KJV: As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
YLT: Concerning the eating then of the things sacrificed to idols, we have known that an idol is nothing in the world, and that there is no other God except one;
Darby: concerning then the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God save one.
ASV: Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one.
| Περὶ | Concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| βρώσεως | eating |
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Parse: Noun, Genitive Feminine Singular Root: βρῶσις Sense: act of eating. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| εἰδωλοθύτων | things sacrificed to idols |
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Parse: Adjective, Genitive Neuter Plural Root: εἰδωλόθυτος Sense: sacrificed to idols, the flesh left over from the heathen sacrifices. |
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| οἴδαμεν | we know |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οὐδὲν | nothing |
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Parse: Adjective, Nominative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| εἴδωλον | an idol |
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Parse: Noun, Nominative Neuter Singular Root: εἴδωλον Sense: an image, likeness. |
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| ἐν | [is] in |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| κόσμῳ | [the] world |
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Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ὅτι | that [there is] |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οὐδεὶς | no |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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Greek Commentary for 1 Corinthians 8:4
Probably correct translation, though no copula is expressed. On ειδωλον eidōlon (from ειδος eidos), old word, see note on Acts 7:41; note on Acts 15:20; note on 1 Thessalonians 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. [source]
This Christians held as firmly as Jews. The worship of Jesus as God‘s Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: “Allah is One.” The cosmos, the ordered universe, can only be ruled by one God (Romans 1:20). [source]
Reverse Greek Commentary Search for 1 Corinthians 8:4
See on John 1:9. Compare 1 Corinthians 8:4; 1 Timothy 6:15. [source]
So the correct text with accusative (apparition, a spirit, a python), not the genitive Hesychius defines it as δαιμονιον μανικον daimonion manikon (a spirit of divination). The etymology of the word is unknown. Bengel suggests πυτεσται puthesthai from πυντανομαι punthanomai to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Πυτιος Απολλο Puthios Apollo and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1 Corinthians 8:4). But Plutarch (a.d. 50-100) says that the term πυτωνες puthōnes was applied to ventriloquists In the lxx those with familiar spirits are called by this word ventriloquists (Leviticus 19:31; Leviticus 20:6, Leviticus 20:27, including the witch of Endor 1 Samuel 28:7). It is possible that this slave girl had this gift of prophecy “by soothsaying” Present middle participle of μαντευομαι manteuomai old heathen word (in contrast with προπητευω prophēteuō) for acting the seer (μαντις mantis) and this kin to μαινομαι mainomai to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. [source]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη ei mē). The exception lies not in the nature of the food (δι εαυτου di' heautou), but in the man‘s view of it (to him, εκεινωι ekeinōi dative case). [source]
The arrangement of the text is in question. Evidently a parenthesis intervenes between the beginning of 1 Corinthians 8:1and 1 Corinthians 8:4. It seems best to begin this parenthesis with knowledge puffeth up, and to end it with known of him (1 Corinthians 8:3). [source]
See Acts 15:29; note on 1 Corinthians 8:1, note on 1 Corinthians 8:4 [source]
Image of a god. See note on Acts 7:41; note on Acts 15:20; note on 1 Corinthians 8:4; and note on 1 Corinthians 8:7. [source]
As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in 1 Corinthians 8:4. [source]
The universe, a sense not usual with Paul; compare 1 Corinthians 8:4. The words to angels and to men define world; so that the rendering of the American Rev. is preferable, both to angels and men. Principal Edwards remarks: “This comprehensive use of the word kosmos is remarkable, because, on the one hand, it is an advance on the Old-Testament conception of two separate spheres of existence, heaven and earth, not comprehended under any wider designation; and, on the other, because it differs from the meaning attached to the word among the Greeks; inasmuch as the apostle uses it of the spiritual as well as the physical totality of existence.” The spiritual oneness of the universe is a conception eminently characteristic of St. Paul; but it is foreshadowed by Plato. “Communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men; and this universe is therefore called kosmos or order; not disorder or misrule” (“Gorgias,” 508). [source]
Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32(see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. [source]
Βρῶσις , lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17: “one eating of meat.” Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55. [source]
Trodden under foot, unhallowed (1 Timothy 1:9). For one mess of meat Idea of exchange, “for one act of eating” (1 Corinthians 8:4). Sold Second aorist middle indicative from Genesis 25:31, Genesis 25:33, and with irregular form for απεδοτο apedoto (regular μι mi form). His own birthright From Genesis also and in Philo, only here in N.T. From πρωτοτοκος prōtotokos (first born, Hebrews 1:6). [source]
In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice ( θύειν ) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. “We have not forgotten,” he says, “to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year” (ii., 38). So Aristotle: “And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse” (“Ethics,” viii., 9,5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (“Claudius,” 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them (“Vitellius,” 13). Thus, for the Gentile, “refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time.” The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. “In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied” (Stanley, “On Corinthians”). “It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name” (Plumptre). -DIVIDER- -DIVIDER- In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity. -DIVIDER- -DIVIDER- [source]