"And the same John (the Baptist) had his raiment of camel's hair, and a leathern girdle about his loins, and his meat was locusts and wild honey."
The original Greek word used for "meat" here is "broma," which means "food." Also, the word "locusts" refers to locust beans, or carob, also known as St. John's bread.
"And her spirit came again (referring to a woman Jesus raised from the dead), and she arose straightaway: and he (Jesus) commanded to give her meat."
The word used here for "meat" is "phago," meaning "to eat." Jesus commanded that she be given something to eat.
"And as he (Jesus) spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat."
The word used here for "meat" is "anepesen," or "reclined." This verse says Jesus went in and sat down.
"And while they yet believed not for joy, and wondered, he (Jesus) said unto them, 'Have ye here any meat?' And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them."
The word used here is "brosimos," or "eatable." Note the use of the word "it," which is in the last sentence and is in the singular. Jesus was offered a fish and a honeycomb, but chose only one of them.
"For his disciples were gone away unto the city to buy meat."
The word used here is "trophe," or "nourishment."
"And when he had received meat, he was strengthened."
The word used here is "trophe," or "nourishment."
"...he set meat before them, and rejoiced, believing in God with all his house."
The word used here is "trapeza," or "table."
"And while the day was coming on, Paul besought them all to take meat, saying, 'This is the fourteenth day ye have tarried and continued fasting, taking nothing. Wherefore, I pray you to take some meat; for this is your health; for there shall not an hair fall from the head of any of you.'
"And when he had thus spoken, he took bread, and gave thanks to God in the presence of them all: and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat."
All three words used here are "trophe," or "nourishment." Note that even though they have been mistranslated to read "meat," the text shows clearly that what Paul was referring to was bread.
"But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy him not with thy meat, for whom Christ died."
Both words used here are "broma," or "food."
"For the kingdom of God is not meat and drink, but righteousness, and peace and joy in the Holy Ghost."
The word used here is "brosis," or the act of eating.
"For meat destroy not the work of God. All things indeed are pure, but it is evil for that man who eateth with offense. It is good neither to eat flesh, nor to drink wine..."
The word for "meat" used here is "broma," which means "food." On the other hand, the word "flesh" used in this text comes from the Greek "kreas," which translates literally as "flesh," or "meat."
I Corinthians 6:13
"Meats for the belly, and the belly for meats, but the Lord shall destroy both it and them. Now the body is not for fornication, but for the Lord, and the Lord for the body."
The words used here are "broma," or "food." Also, the word "porneia," or fornication, is used, rather than "moicheia," adultery.
I Corinthians 8:8
"But meat commendeth us not to God, for neither, if we eat, are we the better, neither, if we eat not, are we the worse."
The word used here is "broma," or "food." This verse teaches eating itself has nothing to do with our relationship with God.
I Corinthians 8:13
"Wherefore, if meat makes my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."
The word for "meat" used here is "broma," or "food," while the
word for "flesh" used here is "kreas," which means "flesh."
I Corinthians 10:3
"And (they) did all eat the same spiritual meat."
The word used here is "broma," or "food."
I Timothy 4:1-3
"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth."
The word used for "meat" here is "broma," or "food." Which food has God "created to be received with thanksgiving" ? The verse that follows:
"For everything God created is good, and nothing is to be rejected when it is gratefully received, for it is consecrated through the word of God and prayer."
...refers to Genesis 1:29-31: "...And God saw all that He had made and saw that it was very good."
Bible scholar Kenneth Rose says, "To use this passage to discredit Christian vegetarianism...is really a misapplication of these verses, since the issue here is not food but Christian freedom."
The phrase "forbidding to marry" is especially significant. Paul was warning against forced asceticism; not vegetarianism based upon compassion for animals.
Paul's statement in I Corinthians 9:9-10, "Doth God take care for oxen, or saith He it altogether for our sakes? For our sakes, no doubt..." is often misunderstood to mean God is indifferent towards the animal creation. Paul was referring to Deuteronomy 25:4, a verse, like many others from the Bible, which calls for humane treatment of animals.
Frances Arnetta, founder of Christians Helping Animals and People, explains:
"...because of the way the King James version has been translated, there is some misunderstanding as to the meaning of Paul's words. Referring to the verse in Deuteronomy, Paul asks in I Corinthians 9, verse 9, 'Doth God take care for oxen?' But in the original Greek, the word 'only' is implied, so that verse 9 means: 'Doth God take care only for oxen?' Verse 10: 'Or saith He it altogether for our sakes?' That actually means: 'Or does He say it for the sake of us and the oxen all together?' Then Paul answers: 'For our sakes (the oxen and us), no doubt this is written...'
"Of course God cares for oxen," insists Arnetta, "or He wouldn't have given the command to Moses in the first place." Arnetta cites Jonah 4:11, Psalm 50:10, Job 38 and 39, as well as Matthew 6:26 and Luke 12:6 as proof that God cares not only for oxen, but for His entire creation. This is consistent with I Timothy 5:17-18, where Paul again quotes Deuteronomy 25:4 in a favorable context.