1 Corinthians 8:1

1 Corinthians 8:1 in Multiple Translations

Berean Standard Bible BSB

Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.

King James Version KJV

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

American Standard Version ASV

Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.

Bible in Basic English BBE

Now about things offered to images: we all seem to ourselves to have knowledge. Knowledge gives pride, but love gives true strength.

Free Bible Version FBV

Now about “food sacrificed to idols.” So “we all have knowledge” about this subject. Knowledge makes us proud, but love strengthens us.

Geneva Bible 1599 GNV

And as touching things sacrificed vnto idols, wee knowe that wee all haue knowledge: knowledge puffeth vp, but loue edifieth.

Young's Literal Translation YLT

And concerning the things sacrificed to idols, we have known that we all have knowledge: knowledge puffeth up, but love buildeth up;

World English Bible WEB

Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.

Noah Webster Bible WBS

Now as concerning things offered to idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

Douay-Rheims 1899 DRV

Now concerning those things that are sacrificed to idols, we know that we all have knowledge. Knowledge puffeth up; but charity edifieth.

Translation for Translators T4T

Now I will answer what you asked about us believers eating meat that has been sacrificed to idols. We know what some of you say, that God has enabled all of us to know the truth about things such as idols. But often we become proud because we say that we know all those things. But instead of being proud about what we know, we should show that we love our fellow believers by helping them to become spiritually mature.

Plain English Version PEV

I will answer your next question now, about those statues that some people make, and they think those statues are gods. They give food to those statues, and they reckon the statues give that food power. Then those people eat that food, or they sell it to other people. And you Christians asked me, “Can we eat that food that they gave to those statues?” That’s what you asked me. Well, before I answer your question, I want you to remember this. All of us know something, but if we think we know more than other people, we start thinking wrong, like we reckon we are really smart. No, we can’t try to be smart. Instead, we have to love people. If we love other people, it helps them to get strong.

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Berean Amplified Bible — 1 Corinthians 8:1

BAB

Word Study

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1 Corinthians 8:1 Interlinear (Deep Study)

BIB

GRK περι δε των ειδωλοθυτων οιδαμεν οτι παντες γνωσιν εχομεν η γνωσις φυσιοι η δε αγαπη οικοδομει

περι peri G4012 about Prep

δε de G1161 then Conj

των ho G3588 the/this/who Art-GPN

ειδωλοθυτων eidōlothutos G1494 sacrificed to idols Adj-GPN

οιδαμεν eidō G1492 to perceive: see Verb-RAI-1P

οτι hoti G3754 that/since: that Conj

παντες pas G3956 all Adj-NPM

γνωσιν gnōsis G1108 knowledge Noun-ASF

εχομεν echō G2192 to have/be Verb-PAI-1P

η ho G3588 the/this/who Art-NSF

γνωσις gnōsis G1108 knowledge Noun-NSF

φυσιοι phusioō G5448 to inflate Verb-PAI-3S

η ho G3588 the/this/who Art-NSF

δε de G1161 then Conj

αγαπη agapē G26 love Noun-NSF

οικοδομει oikodomeō G3618 to build Verb-PAI-3S

Greek Word Study

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Greek Word Reference — 1 Corinthians 8:1

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ειδωλοθυτων eidōlothutos G1494 "sacrificed to idols" Adj-GPN

This term refers to food that has been sacrificed to idols, mentioned in Acts 15:29 and 1 Corinthians 8:1. It describes meat offered to idols. In the Bible, it is associated with pagan worship.

Definition: εἰδωλόθυτος, -ον, (εἴδωλον, θύω), [in LXX: 4Ma.5:2 * ;] sacrificed to idols: τὸ, τὰ εἰ, Act.15:29 21:25, 1Co.8:1, 4 7, 10 10:19, Rev.2:14, 2o.† (AS)

Usage: Occurs in 10 NT verses. KJV: (meat, thing that is) offered (in sacrifice, sacrificed) to (unto) idols See also: 1 Corinthians 8:1; 1 Corinthians 10:28; Revelation 2:14.

οιδαμεν eidō G1492 "to perceive: see" Verb-RAI-1P

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

παντες pas G3956 "all" Adj-NPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

γνωσιν gnōsis G1108 "knowledge" Noun-ASF

Knowledge or understanding is what this word represents, especially of spiritual truth, as in 1 Corinthians 1:5. It's about having insight or awareness, like in Luke 11:52.

Definition: γνῶσις, -εως, ἡ (γιγνώσκω), [in LXX chiefly for דַּעַת ;] __1. a seeking to know, inquiry, investigation. __2. knowledge, in NT, specially of the kn. of spiritual truth: absol., Luk.11:52, Rom.2:20 15:14, 1Co.1:5 (Lft., Notes, 147) 8:1, 7, 10, 11, 13:2, 8 14:6, 2Co.6:6 8:7 11:6, Eph.3:19, Col.2:3, 1Pe.3:7, 2Pe.1:5, 6; with genitive obj., σωτηρίας, Luk.1:77; τ. δόξης τ. θεοῦ, 2Co.4:6; τ. θεοῦ, 2Co.2:14 10:5; Χριστοῦ Ἰησοῦ, Php.3:8 (see Deiss., LAE, 383.8), 2Pe.3:18; with genitive subjc., θεοῦ, Rom.11:33; λόγος γνώσεως, 1Co.12:8; ψευδωνύμου γνώσεως, 1Ti.6:20.† SYN.: σοφία, φρόνησις (cf. ἐπί-γνωσις and see Lft. on Col.2:3; Cremer, 156). (AS)

Usage: Occurs in 28 NT verses. KJV: knowledge, science See also: 1 Corinthians 1:5; 2 Corinthians 8:7; 1 Peter 3:7.

εχομεν echō G2192 "to have/be" Verb-PAI-1P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γνωσις gnōsis G1108 "knowledge" Noun-NSF

Knowledge or understanding is what this word represents, especially of spiritual truth, as in 1 Corinthians 1:5. It's about having insight or awareness, like in Luke 11:52.

Usage: Occurs in 28 NT verses. KJV: knowledge, science See also: 1 Corinthians 1:5; 2 Corinthians 8:7; 1 Peter 3:7.

φυσιοι phusioō G5448 "to inflate" Verb-PAI-3S

This word means to inflate or make proud, often used to describe the effects of pride or arrogance. It appears in 1 Corinthians 8:1, warning against the dangers of pride and self-importance. It can also mean to be puffed up with pride.

Definition: φυσιόω, -ῶ (φῦσα, bellows), = cl. φυσάω, to puff or blow up, inflate. Metaphorical, to puff up, make proud: 1Co.8:1. Pass., to be puffed up with pride: 1Co.4:18-19 5:2 13:4; before ὑπό, Col.2:18; before ὑπὲρ . . . κατά, 1Co.4:6 (on the form of the subjc., see M, Pr., 54; Bl., § 22, 3).† (AS)

Usage: Occurs in 7 NT verses. KJV: puff up See also: 1 Corinthians 4:6; 1 Corinthians 5:2; Colossians 2:18.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αγαπη agapē G26 "love" Noun-NSF

Unconditional love or affection, like the love God shows to humanity in John 3:16. It's also used to describe love between people, like in John 13:35.

Definition: ἀγάπη, -ης, ἡ [in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία ;] love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, see word, cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ, __1. Of men's love: __(a) to one another, Jhn.13:35; __(b) to God, 1Jn.2:5. __2. Of divine love; __(a) God's love: to men, Rom.5:8; to Christ, Jhn.17:26; __(b) Christ's love to men: Rom.8:35. __3. In pl., love feasts: Ju 12 (DB, iii, 157). SYN.: φιλία. ἀ., signifying properly (see: ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ, which is characteristic of Christianity. It is thusdistinct from φιλία, friendship (Jas.4:4 only), στοργή, natural affection (in NT only in compounds, see: ἄστοργος) and ἔρως, sexual love, which is not used in NT, its place being taken by ἐπιθυμία. (Cf. ἀγαπάω; and see Abbott, Essays, 70f.; DB, vol. i., 555; Cremer, 13, 593; MM, VGT, see word). (AS)

Usage: Occurs in 106 NT verses. KJV: (feast of) charity(-ably), dear, love See also: 1 Corinthians 4:21; 2 Timothy 1:13; 1 Peter 4:8.

οικοδομει oikodomeō G3618 "to build" Verb-PAI-3S

To build or construct something, like a house, is the meaning of this word. In Luke 11:48 and 1 Peter 2:7, it refers to building or confirming something, whether physical or spiritual.

Definition: οἰκοδομέω, -ῶ (οἰκοδόμος), [in LXX chiefly for בָּנָה ;] to build a house, to build: absol., Luk.11:48 14:30 17:28; οἱ οἰκοδομοῦντες, the builders (as Psa.118:22, בָּנָה), Mat.21:42, Mrk.12:10, Luk.20:17, 1Pe.2:7" (LXX) ; ἐ π ̓ ἀλλότριον θεμέλιον οἰ., proverb., Rom.15:20; with accusative of thing(s), Gal.2:18; πύργον), Mat.21:33, Mrk.12:1, Luk.14:28; ἀποθήκας, Luk.12:18; ναόν, Mrk.14:58; pass., Jhn.2:20; οἰκία, Luk.6:48; with accusative of thing(s) before dative of person(s) (cf. Gen.8:20, Eze.16:24), Luk.7:5, Act.7:47, 49; accusative before ἐπί, Mat.7:24, 26 Luk.6:49; πόλιν ἐπ ̓ ὄρους, Luk.4:29; of rebuilding, or restoring, Mat.23:29 26:61 27:40, Mrk.15:29, Luk.11:47, Metaphorical, τ. ἐκκλησίαν, Mat.16:18; of the growth of Christian character (cf. בָּנָה, in Psa.28:5, Jer.24:6, al.), to build up (AV, edify): absol., Act.20:32, 1Co.8:1 10:23; with accusative of person(s), 1Co.14:4, 1Th.5:11; pass., Act.9:31, 1Co.14:17, 1Pe.2:5; of blameworthy action (AV, embolden), 1Co.8:10 (cf. ἀν-, ἐπ-, συν-οικοδομέω).† οἰκο-δόμος, -ου, ὁ (οἶκος + δέμω, to build), [in LXX for בָּנָה, etc. ;] a builder: Act.4:11.† (AS)

Usage: Occurs in 38 NT verses. KJV: (be in) build(-er, -ing, up), edify, embolden See also: 1 Corinthians 8:1; Luke 11:48; 1 Peter 2:5.

Study Notes — 1 Corinthians 8:1

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 8:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 8:1
Jamieson-Fausset-Brown on 1 Corinthians 8:1
Matthew Poole's Commentary on 1 Corinthians 8:1
Trapp's Commentary on 1 Corinthians 8:1
Ellicott's Commentary on 1 Corinthians 8:1
Adam Clarke's Commentary on 1 Corinthians 8:1
Cambridge Bible on 1 Corinthians 8:1
Barnes' Notes on 1 Corinthians 8:1
Whedon's Commentary on 1 Corinthians 8:1
Sermons on 1 Corinthians 8:1

Context — Food Sacrificed to Idols

1Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.

2The one who thinks he knows something does not yet know as he ought to know. 3But the one who loves God is known by God.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 8:7	But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it is defiled.
2	Isaiah 5:21	Woe to those who are wise in their own eyes and clever in their own sight.
3	Romans 14:3	The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
4	Revelation 2:14	But I have a few things against you, because some of you hold to the teaching of Balaam, who taught Balak to place a stumbling block before the Israelites so they would eat food sacrificed to idols and commit sexual immorality.
5	1 Corinthians 8:4	So about eating food sacrificed to idols: We know that an idol is nothing at all in the world, and that there is no God but one.
6	Romans 15:14	I myself am convinced, my brothers, that you yourselves are full of goodness, brimming with knowledge, and able to instruct one another.
7	1 Corinthians 8:2	The one who thinks he knows something does not yet know as he ought to know.
8	Acts 15:29	You must abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality. You will do well to avoid these things. Farewell.
9	1 Corinthians 15:34	Sober up as you ought, and stop sinning; for some of you are ignorant of God. I say this to your shame.
10	Isaiah 47:10	You were secure in your wickedness; you said, ‘No one sees me.’ Your wisdom and knowledge led you astray; you told yourself, ‘I am, and there is none besides me.’

1 Corinthians 8:1 Summary

[This verse is saying that just because we know something, it doesn't mean we are better than others. Having knowledge can sometimes make us feel proud, but it's love that truly makes a difference in people's lives. As Jesus taught, we should love God and love our neighbors as ourselves, as seen in Matthew 22:37-40. By prioritizing love, we can build each other up and create a more loving and supportive community.]

Frequently Asked Questions

What does it mean that knowledge puffs up?

This means that having knowledge or information can sometimes make us feel proud or self-important, as seen in 1 Corinthians 8:1, but it is love that truly builds up and edifies others, as Jesus taught in Matthew 22:37-40.

Why does the Bible say that knowledge is not enough?

The Bible teaches that knowledge is not enough because it is love that demonstrates our true character and relationship with God, as stated in 1 Corinthians 13:2, and it is through love that we show we are known by God, as mentioned in 1 Corinthians 8:3.

How can we balance having knowledge with having love?

We can balance having knowledge with having love by remembering that our knowledge should be used to serve and edify others, rather than to elevate ourselves, as taught in 1 Peter 4:10, and by prioritizing love and humility in our interactions with others, as encouraged in Ephesians 4:2-3.

What is the main point of 1 Corinthians 8:1?

The main point of 1 Corinthians 8:1 is that while knowledge is important, it is love that truly builds up and edifies others, and we should prioritize love and humility in our relationships with others, as seen in the example of Jesus' life and teachings, such as in John 13:35.

Reflection Questions

What are some ways that I have allowed knowledge to puff me up, and how can I humble myself and prioritize love instead?
How can I use my knowledge to build up and edify others, rather than just to impress or elevate myself?
What are some practical ways that I can demonstrate love to those around me, and how can I prioritize love in my relationships?
What does it mean to me that love builds up, and how can I experience this building up in my own life and relationships?

Gill's Exposition on 1 Corinthians 8:1

Now as touching things offered unto idols,.... This was another of the things the Corinthians wrote to the apostle about, desiring to have his judgment in; it was a controversy that had been before

Jamieson-Fausset-Brown on 1 Corinthians 8:1

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

Matthew Poole's Commentary on 1 Corinthians 8:1

1 CHAPTER 8 The preference of charity to knowledge. An idol is nothing in the esteem of those who have right notions of one God, and of one Lord Jesus Christ. But it is sin in those, who by an indiscreet use of their knowledge, in eating meats offered to idols, tempt weaker consciences to offend. The apostle proceedeth to a new argument, about which the Corinthians had wrote to him, viz. about the eating of meat offered to idols. Of this meat offered to idols we have this account given us: Feasts upon sacrifices were very usual amongst the heathens; they first offered oxen, sheep, or other cattle to the idol; then the priest offered a part, burning it upon the idol’ s altar; other part they restored to the offerers, or took it to themselves. The priests made a feast in the idol’ s temple of their parts, and invited friends to it. The offerers either so feasted with the part restored to them in the idol’ s temple, or carried it home, and there feasted their neighbours with it; or else carried it into the market, and sold it (as other meat) in the shambles. The question was: Whether it was lawful for Christians, being invited to these feasts by those amongst whom they lived, to go to them, and to eat of such meat, whether it were in the idol’ s temple, or at the pagans’ houses; or if any such meat were bought in the shambles, whether they might eat of that? Some amongst the Christians at Corinth thought any of these were lawful, because they knew an idol was nothing but a block, or piece of wood or stone, so could not defile any thing. The apostle tells them, that he knew very many of them had good degrees of knowledge, and every one understood that an idol was nothing; but yet he warneth them to take heed they were not puffed up with their knowledge, that is, swelled in such a confident opinion of it, that they thought they could not be mistaken, and be betrayed, by their conceit of it, to do that which is sinful; for charity edifieth. Charity signifieth either love to God, or love to our neighbour; here the latter seemeth to be intended, and the sense is: That they were not only concerned in the good of their own souls, but of their neighbours’ also, and to do that which might tend to their profit and edification, not to their ruin and destruction.

Trapp's Commentary on 1 Corinthians 8:1

1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. Ver. 1. Now as touching things] Another case that they had propounded to him in their letter, 1 Corinthians 7:1. We know] So all pretend. Sed nummos habuerunt Athenienses ad numerandum, et scientiam ad sciendum. That we all have knowledge] But that is not sufficient, unless we have love too. There be many things concur to the making up of a good work, a lawful action. Knowledge puffeth up] A metaphor from a pair of bellows, blown up and filled with wind. The French fitly call fools Fols, a follibus, qui nihil continent nisi aerem, from bellows which contains nothing unless filled with air. Such are all proud fools. Knowledge puffeth up] Swelling us above measure, unless humility, laid on as a weight, keep us down, and charity regulate our knowledge for the good of others. Knowledge without love is as rain in the middle region. But how foolish were they of whom Austin maketh mention, that neglected the means of knowledge, because knowledge puffeth up, and so would be ignorant, that they might be humble, and lack knowledge, that they might lack pride. This was to be like Democritus, who plucked out his eyes, to avoid the danger of uncleanness. Or that silly friar, to whom Sir Thomas Moore wrote this distich; " Tu bene cavisti, ne te ulla occidere possit Littera: nam nota est littera nulla tibi." Thou takest good care the letter kill thee not: Thy skill is such, thou knowest not B from Bot.

Ellicott's Commentary on 1 Corinthians 8:1

VIII. (1) Now as touching things offered unto idols.—A new subject is here introduced, and occupies the whole of this chapter. In Corinth and other cities meat was offered for sale which had been used for sacrificial purposes in the heathen temples, having been sold to the dealers by the priests, who received a large share of the sacrifices for themselves, or by the individuals who offered them, and had more remaining of their own share than they could use themselves. Thus, a Christian might unconsciously eat of meat, either at the house of a friend (see 1 Corinthians 10:27) or by purchasing it himself in the public shambles, which had been previously brought in contact by sacrificial usage with an idol. There were some in Corinth who felt no scruple on the subject. An idol was nothing in their opinion. It could neither consecrate nor pollute that which was offered in its temple. Such Christians would, to show how completely and effectively their Christianity had dispelled all their previous heathen superstition, buy meat without caring whence it came, partake of a heathen friend’s hospitality, regardless of what use the meat had been put to, and even join in a repast held in the outer court of a heathen temple (1 Corinthians 8:10), where the meat would almost certainly be what had been saved after the sacrifice. That St. Paul would have done so himself, so far as his own personal feelings alone were concerned, we can scarcely doubt. To him, therefore, those who acted upon his authority appealed upon this subject. There were others at Corinth, however, who felt some scruples upon the subject. There were heathen converts who had not completely got rid of every vestige of the old superstition, or whose conscience would accuse them of not having wholly given up idolatry if they took any part even in its social aspect: for many social acts, as well as purely religious ceremonies, were in the heathen mind included in acts of worship. And there were Jews, the intensity of whose traditional hatred of idolatry could not allow them to regard as “nothing” that against which Jehovah had uttered His most terrible denunciations, and against which He had preserved their race as a living witness. To both these sections of the Church the conduct of the more liberal party would prove a serious stumbling-block. The argument used by those who asked St. Paul’s advice was evidently that the Christians have knowledge enough to feel that an idol is nothing, and that, therefore. there can be no harm in partaking of what has been offered to “nothing.” “We know,” says St. Paul, in reply, taking up the words of their own letter, “we know that we all have knowledge: we know that an idol is nothing.” The last clause of 1 Corinthians 8:1 and 1 Corinthians 8:2-3 form a parenthesis; and in 1 Corinthians 8:4 the opening words of 1 Corinthians 8:1 are repeated, and the line of thought which this parenthesis interrupted is again resumed.

Adam Clarke's Commentary on 1 Corinthians 8:1

CHAPTER VIII. The question of the Corinthians concerning meats offered to idols, and the apostle's preface to his instructions on that head, 1-3. The nature of idolatry, 4, 5. Of genuine worship, 6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, 7. Neither eating nor abstinence in themselves recommend us to God, 8. But no man should use his Christian liberty so as to put a stumbling block before a brother, 9, 10. If he act otherwise, he may be the means of a brother's destruction, 11. Those who act so as to wound the tender conscience of a brother, sin against Christ, 12. The apostle's resolution on this head, 13. NOTES ON CHAP. VIII. Verse 1. As touching things offered unto idols] This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionites, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, c. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple.

Cambridge Bible on 1 Corinthians 8:1

Ch. 1 Corinthians 8:1-13. The Question of Meats offered in Sacrifice to IdolsThere is a great general similarity between this chapter and Romans 14. The question comes before the reader there in a somewhat different form. There rules are laid down concerning clean and unclean meats; here about meats offered in sacrifice to idols. There the weak brother is a Jew; here he may be also a Gentile. See note on 1 Corinthians 8:7. But this difference only brings out in stronger relief the identity of the principle, as laid down in ch. 1 Corinthians 6:12 of this Epistle (where see note). Matters of this kind are purely indifferent in themselves. It is only so far as they are likely to affect the conduct of others that they become important. The Christian was not to be over-scrupulous; not to fret himself about the lawfulness or unlawfulness of this or that particular act, but to consider all questions of this kind on the broad general ground of the welfare of the community, and therefore, as a matter of course, of the individuals who composed it. By the decision in Acts 15:23-29, the Gentile converts were specially forbidden to eat meats offered to idols. Why does St Paul, it may be asked, make no reference to that decision here, and in some cases give a different one? It would seem that the directions given in Acts 15 were intended for special circumstances, and not for an universal rule. The letter containing them was addressed only to the churches of Antioch, Syria, and Cilicia, and was probably intended to allay the violence of the dissensions between Jewish and Gentile converts. So Bp. Lightfoot, Commentary on Galatians, p. 308.

Barnes' Notes on 1 Corinthians 8:1

Now as touching - In regard to; in answer to your inquiry whether it is right or not to partake of those things. Things offered unto idols - Sacrifices unto idols.

Whedon's Commentary on 1 Corinthians 8:1

1. Assuming the first verse to introduce a passage from the Corinthian letter to the apostle, we would print it somewhat thus: Now concerning idol sacrifices, “we are convinced,” [you say,] “that all

Sermons on 1 Corinthians 8:1

	Sermon	Description
	Brokenness by Zac Poonen	In this sermon, the speaker emphasizes the importance of God breaking us in order to use us effectively. He uses the example of Jacob being broken for twenty years in his father-in
	Christian Ethics by Paris Reidhead	Paris Reidhead addresses the complexities of Christian ethics in a culture rife with idolatry, particularly in Corinth, where meat offered to idols posed a dilemma for believers. H
	The Life of the Mind and the Love of God by John Piper	In this sermon, the speaker emphasizes the importance of loving God with all our minds. He lists seven or eight things that we should avoid in order to cultivate a love for God. Th
	Church Life Revisited- 1 Corinthians 13 by Ron Bailey	This sermon focuses on Paul's criteria for what is useful in the church, emphasizing the importance of edification and building up the covenant community. Paul's key question throu
	The Danger of Loving a Theological System More Than the Savior by Daniel L. Akin	In this sermon, Danny Akin addresses the issue of extreme Calvinism and its negative impact on believers. He emphasizes the importance of loving Jesus and his church above any theo
	Carnal Christians by Ernest C. Reisinger	In this sermon, the preacher discusses three important things to remember when thinking about the church. He references Matthew 3:12, where John the Baptist speaks about Jesus. The
	The Anointing by Jim Cymbala	In this sermon, Pastor Jim shares a personal experience of seeking guidance from the Holy Spirit on what to preach. He emphasizes the importance of being led by the Spirit and rely