1
Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε.
Pursue love, and be zealous for the spiritual things, but rather that you may prophesy.
2
ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ⸀ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·
For the one who speaks in a language speaks not to men but to God; for no one hears, but in spirit he speaks mysteries.
3
ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν.
But the one who prophesies speaks to men building up and exhortation and comfort.
4
ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ.
The one who speaks in a language builds himself; but the one who prophesies builds the assembly.
Why this rendering
1Cor.14.4 Observation
Syntactic observation
ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ … ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ … πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας … πάντα πρὸς οἰκοδομὴν γινέσθω — the one who speaks in a language builds himself; the one who prophesies builds the assembly … so that the assembly may receive building up … for the building up of the assembly … let all things be done for building up. The measure of this chapter is the root of οἰκοδομέω — the verb three times (v.4 twice, v.17), the noun οἰκοδομή four times (vv.3, 5, 12, 26). English build / building up keeps the root. γλώσσῃ (singular; vv.2, 4, 13, 14, 19, 27) and γλώσσαις (plural; vv.5, 6, 18, 22, 23, 39) are carried with their number as ‘a language / languages’ — ‘language’ by the rule of chapter 12. διὰ τῆς γλώσσης in v.9 is the tongue of the body, so ‘tongue’ — the one place in the chapter where γλῶσσα splits into two senses (a recorded loss). Of the three nouns in v.3 — οἰκοδομή · παράκλησις · παραμυθία (building up · exhortation · comfort) — the third is a New Testament hapax. μείζων in v.5 (greater) is the comparative of 12:31 and 13:13. ζηλόω/ζηλωτής in vv.1, 12, 39 (be zealous · zealous) shares its root with ‘be jealous’ in 13:4.
Rendering options · 2
Adopted “a language / languages” — singular and plural as written
Basis The text distinguishes number; one speaks ‘in a language’, many ‘in languages’.
“tongues” throughout
Basis The familiar term.
Rejected Number is lost and the thread from Acts 2:4 and 12:10 breaks.
Lost in translation
οἰκοδομέω ↔ οἰκοδομή — ‘build / building up’ keeps one root.
Survives in · this edition — 1 of the nine carry it (this language among them)
γλῶσσα — ‘tongue’ (v.9, the body) and ‘language’ elsewhere are one word.
this edition — none of the nine carries it (measured)
5
θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων ⸀δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις, ἐκτὸς εἰ μὴ ⸀διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ.
Now I want you all to speak in languages, but rather that you may prophesy; and greater is the one who prophesies than the one who speaks in languages — unless he translates, so that the assembly may receive building up.
6
⸀Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ;
But now, brothers, if I come to you speaking in languages, what shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in teaching?
7
ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ ⸀δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον;
Even the lifeless things that give a voice, whether flute or lyre, if they do not give a distinction to the sounds, how will what is played on the flute or on the lyre be known?
8
καὶ γὰρ ἐὰν ἄδηλον ⸂φωνὴν σάλπιγξ⸃ δῷ, τίς παρασκευάσεται εἰς πόλεμον;
For indeed if a trumpet gives an indistinct voice, who will prepare for war?
9
οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.
So also you, unless by the tongue you give an intelligible word, how will what is spoken be known? For you will be speaking into the air.
10
τοσαῦτα εἰ τύχοι γένη φωνῶν ⸀εἰσιν ἐν κόσμῳ, καὶ ⸀οὐδὲν ἄφωνον·
There are, it may be, so many kinds of voices in the world, and none is voiceless.
Why this rendering
1Cor.14.10 Observation
Syntactic observation
τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον· ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος — there are, it may be, so many kinds of voices in the world, and none is voiceless; if I do not know the power of the voice, I shall be a barbarian to the one speaking. Verses 7-11 are woven from φωνή (voice) — flute and lyre ‘give a voice’ (v.7), a trumpet gives ‘an indistinct voice’ (v.8), there are ‘kinds of voices’ in the world (v.10), and one may not know ‘the power of the voice’ (v.11). This edition keeps φωνή as ‘voice’ throughout and does not paraphrase ‘language’ — so that ‘kinds of voices’ in v.10 is seen to share γένη with ‘kinds of languages’ in 12:10 while the noun differs. φθόγγος (sound) and φωνή (voice) in v.7 are two words, kept as ‘sound / voice’. ἄψυχος (lifeless — only here in the New Testament) is the negation of ψυχή (life); English ‘lifeless’ keeps the piece. εἰ τύχοι (it may be) is a phrase that returns in 15:37. βάρβαρος (barbarian) is the word of Acts 28:2 and Rom 1:14 — here not one who lacks Greek but two people who are that ‘to each other’, which shows the word down to its floor. δύναμις in v.11 (power) is not paraphrased as ‘meaning’.
Rendering options · 2
Adopted “voice” — φωνή as one word through vv.7-11
Basis The text has one word; ‘language’ is the place of γλῶσσα.
“languages” in v.10 only
Basis The familiar paraphrase by sense.
Rejected φωνή and γλῶσσα merge and the chapter’s two threads tangle.
Lost in translation
ἄψυχος (v.7) ↔ ψυχή — ‘lifeless / life’ keeps the root.
Survives in · this edition — 2 of the nine carry it (this language among them)
φθόγγος ↔ φωνή (v.7) — ‘sound / voice’ keeps the two words apart.
Survives in · this edition — 2 of the nine carry it (this language among them)
11
ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.
So then, if I do not know the power of the voice, I shall be a barbarian to the one speaking, and the one speaking a barbarian to me.
12
οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.
So also you, since you are zealous for spirits, seek that you may abound for the building up of the assembly.
13
⸀Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ.
Therefore let the one who speaks in a language pray that he may translate.
14
ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.
For if I pray in a language, my spirit prays, but my mind is fruitless.
15
τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ·
What then is it? I will pray with the spirit, but I will pray with the mind also; I will sing with the spirit, but I will sing with the mind also.
16
ἐπεὶ ἐὰν ⸀εὐλογῇς ⸀πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ Ἀμήν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν·
Otherwise, if you bless in spirit, how will the one who fills up the place of the ordinary man say the “Amen” at your thanksgiving, since he does not know what you are saying?
17
σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ’ ὁ ἕτερος οὐκ οἰκοδομεῖται.
For you indeed give thanks well, but the other is not built up.
18
εὐχαριστῶ τῷ ⸀θεῷ, πάντων ὑμῶν μᾶλλον ⸀γλώσσαις ⸀λαλῶ·
I give thanks to God that I speak in languages more than all of you;
19
ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους ⸂τῷ νοΐ⸃ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.
but in assembly I want to speak five words with my mind, so that I may also instruct others, rather than ten thousand words in a language.
20
Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.
Brothers, do not become children in your thinking; but in wickedness be infants, and in your thinking become complete.
21
ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ⸀ἑτέρων λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει κύριος.
In the law it is written: “In people of other languages and in the lips of others I will speak to this people, and not even so will they listen to me, says the Lord.”
Why this rendering
1Cor.14.21 Observation
Syntactic observation
ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει κύριος — in the law it is written: in people of other languages and in the lips of others I will speak to this people, and not even so will they listen to me, says the Lord. The quotation of Isaiah 28:11-12 is called ‘the law’ — this edition does not correct ‘in the law’ to ‘in the scriptures’. ἑτερόγλωσσος (of other languages — only here in the New Testament) takes up the chapter’s γλῶσσα in a compound; ‘languages’ keeps the link. εἰσακούω is the verb of Luke 1:13 (‘your petition has been heard’); here active with a genitive object, so the site takes ‘listen to’. σημεῖον in v.22 (sign) follows the rule of Acts 2:22 and 1 Cor 1:22. μαίνεσθε in v.23 (you are mad) is the verb of John 10:20 and Acts 26:24. Verses 24-25 are three passives and one active — ἐλέγχεται (is exposed) · ἀνακρίνεται (is examined) · φανερὰ γίνεται (become manifest) and πεσὼν … προσκυνήσει (falling, he will worship). ἐλέγχω is the ‘expose’ fixed at John 3:20, and ἀνακρίνω the ‘examine’ of 2:14-15 and 4:3. ὄντως in v.25 (indeed) follows its fixed rendering, kept apart from ἀληθῶς (truly). φρήν in v.20 (thinking — twice in this verse and nowhere else in the New Testament) is a different word from νοῦς (mind; vv.14-19) and is kept apart.
Rendering options · 2
Adopted “in the law it is written” — Isaiah cited under the text’s own name
Basis The text says νόμος; the same usage as John 10:34, ‘in your law’ (quoting a psalm).
“in the scriptures it is written”
Basis Correcting the reference.
Rejected It corrects the text’s word and hides the usage in which ‘law’ names the whole scripture.
Lost in translation
ἑτερόγλωσσος (v.21) ↔ γλῶσσα — ‘of other languages / language’ keeps the root.
Survives in · this edition — 2 of the nine carry it (this language among them)
φρήν (v.20) ↔ νοῦς (vv.14-19) — ‘thinking / mind’ keeps the two words apart.
Survives in · this edition — 2 of the nine carry it (this language among them)
22
ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν.
So then the languages are for a sign not to those who believe but to the unbelievers, and prophecy not to the unbelievers but to those who believe.
23
ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες ⸂λαλῶσιν γλώσσαις⸃, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;
So then, if the whole assembly comes together in one place and all speak in languages, and ordinary men or unbelievers come in, will they not say that you are mad?
24
ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων,
But if all prophesy, and some unbeliever or ordinary man comes in, he is exposed by all, he is examined by all,
25
⸀τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ, ἀπαγγέλλων ὅτι ⸂Ὄντως ὁ θεὸς⸃ ἐν ὑμῖν ἐστιν.
the hidden things of his heart become manifest, and so, falling on his face, he will worship God, reporting that “Indeed God is among you.”
26
Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ⸀ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ⸂ἀποκάλυψιν ἔχει, γλῶσσαν⸃ ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.
What then is it, brothers? When you come together, each has a psalm, has a teaching, has a revelation, has a language, has a translation. Let all things be done for building up.
27
εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω·
If anyone speaks in a language, let it be by two or at most three, and in turn, and let one translate;
28
ἐὰν δὲ μὴ ᾖ ⸀διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ.
but if there is no translator, let him keep silence in assembly, and let him speak to himself and to God.
29
προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν·
And let two or three prophets speak, and let the others distinguish;
30
ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω.
but if something is revealed to another sitting there, let the first keep silence.
31
δύνασθε γὰρ καθ’ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται
For you can all prophesy one by one, so that all may learn and all may be exhorted
32
(καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται,
(and the spirits of prophets are subject to prophets,
33
οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης), ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων.
for God is not a God of upheaval but of peace), as in all the assemblies of the holy ones.
34
Αἱ ⸀γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ⸀ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ⸀ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.
Let the women keep silence in the assemblies, for it is not allowed for them to speak; but let them be subject, as also the law says.
Why this rendering
1Cor.14.34 Observation
Syntactic observation
Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει … εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται — let the women keep silence in the assemblies, for it is not allowed for them to speak; but let them be subject, as also the law says … but if anyone is ignorant, he is ignored. σιγάω (keep silence) comes three times, in vv.28, 30, 34 — the one speaking in a language (if there is no translator), the one who prophesied first (if something is revealed to another), and the women. One verb in three places; this edition keeps all three as ‘keep silence’ (apart from σιωπάω, ‘be silent’). The base text marks three variants in v.34 — ⸀γυναῖκες (some manuscripts ‘your women’), ⸀ἐπιτρέπεται (some read a perfect, ‘has not been allowed’), ⸀ὑποτασσέσθωσαν (another form of ‘be subject’). Some manuscripts place vv.34-35 after v.40; the base text keeps them here. ἀγνοεῖ … ἀγνοεῖται in v.38 is one verb active and passive — ‘is ignorant … is ignored’; the base text marks ⸀ἀγνοεῖται (some read an imperative, ‘let him be ignorant’). Verses 32-33 are bracketed in the base text — this edition carries the brackets. εὐσχημόνως in v.40 (decently) is the word of Rom 13:13, and the τάξις of κατὰ τάξιν (according to order) is the word of Luke 1:8, ‘the order of his division’.
Rendering options · 2
Adopted “keep silence” three times — vv.28, 30, 34 in one verb
Basis One word, one rendering; the three commands are visibly the same word.
“be silent” in v.34 only
Basis The familiar rendering.
Rejected It takes the place of σιωπάω and cuts the link to vv.28 and 30.
Lost in translation
ἀγνοεῖ ↔ ἀγνοεῖται (v.38) — one verb active and passive; ‘ignorant … ignored’ keeps the root.
Survives in · this edition — 2 of the nine carry it (this language among them)
The parentheses of vv.32-33 — the base text’s brackets are carried.
Survives in · this edition — 2 of the nine carry it (this language among them)
35
εἰ δέ τι ⸀μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ ⸂λαλεῖν ἐν ἐκκλησίᾳ⸃.
And if they want to learn anything, let them ask their own husbands at home; for it is shameful for a woman to speak in assembly.
36
ἢ ἀφ’ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;
Or did the word of God go out from you? Or did it arrive at you only?
37
Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ⸀ἐστίν·
If anyone thinks himself to be a prophet or spiritual, let him recognise that what I write to you is the Lord’s;
38
εἰ δέ τις ἀγνοεῖ, ⸀ἀγνοεῖται.
but if anyone is ignorant, he is ignored.
39
ὥστε, ἀδελφοί ⸀μου, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν ⸂μὴ κωλύετε γλώσσαις⸃·
So then, my brothers, be zealous to prophesy, and do not prevent speaking in languages.
40
πάντα ⸀δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
But let all things be done decently and according to order.