say not thyne: but the conscience of that other. For why should my liberte be judged of another manes conscience: )

WYC thi conscience, but of an othere. But wherto is my fredom demed of an othere mannus conscience?
(thi conscience, but of an other. But wherto is my fredom demed of an other man's conscience?)

LUT Ich sage aber vom Gewissen nicht dein selbst, sondern des andern. Denn warum sollte ich meine Freiheit lassen urteilen von eines andern Gewissen?
(I sage but from_the Gewissen not your selbst, rather the andern. Because warum sollte I my Freiheit lassen urteilen from eines change Gewissen?)

CLV conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia?[fn]
(conscientiam however dico not/no tuam, but alterius. Ut quid because libertas mea yudicatur away aliena conscientia?)

10.29 Ut quid enim. Quasi: Quid opus est, ut puter causa venerationis edere? Judicor enim non distare ab idololatra.

10.29 Ut quid because. Quasi: Quid opus it_is, as puter causa venerationis edere? Yudicor because not/no distare away idololatra.

UGNT συνείδησιν δὲ λέγω, οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου; ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως?
(suneidaʸsin de legō, ouⱪi taʸn heautou, alla taʸn tou heterou? hina ti gar haʸ eleutheria mou krinetai hupo allaʸs suneidaʸseōs?)

SBL-GNT συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
(suneidaʸsin de legō ouⱪi taʸn heautou alla taʸn tou heterou; hinati gar haʸ eleutheria mou krinetai hupo allaʸs suneidaʸseōs? )

TC-GNT Συνείδησιν δὲ λέγω, οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
(Suneidaʸsin de legō, ouⱪi taʸn heautou, alla taʸn tou heterou; hina ti gar haʸ eleutheria mou krinetai hupo allaʸs suneidaʸseōs? )

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

συνείδησιν δὲ λέγω, οὐχὶ

conscience and ˱I˲_/am/_saying not

Alternate translation: “now the conscience I am talking about is not”

Note 1 topic: figures-of-speech / ellipsis

συνείδησιν & λέγω, οὐχὶ

conscience & ˱I˲_/am/_saying not

Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “I mean.” Alternate translation: “when I say the conscience, I mean not”

Note 2 topic: writing-pronouns

τοῦ ἑτέρου

˱of˲_the other

Here, the other person is the one who spoke about how the food was “offered in sacrifice” in 10:28. If it would be helpful in your language, you could express who the other person is by clarifying to whom it refers. Alternate translation: “of the person who informed you”

Note 3 topic: grammar-connect-words-phrases

γὰρ

for

Here, For introduces further support for the point that Paul was making in 10:25–27 about how “conscience” is not significant for eating food at someone’s house. This means that 10:28–29a interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If it would be helpful in your language, you could add some words that clarify that Paul is returning to an earlier argument in verse 27. Alternate translation: “In most cases, though,”

Note 4 topic: figures-of-speech / 123person

ἡ ἐλευθερία μου

the freedom ˱of˲_me

Here Paul begins speaking in the first person in order to present himself as an example. What he says in 10:33 confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “my freedom, for example,”

Note 5 topic: figures-of-speech / rquestion

ἵνα τί & ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως?

for_reason why & the freedom ˱of˲_me /is_being/_judged by another conscience

Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it should not be.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.”

Note 6 topic: figures-of-speech / activepassive

ἵνα τί & ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως

for_reason why & the freedom ˱of˲_me /is_being/_judged by another conscience

If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on my freedom that is judged rather than focusing on another’s conscience, which does the “judging.” Alternate translation: “why does another’s conscience judge my freedom”

Note 7 topic: figures-of-speech / abstractnouns

ἡ ἐλευθερία μου

the freedom ˱of˲_me

If your language does not use an abstract noun for the idea behind freedom, you can express the idea by using a relative clause with an adjective such as “free.” Alternate translation: “what I am free to do”

Parallel 1COR 10:29