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

De iis autem quæ idolis sacrificantur, scimus quia omnes scientiam habemus. Scientia inflat, caritas vero ædificat.

And now about meat that has been used in idolatrous worship. We all know, to be sure, what is the truth about it: but knowledge only breeds self-conceit, it is charity that binds the building together.

And if any man think that he knoweth any thing, he hath not yet known as he ought to know.

Si quis autem se existimat scire aliquid, nondum cognovit quemadmodum oporteat eum scire.

If anybody claims to have superior knowledge, it means that he has not yet attained the knowledge which is true knowledge;

But if any man love God, the same is known by him.

Si quis autem diligit Deum, hic cognitus est ab eo.

it is only when a man loves God that God acknowledges him.

But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one.

De escis autem quæ idolis immolantur, scimus quia nihil est idolum in mundo, et quod nullus est Deus, nisi unus.

About meat, then, used in idolatrous worship, we can be sure of this, that a false god has no existence in the order of things; there is one God, and there can be no other.

For although there be that are called gods, either in heaven or on earth (for there be gods many, and lords many);

Nam etsi sunt qui dicantur dii sive in cælo, sive in terra (siquidem sunt dii multi, et domini multi):

Whatever gods may be spoken of as existing in heaven or on earth (and there are many such gods, many such lords),

Yet to us there is but one God, the Father, of whom are all things, and we unto him; and one Lord Jesus Christ, by whom are all things, and we by him.

nobis tamen unus est Deus, Pater, ex quo omnia, et nos in illum: et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum.

for us there is only one God, the Father who is the origin of all things, and the end of our being; only one Lord, Jesus Christ, the creator of all things, who is our way to him.

But there is not knowledge in every one. For some until this present, with conscience of the idol: eat as a thing sacrificed to an idol, and their conscience, being weak, is defiled.

Sed non in omnibus est scientia. Quidam autem cum conscientia usque nunc idoli, quasi idolothytum manducant: et conscientia ipsorum cum sit infirma, polluitur.

But it is not everybody who has this knowledge; there are those who still think of such meat, while they eat it, as something belonging to idolatrous worship, with the thought of the false god in their minds; their conscience is not easy, and so incurs guilt.

But meat doth not commend us to God. For neither, if we eat, shall we have the more; nor, if we eat not, shall we have the less.

Esca autem nos non commendat Deo. Neque enim si manducaverimus, abundabimus: neque si non manducaverimus, deficiemus.

And it is not what we eat that gives us our standing in God’s sight; we gain nothing by eating, lose nothing by abstaining;

But take heed lest perhaps this your liberty become a stumblingblock to the weak.

Videte autem ne forte hæc licentia vestra offendiculum fiat infirmis.

it is for you to see that the liberty you allow yourselves does not prove a snare to doubtful consciences.

For if a man see him that hath knowledge sit at meat in the idol’s temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?

Si enim quis viderit eum, qui habet scientiam, in idolio recumbentem: nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta?

If any of them sees one who is better instructed sitting down to eat in the temple of a false god, will not his conscience, all uneasy as it is, be emboldened to approve of eating idolatrously?

And through thy knowledge shall the weak brother perish, for whom Christ hath died?

Et peribit infirmus in tua scientia, frater, propter quem Christus mortuus est?

And thus, through thy enlightenment, the doubting soul will be lost; thy brother, for whose sake Christ died.

Now when you sin thus against the brethren, and wound their weak conscience, you sin against Christ.

Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis.

When you thus sin against your brethren, by injuring their doubtful consciences, you sin against Christ.

Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.

Quapropter si esca scandalizat fratrem meum, non manducabo carnem in æternum, ne fratrem meum scandalizem.

Why then, if a mouthful of food is an occasion of sin to my brother, I will abstain from flesh meat perpetually, rather than be the occasion of my brother’s sin.