KJV: But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
YLT: but see, lest this privilege of yours may become a stumbling-block to the infirm,
Darby: But see lest anywise this your right to eat itself be a stumbling-block to the weak.
ASV: But take heed lest by any means this liberty of yours become a stumblingblock to the weak.
Βλέπετε | Be careful |
Parse: Verb, Present Imperative Active, 2nd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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μή | lest |
Parse: Adverb Root: μή Sense: no, not lest. |
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πως | somehow |
Parse: Adverb Root: πῶς Sense: how, in what way. |
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ἐξουσία | right |
Parse: Noun, Nominative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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αὕτη | this |
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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πρόσκομμα | an occasion of stumbling |
Parse: Noun, Nominative Neuter Singular Root: πρόσκομμα Sense: a stumbling block. |
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γένηται | becomes |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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τοῖς | to those |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀσθενέσιν | being weak |
Parse: Adjective, Dative Masculine Plural Root: ἀσθενής Sense: weak, infirm, feeble. |
Greek Commentary for 1 Corinthians 8:9
A warning to the enlightened. [source]
Common construction after verbs of caution or fearing, μη πως mē pōs with aorist subjunctive γενηται genētai This liberty of yours (η εχουσια υμων αυτη hē exousia humōn hautē). Εχουσια Exousia from εχεστιν exestin means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. A stumbling-block to the weak Late word from προσκοπτω proskoptō to cut against, to stumble against. So an obstacle for the foot to strike. In Romans 14:13 Paul uses σκανδαλον skandalon as parallel with προσκομμα proskomma We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love. [source]
Εχουσια Exousia from εχεστιν exestin means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. [source]
Late word from προσκοπτω proskoptō to cut against, to stumble against. So an obstacle for the foot to strike. In Romans 14:13 Paul uses σκανδαλον skandalon as parallel with προσκομμα proskomma We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love. [source]
See on Romans 14:13. [source]
Reverse Greek Commentary Search for 1 Corinthians 8:9
The close connection with destroy indicates that the meaning falls short of be destroyed, but is stronger than made to feel pain. It is a hurt to conscience, which, while not necessarily fatal, may lead to violation or hardening of conscience, and finally to fall. Compare 1 Corinthians 8:9-12. [source]
Late verb (lxx and N.T.) to set a trap-stick (Matthew 5:29) or stumbling-block like προσκομμα proskomma in 1 Corinthians 8:9 (cf. Romans 14:13, Romans 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught. I will eat no flesh for evermore (ου μη παγω κρεα εις τον αιωνα ou mē phagō krea eis ton aiōna). The strong double negative ου μη ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]