1 Corinthians 14
New King James Version
Prophecy and Tongues
14 Pursue love, and (A)desire spiritual gifts, (B)but especially that you may prophesy. 2 For he who (C)speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3 But he who prophesies speaks (D)edification and (E)exhortation and comfort to men. 4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5 I wish you all spoke with tongues, but even more that you prophesied; [a]for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.
Tongues Must Be Interpreted
6 But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by (F)revelation, by knowledge, by prophesying, or by teaching? 7 Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? 8 For if the trumpet makes an uncertain sound, who will prepare for battle? 9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. 10 There are, it may be, so many kinds of languages in the world, and none of them is without [b]significance. 11 Therefore, if I do not know the meaning of the language, I shall be a [c]foreigner to him who speaks, and he who speaks will be a foreigner to me. 12 Even so you, since you are [d]zealous for spiritual gifts, let it be for the [e]edification of the church that you seek to excel.
13 Therefore let him who speaks in a tongue pray that he may (G)interpret. 14 For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. 15 What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. (H)I will sing with the spirit, and I will also sing (I)with the understanding. 16 Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” (J)at your giving of thanks, since he does not understand what you say? 17 For you indeed give thanks well, but the other is not edified.
18 I thank my God I speak with tongues more than you all; 19 yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.
Tongues a Sign to Unbelievers
20 Brethren, (K)do not be children in understanding; however, in malice (L)be babes, but in understanding be mature.
21 (M)In the law it is written:
(N)“With men of other tongues and other lips
I will speak to this people;
And yet, for all that, they will not hear Me,”
says the Lord.
22 Therefore tongues are for a (O)sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. 23 Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, (P)will they not say that you are [f]out of your mind? 24 But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. 25 [g]And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report (Q)that God is truly among you.
Order in Church Meetings
26 How is it then, brethren? Whenever you come together, each of you has a psalm, (R)has a teaching, has a tongue, has a revelation, has an interpretation. (S)Let all things be done for [h]edification. 27 If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. 29 Let two or three prophets speak, and (T)let the others judge. 30 But if anything is revealed to another who sits by, (U)let the first keep silent. 31 For you can all prophesy one by one, that all may learn and all may be encouraged. 32 And (V)the spirits of the prophets are subject to the prophets. 33 For God is not the author of [i]confusion but of peace, (W)as in all the churches of the saints.
34 (X)Let [j]your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the (Y)law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.
36 Or did the word of God come originally from you? Or was it you only that it reached? 37 (Z)If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. 38 But [k]if anyone is ignorant, let him be ignorant.
39 Therefore, brethren, (AA)desire earnestly to prophesy, and do not forbid to speak with tongues. 40 (AB)Let all things be done decently and in order.
Footnotes
- 1 Corinthians 14:5 NU and
- 1 Corinthians 14:10 meaning
- 1 Corinthians 14:11 Lit. barbarian
- 1 Corinthians 14:12 eager
- 1 Corinthians 14:12 building up
- 1 Corinthians 14:23 insane
- 1 Corinthians 14:25 NU omits And thus
- 1 Corinthians 14:26 building up
- 1 Corinthians 14:33 disorder
- 1 Corinthians 14:34 NU omits your
- 1 Corinthians 14:38 NU if anyone does not recognize this, he is not recognized.
1 Corinthians 14
Mounce Reverse Interlinear New Testament
14 Pursue diōkō · ho love agapē, and de earnestly desire zēloō the ho spiritual pneumatikos gifts , but de especially mallon that hina you may prophesy prophēteuō. 2 For gar the ho one speaking laleō in a tongue glōssa speaks laleō not ou to men anthrōpos but alla to God theos; indeed gar, no one oudeis understands akouō him, yet de he is speaking laleō mysteries mystērion by the Spirit pneuma. 3 On the other hand de, the ho one who prophesies prophēteuō speaks laleō to people anthrōpos for their edification oikodomē, · kai encouragement paraklēsis, and kai consolation paramythia. 4 The ho one who speaks laleō in a tongue glōssa edifies oikodomeō himself heautou, but de the ho one who prophesies prophēteuō edifies oikodomeō the church ekklēsia. 5 Now de I would like thelō all pas of you hymeis to speak laleō in tongues glōssa, but de even more mallon to hina prophesy prophēteuō. The ho one who prophesies prophēteuō is greater megas · de than ē the ho one who speaks laleō in tongues glōssa, unless ektos ei he interprets diermēneuō so that hina the ho church ekklēsia may receive lambanō edification oikodomē.
6 But de as it is nyn, brothers adelphos, if ean I come erchomai to pros you hymeis speaking laleō in tongues glōssa, how tis will I benefit ōpheleō you hymeis unless ean mē I impart laleō to you hymeis some ē revelation apokalypsis or ē knowledge gnōsis or ē prophecy prophēteia or ē teaching didachē? 7 It is the same homōs with · ho lifeless apsychos things that produce didōmi sound phōnē, whether eite flute aulos or eite harp kithara; if ean they do didōmi not mē make didōmi a difference diastolē between ho notes phthongos, how pōs will what ho is being played on the flute auleō or ē the ho harp kitharizō be understood ginōskō? 8 Again kai, if ean the bugle salpinx gives didōmi an uncertain adēlos call phōnē, who tis will get ready paraskeuazō for eis battle polemos? 9 So houtōs · kai it is with you hymeis; if ean you do didōmi not mē speak didōmi a clear eusēmos message logos with dia your ho tongue glōssa, how pōs will anyone know ginōskō what ho is being said laleō? You will be eimi speaking laleō into eis the air aēr. 10 There are eimi who-knows-how-many tosoutos ei kinds genos of languages phōnē in en the world kosmos, and kai none oudeis is without meaning aphōnos. 11 But oun if ean I do not mē grasp oida the ho meaning dynamis of the ho language phōnē, I will be eimi a foreigner barbaros to the ho speaker laleō and kai the ho speaker laleō a foreigner barbaros to en me egō. 12 So houtōs · kai it is with you hymeis. Since epei you are eimi eager zēlōtēs for manifestations of the Spirit pneuma, seek zēteō to hina excel perisseuō for pros the ho edification oikodomē of the ho church ekklēsia.
13 For this reason dio, the ho one who speaks laleō in a tongue glōssa should pray proseuchomai that hina he will be able to interpret diermēneuō. 14 For gar if ean I pray proseuchomai in a tongue glōssa, · ho my egō spirit pneuma prays proseuchomai · ho but de my egō mind nous is eimi unproductive akarpos. 15 What tis then oun shall I do eimi? I will pray proseuchomai with my ho spirit pneuma, but de I will also kai pray proseuchomai with my ho understanding nous. I will sing praises psallō with my ho spirit pneuma, but de I will also kai sing praises psallō with my ho understanding nous. 16 Otherwise epei, if ean you are praising eulogeō God by en the Spirit pneuma, how pōs can anyone ho in anaplēroō the ho position topos of ho an outsider idiōtēs say legō, · ho “ Amen amēn,” to epi · ho your sos thanksgiving eucharistia since epeidē he does oida not ou know oida what tis you are saying legō? 17 For gar you sy are giving thanks eucharisteō well kalōs enough , but alla the ho other heteros person is not ou being edified oikodomeō. 18 I thank eucharisteō · ho God theos I speak laleō in tongues glōssa more mallon than all pas of you hymeis; 19 however alla, in en church ekklēsia I would thelō rather speak laleō five pente words logos with ho my egō understanding nous, so as to hina instruct katēcheō others allos also kai, than ē ten thousand myrios words logos in en a tongue glōssa.
20 Brothers adelphos, do ginomai not mē be ginomai children paidion in your ho thinking phrēn. Rather alla, in ho evil kakia be infants nēpiazō but de in your ho thinking phrēn be ginomai adults teleios. 21 In en the ho Law nomos it is written graphō, “ By en people with strange tongues heteroglōssos and kai by en the lips cheilos of foreigners heteros will I speak laleō to ho this houtos people laos, yet kai not even oude in this way houtōs will they listen eisakouō to me egō, says legō the Lord kyrios.” 22 So then hōste · ho tongues glōssa are eimi for eis a sign sēmeion, not ou for ho believers pisteuō but alla for ho unbelievers apistos, · ho while de prophecy prophēteia is not ou for ho unbelievers apistos but alla for ho believers pisteuō. 23 So oun if ean the ho whole holos church ekklēsia assembles synerchomai in epi the ho same autos place and kai everyone pas is speaking laleō in tongues glōssa, and de outsiders idiōtēs or ē unbelievers apistos come in eiserchomai, will they not ou say legō that hoti you are out of your minds mainomai? 24 But de if ean all pas are prophesying prophēteuō, and de an tis unbeliever apistos or ē outsider idiōtēs comes eiserchomai in , he is convicted elenchō by hypo all pas, he is called to account anakrinō by hypo all pas, 25 and the ho secrets kryptos of ho his autos heart kardia are ginomai laid bare phaneros. · kai Thus houtōs he will fall piptō on epi his face prosōpon and worship proskyneō · ho God theos, declaring apangellō, “ God theos is eimi really ontōs · ho among en you hymeis.” 26 What tis then oun is eimi the outcome , brothers adelphos? When hotan you come together synerchomai, each hekastos one has echō a hymn psalmos, a word of instruction didachē, a revelation apokalypsis, a tongue glōssa, an interpretation hermēneia. Let ginomai all pas things be done ginomai for pros edification oikodomē. 27 If eite any tis speak laleō in a tongue glōssa, it should be only kata two dyo, or ē at the ho most polys three treis, and kai each ana in turn meros; and kai someone heis must interpret diermēneuō. 28 But de if ean there is eimi no mē one who can interpret diermēneutēs, the speaker should remain silent sigaō in en church ekklēsia and de speak laleō to himself heautou and kai to ho God theos. 29 · de Two dyo or ē three treis should speak laleō as prophets prophētēs and kai · ho others allos should weigh carefully diakrinō what is said. 30 But de if ean a revelation comes apokalyptō to another allos person who is sitting down kathēmai, the ho first prōtos speaker should stop sigaō. 31 For gar in this way all pas will be able dynamai to prophesy prophēteuō one by one kata, with the result that hina all pas may learn manthanō and kai all pas be encouraged parakaleō, 32 Indeed kai, the spirits pneuma of prophets prophētēs are subject hypotassō to prophets prophētēs, 33 for gar God theos is eimi not ou a God of confusion akatastasia · ho but alla of peace eirēnē. As hōs in en all pas the ho churches ekklēsia of the ho saints hagios, 34 the ho women gynē are to be silent sigaō in en the ho churches ekklēsia, for gar they autos are not ou permitted epitrepō to speak laleō. Rather alla, they are to be submissive hypotassō, as kathōs in fact kai the ho law nomos says legō. 35 And de if ei they want thelō to find out about manthanō something tis, they should ask eperōtaō their own idios husbands anēr at en home oikos; · ho for gar it is eimi improper aischros for a woman gynē to speak laleō in en church ekklēsia. 36 Or ē did exerchomai the ho word logos of ho God theos originate exerchomai with apo you hymeis? Or ē did it come katantaō to eis you hymeis alone monos?
37 If ei anyone tis considers dokeō himself to be eimi a prophet prophētēs or ē spiritual pneumatikos, let him acknowledge epiginōskō that hoti what hos I am writing graphō to you hymeis is eimi a command entolē of the Lord kyrios. 38 If ei · de anyone tis fails to acknowledge agnoeō this, he will not be acknowledged agnoeō. 39 So hōste, my egō brothers adelphos, be eager zēloō to prophesy prophēteuō, and kai do kōlyō not mē forbid kōlyō speaking laleō in tongues glōssa. 40 But de everything pas should be done ginomai in a proper euschēmonōs and kai orderly way kata.
Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.
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