1 Corinthians 14
Complete Jewish Bible
14 Pursue love!
However, keep on eagerly seeking the things of the Spirit; and especially seek to be able to prophesy. 2 For someone speaking in a tongue is not speaking to people but to God, because no one can understand, since he is uttering mysteries in the power of the Spirit. 3 But someone prophesying is speaking to people, edifying, encouraging and comforting them. 4 A person speaking in a tongue does edify himself, but a person prophesying edifies the congregation. 5 I wish you would all speak in tongues, but even more I wish you would all prophesy. The person who prophesies is greater than the person who speaks in tongues, unless someone gives an interpretation, so that the congregation can be edified.
6 Brothers, suppose I come to you now speaking in tongues. How can I be of benefit to you unless I bring you some revelation or knowledge or prophecy or teaching? 7 Even with lifeless musical instruments, such as a flute or a harp, how will anyone recognize the melody if one note can’t be distinguished from another? 8 And if the bugle gives an unclear sound, who will get ready for battle? 9 It’s the same with you: how will anyone know what you are saying unless you use your tongue to produce intelligible speech? You will be talking to the air! 10 There are undoubtedly all kinds of sounds in the world, and none is altogether meaningless; 11 but if I don’t know what a person’s sounds mean, I will be a foreigner to the speaker and the speaker will be a foreigner to me. 12 Likewise with you: since you eagerly seek the things of the Spirit, seek especially what will help in edifying the congregation.
13 Therefore someone who speaks in a tongue should pray for the power to interpret. 14 For if I pray in a tongue, my spirit does pray, but my mind is unproductive. 15 So, what about it? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind. 16 Otherwise, if you are giving thanks with your spirit, how will someone who has not yet received much instruction be able to say, “Amen,” when you have finished giving thanks, since he doesn’t know what you are saying? 17 For undoubtedly you are giving thanks very nicely, but the other person is not being edified. 18 I thank God that I speak in tongues more than all of you, 19 but in a congregation meeting I would rather say five words with my mind in order to instruct others than ten thousand words in a tongue!
20 Brothers, don’t be children in your thinking. In evil, be like infants; but in your thinking, be grown-up. 21 In the Torah it is written,
“By other tongues,
by the lips of foreigners
I will speak to this people.
But even then they will not listen to me,”
says Adonai.[a]
22 Thus tongues are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers. 23 So if the whole congregation comes together with everybody speaking in tongues, and uninstructed people or unbelievers come in, won’t they say you’re crazy? 24 But if you all prophesy, and some unbeliever or uninstructed person enters, he is convicted of sin by all, he is brought under judgment by all, 25 and the secrets of his heart are laid bare; so he falls on his face and worships God, saying, “God is really here among you!”
26 What is our conclusion, brothers? Whenever you come together, let everyone be ready with a psalm or a teaching or a revelation, or ready to use his gift of tongues or give an interpretation; but let everything be for edification. 27 If the gift of tongues is exercised, let it be by two or at most three, and each in turn; and let someone interpret. 28 And if there is no one present who can interpret, let the people who speak in tongues keep silent when the congregation meets — they can speak to themselves and to God. 29 Let two or three prophets speak, while the others weigh what is said. 30 And if something is revealed to a prophet who is sitting down, let the first one be silent. 31 For you can all prophesy one by one, with the result that all will learn something and all will be encouraged. 32 Also, the prophets’ spirits are under the prophets’ control; 33 for God is not a God of unruliness but of shalom.
As in all the congregations of God’s people, 34 let the wives remain silent when the congregation meets; they are certainly not permitted to speak out. Rather, let them remain subordinate, as also the Torah says; 35 and if there is something they want to know, let them ask their own husbands at home; for it is shameful for a woman to speak out in a congregational meeting.
36 Did the word of God originate with you? Or are you the only people it has reached? 37 If anyone thinks he is a prophet or is endowed with the Spirit, let him acknowledge that what I am writing you is a command of the Lord. 38 But if someone doesn’t recognize this, then let him remain unrecognized.
39 So, my brothers, eagerly seek to prophesy; and do not forbid speaking in tongues; 40 but let all things be done in a proper and orderly way.
Footnotes
- 1 Corinthians 14:21 Isaiah 28:11–12
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.
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