1 Corinthians 10:29
New International Version
I am referring to the other person's conscience, not yours. For why is my freedom being judged by another's conscience?

New Living Translation
It might not be a matter of conscience for you, but it is for the other person.) For why should my freedom be limited by what someone else thinks?

English Standard Version
I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience?

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

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

New American Standard Bible
I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience?

King James Bible
Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

Christian Standard Bible
I do not mean your own conscience, but the other person's. For why is my freedom judged by another person's conscience?

Good News Translation
that is, not your own conscience, but the other person's conscience. "Well, then," someone asks, "why should my freedom to act be limited by another person's conscience?

Holman Christian Standard Bible
I do not mean your own conscience, but the other person's. For why is my freedom judged by another person's conscience?

International Standard Version
I mean, of course, his conscience, not yours. For why should my freedom be determined by someone else's conscience?

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

New Heart English Bible
Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?

Aramaic Bible in Plain English
But conscience, I say, not your own, but his who told you; for, why is my liberty judged by the conscience of others?

GOD'S WORD® Translation
I'm not talking about your conscience but the other person's conscience. Why should my freedom be judged by someone else's conscience?

New American Standard 1977
I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience?

Jubilee Bible 2000
conscience, I say, not thine own, but of the other, for why should my liberty be judged by another man's conscience?

King James 2000 Bible
Conscience, I say, not your own, but of the other: for why is my liberty judged by another man's conscience?

American King James Version
Conscience, I say, not your own, but of the other: for why is my liberty judged of another man's conscience?

American Standard Version
conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience?

Douay-Rheims Bible
Conscience, I say, not thy own, but the other's. For why is my liberty judged by another man's conscience ?

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

English Revised Version
conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience?

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

Weymouth New Testament
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?

World English Bible
Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?

Young's Literal Translation
and conscience, I say, not of thyself, but of the other, for why is it that my liberty is judged by another's conscience?
Study Bible
All to God's Glory
28But if someone tells you, “This food was offered to idols,” then do not eat it, for the sake of the one who told you and for the sake of conscience— 29the other one’s conscience , I mean, not your own. For why should my freedom be determined by someone else’s conscience? 30If I partake in the meal with thankfulness, why am I denounced because of that for which I give thanks?…
Cross References
Luke 4:18
"The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim deliverance to the captives and recovery of sight to the blind, to release the oppressed,

Romans 14:16
Do not allow what you consider good, then, to be spoken of as evil.

1 Corinthians 9:1
Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you yourselves not my workmanship in the Lord?

1 Corinthians 9:19
Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.

Treasury of Scripture

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

not.

1 Corinthians 10:32
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

1 Corinthians 8:9-13
But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak…

Romans 14:15-21
But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died…

why.

Romans 14:16
Let not then your good be evil spoken of:

2 Corinthians 8:21
Providing for honest things, not only in the sight of the Lord, but also in the sight of men.

1 Thessalonians 5:22
Abstain from all appearance of evil.







Lexicon
the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other [one’s]
ἑτέρου (heterou)
Adjective - Genitive Masculine Singular
Strong's Greek 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

[ conscience ],
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

I mean,
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

not
οὐχὶ (ouchi)
Adverb
Strong's Greek 3780: By no means, not at all. Intensive of ou; not indeed.

your own.
ἑαυτοῦ (heautou)
Reflexive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 1438: Himself, herself, itself.

For
γὰρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

why
ἵνα‿ (hina)
Conjunction
Strong's Greek 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

{should} my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

freedom
ἐλευθερία (eleutheria)
Noun - Nominative Feminine Singular
Strong's Greek 1657: Freedom, liberty, especially: a state of freedom from slavery. From eleutheros; freedom.

be determined
κρίνεται (krinetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish.

by
ὑπὸ (hypo)
Preposition
Strong's Greek 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

someone else’s
ἄλλης (allēs)
Adjective - Genitive Feminine Singular
Strong's Greek 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

conscience?
συνειδήσεως (syneidēseōs)
Noun - Genitive Feminine Singular
Strong's Greek 4893: The conscience, a persisting notion. From a prolonged form of suneido; co-perception, i.e. Moral consciousness.
(29) Conscience, I say, not thine own, but of the other.--In the previous verse there is nothing to indicate that the obligation not to eat the meat under such circumstances arises from a consideration of the tenderness of the other's conscience. Here any danger of mistake as to whose conscience is meant is removed. Of course (says St. Paul) I mean his conscience, not yours. For no other man's scruples are to bind my conscience. While the opinion or weakness of another is never to make my conscience waver from what it knows to be true, it may often be a reason for our sacrificing in act some personal indulgence.

Verse 29. - Conscience, I say, not thine own, but of the other. You may be well aware that you intend no sanction of idolatry, but if the other supposes that you do, you wound his conscience, which you have no right to do. Your own conscience has already decided for itself. For why is my liberty judged of another man's conscience? These words explain why he said "conscience not thine own." The mere fact that another person thinks that we are doing wrong does not furnish the smallest proof that we are doing wrong. We stand or fall only to our own Master, and our consciences are free to form their own independent conclusion. Perhaps in this clause and the next verse we have an echo of the arguments used by the Corinthian "liberals," who objected to sacrifice themselves to the scruples of the weak. The independence of conscience is powerfully maintained in Romans 14:2-5. 10:23-33 There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. In eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.
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