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1 Corinthians 10

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1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 2 καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον, 4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα: ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός. 5 ἀλλ' οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ θεός, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ. 6 ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν. 7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν: ὥσπερ γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 8 μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 9 μηδὲ ἐκπειράζωμεν τὸν Χριστόν καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο. 10 μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 11 ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 12 ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. 13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος: πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.

1 Let me remind you, brethren, of this. Our fathers were hidden, all of them, under the cloud, and found a path, all of them, through the sea; 2 all alike, in the cloud and in the sea, were baptized into Moses’ fellowship. 3 They all ate the same prophetic food,[1] 4 and all drank the same prophetic drink, watered by the same prophetic rock which bore them company, the rock that was Christ.[2] 5 And for all that, God was ill pleased with most of them; see how they were laid low in the wilderness. 6 It is we that were foreshadowed in these events. We were not to set our hearts, as some of them set their hearts, on forbidden things. 7 You were not to turn idolatrous, as some of them did; so we read, The people sat down to eat and drink, and rose up to take their pleasure.[3] 8 We were not to commit fornication, as some of them committed fornication, when twenty-three thousand of them were killed in one day.[4] 9 We were not to try the patience of Christ, as some of them tried it, the men who were slain by the serpents;[5] 10 nor were you to complain, as some of them complained, till the destroying angel slew them.[6] 11 When all this happened to them, it was a symbol; the record of it was written as a warning to us, in whom history has reached its fulfilment; 12 and it means that he who thinks he stands firmly should beware of a fall.[7] 13 I pray that no temptation may come upon you that is beyond man’s strength.[8] Not that God will play you false; he will not allow you to be tempted beyond your powers. With the temptation itself, he will ordain the issue of it, and enable you to hold your own.

1 Nolo enim vos ignorare fratres, quoniam patres nostri omnes sub nube fuerunt, et omnes mare transierunt, 2 et omnes in Moyse baptizati sunt in nube, et in mari: 3 et omnes eamdem escam spiritalem manducaverunt, 4 et omnes eumdem potum spiritalem biberunt (bibebant autem de spiritali, consequente eos, petra: petra autem erat Christus): 5 sed non in pluribus eorum beneplacitum est Deo: nam prostrati sunt in deserto. 6 Hæc autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt. 7 Neque idololatræ efficiamini, sicut quidam ex ipsis: quemadmodum scriptum est: Sedit populus manducare, et bibere, et surrexerunt ludere. 8 Neque fornicemur, sicut quidam ex ipsis fornicati sunt, et ceciderunt una die viginti tria millia. 9 Neque tentemus Christum, sicut quidam eorum tentaverunt, et a serpentibus perierunt. 10 Neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore. 11 Hæc autem omnia in figura contingebant illis: scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt. 12 Itaque qui se existimat stare, videat ne cadat. 13 Tentatio vos non apprehendat nisi humana: fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere.

14 διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας. 15 ὡς φρονίμοις λέγω: κρίνατε ὑμεῖς ὅ φημι. 16 τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν; 17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν: οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. 18 βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα: οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 19 τί οὖν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν; ἢ ὅτι εἴδωλόν τί ἐστιν; 20 ἀλλ' ὅτι ἃ θύουσιν, δαιμονίοις καὶ οὐ θεῷ θύουσιν, οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 21 οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων: οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων. 22 ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν; 23 Πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ. 24 μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου. 25 πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 26 τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. 27 εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν. 28 ἐὰν δέ τις ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε δι' ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν 29 συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; 30 εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; 31 εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. 32 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 33 καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.

14 Keep far away, then, my well beloved, from idolatry. 15 I am speaking to you as men of good sense; weigh my words for yourselves. 16 We have a cup that we bless; is not this cup we bless a participation in Christ’s blood? Is not the bread we break a participation in Christ’s body? 17 The one bread makes us one body, though we are many in number; the same bread is shared by all.[9] 18 Or look at Israel, God’s people by nature; do not those who eat their sacrifices associate themselves with the altar of sacrifice? 19 I am not suggesting that anything can really be sacrificed to a false god, or that a false god has any existence; 20 I mean that when the heathen offer sacrifice they are really offering it to evil spirits and not to a God at all. I have no mind to see you associating yourselves with evil spirits. 21 To drink the Lord’s cup, and yet to drink the cup of evil spirits, to share the Lord’s feast, and to share the feast of evil spirits, is impossible for you. 22 Are we, then, to provoke the Lord to jealousy? Have we powers greater than his?

I am free to do what I will; yes, but not everything can be done without harm. 23 I am free to do what I will, but some things disedify. 24 Each of you ought to study the well-being of others, not his own. 25 When things are sold in the open market, then you may eat them, without making any enquiries to satisfy your consciences; 26 this world, as we know, and all that is in it belongs to the Lord.[10] 27 If some unbeliever invites you to his table, and you consent to go, then you need not ask questions to satisfy your consciences, you may eat whatever is put before you. 28 But if someone says to you, This has been used in idolatrous worship, then for the sake of your informant, you must refuse to eat; it is a matter of conscience; 29 his conscience, I mean, not yours. There is no reason why I should let my freedom be called in question by another man’s conscience. 30 I can eat such food and be grateful for it; why should I incur reproach for saying grace over it?[11] 31 In eating, in drinking, in all that you do, do everything as for God’s glory. 32 Give no offence to Jew, or to Greek, or to God’s church. 33 That is my own rule, to satisfy all alike, studying the general welfare rather than my own, so as to win their salvation.

14 Propter quod, carissimi mihi, fugite ab idolorum cultura: 15 ut prudentibus loquor, vos ipsi judicate quod dico. 16 Calix benedictionis, cui benedicimus, nonne communicatio sanguinis Christi est? et panis quem frangimus, nonne participatio corporis Domini est? 17 Quoniam unus panis, unum corpus multi sumus, omnes qui de uno pane participamus. 18 Videte Israël secundum carnem: nonne qui edunt hostias, participes sunt altaris? 19 Quid ergo? dico quod idolis immolatum sit aliquid? aut quod idolum, sit aliquid? 20 Sed quæ immolant gentes, dæmoniis immolant, et non Deo. Nolo autem vos socios fieri dæmoniorum: 21 non potestis calicem Domini bibere, et calicem dæmoniorum; non potestis mensæ Domini participes esse, et mensæ dæmoniorum. 22 An æmulamur Dominum? numquid fortiores illo sumus? Omnia mihi licent, sed non omnia expediunt. 23 Omnia mihi licent, sed non omnia ædificat. 24 Nemo quod suum est quærat, sed quod alterius. 25 Omne quod in macello venit, manducate, nihil interrogantes propter conscientiam. 26 Domini est terra, et plenitudo ejus. 27 Si quis vocat vos infidelium, et vultis ire: omne quod vobis apponitur, manducate, nihil interrogantes propter conscientiam. 28 Si quis autem dixerit: Hoc immolatum est idolis: nolite manducare propter illum qui indicavit, et propter conscientiam: 29 conscientiam autem dico non tuam, sed alterius. Ut quid enim libertas mea judicatur ab aliena conscientia? 30 Si ego cum gratia participo, quid blasphemor pro eo quod gratias ago? 31 Sive ergo manducatis, sive bibitis, sive aliud quid facitis: omnia in gloriam Dei facite. 32 Sine offensione estote Judæis, et gentibus, et ecclesiæ Dei: 33 sicut et ego per omnia omnibus placeo, non quærens quod mihi utile est, sed quod multis: ut salvi fiant.

[1] ‘Prophetic’; literally, ‘spiritual’. The sense may be merely that of ‘supernatural’, but it seems more likely that St Paul is regarding the manna, the water, and the rock as types of things to come; cf. Apoc. 11.8.

[2] St Paul is no doubt alluding to a Jewish legend, according to which the rock from which the water came was enabled, by a miracle, to accompany the wanderings of the Israelites; he means, perhaps, to attribute this abiding presence to the thing signified rather than to the rock itself.

[3] Ex. 32.6.

[4] Num. 25.1-9.

[5] Num. 21.6. The Greek manuscripts read ‘the Lord’, not ‘Christ’.

[6] Num. 14.2; 29.37.

[7] vv. 1-12: The Jews, St Paul argues, were figuratively baptized when they were hidden by the fiery cloud (Ex. 14.20) and passed through the Red Sea, as we are mystically associated by baptism with the passage of Christ through the tomb (Rom. 6.2-4; Col. 3.3). They became, figuratively, communicants when they ate the bread of angels, the manna, and were nourished from the riven rock (Ex. 17.6), as we are sacramentally nourished from the riven side of Christ (Jn. 19.34). Baptized communicants, in this figurative sense, they nevertheless fell away from God and incurred his anger. The Corinthians, then, must not think that they, as baptized communicants, are proof against every temptation; they must avoid the occasions of sin, especially that of idolatry.

[8] According to St Basil, St Paul here looks forward to the persecutions which were soon to bring Christians into grave danger of consenting to idolatry. ‘I pray that no temptation may befall you’; the Greek here has, ‘So far, no temptation has befallen you’.

[9] The beginning of this verse may also be translated, ‘For we are one bread, one body, though many in number’.

[10] Ps. 23.1.

[11] vv. 29, 30: It is probable that St Paul means, ‘Keep your own interior liberty of conscience, although you abstain out of charity; one man’s conscience cannot be the rule for another’s’. He may, however, mean, ‘Is it worth while to use your own liberty at the price of incurring censure from others?’ v. 30: The Greek here may mean, ‘Grace lets me eat this food’, that is, the liberty of the Gospel, as opposed to the strictness of the Jewish law. ‘For saying grace over it’; in the Greek, ‘for that over which I say grace’. It is to be observed that the Gospel liberty of which St Paul speaks justified the faithful in eating the food offered them without asking questions, but did not justify them in frequenting feasts held in honour of heathen deities, which is the situation contemplated in verses 16-22, as in 8.10.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd