Consider Israel according to the flesh. Don’t those who eat the sacrifices participate in the altar?
Parallel Translations
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Consider Israel according to the flesh. Don’t those who eat the sacrifices participate in the altar?
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Beholde Israhell which walketh carnally. Are not they which eate of the sacrifyse partetakers of the aultre?
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Beholde Israel, which is after the flesh: are not they which eate of the sacrifices partakers of the altar?
Cross-references (15)
Passages linked to 1 Corinthians 10:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 3:11 The priest shall burn it on the altar: it is the food of the offering made by fire to Yahweh.
- Leviticus 7:6 Every male among the priests may eat of it. It shall be eaten in a holy place. It is most holy.
- Galatians 6:16 As many as walk by this rule, peace and mercy be on them, and on God’s Israel.
- Ephesians 2:11-12 Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands), that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.
- Philippians 3:3-5 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
- Leviticus 3:3-5 He shall offer of the sacrifice of peace offerings an offering made by fire to Yahweh. The fat that covers the innards, and all the fat that is on the innards, and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. Aaron’s sons shall burn it on the altar on the burnt offering, which is on the wood that is on the fire: it is an offering made by fire, of a pleasant aroma to Yahweh.
- Romans 1:3 concerning his Son, who was born of the offspring of David according to the flesh,
- Romans 4:1 What then will we say that Abraham, our forefather, has found according to the flesh?
- Romans 4:12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
- 1 Corinthians 9:13 Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
- 2 Corinthians 11:18-22 Seeing that many boast after the flesh, I will also boast. For you bear with the foolish gladly, being wise. For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, or if he strikes you on the face. I speak by way of disparagement, as though we had been weak. Yet in whatever way anyone is bold (I speak in foolishness), I am bold also. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the offspring of Abraham? So am I.
- 1 Samuel 9:12-13 They answered them, and said, “He is. Behold, he is before you. Hurry now, for he has come today into the city; for the people have a sacrifice today in the high place. As soon as you have come into the city, you will immediately find him, before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the sacrifice. Afterwards those who are invited eat. Now therefore go up; for at this time you will find him.”
- Romans 9:3-8 For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises; of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel. Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.” That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
- Leviticus 7:11-17 “ ‘This is the law of the sacrifice of peace offerings, which one shall offer to Yahweh: If he offers it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil. He shall offer his offering with the sacrifice of his peace offerings for thanksgiving with cakes of leavened bread. Of it he shall offer one out of each offering for a heave offering to Yahweh. It shall be the priest’s who sprinkles the blood of the peace offerings. The flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning. “ ‘But if the sacrifice of his offering is a vow, or a free will offering, it shall be eaten on the day that he offers his sacrifice. On the next day what remains of it shall be eaten, but what remains of the meat of the sacrifice on the third day shall be burned with fire.
- 1 Samuel 2:13-16 The custom of the priests with the people was that when anyone offered a sacrifice, the priest’s servant came while the meat was boiling, with a fork of three teeth in his hand; and he stabbed it into the pan, or kettle, or cauldron, or pot. The priest took all that the fork brought up for himself. They did this to all the Israelites who came there to Shiloh. Yes, before they burned the fat, the priest’s servant came, and said to the man who sacrificed, “Give meat to roast for the priest; for he will not accept boiled meat from you, but raw.” If the man said to him, “Let the fat be burned first, and then take as much as your soul desires;” then he would say, “No, but you shall give it to me now; and if not, I will take it by force.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 18. Behold Israel after the flesh He establishes it…
18. Behold Israel after the flesh He establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, are partakers with the altar, that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it.
This expression after the flesh, may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols. For it is God alone that sanctifies, and hence all strange gods pollute. Again, if mysteries unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship with idols. But the Apostle, before proceeding to this, answers by an anthypophora (anticipation) a question that might be proposed by way of objection.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Are consenting and guilty, both of that worship and…
Are consenting and guilty, both of that worship and sacrifice.
That is, as yet observe their ceremonies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 18 Behold Israel after the flesh: are not they…
18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?
Ver. 18. Are not they which eat, &c.] See Lev 7:15; hence he infers that these Corinthians also eating of the idol’s sacrifices, were defiled with idolatry; a pari, from the like.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Israel after the flesh was the whole seed of…
Israel after the flesh was the whole seed of Jacob, the whole body of the Jewish church; for believers only were Israelites after the Spirit, Rom 11:6, called the Israel of God, Gal 6:16.
Are not they which eat of the sacrifices partakers of the altar? If in the Jewish church any persons ate of the flesh of sacrifices offered upon God’s altar, did they not by that act manifest that they were members of the Jewish church, and owned that God to whom those sacrifices were offered, and that way of worship by which God was so worshipped? By the same reason these Corinthians eating of the flesh of those beasts in the idol’s temple, which had been offered unto idols, did by that act declare their owning of the idol, and that idolatrous worship which had been there performed, and were really partakers of the idolatrous altar.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here another argument against eating things offered to idols…
Here another argument against eating things offered to idols is produced by our apostle, and it runs thus: "As in the Jewish church all persons that did eat of the peace-offerings which were laid upon God’s altar, did by that act declare themselves members of the Jewish church, and that they owned the God of the Jews to whom these sacrifices were offered: in like manner the converted Corinthians, by eating part of those beasts which were sacrificed in the idol’s temple, did by that act declare their owning of that idol, and that idolatrous worship which had been there performed, and were really partakers of that idolatrous altar; not that an idol is any thing, or that which is offered to the idol any thing, that can of its own nature pollute and defile; but the plain truth was, the heathens were seduced by the devils to offer these sacrifices, and they were devils whom they worshipped; though not in their own intention, yet in God’s estimation: and consequently those that did eat of those feasts are supposed to join in those feasts are supposed to join in those sacrifices, and thereby to hold communion with devils.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Behold Israel after the flesh,.... So the apostle calls…
Behold Israel after the flesh,.... So the apostle calls them, to distinguish them from the Israel of God, the spiritual Israel, whether Jews or Gentiles; who are born again, believe in the true Messiah, worship God in a spiritual manner, rejoice in Christ Jesus, and have no confidence in fleshly things; but these were the descendants of Jacob or Israel by carnal generation, were carnal men, in the flesh, in a state of unregeneracy, and were employed in a carnal worship, in the observance of carnal commandments and ordinances; these the apostle directs to, to see, consider, and take notice of what they were doing; from whence some instruction might be taken, for the further clearing of the present point:
are not they which eat of the sacrifices partakers of the altar? yes, they are. The priests and Levites who waited at the altar, and ministered about holy things there, who brought the sacrifices and laid them upon the altar of the burnt offerings, where the altar consumed and devoured one part by fire, and that which was left they ate among themselves; and so as they had communion with one another in eating, they partook of the altar, of the things, or sacrifices of the altar, and showed themselves to be of the Jewish religion, and professed and declared that they worshipped the God of Israel, and would be thought to have communion with him in so doing; in like manner, such who eat of things sacrificed to idols, declared themselves to be idolaters, to be of the Pagan religion, to be worshippers of idols, and to have fellowship with them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Consider Israel after the flesh - Christians are the…
Consider Israel after the flesh - Christians are the spiritual "Israel of God." Are not they who eat of the sacrifices partakers of the altar - Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. Behold Israel after the flesh] The Jews…
Verse 18. Behold Israel after the flesh] The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavours.
1. All who join together in celebrating the Lord's Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ.
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2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 10:18. Behold — Consider, by way of illustration;…
1Co 10:18. Behold — Consider, by way of illustration; Israel after the flesh — How it is with the present Jews, the natural descendants of Jacob, who worship God by sacrifices, according to the Mosaic law. He says, after the flesh, to distinguish them from the spiritual Israel, consisting of believers of all nations, called the Israel of God, Gal 6:16. Are not they who eat of the sacrifices — Who feast upon the remainders of the sacrifices offered at the altar; see Lev 7:15; 1Sa 1:4-5; partakers of the altar — Do they not join in the worship there performed, and own the God there worshipped? And is not this an act of communion with that God to whom such sacrifices are offered? And is not the case the same with those who eat of the sacrifices offered to idols? This argument, drawn from the sentiments of the Jews, was used with peculiar propriety, especially in reasoning with the false teachers at Corinth, who, it seems, were Jews, and who, to ingratiate themselves with the Corinthians, are supposed to have encouraged them to eat of the idol’s sacrifices.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Behold Israel - Look at the Jews. The design…
Behold Israel - Look at the Jews. The design here is to illustrate the sentiment which he was establishing, by a reference to the fact that among the Jews those who partook of the same sacrifices were regarded as being one people, and as worshipping one God. So, if they partook of the sacrifices offered to idols, they would be regarded also as being fellow-worshippers of idols with them.
After the flesh - See Rom 4:1. The phrase “after the flesh” is designed to denote the Jews who were not converted to Christianity; the natural descendants of Israel, or Jacob.
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Are not they which eat of the sacrifices - A portion of the sacrifices offered to God was eaten by the offerer, and another portion by the priests. Some portions of the animal, as the fat, were burnt; and the remainder, unless it was a holocaust, or whole burnt-offering, was then the property of the priests who had officiated, or of the persons who had brought it; Exo 29:13, Exo 29:22; Lev, Lev 3:4, Lev 3:10, Lev 3:15; Lev 4:9; Lev 7:3-4; Lev 8:26. The right shoulder and the breast was the part which was assigned to the priests; the remainder belonged to the offerer.
Partakers of the altar - Worshippers of the same God. They are united in their worship, and are so regarded. And in like manner, if you partake of the sacrifices offered to idols, and join with their worshippers in their temples, you will be justly regarded as “united” with them in their worship, and partaking with them in their abominations.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Behold Israel, according to the flesh. That is, the…
Behold Israel, according to the flesh. That is, the people that were the offspring of Israel or Jacob. Are not these they who offered sacrifices to the true God, and eat or the sacrifices, which were offered on his altars, and by offering to him such sacrifices, acknowledged him to be their God, and the only true God: and so you, if you partake, and eat of the sacrifices of idolaters, and of what they tell you was offered to their idols, you seem at least, to join with them in acknowledging, and paying reverence to their idols, which are devils: and you cannot be partakers of the table of the Lord, and of the table of devils. --- Co we provoke the Lord to jealousy? that is, how dare we provoke our Lord, who is a jealous God, and will admit of no rival, by partaking of sacrifices offered to false gods? how dare we thus contemn his power, as if we were stronger than he, or that he could not punish us? (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Israel after the flesh--the literal, as distinguished from the…
Israel after the flesh--the literal, as distinguished from the spiritual, Israel (Rom 2:29; Rom 4:1; Rom 9:3; Gal 4:29).
partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 18. This unity and communion Paul now illustrates from…
18. This unity and communion Paul now illustrates from the Jewish system, where partaking of the sacrifices rendered all adherents of the common altar.
Israel after the flesh—in distinction from Israel after the spirit.
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Note Rom_9:8.
Partakers of the altar—If the altar be an idolatrous one, the partaker is an idolater; if it be an altar of Jehovah, then he acknowledges Jehovah. Such may not be the intention of the partaker, but such is the established and public import of the act.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Behold Israel after the flesh] Second reason (see…
18. Behold Israel after the flesh] Second reason (see 1Co_10:16). As the Christian sacrificial feasts, so are those of the Jews.
are not they which eat of the sacrifices partakers of the altar?] “In a strict and peculiar sense—the altar having part of the animal, the partaker another part.” Dean Alford. The word here translated partakers is not the same as in the last verse. It is, like the word translated communion, from κοινὸς, common, and implies that the altar and the worshipper share together in the victim. Bengel remarks that “he to whom anything is offered, the things which are offered, the altar on which they are offered,” and he might have added those who offer them, “have communion with each other.” If, therefore, any one knowingly rakes of an idol sacrifice, as such (it would seem that some went so as to contend that Christians might do so), he makes himself responsible for the worship of the idol, and all the evils with which that worship is connected.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Behold Israel after the flesh—i.e., Israel in its…
(18) Behold Israel after the flesh—i.e., Israel in its merely human aspect, not the spiritual Israel (Rom_2:28; Gal_4:29; Gal_6:16). The sacrifice was divided—a portion offered upon the altar and a portion taken and eaten (Deu_12:18; Deu_16:11): so whoever ate a portion of the same sacrifice was a partaker in common with (not “of,” as in the English translation) the altar. This is another argument against partaking of the heathen feasts. You cannot do so without connection with the heathen altar. The example of Israel proves that.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Partakers of the altar. It is better to render…
Partakers of the altar. It is better to render it "Have they not communion with the altar?" for the word is different from that in the last verse. The meaning is that, by sharing in the sacrifices, the Jews stood in direct association with the altar, the victims, and all that they symbolized. (Deu_12:27) And St. Paul implied that the same thing is true of those who sympathetically partook of idol offerings.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 18. Behold Israel after the flesh. The natural Israel,…
18. Behold Israel after the flesh. The natural Israel, in contrast with the spiritual Israel, the church. Are not they … partakers of the altar? A part of the sacrifice was eaten by the offerers and their friends, and as a part was burnt on the altar, as an offering to God, they were supposed to be partakers with God in the feast. So, too, those who partook of an idol feast, would be worshipers of the idol.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Behold Israel after the flesh: have not they that…
Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar? [In Paul's eyes the church was the true Israel, and the Jews were Israel after the flesh. Part of the Jewish sacrifice was eaten by the worshiper as an act of worship ( Deu_12:18 ), and part was consumed upon the altar as a sacrifice to God; that is, as God's part. Thus the worshiper had communion with the altar, or, more accurately speaking, with God, who owned the altar; a portion of the meat of sacrifice entering his body and becoming part of him, and a portion of it typically entering and becoming part of the Lord. Having thus given two instances showing that sacrificial feasts establish a relationship between the worshiper and the object worshipped, Paul proceeds to make his application of them to idol feasts, and begins by anticipating an objection which the quick-witted Corinthians, seeing the drift of his argument, would begin at once to urge.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The application of these truths to idolatrous practices:
The application of these truths to idolatrous practices:
v. 18. Behold Israel after the flesh; are not they which eat of the sacrifices partakers of the altar?
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v. 19. What say I, then? That the idol is anything, or that which is offered in sacrifice to idols is anything?
v. 20. But I say that the things which the Gentiles sacrifice they sacrifice to devils and not to God; and I would not that ye should have fellowship with devils.
v. 21. Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord’s Table and of the table of devils.
In his effort to impress upon the Corinthians the fact that participation in idolatrous feasts was equivalent to idol worship, the apostle now introduces the analogy of the Jewish form of worship: Note the people of Israel as a nation. Are not those that eat the sacrifices partakers of the altar; do they not enter into communion with the altar? This fact was brought out particularly strongly on the great festivals, such as the Passover Feast, when the entire congregation of Israel demonstrated its communion by combining in the sacrifice of Passover, and joining, at the same time and in the same manner, in the meal which was connected with it. It was probable that the readers, at this point, would gather the trend of the apostle’s remarks, that he was about to refer to their taking part in heathen feasts. But before they can offer the objection which they are likely to make, the apostle disarms them: What am I saying now? Am I contradicting myself (See chap. 8:4-, that idol sacrifice is anything, or that an idol is anything? He had denied the actual existence, the personality of idols, and thus had also decried the rites connected with their worship as meaningless observances. This position he held just as strongly as ever.
But there was another feature to which he wanted to call the attention of his readers: Rather, that which they sacrifice they sacrifice to demons, and not to God. Devils are virtually worshiped at the idol feast, and thus, by partaking in heathenish festivals, they come into communion with devils, and he does not want them to enter into fellowship with devils. The riot and debauch attending heathen festivals, not to speak of worse things, showed that foul spirits of evil presided over them. And so Paul makes his application of the truth which their cleverness must surely have shown them to be correct: You cannot drink the cup of the Lord and the cup of demons; you cannot be partakers of the Lord’s Table and of the table of demons. The Lord’s cup in the celebration of the Eucharist is the communion with the Lord and therefore demands the closest allegiance to Him; the attendance at the idol festivals, therefore, where the cup of devils was in use and the fellowship with devils was celebrated, must break the tie that binds to the Lord. And in the same way the fellowship with the Lord established at the table of the Holy Communion could not be maintained if a Christian took part in heathen festivals it was a moral impossibility. Every fiber of a Christian’s regenerated being must cry out against such blasphemous confusion. Note: The words of the apostle find their application today as well as in Corinth at that time. If Christians join in the wild and profligate revelings and debaucheries of the world, particularly such as are arranged in honor of anti-Christian persons or principles, they are no less guilty than the boastful Corinthians were in their day.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Are not those who eat the sacrifices participants in…
Are not those who eat the sacrifices participants in the altar?
Paul is reminding the Corinthians of what they already know so that he can give them new information. AT: "those who eat the sacrifices share in the activities and the blessings of the altar" (See: Rhetorical Question)
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What am I saying then?
Paul is reminding the Corinthians of what they already know so that he can give them new information. AT: "Let me review what I am saying." or "This is what I mean." (See: Rhetorical Question)
That an idol is anything?
Paul wants the Corinthians to answer the question in their minds so he does not have to tell them. AT: "You know that I am not saying that an idol is something real." (See: Rhetorical Question and Ellipsis)
Or that food sacrificed to an idol is anything?
Paul wants the Corinthians to answer the question in their minds so he does not have to tell them. AT: "You know that I am not saying that food sacrificed to an idol is not important." (See: Rhetorical Question and Ellipsis)
translationWords
Israel
sacrifice
altar
false god
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.