1 Corinthians 10:31

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1 Corinthians 10:31 in Multiple Translations

Berean Standard Bible BSB

So whether you eat or drink or whatever you do, do it all to the glory of God.

King James Version KJV

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

American Standard Version ASV

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

Bible in Basic English BBE

So then, if it is a question of food or drink, or any other thing, whatever you do, do all to the glory of God.

Free Bible Version FBV

So whether you eat or drink or whatever you do, make sure to do everything to the glory of God.

Geneva Bible 1599 GNV

Whether therefore ye eate, or drinke, or whatsoeuer ye doe, doe all to the glory of God.

Young's Literal Translation YLT

Whether, then, ye eat, or drink, or do anything, do all to the glory of God;

World English Bible WEB

Whether therefore you eat or drink, or whatever you do, do all to the glory of God.

Noah Webster Bible WBS

Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God.

Douay-Rheims 1899 DRV

Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.

Translation for Translators T4T

So I say to you in conclusion, when you eat food, or drink something, or do anything else, do everything in order that people will praise God.

Plain English Version PEV

Don’t think like that. You have to think like this, that we have to live in a way that shows everyone that God is great and God is good. So whatever you do, even when you eat and drink, do it the way God wants.

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Berean Amplified Bible — 1 Corinthians 10:31

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Word Study

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1 Corinthians 10:31 Interlinear (Deep Study)

BIB

GRK ειτε ουν εσθιετε ειτε πινετε ειτε τι ποιειτε παντα εις δοξαν θεου ποιειτε

ειτε eite G1535 whether Conj

ουν oun G3767 therefore/then Conj

εσθιετε esthiō G2068 to eat Verb-PAI-2P

ειτε eite G1535 whether Conj

πινετε pinō G4095 to drink Verb-PAI-2P

ειτε eite G1535 whether Conj

τι tis G5100 one Indef-ASN

ποιειτε poieō G4160 to do/make: do Verb-PAI-2P

παντα pas G3956 all Adj-APN

εις eis G1519 toward Prep

δοξαν doxa G1391 glory Noun-ASF

θεου theos G2316 God Noun-GSM

ποιειτε poieō G4160 to do/make: do Verb-PAM-2P

Greek Word Study

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Greek Word Reference — 1 Corinthians 10:31

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Definition: εἴτε, see: εἰ. εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

εσθιετε esthiō G2068 "to eat" Verb-PAI-2P

To eat, like in Matthew 14:20 and Mark 6:31, it's about consuming food. The Bible uses it to talk about eating and drinking.

Definition: ἐσθίω, and (poet, and late prose) ἔσθω, [in LXX chiefly for אכל ;] to eat; __(a) absol.: Mat.14:20, 21 Mrk.6:31, Jhn.4:31, al.; ἐν τ. φαγεῖν (on this aor. form, see M, Pr., 111), 1Co.11:21; διδόναι φαγεῖν, with dative of person(s), Mrk.5:43, al.; ἐ. καὶ πίνειν, Mat.6:25, 31 Luk.10:7, al.; of ordinary use of food and drink, 1Co.9:4 11:22; of partaking of food at table, Mrk.2:16, Luk.5:30, al.; opposite to fasting, Mat.11:18, Luk.5:33, al.; of revelling, Mat.24:49, Luk.12:45 . __(b) with accusative of thing(s): Mat.6:25, Mrk.1:6, Jhn.6:31, Rom.14:2, al.; ἄρτον (Heb. אָכַל לֶחֶם), Mat.15:2, Mrk.3:20, al.; τὸν ἑαυτοῦ ἄ., 2Th.3:12; ἄ. before παρά, genitive of person(s), 2Th.3:8; τά before id., Luk.10:7; τ. πάσχα, Mat.26:17, Mrk.14:12 al; τ. κυριακὸν δεῖπνον, 1Co.11:20; τ. θυσίας, 1Co.10:18; before ἐκ (= cl. part. genitive), Jhn.6:26, 5o, 51, 1Co.11:28; ἀπό (cf. Heb. אָכַל מִן), Mat.15:27, Mrk.7:28; metaphorically, to devour, consume: Heb.10:27, Jas.5:3, Rev.17:16 (cf. κατ-, συν-εσθίω) . (AS)

Usage: Occurs in 55 NT verses. KJV: devour, eat, live See also: 1 Corinthians 8:7; Luke 15:16; Hebrews 10:27.

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

πινετε pinō G4095 "to drink" Verb-PAI-2P

To drink means to swallow a liquid, like water or wine. In the Bible, drinking is often used as a symbol, like in John 6:53-54, where Jesus says to drink his blood. The word is used in many stories, including Luke 2:19 and Romans 14:21.

Definition: πίνω [in LXX chiefly for שָׁתָה ;] to drink: absol., Luk.2:19, Jhn.4:7, al.; with accusative of thing(s), Mat.6:26, 31 Mrk.14:25, al.; of habitual use, Luk.1:15, Rom.14:21, al.; by meton., τὸ ποτήριον, 1Co.10:21, al.; of the earth absorbing rain (Hdt., al.), Heb.6:7; spiritually, of the blood of Christ, Jhn.6:53-54, 56; before ἐκ (of the vessel), Mat.26:27, al.; id. (of the drink; Bl., § 36, 1), Mat.26:29, Jhn.4:13-14 Rev.14:10, al.; ἀπό, Luk.22:18 (cf. ἀπο-, συν-πίνω; on the form πίεσαι, Luk.17:8, see Bl., § 21, 8, and on the contr. aor. πεῖν, M, Pr., 44 f., Thackeray, Gr., 63 f.) (AS)

Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

τι tis G5100 "one" Indef-ASN

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ποιειτε poieō G4160 "to do/make: do" Verb-PAI-2P

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

παντα pas G3956 "all" Adj-APN

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.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

δοξαν doxa G1391 "glory" Noun-ASF

This word means glory, honor, or praise, referring to the admiration and respect given to someone or something, like God's glory in Luke 14:10 and John 12:43. It's the opposite of shame or dishonor, as seen in Philippians 3:19 and 2 Corinthians 6:8. Glory is also associated with dignity and worship in Romans 2:7 and 1 Peter.

Definition: δόξα, -ης, ἡ (δοκέω), [in LXX very frequently for כָּבוֹד, also for הוֹד ,פִּפְאֶרֶת, etc., 25 words in all ;] in cl., __1. expectation, judgment, opinion (4Ma.5:18). __2. opinion, estimation in which one is held, repute; in NT, always good opinion, hence reputation, praise, honour, glory: Luk.14:10, Jhn.12:43, Heb.3:3; opposite to αἰσχύνη, Php.3:19; to ἀτιμία, 2Co.6:8; δ. κ. τιμή, Rom.2:7, 10 1Pe.1:7, 2Pe.1:17; ζητεῖν, Jhn.5:44 7:18 8:50, 1Th.2:6; λαμβάνειν, Jhn.5:41, 2Pe.1:17, Rev.5:12; διδόναι δ. τ. θεῷ (cf. נָתַן כָּבוֹד לַיהוָֹה, Jer.13:16, al.), Luk.17:18, Jhn.9:24, Act.12:23, Rom.4:20, Rev.4:9; εἰς (τ.) δ. θεοῦ, Rom.3:7 15:7, Php.1:11, al.; in doxologies, τ. θεῷ (ᾧ) ἡ δ., Luk.2:14, Rom.11:36 16:27, Gal.1:5, Eph.3:21, al. __3. Later also (not cl.) as in LXX (= הוֹד, Job.39:20, 1Ch.29:25; כָּבוֹד, Job.19:9, Est.5:11, al.), visible brightness, splendour, glory: of light, Act.22:11; of heavenly bodies, 1Co.15:40ff.; esp. that wh. radiates from God's presence, as manifested in the pillar of cloud and in the Holy of Holies (= כָּבוֹד, Exo.16:10 25:22 40:34, al.; and new Heb. שְׁכִינָה, 2Ma.2:8; see DB, iv, 489b), Rom.9:4, Jas.2:1 (see Hort, Mayor, in l.); hence of the manifested glory of God, Rom.1:23, Col.1:11 Eph.1:6, 12 17 3:16; of the same as communicated to man through Christ, 2Co.3:18 4:6; and of the glorious condition into which Christians shall enter hereafter, Rom.8:18, 21 9:23, 2Ti.2:10, al. SYN.: ἔπαινος τιμή (see Hort on 1Pe.1:7). (AS)

Usage: Occurs in 151 NT verses. KJV: dignity, glory(-ious), honour, praise, worship See also: 1 Corinthians 2:7; John 7:18; 1 Peter 1:7.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ποιειτε poieō G4160 "to do/make: do" Verb-PAM-2P

Study Notes — 1 Corinthians 10:31

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 10:31 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 10:31
Jamieson-Fausset-Brown on 1 Corinthians 10:31
Matthew Poole's Commentary on 1 Corinthians 10:31
Trapp's Commentary on 1 Corinthians 10:31
Ellicott's Commentary on 1 Corinthians 10:31
Adam Clarke's Commentary on 1 Corinthians 10:31
Cambridge Bible on 1 Corinthians 10:31
Barnes' Notes on 1 Corinthians 10:31
Whedon's Commentary on 1 Corinthians 10:31
Sermons on 1 Corinthians 10:31

Context — All to God’s Glory

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?

31So whether you eat or drink or whatever you do, do it all to the glory of God.

32Do not become a stumbling block, whether to Jews or Greeks or the church of God— 33as I also try to please everyone in all I do. For I am not seeking my own good, but the good of many, that they may be saved.

Cross References

	Reference	Text (BSB)
1	Colossians 3:17	And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.
2	Colossians 3:23	Whatever you do, work at it with your whole being, for the Lord and not for men,
3	1 Peter 4:11	If anyone speaks, he should speak as one conveying the words of God. If anyone serves, he should serve with the strength God provides, so that in all things God may be glorified through Jesus Christ, to whom be the glory and the power forever and ever. Amen.
4	Deuteronomy 12:18	Instead, you must eat them in the presence of the LORD your God at the place the LORD your God will choose—you, your sons and daughters, your menservants and maidservants, and the Levite within your gates. Rejoice before the LORD your God in all you do,
5	Deuteronomy 12:7	There, in the presence of the LORD your God, you and your households shall eat and rejoice in all you do, because the LORD your God has blessed you.
6	Zechariah 7:5–6	“Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for these seventy years, was it really for Me that you fasted? And when you were eating and drinking, were you not doing so simply for yourselves?
7	Deuteronomy 12:12	And you shall rejoice before the LORD your God—you, your sons and daughters, your menservants and maidservants, and the Levite within your gates, since he has no portion or inheritance among you.
8	Luke 11:41	But give as alms the things that are within you, and you will see that everything is clean for you.
9	Nehemiah 8:16–18	And the people went out, brought back branches, and made booths on their own rooftops, in their courtyards, in the court of the house of God, and in the squares by the Water Gate and by the Gate of Ephraim. The whole assembly who had returned from exile made booths and lived in them. From the days of Joshua son of Nun until that day, the Israelites had not celebrated like this. And there was great rejoicing. Day after day, from the first day to the last, Ezra read from the Book of the Law of God. The Israelites kept the feast for seven days, and on the eighth day they held an assembly, according to the ordinance.
10	1 Corinthians 7:34	and his interests are divided. The unmarried woman or virgin is concerned about the work of the Lord, how she can be holy in both body and spirit. But the married woman is concerned about the affairs of this world, how she can please her husband.

1 Corinthians 10:31 Summary

[This verse is reminding us that everything we do, from the smallest tasks to the biggest decisions, should be done in a way that honors God. It's not just about what we do, but why we do it, as seen in 1 Corinthians 4:2. We should strive to live in a way that reflects God's love and character, as described in Matthew 5:16. By doing so, we can bring glory to God and point others to Him, as encouraged in Psalm 96:3.]

Frequently Asked Questions

What does it mean to do everything to the glory of God?

It means that our actions, whether eating, drinking, or any other activity, should be done in a way that honors and reflects God's character, as seen in Colossians 3:17 and Psalm 115:1.

Is this verse saying that I need to be constantly thinking about God in every moment?

While it's not possible to consciously think about God every second, this verse is encouraging us to have a mindset of living for God's glory, as described in Romans 11:36, and to make decisions that align with His will.

How can I apply this verse to my daily life?

You can start by being mindful of your motivations and actions, asking yourself if they would bring glory to God, and making adjustments as needed, as encouraged in 1 Thessalonians 4:1-2 and 2 Corinthians 5:9.

Does this verse mean that I need to give up all worldly pleasures?

Not necessarily, as seen in 1 Timothy 4:4-5, but it does mean that we should enjoy them in a way that honors God and doesn't lead us or others into sin, as warned in 1 Corinthians 6:12.

Reflection Questions

What are some areas in my life where I can intentionally seek to bring glory to God?
How can I balance my desire for personal enjoyment with the desire to honor God in all I do?
What would my daily life look like if I truly lived out this verse, doing everything to the glory of God?
In what ways can I use my daily activities as opportunities to point others to God's glory?

Gill's Exposition on 1 Corinthians 10:31

Whether therefore ye eat or drink,.... Which may principally refer to eating things sacrificed to idols, and drinking the libations of wine offered to them, since this is the subject of the apostle's

Jamieson-Fausset-Brown on 1 Corinthians 10:31

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Contrast Zechariah 7:6, worldly men. The godly "eat and drink," and it in well with him (Jeremiah 22:15-16).

Matthew Poole's Commentary on 1 Corinthians 10:31

The apostle, in these three last verses, layeth down three rules, to direct Christians how to use their liberty as to things that are of an indifferent nature, neither in themselves commanded nor forbidden in the word of God. His first rule is in this verse, to do whatsoever we do to the glory of God. This is a general rule, not to be restrained to the eating of meat offered to idols, of which the former discourse had been. It is a general rule, not applicable alone to eating and drinking, but to all other human actions. The reasonableness of this rule appeareth from our consideration, that the glory of God was the end of our creation; The Lord hath made all things for himself, : and indeed it is impossible it should be otherwise; for whereas every reasonable agent both propounds to himself some end of his actions, and the best end he can imagine, it is impossible but that God also, in creating man, should propound to himself some end, and there being no better end than his own glory, he could propound no other unto himself. The glory of God being the end which he propounded to himself in creating man, it must needs follow, that that must be the chief and greatest end which any man can propound to himself in his actions. God is then glorified by us, when by our means, or by occasion of us, he is well spoken of in the world, or by our obedience to his will: this our Saviour hath taught us, ,6. No man in any of his actions hath a liberty from this rule; so as though a man, as to many things, hath a liberty to marry or not to marry, to eat meats or not to eat them, to wear this apparel or not to wear it; yet he is not even in such things as these so at liberty, but he ought to look about, and to consider circumstances, which will be most for the honour of God, the credit of the gospel, and reputation of religion. And the judgment of this is to be made from circumstances, the difference of which may make that unlawful which otherwise would be lawful, and that lawful which under other circumstances would be unlawful.

Trapp's Commentary on 1 Corinthians 10:31

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Ver. 31. Whether therefore ye eat, &c.] Of a reverend Scotch divine it is said, that "he did even eat and drink and sleep eternal life." These common actions also are steps in our Christian walking, despise them not, therefore, but refer them to that supreme scope. Socrates, even in his recreations, profited his companions no less than if he had been reading lectures to them. παιζωνουδενηττονελυσιτελειτοιςσυνδιατριβουσιναυτω. (Xenoph.) Plato and Xenophon thought it fit and profitable that men’ s speeches at meals should be written. Quicquid agas propter Deum agas, saith one. Propter te, Domine, propter te, saith another. (Drus. Apophth.) The glory of God ought to eat up all other ends, as Moses’ serpent did the sorcerers’ serpents; or as the sun puts out the light of the fire. Jovinian the emperor’ s motto was, Scopus vitae Christus.

Ellicott's Commentary on 1 Corinthians 10:31

(31) Whether therefore ye eat, or drink, or whatsoever ye do.—These words embrace all life. The definite acts of eating and drinking are mentioned expressly as they are the subject immediately under consideration. They are, however, to be regulated by the same principle which guides all true life. The modern idea of some acts being religious and some secular is neither here nor elsewhere recognised by St. Paul. No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it, and the motive from which it springs. The commonest thing may be done in a high Christian spirit. The greatest deed may spring from a low and selfish motive. A religious act done in a secular spirit is secular. A secular thing done in a religious spirit is religious. This is “the great first principle” of Christian life.

Adam Clarke's Commentary on 1 Corinthians 10:31

Verse 31. Whether therefore ye eat, or drink] As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight-that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions.

Cambridge Bible on 1 Corinthians 10:31

31. Whether therefore ye eat, or drink] The glory of God, that is to be the end of all your actions. In themselves, eating and drinking are things indifferent, but there are circumstances in which they may be matters of the highest importance. In our own day, for instance, the question of using or abstaining from intoxicating liquors is one which ought to be dealt with on the same principles as those which St Paul has laid down in this chapter. Such a question should be approached and decided on one ground alone, namely, whether by using them or abstaining from them we shall best promote the glory of God.

Barnes' Notes on 1 Corinthians 10:31

Whether therefore ye eat or drink - This direction should be strictly and properly applied to the case in hand; that is, to the question about eating and drinking the things that had been offered in sacrifice to idols.

Whedon's Commentary on 1 Corinthians 10:31

31. Therefore—As a concluding rule from the whole of 1 Corinthians 10:23-30. Eat, or drink—At feasts or elsewhere.

Sermons on 1 Corinthians 10:31

	Sermon	Description
	(1 Peter - Part 22): Our Walk in the Presence of the Unsaved by A.W. Tozer	In this sermon, the preacher emphasizes the importance of living an honest and upright life among non-believers. He highlights that God never gives us instructions to live without
	(The Glory of God) in Motivation by Paul Washer	In this sermon, the speaker emphasizes the importance of preaching about God's glory rather than focusing on principles and rules. He criticizes the tendency of pastors to manipula
	The Carnal Christian by A.W. Tozer	In this sermon, the preacher discusses the importance of living above our feelings and senses as Christians. He shares a story about a young man who struggled with having the desir
	A Look at the Puritan Through Puritan Eyes by J.I. Packer	In this sermon, the speaker discusses the story of Carter, who played a central role in the next chapter of the story. The sermon is divided into three paragraphs: the leaders, the
	Christian Humanism by Paris Reidhead	This sermon delves into the fundamental question of whether God is viewed as an end or a means in our lives. It contrasts humanism, which focuses on man's happiness as the ultimate
	The Deception of Christian Rock Music Clearly Defined by Zac Poonen	This sermon emphasizes the danger of replacing the Holy Spirit with worldly influences like Christian rock music, money, and psychology in churches today. It challenges the focus o
	New Life Baptist Church - Part 2 by Paul Washer	In this sermon, the speaker shares personal experiences and challenges he has faced in his faith journey. He emphasizes the importance of staying faithful to God and not giving in