1 COR 10:29 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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.

Text critical issues=none Clarity of original=clear Importance to us=normal (All still tentative.)

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: khaki: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 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.

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?

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

WMBB (Same as above)

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.

Moff his conscience, I mean, not your own; for why should one's own freedom be called in question by someone else's conscience?

Wymth But now I mean his conscience, not your own. "Why, on what ground," you may object, "is the question of my liberty of action to be decided by a conscience not my own?

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?

Drby 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?
(conscience, I say, not thine/your own, but the other’s; for why is my liberty judged by another conscience? )

SLT And consciousness, I say, not thine, but another’s: for that why is my freedom judged by another’s consciousness.

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

KJB-1769 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? )

KJB-1611 Conscience I say, not thine owne, but of the others: for why is my libertie iudged of another mans conscience?
(Conscience I say, not thine/your own, but of the others: for why is my liberty judged of another mans conscience?)

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

Gnva 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? )

Cvdl 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 man’s 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: )

Wycl thi conscience, but of an othere. But wherto is my fredom demed of an othere mannus conscience?
(thy/your conscience, but of anothere. But wherto is my freedom judged of anothere man’s conscience?)

Luth Ich sage aber vom Gewissen nicht dein selbst, sondern des andern. Denn warum sollte ich meine Freiheit lassen urteilen von eines andern Gewissen?
(I said but from_the conscience not your(s) himself/itself, rather the change/modify. Because why should I my Freiheit let judge(v) from one/a change conscience?)

ClVg conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia?[fn]
(conscience however I_mean/say not/no your(sg), but another's. As what because freedom my is_judged away foreign conscience? )

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

10.29 As what because. Quasi: What work/need it_is, as puter cause had_comeionis to_eat? Yudicor because not/no distare away idollatra.

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;)

RP-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;)

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).

SOTN SIL Open Translator’s Notes:

Section 10:1–11:1: Avoid idolatry completely

Paul addressed believers who thought it was acceptable to eat meals in an idol’s temple. First he warned them (10:1–13). He used examples from the Old Testament to show them their danger. Then he commanded them (10:14–22). He said that no one can take part in both the Lord’s Supper and idol feasts. He said that believers are free to eat meat sold in the market place unless this will hurt someone else’s conscience (10:23–30). In summary, he said that believers should control their behavior in two ways. They should praise God in everything they do, and they should not allow their actions to harm another person (10:31–11:1).

Here are some other possible section headings:

Don’t worship idols

Do everything for the glory of God

Paragraph 10:23–11:1

Paul discussed whether believers can eat food that pagans offered to idols and later sold in the marketplace. He said that believers must consider not only their own freedom and rights. They must also consider the good of others, and how their actions will help non-believers to be saved.

10:29a

the other one’s conscience, I mean, not your own.

I am referring to that person’s heart, not your^(plur) heart.
I do not mean that you should not eat because you think it is wrong, but rather because the other person thinks it is wrong for you to eat it.

the other one’s conscience, I mean, not your own: This clause corrects a possible misunderstanding. Paul realized that he had not spoken clearly, so he explained himself. He did not want a believer to offend anyone’s conscience. A believer should be willing to limit his rights and freedom because of the effect this might have on others.

Here are some other ways to translate this phrase:

I am not talking about your heart, but I am concerned about the heart of the person who told you

I am not speaking about what you think is wrong. I am speaking about what the other person thinks is wrong

General Comment on 10:28a-29a

In the BSB this forms one long sentence. In some languages it may be natural to break it into several shorter sentences. For example:

But suppose someone warns you that this meat has been offered to an idol. Don’t eat it, out of consideration for the conscience of the one who told you. It might not be a matter of conscience for you, but it is for the other person. (NLT96)

10:29b-10:30

There is an interpretation issue here. It is not clear whether the questions in these verses are Paul’s own or those of someone else. The two main options are:

These are Paul’s own rhetorical questions. He asked his readers to think about whether anyone should condemn him for doing something he was free to do. His questions imply the response, “This is wrong.” For example:
For why should my liberty be subject to the judgment of someone else’s conscience? If I partake with thankfulness, why should I be denounced because of that for which I give thanks? (NRSV) (BSB, NRSV, NIV, NJB, KJV, NASB, RSV, NET, GW, NLT)
Paul quoted an objection by some of the Corinthians. These objectors wanted to guard their rights without thinking properly about their influence. For example:
“Well, then,” someone says, “why should my freedom to act be limited by another person’s conscience? If I thank God for my food, why should anyone criticize me about food for which I give thanks?” (GNT) (GNT, REB, NCV)

It is recommended that you follow interpretation (1). The reason is that if this were an objector, Paul would respond to this objection in the following verses. But he did not do so. Also, the conjunction that the BSB translates as “For” normally introduces the reason for something, not an objection.

These questions should be understood as Paul’s own. They present a problem he wanted the Corinthians to think about. He pointed out that it was not beneficial to eat meat if it caused someone else to judge and condemn him. These questions also function as an explanation as to why the believer should not eat this food.Thiselton, pages 788–793, discusses the different ways these verses have been understood. He refers to the rhetorical questions as part of “deliberative rhetoric.” He says, “The questions answer themselves because…they sum up the thrust of the three chapters [chaps 8–10], namely, that while believers are free, concern for the well-being of the other has priority over everything else.” Fee, page 486, footnote 52, also discusses several possible interpretations of these verse parts, while saying that “none of them is fully satisfactory.”

10:29b

For why should my freedom be determined by someone else’s conscience?

For why should another person judge my free act to be wrong because they think it is wrong?
When I am free to eat something, there is no reason/justification for another person to condemn me when I eat it. I should not let that happen.

For: The Greek conjunction that the BSB translates as For introduces an explanation. See interpretation (1) above. It introduces Paul’s explanation of why a believer should sometimes refrain from doing something he was free to do. Some English versions such as the NJB do not have a conjunction. Consider how it is natural to introduce this in your language.

why should my freedom be determined by someone else’s conscience?: This is the first of two rhetorical questions. Paul used it to encourage people to think about a problem. It is not good that a believer’s freedom should be judged (and condemned) by somebody else’s conscience. Paul encouraged his readers to consider how to avoid this happening. They could avoid it by refraining from eating meat that people told them was offered to idols.

Here are two ways to translate this statement:

Use a rhetorical question. For example:
why is my right being judged by another’s conscience? (NET)
Use a statement. For example:
it is not right that another person should condemn me for what I am free to do.
When I am free to do something, someone else should not condemn me for doing it.

Translate this statement in the way that is most natural in your language.

my freedom: The phrase my freedom refers to the believer’s freedom to eat any of the food that God has created.

Here is a way to translate this using a verb:

I am free to act…

I have the right to eat…

be determined: There are two ways to interpret the Greek verb that the BSB translates as be determined:

It means to be judged as wrong, to be condemned and criticized. For example:
being judged by another’s conscience (NET) (NET, NIV, NASB, GW, NCV, KJV)
It means to be limited or restricted. For example:
be limited by what someone else thinks (NLT) (BSB, NLT, ESV, CEV, GNT, NJB, RSV)

It is recommended that you follow interpretation (1). This fits with the context of the following verse, where the person exercising freedom to eat is said to be “denounced.”

The verb “be judged” is passive. The person who is judging is the “another” mentioned in the verse, or the other man’s “conscience.”

Here are two ways to translate this passive verb:

Use a passive verb. For example:
be judged (GW)
Use an active verb. For example:
someone else condemn me

UTN uW Translation Notes:

συνείδησιν δὲ λέγω, οὐχὶ

conscience (Some words not found in SR-GNT: συνείδησιν δέ λέγω οὐχί τήν ἑαυτοῦ ἀλλά τήν τοῦ ἑτέρου ἵνα τί γάρ ἡ ἐλευθερία μού κρίνεται ὑπό ἄλλης συνειδήσεως)

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 (Some words not found in SR-GNT: συνείδησιν δέ λέγω οὐχί τήν ἑαυτοῦ ἀλλά τήν τοῦ ἑτέρου ἵνα τί γάρ ἡ ἐλευθερία μού κρίνεται ὑπό ἄλλης συνειδήσεως)

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](../10/28.md). 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

(Some words not found in SR-GNT: συνείδησιν δέ λέγω οὐχί τήν ἑαυτοῦ ἀλλά τήν τοῦ ἑτέρου ἵνα τί γάρ ἡ ἐλευθερία μού κρίνεται ὑπό ἄλλης συνειδήσεως)

Here, For introduces further support for the point that Paul was making in [10:25–27](../10/25.md) about how “conscience” is not significant for eating food at someone’s house. This means that [10:28–29a](../10/28.md) 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 (Some words not found in SR-GNT: συνείδησιν δέ λέγω οὐχί τήν ἑαυτοῦ ἀλλά τήν τοῦ ἑτέρου ἵνα τί γάρ ἡ ἐλευθερία μού κρίνεται ὑπό ἄλλης συνειδήσεως)

Here Paul begins speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) 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 (Some words not found in SR-GNT: συνείδησιν δέ λέγω οὐχί τήν ἑαυτοῦ ἀλλά τήν τοῦ ἑτέρου ἵνα τί γάρ ἡ ἐλευθερία μού κρίνεται ὑπό ἄλλης συνειδήσεως)

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

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