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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues, ver. 1-5. II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for the good of the church, ver. 6-14. III. He advises that worship should be celebrated so that the most ignorant might understand, and join in prayer and praise, and presses the advice by his own example, ver. 15-20. IV. He informs them that tongues were a sign for unbelievers rather than those that believe; and represents the advantage of prophecy above speaking with tongues, from the different suggestions they would give to the mind of an unbeliever coming into their assemblies, ver. 21-25. V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts; and directs them in using the gifts both of tongues and prophecy, ver. 26-33. VI. He forbids women speaking in the church; and closes this subject by requiring them to perform every thing in the public worship with order and decency, ver. 34, to the end.
Adam Clarke: Commentary on the Bible - 1831
We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1 14:29-33. Women should keep silence in the church, Co1 14:34, Co1 14:35. All should be humble, and every thing should be done in love, Co1 14:36-40.
Albert Barnes: Notes on the Bible - 1834
14:0: This chapter is a continuation of the subject commenced in 1 Cor. 12 and pursued through Co1 13:1-13. In 1 Cor. 12 Paul had entered on the discussion of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments were bestowed in a different degree on different individuals, and yet so as to promote in the best way the edification of the church. It was proper, he said Co1 12:31, to desire the more eminent of these endowments, and yet there was one gift of the Spirit of more value than all others, which might be obtained by all, and which should be an object of desire to all. That was love; and to show the nature, power, and value of this, was the design of the thirteenth chapter, certainly one of the most tender and beautiful portions of the Bible. In this chapter the subject is continued with special reference to the subject of "prophecy," as being the most valuable of the miraculous endowments, or the extraordinary gifts of the Spirit.
In doing this, it was necessary to correct an erroneous estimate which they had placed on the power of speaking foreign languages. They had prized this, perhaps, because it gave them importance in the eyes of the pagan. And in proportion as they valued this, they undervalued the gift of being able to edify the church by speaking in a known and intelligible language. To correct this misapprehension; to show the relative value of these endowments, and especially to recommend the gift of "prophecy" as the more useful and desirable of the gifts of the Spirit, was the leading design of this chapter. In doing this, Paul first directs them to seek for charity. He also recommends to them, as in Co1 12:31, to desire spiritual endowments, and of these endowments especially to desire prophecy; Co1 14:1. He then proceeds to set forth the advantage of speaking in intelligible language, or of speaking so that the church may be edified, by the following considerations, which comprise the chapter:
1. The advantage of being understood, and of speaking for the edification of the church; Co1 14:2-5.
2. No man could be useful to the church except he delivered that which was understood, any more than the sound of a trumpet in times of war would be useful, unless it were so sounded as to be understood by the army; Co1 14:6-11.
3. It was the duty of all to seek to edify the church; and if a man could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said; Co1 14:12-15.
4. The use of tongues would produce embarrassment and confusion, since those who heard them speak would be ignorant of what was said, and be unable to join in the devotions; Co1 14:16-17.
5. Though Paul himself was more signally endowed than any of them, yet he prized far more highly the power of promoting the edification of the church, though he uttered but five words, if they were understood, than all the power which he possessed of speaking foreign languages; Co1 14:18-19.
6. This sentiment illustrated from the Old Testament; Co1 14:20-21.
7. The real use of the power of speaking foreign languages was to be a sign to unbelievers, an evidence that the religion was from God, and not to be used among those who were already Christians; Co1 14:22.
8. The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order, and of speaking intelligibly, would be to convince and convert them; Co1 14:23-25.
9. The apostle then gives rules in regard to the proper conduct of those who were able to speak foreign languages; Co1 14:26-32.
10. The great rule was, that order was to be observed, and that God was the author of peace; Co1 14:33.
11. The apostle then gives a positive direction that on no pretence are women to be allowed to speak in the church, even though they should claim to be inspired; Co1 14:34-35.
12. He then required all to submit to his authority, and to admit that what he had spoken was from the Lord; Co1 14:36-37. And then,
13. Concludes with directing them to desire to prophesy, and not to forbid speaking with tongues on proper occasions, but to do all things in decency and order; Co1 14:38-40,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 14:1, Prophecy is commended, Co1 14:2, and preferred before speaking with tongues, Co1 14:6, by a comparison drawn from musical instruments; Co1 14:12, Both must be referred to edification, Co1 14:22. as to their true and proper end; Co1 14:26, The true use of each is taught, Co1 14:27. and the abuse taxed; Co1 14:34, Women are forbidden to speak in church.
Geneva 1599
Follow (1) after charity, and desire spiritual [gifts], but rather that ye may (a) prophesy.
(1) He infers now of what he spoke before: therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal. And so esteem those things as most excellent which profit the greater part of men (such as prophecy, that is to say, the gift of teaching and applying the doctrine: which was condemned in respect of other gifts, although it is the chiefest and most necessary for the Church) and not those who for a show seem to be marvellous, as the gifts of tongues. This was when a man was suddenly endowed with the knowledge of many tongues, which made men greatly amazed and yet of itself was not greatly of any use, unless there was an interpreter.
(a) What prophecy is he shows in the third verse.
John Gill
INTRODUCTION TO 1 CORINTHIANS 14
In this chapter the apostle discourses concerning the use of spiritual gifts, and prefers prophesying, or preaching, to every other gift; and directs to the order and manner of using it, and also points at the persons who should exercise it; and whereas there was much confusion and disorder in this church, in the management of the affairs of it, the chapter is concluded with a general exhortation to do everything in a decent and orderly manner. The apostle begins with an exhortation to follow after charity, which he had commended in the preceding chapter, and had preferred to gifts, and yet he would not have gifts slighted, but represents them as desirable; particularly prophesying or preaching, which he prefers above all, 1Cor 14:1 and especially above the gift of tongues, and for which he gives his reasons; he that speaks with tongues, speaks to God and not to men; at least not to their understanding, though he may by his gift deliver the most excellent truths, 1Cor 14:2 whereas he that preaches speaks to men, to their edification, exhortation, and comfort, 1Cor 14:3 the one edifies himself, and the other the church, 1Cor 14:4 wherefore since he had a sincere affection for this church, though he could wish they all had the gift of speaking with tongues, yet he rather desired they might have the gift of preaching, because that was most for edification, 1Cor 14:5 and exemplifies this in himself, that should he come to them speaking with divers tongues, this would be of no use to them, unless he came revealing, making known, and preaching the doctrines of the Gospel to them, 1Cor 14:6 and illustrates this by a simile taken from musical instruments, in which unless there is a distinction of sounds, the music will not be understood, and there can be nothing grateful and pleasant: and such is speaking with divers tongues, without an interpretation, 1Cor 14:7 and particularly by a simile taken from the trumpet, as used in war; which if it gives a sound that is unknown, it will be no direction to prepare for the battle, 1Cor 14:8 which similes are accommodated to the case in hand; showing that words easy to be understood by the hearer should be made use of by the speaker, or speaking is in vain, 1Cor 14:9 each word in every language indeed has its signification, some idea or another annexed to it; but if this is not understood by the hearer as well as the speaker, they become barbarians to one another, 1Cor 14:10 wherefore such as were eagerly desirous of spiritual gifts, should covet those that were most for edification; and if speaking with tongues were what they were most set upon, they should pray for the gift of interpretation also, 1Cor 14:12 because, for instance, if prayer is made in an unknown tongue, the extraordinary gift indeed may be exercised, but not to the understanding, and so not to the profit of others, 1Cor 14:14 hence the apostle determines for himself, that though he should make use of his spiritual gifts, both in praying and singing, it should be in such a manner as to be understood by others, as well as himself, 1Cor 14:15 and it was right for everyone to do so likewise, otherwise persons not knowing what is prayed for, or thanks given for, would be so far from being able to join in the exercise, that they could not so much as say Amen at the conclusion of it, 1Cor 14:16 and though thanks might be returned for a mercy received in ever so agreeable a manner, yet it could be no ways edifying to a man that did not understand the language in which it was expressed, 1Cor 14:17 not that the apostle said all this, because he had not such a gift himself, for he had it to a greater degree than any in this church had arrived to, 1Cor 14:18 yet after all it was more eligible to him to speak live words in a public manner, so as to be understood, than ten thousand in a language the people were ignorant of, 1Cor 14:19 wherefore he exhorts the Corinthians not to act the childish part, to covet speaking with tongues, but rather the more manly one, to prophesy, or preach, to the understanding of others, 1Cor 14:20 moreover, the apostle deters them from seeking to speak with divers tongues, by citing a passage out of Is 28:11 by which it appears, that speaking with divers tongues and strange languages was sometimes threatened as a punishment, and not given as a blessing, 1Cor 14:21 besides, speaking with tongues was a sign of unbelief, and used for the conviction of unbelievers; whereas prophesying, or preaching, was a sign of faith, and was for the profit of believers, and therefore the most desirable, 1Cor 14:22 to which he adds another reason, dissuading from the use of speaking with divers tongues in public, where they are not understood, taken from the opinion that ignorant and unbelieving persons coming into their assemblies would entertain of them, as though they were madmen, 1Cor 14:23 whereas should they preach in a language understood, on the contrary it might be of use for the conviction of such persons, who having the secrets of their hearts laid open to them, will fall down and worship God, whose word they hear; and when they depart, report that the divine presence is with such a people, 1Cor 14:24 hence the apostle proceeds to direct to the proper and orderly manner of using gifts; that whereas there were different ones among them, one had one gift, and another had another, they might all be used, provided they were used in such a manner as to tend to edification, 1Cor 14:26 so for instance, if speaking in an unknown tongue was used, it should be only by two or three at most, one after another; and there should be an interpreter to make known the meaning of what was said to the people, 1Cor 14:27 but if there were none that had the gift of interpreting, then it was most advisable for the speaker to be silent in public, and only in private speak to God and himself, 1Cor 14:28 and then as for those that had the gift of prophesying, or preaching, these should exercise their gift two or three at a time, one after another, and the rest should sit and judge what they delivered, whether agreeable to the word of God or not, 1Cor 14:29 and should anything be more clearly revealed to one that sat and heard, the speaker should be silent, and give way to him, that he might have the opportunity of declaring it to the edification of the church, 1Cor 14:30 for all that had the gift of preaching might use it one after another, by turns, for general instruction and comfort, 1Cor 14:31 seeing spiritual gifts are subject to and at the dispose of those that are possessed of them: or the doctrines preached by the one are subject to the examination and judgment of the other, 1Cor 14:32 for God, the donor of all gifts, is the author of order and peace, and not of confusion in all the churches, 1Cor 14:33 and whereas the apostle had suggested, that all might prophecy, or preach, that is, that had gifts qualifying for it, he would be understood only of men, and not women, who were not permitted to speak in the church in a way of preaching; no, not even to ask questions there about what they heard, but if they wanted to be informed of any thing they did not rightly understand, they were to ask their husbands at home; this the apostle argues, partly from the law, which commands them to be in obedience to men, and partly from the indecency of such a practice, 1Cor 14:34 and seeing as it should seem such a practice did obtain in the church at Corinth, the apostle warmly reproves them for it, it being what was not to be observed in other churches, by intimating to them, that the Gospel neither came out from them, nor did it come to them only, 1Cor 14:36 and whoever had a gift of preaching, or a spiritual understanding of things, must allow, that what the apostle said were not the commandments of men, but of God, 1Cor 14:37 but as for ignorant persons, who were affectedly and wilfully such, they must so remain, there was no help for it, 1Cor 14:38 upon which the apostle repeats his exhortation he set out with, to desire in the first place the gift of prophesying, or preaching, though he would not have speaking with tongues forbidden, provided the above rules were attended to, 1Cor 14:39 and concludes with a general exhortation to do all the above things, and everything relating to the doctrine and discipline of the church, in a becoming and orderly manner, 1Cor 14:40.
John Wesley
Follow after love - With zeal, vigour, courage, patience; else you can neither attain nor keep it. And - In their place, as subservient to this. Desire spiritual gifts; but especially that ye may prophesy - The word here does not mean foretelling things to come; but rather opening and applying the scripture.
Robert Jamieson, A. R. Fausset and David Brown
SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
Follow after charity--as your first and chief aim, seeing that it is "the greatest" (1Cor 13:13).
and desire--Translate, "Yet (as a secondary aim) desire zealously (see on 1Cor 12:31) spiritual gifts."
but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Prov 29:18; Acts 13:1; Th1 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Cor 14:2, &c.) [BENGEL].
14:114:1: Զհե՛տ երթայք սիրոյ, եւ նախանձաւո՛ր լերուք հոգեւորացն, առաւել զի եւ դո՛ւք մարգարէանայցէք[3874]։ [3874] Ոմանք. Հոգեւորացն առաւել։
1 Սիրոյ հետամո՛ւտ եղէք եւ առաւել եւս նախանձախնդի՛ր եղէք հոգեւոր շնորհներին, մանաւանդ մարգարէութիւն անելու.
14 Սիրոյ ետեւէն գացէ՛ք ու հոգեւոր պարգեւներուն նախանձախնդիր եղէ՛ք, մանաւանդ մարգարէութիւն ընելու։
Զհետ երթայք սիրոյ, եւ նախանձաւոր լերուք հոգեւորացն առաւել զի եւ դուք մարգարէանայցէք:

14:1: Զհե՛տ երթայք սիրոյ, եւ նախանձաւո՛ր լերուք հոգեւորացն, առաւել զի եւ դո՛ւք մարգարէանայցէք[3874]։
[3874] Ոմանք. Հոգեւորացն առաւել։
1 Սիրոյ հետամո՛ւտ եղէք եւ առաւել եւս նախանձախնդի՛ր եղէք հոգեւոր շնորհներին, մանաւանդ մարգարէութիւն անելու.
14 Սիրոյ ետեւէն գացէ՛ք ու հոգեւոր պարգեւներուն նախանձախնդիր եղէ՛ք, մանաւանդ մարգարէութիւն ընելու։
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14:11: Достигайте любви; ревнуйте о [дарах] духовных, особенно же о том, чтобы пророчествовать.
14:1  διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε.
14:1. Διώκετε (Ye-should-pursue) τὴν (to-the-one) ἀγάπην, (to-an-excessing-off,"ζηλοῦτε (ye-should-en-crave) δὲ (moreover) τὰ (to-the-ones) πνευματικά , ( to-currenting-to-belonged-of ,"μᾶλλον (more-such) δὲ (moreover) ἵνα (so) προφητεύητε. (ye-might-declare-before-of)
14:1. sectamini caritatem aemulamini spiritalia magis autem ut prophetetisFollow after charity, be zealous for spiritual gifts; but rather that you may prophesy.
1. Follow after love; yet desire earnestly spiritual , but rather that ye may prophesy.
14:1. Pursue charity. Be zealous for spiritual things, but only so that you may prophesy.
14:1. Follow after charity, and desire spiritual [gifts], but rather that ye may prophesy.
Follow after charity, and desire spiritual [gifts], but rather that ye may prophesy:

1: Достигайте любви; ревнуйте о [дарах] духовных, особенно же о том, чтобы пророчествовать.
14:1  διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε.
14:1. sectamini caritatem aemulamini spiritalia magis autem ut prophetetis
Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy.
14:1. Pursue charity. Be zealous for spiritual things, but only so that you may prophesy.
14:1. Follow after charity, and desire spiritual [gifts], but rather that ye may prophesy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-25: Общая мысль этого отдела такая: каждый должен стремиться к получению главным образом таких даров, которые прежде всего могут принести пользу Церкви. Это основное правило Ап. прежде всего прилагает к сравнительной оценке тех двух даров, которыми тогда по преимуществу интересовались коринфяне - это именно дар языков и дар пророчества. Так как все, что понятно, стоит выше того, что непонятно, как скоро дело идет о назидании верующих, то Ап. делает такой вывод, что пророчество заслуживает предпочтения; а что касается дара языков, то, по Апостолу, употребление его не должно быть вовсе допускаемо в тех случаях, когда нет средства разъяснить смысл речи имеющего этот дар. 1: Достигайте(diwkete) - ревнуйте(zhloϋte). Различие между этими двумя терминами такое: первый указывает на деятельность необходимую для христианина, второй - только на желательную, а затем еще первый глагол обозначает деятельность христианина самостоятельную, единоличную, а второй - совместную с другими христианами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter,

I. With an exhortation to charity (v. 1): Follow after charity, pursue it. The original, diokete, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, "In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate."

II. He directs them which spiritual gift to prefer, from a principle of charity: "Desire spiritual gifts, but rather that you may prophesy, or chiefly that you may prophesy." While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preference would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first and with the greatest earnestness which is most worth.

III. He assigns the reasons of this preference. And it is remarkable here that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For, 1. He that spoke with tongues must wholly speak between God and himself; for, whatever mysteries might be communicated in his language, none of his own countrymen could understand them, because they did not understand the language, v. 2. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand: but he that prophesies speaks to the advantage of his hearers; they may profit by his gift. Interpretation of scripture will be for their edification; they may be exhorted and comforted by it, v. 3. And indeed these two must go together. Duty is the proper way to comfort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, v. 4. He may understand and be affected with what he speaks; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church (v. 4), to which prophesying, or interpreting scripture by inspiration or otherwise, is immediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift is to be despised, but the best gifts are to be preferred. I could wish, says the apostle, that you all spoke with tongues, but rather that you prophesied, v. 5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued that are most useful. Greater is he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, v. 5. Benevolence makes a man truly great. It is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy to say, Note, That makes most for the honour of a minister which is most for the church's edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.
Adam Clarke: Commentary on the Bible - 1831
14:1: Follow after charity - Most earnestly labor to be put in possession of that love which beareth, believeth, hopeth, and endureth all things. It may be difficult to acquire, and difficult to retain this blessed state, but it is essential to your present peace and eternal happiness. This clause belongs to the preceding chapter.
Desire spiritual gifts - Ye are very intent on getting those splendid gifts which may add to your worldly consequence, and please your carnal minds - but labor rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others - and particularly desire that ye may prophesy - that ye may be able to teach and instruct others in the things of their salvation.
Albert Barnes: Notes on the Bible - 1834
14:1: Follow after charity - Pursue love Co1 13:1; that is, earnestly desire it; strive to possess it; make it the object of your anxious and constant solicitude to obtain it, and to be influenced by it always. Cultivate it in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavor to diffuse its happy influence on all around you.
And desire spiritual gifts - I do not forbid you, while you make the possession of love your great object, and while you do not make the desire of spiritual gifts the occasion of envy or strife, to desire the miraculous endowments of the Spirit and to seek to excel in those endowments which he imparts; see the note at Co1 12:31. The main thing was to cultivate a spirit of love. Yet it was not improper also to desire to be so endowed as to promote their highest usefulness in the church. On the phrase "spiritual gifts," see the note at Co1 12:1.
But rather that ye may prophesy - But especially, or particularly desire to be qualified for the office of prophesying. The apostle does not mean to say that prophecy is to be preferred to love or charity; but that, of the spiritual gifts which it was proper for them to desire and seek, prophecy was the most valuable. That is, they were not most earnestly and especially to desire to be able to speak foreign languages or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church. They would naturally, perhaps, most highly prize the power of working miracles and of speaking foreign languages. The object of this chapter is to show them that the ability to speak in a plain, clear, instructive manner, so as to edify the church and convince sinners, was a more valuable endowment than the power of working miracles, or the power of speaking foreign languages.
On the meaning of the word "prophesy," see the note at Rom 11:6. To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Prof. Robinson (Greek and English Lexicon, under the article, Προφήτης Prophē tē s), that the prophets were distinguished from the teachers (διδάσκαλοι didaskaloi), "in that, while the latter spoke in a calm, connected, didactic discourse adapted to instruct and enlighten the hearers, the prophet spoke more from the impulse of sudden inspiration, from the light of a sudden Revelation at the moment (Co1 14:30, ἀποκάλυφθη apokalupthē), and his discourse was probably more adapted, by means of powerful exhortation, to awaken the feelings and conscience of the hearers." The idea of speaking from "Revelation," he adds, seems to be fundamental to the correct idea of the nature of the prophecy here referred to. Yet the communications of the prophets were always in the vernacular tongue, and were always in intelligible language, and in this respect different from the endowments of those who spoke foreign languages.
The same truth might be spoken by both; the influence of the Spirit was equally necessary in both; both were inspired; and both answered important ends in the establishment and edification of the church. The gift of tongues, however, as it was the most striking and remarkable, and probably the most rare, was most highly prized and coveted. The object of Paul here is, to show that it was really an endowment of less value, and should be less desired by Christians than the gift of prophetic instruction, or the ability to edify the church in language intelligible and understood by all, under the immediate influences of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: Follow: Pro 15:9, Pro 21:21; Isa 51:1; Rom 9:30, Rom 14:19; Ti1 5:10, Ti1 6:11; Heb 12:14; Pe1 3:11-13; Jo3 1:11
charity: Co1 13:1-8, Co1 13:13; Ti2 2:22; Pe2 1:7
desire: Co1 12:1, Co1 12:31; Eph 1:3
prophesy: Co1 14:3-5, Co1 14:24, Co1 14:25, Co1 14:37, Co1 14:39, Co1 13:2, Co1 13:9; Num 11:25-29; Rom 12:6; Th1 5:20; Ti1 4:14
John Gill
Follow after charity,.... The apostle having so highly commended charity, or love, in the preceding chapter, presses here to an eager pursuit after it; that is, to an exercise of it, and after those things which make for it, and will serve to maintain and increase it: and everything he has said in praise of it before serves as an argument, or reason, to follow hard after it, with an eagerness used in hunting, and with such violence as persecutors express in pursuing and laying hold on those they seek after, to which there is an allusion in the word here used:
and desire spiritual gifts: for though he had given charity the preference to them, he did not mean that they should despise and neglect them, or treat them with indifference, and be unconcerned about them; but, on the other hand, that they should be very zealous for them, ambitious of them, and earnestly covet them; since being rightly used and kept in their proper place, they were greatly beneficial and profitable to the churches of Christ, and the glory of God:
but rather that ye may prophesy: of all the gifts of the Spirit, the apostle prefers prophesying, and recommends this to the Corinthians, as what they should be chiefly desirous of, and more desirous of than of speaking with tongues, which many among them were so very fond of: by which he means, not so much the gift of foretelling future events, though there was such a gift bestowed on some persons in those times, and, in certain cases, was very profitable to the churches; but a gift of preaching the word, or explaining the prophecies of the Old Testament, and of praying and singing of psalms, all which, as appears from some following parts of this chapter, were included in it; and that not in an ordinary, but in an extraordinary way; a person possessed of this gift could at once, without the use of means, or help of study, preach the word, and open the more difficult parts of Scripture; he had an extraordinary gift of prayer, which he could make use of when he pleased, and at once compose and deliver out a psalm, or hymn, in the public congregation.
14:214:2: Զի որ խօսի ՚ի լեզուս՝ ո՛չ ընդ մարդկան խօսի, այլ ընդ Աստուծոյ. զի ո՛չ ոք է որ լսէ, բայց հոգւո՛վ խօսի խորհուրդս[3875]։ [3875] Ոմանք. Խօսի ՚ի խորհուրդս։
2 որովհետեւ, ով որ լեզուներ է խօսում, մարդկանց հետ չի խօսում, այլ՝ Աստծու հետ. քանզի չկայ մէկը, որ հասկանայ իրեն, բայց նա Հոգով արտայայտում է խորհուրդներ:
2 Վասն զի ան որ օտար լեզուով կը խօսի, ո՛չ թէ մարդոց կը խօսի, հապա Աստուծոյ. վասն զի մէկը չկայ որ իմանայ, բայց անիկա հոգիով խորհուրդները կը յայտնէ։
Զի որ խօսի ի լեզուս` ոչ ընդ մարդկան խօսի, այլ` ընդ Աստուծոյ. զի ոչ ոք է որ լսէ, բայց հոգւով խօսի խորհուրդս:

14:2: Զի որ խօսի ՚ի լեզուս՝ ո՛չ ընդ մարդկան խօսի, այլ ընդ Աստուծոյ. զի ո՛չ ոք է որ լսէ, բայց հոգւո՛վ խօսի խորհուրդս[3875]։
[3875] Ոմանք. Խօսի ՚ի խորհուրդս։
2 որովհետեւ, ով որ լեզուներ է խօսում, մարդկանց հետ չի խօսում, այլ՝ Աստծու հետ. քանզի չկայ մէկը, որ հասկանայ իրեն, բայց նա Հոգով արտայայտում է խորհուրդներ:
2 Վասն զի ան որ օտար լեզուով կը խօսի, ո՛չ թէ մարդոց կը խօսի, հապա Աստուծոյ. վասն զի մէկը չկայ որ իմանայ, բայց անիկա հոգիով խորհուրդները կը յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: Ибо кто говорит на [незнакомом] языке, тот говорит не людям, а Богу; потому что никто не понимает [его], он тайны говорит духом;
14:2  ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῶ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·
14:2. ὁ (The-one) γὰρ (therefore) λαλῶν (speaking-unto) γλώσσῃ (unto-a-tongue,"οὐκ (not) ἀνθρώποις (unto-mankinds) λαλεῖ (it-speaketh-unto,"ἀλλὰ (other) θεῷ, (unto-a-Deity) οὐδεὶς (not-moreover-one) γὰρ (therefore) ἀκούει, (it-heareth,"πνεύματι (unto-a-currenting-to) δὲ (moreover) λαλεῖ (it-speaketh-unto) μυστήρια: (to-flexerlets)
14:2. qui enim loquitur lingua non hominibus loquitur sed Deo nemo enim audit Spiritu autem loquitur mysteriaFor he that speaketh in a tongue speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.
2. For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries.
14:2. For whoever speaks in tongues, speaks not to men, but to God. For no one understands. Yet by the Spirit, he speaks mysteries.
14:2. For he that speaketh in an [unknown] tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the spirit he speaketh mysteries.
For he that speaketh in an [unknown] tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the spirit he speaketh mysteries:

2: Ибо кто говорит на [незнакомом] языке, тот говорит не людям, а Богу; потому что никто не понимает [его], он тайны говорит духом;
14:2  ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῶ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·
14:2. qui enim loquitur lingua non hominibus loquitur sed Deo nemo enim audit Spiritu autem loquitur mysteria
For he that speaketh in a tongue speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.
14:2. For whoever speaks in tongues, speaks not to men, but to God. For no one understands. Yet by the Spirit, he speaks mysteries.
14:2. For he that speaketh in an [unknown] tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the spirit he speaketh mysteries.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Почему наиболее желательным для христиан должен быть дар пророчества? Потому что он полезнее, чем другие дары, и прежде всего полезнее дара языков, к получению которого коринфяне так стремились. Что такое говорящий языками? Это человек, обращающийся прямо к Богу с своею речью, которая для остальных, присутствующих при богослужении, остается непонятною. - Никто не понимает. Это выражение никто - очень важное доказательство против того предположения, что речь говорившего языками была речью на иностранном языке. Если бы Ап. разумел такую речь, он бы не мог сказать, что ее никто не понимает, так как в Коринфе было не мало пришельцев из разных стран света. - Тайны. Здесь слово тайна имеет значение вообще скрытого, непонятного для слушателей. Один говорит, а для прочих речь его остается непонятной, таинственной. - Духом т. е. находясь в состоянии особенного восторга (духом - pneumati = особое вдохновенное настроение самого говорящего). - Назидание - это укрепление и расширение веры новыми познаниями, какие сообщает пророк; увещание - это особое возбуждение воли к достижению целей христианского призвания; утешение - это ободрение человека, подвергшегося несчастиям, укрепление в нем надежды.
Adam Clarke: Commentary on the Bible - 1831
14:2: For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching.
Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored the true knowledge of this language when he gave the apostles the gift of tongues. As the Scriptures of the Old Testament were contained in this language, and it has beauties, energies, and depths in it which no verbal translation can reach, it was necessary, for the proper elucidation of the prophecies concerning the Messiah, and the establishment of the Christian religion, that the full meaning of the words of this sacred language should be properly understood. And it is possible that the Hebrew Scriptures were sometimes read in the Christian congregations as they were in the Jewish synagogues; and if the person who read and understood them had not the power and faculty of explaining them to others, in vain did he read and understand them himself. And we know that it is possible for a man to understand a language, the force, phraseology, and idioms of which he is incapable of explaining even in his mother tongue. We shall see, in the course of these notes, how this view of the subject will apply to the illustration of the apostle's words throughout the chapter.
Speaketh not unto men, but unto God - None present understanding the language, God alone knowing the truth and import of what he says: -
In the spirit he speaketh mysteries - Though his own mind (for so πνευματι is understood here by many eminent critics) apprehends the mysteries contained in the words which he reads or utters; but if, by the spirit, we understand the Spirit of God, it only shows that it is by that Spirit that he is enabled to speak and apprehend these mysteries. See the note on Co1 14:19.
Albert Barnes: Notes on the Bible - 1834
14:2: For he that speaketh in an unknown tongue - This verse is designed to show that the faculty of speaking intelligibly, and to the edification of the church, is of more value than the power of speaking a foreign language. The reason is, that however valuable may be the endowment in itself, and however important the truth which he may utter, yet it is as if he spoke to God only. No one could understand him.
Speaketh not unto men - Does not speak so that people can understand him. His address is really not made to people, that is, to the church. He might have this faculty without being able to speak to the edification of the church. It is possible that the power of speaking foreign languages and of prophesying were sometimes united in the same person; but it is evident that the apostle speaks of them as different endowments, and they probably were found usually in different individuals.
But unto God - It is as if he spoke to God. No one could understand him but God. This must evidently refer to the addresses "in the church," when Christians only were present, or when those only were present who spoke the same language, and who were unacquainted with foreign tongues. Paul says that "there" that faculty would be valueless compared with the power of speaking in a manner that should edify the church. He did not undervalue the power of speaking foreign languages when foreigners were present, or when they went to preach to foreigners; see Co1 14:22. It was only when it was needless, when all present spoke one language, that he speaks of it as of comparatively little value.
For no man understandeth him - That is, no man in the church, since they all spoke the same language, and that language was different from what was spoken by him who was endowed with the gift of tongues. As God only could know the import of what he said, it would be lost upon the church, and would be useless.
Howbeit in the Spirit - Although, by the aid of the Spirit, he should, in fact, deliver the most important and sublime truths. This would doubtless be the case, that those who were thus endowed would deliver most important truths, but they would be "lost" upon those who heard them, because they could not understand them. The phrase "in the Spirit," evidently means "by the Holy Spirit," that is, by his aid and influence. Though he should be "really" under the influence of the Holy Spirit, and though the important truth which he delivers should be imparted by his aid, yet all would be valueless unless it were understood by the church.
He speaketh mysteries - For the meaning of the word "mystery," see Note, Co1 2:7. The word here seems to be synonymous with sublime and elevated truth; truth that was not before known, and that might be of the utmost importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: he that: Co1 14:9-11, Co1 14:16, Co1 14:21, Co1 14:22; Gen 11:7, Gen 42:23; Deu 28:49; Kg2 18:26; Act 2:4-11, Act 10:46; Act 19:6
understandeth: Gr. heareth, Act 22:9
howbeit: Co1 2:7, Co1 2:10, Co1 13:2, Co1 15:51; Psa 49:3, Psa 49:4, Psa 78:2; Mat 13:11; Mar 4:11; Rom 16:25; Eph 3:3-9, Eph 6:19; Col 1:26, Col 1:27, Col 2:2; Ti1 3:9, Ti1 3:16; Rev 10:7
Geneva 1599
(2) For he that speaketh in an [unknown] (b) tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the (c) spirit he speaketh mysteries.
(2) He reprehends their perverse judgment concerning the gift of tongues. For why was it given? The answer: so that the mysteries of God might be the better known to a greater number. By this it is evident that prophecy, which the gift of tongues ought to serve, is better than this: and therefore the Corinthians judged incorrectly, in that they made more account of the gift of tongues than of prophesying: because no doubt the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the congregation without an interpreter. And although this thing might be done to some profit of him that spoke them, yet he corrupted the right use of that gift because there came by it no profit to the hearers. And common assemblies were instituted and appointed not for any private man's commodity, but for the profit of the whole company.
(b) A strange language, which no man can understand without an interpreter.
(c) By that inspiration which he has received of the Spirit, which nonetheless he abuses, when he speaks mysteries which none of the company can understand.
John Gill
For he that speaketh in an unknown tongue,.... Or with tongues, as some copies and the Ethiopic version read: Dr. Lightfoot thinks, that the Hebrew tongue, which was become a dead language, and understood but by few, is here meant, and that not without reason; seeing the public prayers, preaching, and singing of psalms among the Jews, were in this languages (x); in imitation of whom, such ministers, who had the gift of speaking this language, read the Scriptures, preached, prayed, and sung psalms in it, which were no ways to the edification of the people, who understood it not; upon which account the apostle recommends prophesying, praying, and singing, in a language that was understood: otherwise he
speaketh not unto men; to the understanding, profit, and edification of men: but unto God: to his praise and glory, and he only knowing, who knows all languages, and every word in the tongue what is said; excepting himself, unless there should be any present capable of interpreting:
for no man understandeth him: or "heareth him": that is, hears him, so as to understand him; he may hear a sound, but he cannot tell the meaning of it, and so it is of no use and advantage to him:
howbeit in the Spirit he speaketh mysteries; though under the influence and by the extraordinary gift of the Spirit he has, and to his own Spirit and understanding, and with great affection and devotion within himself, he speaks of the deep things of God, and the mysteries of his grace, the most glorious truths of the Gospel, yet the meaning of his voice and words not being known, he is a barbarian to them that hear him; and though what he delivers are truths of the greatest importance, they are a mere jargon to others, being unintelligible.
(x) Vid. Gloss. in T. Bab. Beracot, fol. 3. 1. & in Yoma, fol. 20. 2.
John Wesley
He that speaketh in an unknown tongue speaks, in effect, not to men, but to God - Who alone understands him.
Robert Jamieson, A. R. Fausset and David Brown
speaketh . . . unto God--who alone understands all languages.
no man understandeth--generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit--as opposed to "the understanding" (1Cor 14:14).
mysteries--unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
14:314:3: Իսկ որ մարգարէանայն, մարդկան խօսի շինութիւն եւ մխիթարութիւն եւ սփոփութիւն[3876]։ [3876] Ոմանք. Շինութիւն եւ խաղաղութիւն եւ սփո՛՛։ Ոսկան. Խօսի ՚ի շինութիւն եւ սփոփ՛՛։
3 Իսկ նա, ով մարգարէանում է, մարդկանց հետ է խօսում ի շինութիւն, ի մխիթարութիւն եւ ի սփոփանք:
3 Սակայն ան որ կը մարգարէանայ, մարդոց կը խօսի՝ շինութիւն ու յորդորանք եւ մխիթարութիւն տալու։
Իսկ որ մարգարէանայն` մարդկան խօսի շինութիւն եւ մխիթարութիւն եւ սփոփութիւն:

14:3: Իսկ որ մարգարէանայն, մարդկան խօսի շինութիւն եւ մխիթարութիւն եւ սփոփութիւն[3876]։
[3876] Ոմանք. Շինութիւն եւ խաղաղութիւն եւ սփո՛՛։ Ոսկան. Խօսի ՚ի շինութիւն եւ սփոփ՛՛։
3 Իսկ նա, ով մարգարէանում է, մարդկանց հետ է խօսում ի շինութիւն, ի մխիթարութիւն եւ ի սփոփանք:
3 Սակայն ան որ կը մարգարէանայ, մարդոց կը խօսի՝ շինութիւն ու յորդորանք եւ մխիթարութիւն տալու։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: а кто пророчествует, тот говорит людям в назидание, увещание и утешение.
14:3  ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν.
14:3. ὁ (the-one) δὲ (moreover) προφητεύων (declaring-before-of) ἀνθρώποις (unto-mankinds,"λαλεῖ (it-speaketh-unto) οἰκοδομὴν (to-a-house-building) καὶ (and) παράκλησιν (to-a-calling-beside) καὶ (and) παραμυθίαν. (to-relating-beside-unto)
14:3. nam qui prophetat hominibus loquitur aedificationem et exhortationem et consolationesBut he that prophesieth speaketh to men unto edification and exhortation and comfort.
3. But he that prophesieth speaketh unto men edification, and comfort, and consolation.
14:3. But whoever prophesies speaks to men for edification and exhortation and consolation.
14:3. But he that prophesieth speaketh unto men [to] edification, and exhortation, and comfort.
But he that prophesieth speaketh unto men [to] edification, and exhortation, and comfort:

3: а кто пророчествует, тот говорит людям в назидание, увещание и утешение.
14:3  ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν.
14:3. nam qui prophetat hominibus loquitur aedificationem et exhortationem et consolationes
But he that prophesieth speaketh to men unto edification and exhortation and comfort.
14:3. But whoever prophesies speaks to men for edification and exhortation and consolation.
14:3. But he that prophesieth speaketh unto men [to] edification, and exhortation, and comfort.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:3: But he that prophesieth - The person who has the gift of teaching is much more useful to the Church than he is who has only the gift of tongues, because he speaks to the profit of men: viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation. - Whitby. I must here refer to my sermon on this text, intitled, "The Christian Prophet and his Work," in which I have endeavored to consider the whole of this subject at large.
Albert Barnes: Notes on the Bible - 1834
14:3: But he that prophesieth - See the note at Co1 14:1. He that speaks under the influence of inspiration in the common language of his hearers. This seems to be the difference between those who spoke in foreign languages and those who prophesied. Both were under the influence of the Holy Spirit; both might speak the same truths; both might occupy an equally important and necessary place in the church; but the language of the one was intelligible to the church, the other not; the one was designed to edify the church, the other to address those who spoke foreign tongues, or to give demonstration, by the power of speaking foreign languages, that the religion was from God.
Speaketh unto men - So as to be understood by those who were present.
To edification - See the note at Co1 10:8, note at Co1 10:23. Speaks so as to enlighten and strengthen the church.
And exhortation - See the note at Rom 12:8. He applies and enforces the practical duties of religion, and urges motives for a holy life.
And comfort - Encouragement. That is, he presents the promises and the "hopes" of the gospel; the various considerations adapted to administer comfort in the time of trial. The other might do this, but it would be in a foreign language, and would be useless to the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: edification: Co1 14:4, Co1 14:12, Co1 14:26, Co1 8:1, Co1 10:23; Act 9:31; Rom 14:19, Rom 15:2; Eph 4:12-16, Eph 4:29; Th1 5:11; Ti1 1:4; Jde 1:20
exhortation: Luk 3:18; Act 13:15, Act 14:22, Act 15:32; Rom 12:8; Th1 2:3, Th1 4:1, Th1 5:11, Th1 5:14; Th2 3:12; Ti1 4:13, Ti1 6:2; Ti2 4:2; Tit 1:9, Tit 2:6, Tit 2:9, Tit 2:15; Heb 3:13, Heb 10:25; Heb 13:22; Pe1 5:12
comfort: Co1 14:31; Co2 1:4, Co2 2:7; Eph 6:22; Col 4:8; Th1 2:11, Th1 3:2, Th1 4:18, Th1 5:11-14
Geneva 1599
But he that prophesieth speaketh unto men [to] (d) edification, and exhortation, and comfort.
(d) Which may further men in the study of godliness.
John Gill
But he that prophesieth,.... Preaches, prays, or sings, in a language understood by the common people:
speaketh unto men to edification; to the building of them up in Christ, and on their most holy faith, so that they grow up as an holy temple to the Lord: and exhortation; to the more vigorous exercise of grace, and the more cheerful and fervent discharge of duty:
and comfort; of distressed minds, either through the temptations of Satan, or divine desertions, or inward corruptions, or outward afflictions; for all which ends and purposes the Scriptures are written, and gifts are bestowed on men to explain them; and which ends are answered when God gives a blessing to the word; but can never be expected, if delivered in a language not understood. This bears hard upon the Papists performing any part of divine worship in a language unintelligible to the common people.
Robert Jamieson, A. R. Fausset and David Brown
But--on the other hand.
edification--of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [BENGEL]. Omit "to."
14:414:4: Որ խօսի ՚ի լեզուս, զա՛նձն իւր շինէ. եւ որ մարգարէանայ, զեկեղեցին շինէ[3877]։ [3877] Ոմանք. Եւ որ խօսի ՚ի լե՛՛... որ մարգարէանայն։ Ոսկան. Իսկ որ մարգարէանայ։
4 Ով լեզուներ է խօսում, ինքն իրեն է հաստատում, իսկ ով մարգարէանում է, ամրացնում է եկեղեցի՛ն:
4 Ան որ օտար լեզուով կը խօսի՝ իր անձին շինութիւն կ’ընէ ու ան որ կը մարգարէանայ՝ եկեղեցիին շինութիւն կ’ընէ։
Որ խօսի ի լեզուս` զանձն իւր շինէ. եւ որ մարգարէանայն` զեկեղեցին շինէ:

14:4: Որ խօսի ՚ի լեզուս, զա՛նձն իւր շինէ. եւ որ մարգարէանայ, զեկեղեցին շինէ[3877]։
[3877] Ոմանք. Եւ որ խօսի ՚ի լե՛՛... որ մարգարէանայն։ Ոսկան. Իսկ որ մարգարէանայ։
4 Ով լեզուներ է խօսում, ինքն իրեն է հաստատում, իսկ ով մարգարէանում է, ամրացնում է եկեղեցի՛ն:
4 Ան որ օտար լեզուով կը խօսի՝ իր անձին շինութիւն կ’ընէ ու ան որ կը մարգարէանայ՝ եկեղեցիին շինութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Кто говорит на [незнакомом] языке, тот назидает себя; а кто пророчествует, тот назидает церковь.
14:4  ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ.
14:4. ὁ (The-one) λαλῶν (speaking-unto) γλώσσῃ (unto-a-tongue,"ἑαυτὸν (to-self) οἰκοδομεῖ: (it-house-buildeth-unto) ὁ (The-one) δὲ (moreover) προφητεύων (declaring-before-of,"ἐκκλησίαν (to-a-calling-out-unto) οἰκοδομεῖ. (it-house-buildeth-unto)
14:4. qui loquitur lingua semet ipsum aedificat qui autem prophetat ecclesiam aedificatHe that speaketh in a tongue edifieth himself: but he that prophesieth, edifieth the church.
4. He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church.
14:4. Whoever speaks in tongues edifies himself. But whoever prophesies edifies the Church.
14:4. He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the church.
He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the church:

4: Кто говорит на [незнакомом] языке, тот назидает себя; а кто пророчествует, тот назидает церковь.
14:4  ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ.
14:4. qui loquitur lingua semet ipsum aedificat qui autem prophetat ecclesiam aedificat
He that speaketh in a tongue edifieth himself: but he that prophesieth, edifieth the church.
14:4. Whoever speaks in tongues edifies himself. But whoever prophesies edifies the Church.
14:4. He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:4: He that speaketh in an unknown tongue - In the Hebrew for instance, the knowledge of the depth and power of which he has got by a Divine revelation, edifieth himself by that knowledge.
But he that prophesieth - Has the gift of preaching.
Edifieth the Church - Speaketh unto men to edification, exhortation, and comfort, Co1 14:3.
Albert Barnes: Notes on the Bible - 1834
14:4: Edifieth himself - That is, the truths which are communicated to him by the Spirit, and which he utters in an unknown language, may be valuable, and may be the means of strengthening his faith, and building him up in the hopes of the gospel, but they can he of no use to others. His own holy affections might be excited by the truths which he would deliver, and the consciousness of possessing miraculous powers might excite his gratitude. And yet, as Doddridge has well remarked, there might be danger that a man might be injured by this gift when exercised in this ostentatious manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: edifieth himself: Co1 14:14
edifieth the: Co1 14:3, Co1 14:18, Co1 14:19
Geneva 1599
He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the (e) church.
(e) The company.
John Gill
He that speaketh its an unknown tongue,.... Be it the Hebrew language, or any other; some copies, and the Ethiopic version, read, "with tongues":
edifieth himself; his heart may be warmed, his affections raised, his devotion kept up, and he be in a very spiritual and comfortable frame, knowing and understanding what he himself says:
but he that prophesieth, edifieth the church: which is the great end of the Gospel ministry, which is for the edifying the body of the church: wherefore that which tends to the edification of more, even the whole church, must be preferable to that, which at most can only edify one, and that the speaker himself.
John Wesley
Edifieth himself - Only, on the most favourable supposition. The church - The whole congregation.
Robert Jamieson, A. R. Fausset and David Brown
edifieth himself--as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
14:514:5: Կամիմ զի ամենեքի՛ն դուք ՚ի լեզուս խօսիցիք, առաւել զի մարգարէանայցէ՛ք. զի լա՛ւ է որ մարգարէանայն, քան զայն որ ՚ի լեզուսն խօսիցի. բայց եթէ թարգմանեսցէ, զի եկեղեցին շինութիւն առնուցու[3878]։ վջ [3878] Ոմանք. Առաւելն զի եւ մարգա՛՛... ՚ի լեզուս խօսիցի. բայց եթէ թարգմանիցէ։
5 Կամենում եմ, որ դուք ամէնքդ էլ լեզուներ խօսէք. աւելին՝ որ մարգարէանաք. որովհետեւ նա, ով մարգարէանում է, աւելի լաւ է, քան նա, ով լեզուներ է խօսում. միայն թէ նա թող բացատրի, որպէսզի եկեղեցին ամրանայ:
5 Կ’ուզեմ որ դուք ամէնքդ լեզուներ խօսիք, բայց մանաւա՛նդ մարգարէութիւն ընէք, վասն զի աւելի աղէկ է ան՝ որ կը մարգարէանայ, քան թէ ան՝ որ լեզուներ կը խօսի. բայց պէտք է թարգմանէ, որպէս զի եկեղեցին օգտուի։
Կամիմ զի ամենեքին դուք ի լեզուս խօսիցիք, առաւել` զի մարգարէանայցէք, զի լաւ է որ մարգարէանայն` քան զայն որ ի լեզուսն խօսիցի. բայց եթէ թարգմանեսցէ, զի եկեղեցին շինութիւն առնուցու:

14:5: Կամիմ զի ամենեքի՛ն դուք ՚ի լեզուս խօսիցիք, առաւել զի մարգարէանայցէ՛ք. զի լա՛ւ է որ մարգարէանայն, քան զայն որ ՚ի լեզուսն խօսիցի. բայց եթէ թարգմանեսցէ, զի եկեղեցին շինութիւն առնուցու[3878]։ վջ
[3878] Ոմանք. Առաւելն զի եւ մարգա՛՛... ՚ի լեզուս խօսիցի. բայց եթէ թարգմանիցէ։
5 Կամենում եմ, որ դուք ամէնքդ էլ լեզուներ խօսէք. աւելին՝ որ մարգարէանաք. որովհետեւ նա, ով մարգարէանում է, աւելի լաւ է, քան նա, ով լեզուներ է խօսում. միայն թէ նա թող բացատրի, որպէսզի եկեղեցին ամրանայ:
5 Կ’ուզեմ որ դուք ամէնքդ լեզուներ խօսիք, բայց մանաւա՛նդ մարգարէութիւն ընէք, վասն զի աւելի աղէկ է ան՝ որ կը մարգարէանայ, քան թէ ան՝ որ լեզուներ կը խօսի. բայց պէտք է թարգմանէ, որպէս զի եկեղեցին օգտուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: Желаю, чтобы вы все говорили языками; но лучше, чтобы вы пророчествовали; ибо пророчествующий превосходнее того, кто говорит языками, разве он притом будет и изъяснять, чтобы церковь получила назидание.
14:5  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.
14:5. θέλω (I-determine) δὲ (moreover) πάντας ( to-all ) ὑμᾶς (to-ye) λαλεῖν (to-speak-unto) γλώσσαις, (unto-tongues,"μᾶλλον (more-such) δὲ (moreover) ἵνα (so) προφητεύητε: (ye-might-declare-before-of) μείζων (greater) δὲ (moreover) ὁ (the-one) προφητεύων (declaring-before-of) ἢ (or) ὁ (the-one) λαλῶν (speaking-unto) γλώσσαις, (unto-tongues,"ἐκτὸς (out-of) εἰ (if) μὴ (lest) διερμηνεύῃ, (it-might-explain-through-of,"ἵνα (so) ἡ (the-one) ἐκκλησία (a-calling-out-unto) οἰκοδομὴν (to-a-house-building) λάβῃ. (it-might-have-had-taken)
14:5. volo autem omnes vos loqui linguis magis autem prophetare nam maior est qui prophetat quam qui loquitur linguis nisi si forte ut interpretetur ut ecclesia aedificationem accipiatAnd I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.
5. Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
14:5. Now I want you all to speak in tongues, but more so to prophesy. For he who prophesies is greater than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification.
14:5. I would that ye all spake with tongues, but rather that ye prophesied: for greater [is] he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
I would that ye all spake with tongues, but rather that ye prophesied: for greater [is] he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying:

5: Желаю, чтобы вы все говорили языками; но лучше, чтобы вы пророчествовали; ибо пророчествующий превосходнее того, кто говорит языками, разве он притом будет и изъяснять, чтобы церковь получила назидание.
14:5  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.
14:5. volo autem omnes vos loqui linguis magis autem prophetare nam maior est qui prophetat quam qui loquitur linguis nisi si forte ut interpretetur ut ecclesia aedificationem accipiat
And I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.
14:5. Now I want you all to speak in tongues, but more so to prophesy. For he who prophesies is greater than he who speaks in tongues, unless perhaps he interprets, so that the Church may receive edification.
14:5. I would that ye all spake with tongues, but rather that ye prophesied: for greater [is] he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ап. вовсе не отвергает дара языков: он желает даже, чтобы все коринфские христиане имели этот дар. Но еще больше желает он, чтобы более частым явлением в христианских собраниях было пророчествование. Впрочем, если говорящий языками сам же может и изъяснить для собравшихся смысл своей речи, то в этом случае дар языков становится на уровень с даром пророчества.
Adam Clarke: Commentary on the Bible - 1831
14:5: I would that ye all spake with tongues - The word θελω does not so much imply a wish or desire, as a command or permission. As if he had said: I do not restrain you to prophesying or teaching though I prefer that; but I give you full permission to speak in Hebrew whenever it is proper, and when one is present who can interpret for the edification of the Church, provided yourselves have not that gift, though you understand the language. The apostle said tongue, in the singular number, Co1 14:2, Co1 14:4, because he spoke of a single man; now he says tongues, in the plural number, because he speaks of many speaking; but he has the same meaning in both places. - Lightfoot.
Greater is he that prophesieth - A useful, zealous preacher, though unskilled in learned languages, is much greater in the sight of God, and in the eye of sound common sense, than he who has the gift of those learned tongues; except he interpret: and we seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud of his attainments, and despise his less learned but more useful brother. This judgment of St. Paul is too little regarded.
Albert Barnes: Notes on the Bible - 1834
14:5: I would that ye all spake with tongues - "It is an important endowment, and is not, in its place, to be undervalued. It maybe of great service in the cause of truth, and if properly regulated, and not abused, I would rejoice if these extraordinary endowments were conferred on all. I have no envy against anyone who possesses it; no opposition to the endowment; but I wish that it should not be overvalued; and would wish to exalt into proper estimation the more useful but humble gift of speaking for the edification of the church."
Greater is he that prophesieth - This gift is of more value, and he really occupies a more elevated rank in the church. He is more "useful." The idea here is, that talents are not to he estimated by their "brilliancy," but by their "usefulness." The power of speaking in an unknown tongue was certainly a more striking endowment than that of speaking so as simply to be "useful," and yet the apostle tells us that the latter is the more valuable. So it is always. A man who is useful, however humble and unknown he may be, really occupies a more elevated and venerable rank than the man of most splendid talents and dazzling eloquence, who accomplishes nothing in saving the souls of people.
Except he interpret - However important and valuable the truth might he which he uttered, it would be useless to the church, unless he should explain it in language which they could understand. In that case, the apostle does not deny that the power of speaking foreign languages was a higher endowment and more valuable than the gift of prophecy. That the man who spoke foreign languages had the power of interpreting, is evident from this verse. From Co1 14:27, it appears that the office of interpreting was sometimes performed by others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: would: Co1 12:28-30, Co1 13:4; Num 11:28, Num 11:29
for: Co1 14:1, Co1 14:3
except: Co1 14:12, Co1 14:13, Co1 14:26-28, Co1 12:10, Co1 12:30
John Gill
I would that ye all spake with tongues,.... This the apostle says, to prevent being misunderstood; for his view was not to bring the gift of tongues into contempt, or to represent it as at all times, and on all occasions, useless and insignificant; nor would he be thought to envy them this gift, or beat them off of desiring it; for, for his own part, he could wish they all had it, was it the will of God; though he must needs say, that prophesying was most desirable by him, as being most profitable;
but rather that ye prophesied; he wished them all prophets, as Moses did all the Lord's people; he was not against their speaking with tongues, but this was the most eligible, for which he gives this reason:
for greater is he that prophesieth, than he that speaketh with tongues; that is, he is more useful and profitable to men, and so consequently more honourable, in higher esteem, and more valued, and in greater dignity, being in a more serviceable post and office, and which is more beneficial and advantageous to mankind:
except he interpret; what he said; and then he might stand upon an equal foot, and be equally useful with him that prophesieth; but this everyone could not do that spake with tongues; for speaking with tongues, and the interpretation of tongues, were two distinct gifts; see 1Cor 12:10 and though a man that had the gift of tongues might understand what he himself said to his own edification, yet not be able to interpret it to the understanding and edification of others; and if he could not do this, his speaking was to no purpose: hence the apostle advises such an one to pray that he might interpret, have the gift of interpretation also, in 1Cor 14:13.
That the church may receive edifying: which otherwise cannot be thought it should, or be expected, and then an opportunity and ordinance would be wholly lost.
John Wesley
Greater - That is, more useful. By this alone are we to estimate all our gifts and talents.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as NEANDER fancied): for Paul could never "wish" for the latter in their behalf.
greater--because more useful.
except he interpret--the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
14:614:6: Բայց այժմ ե՛ղբարք, եթէ եկից առ ձեզ ՚ի լեզուս խօսելով. զի՛նչ օգուտ լինիցիմ ձեզ, եթէ ո՛չ խօսիցիմ, կամ յայտնութեամբ, կամ գիտութեամբ, կամ մարգարէութեամբ, կամ վարդապետութեամբ։
6 Իսկ այժմ, եղբայրնե՛ր, թէ գամ ձեզ մօտ լեզուներ խօսելով, ինչո՞վ օգտակար կը լինեմ ձեզ, եթէ չխօսեմ կա՛մ յայտնութեամբ, կա՛մ գիտութեամբ, կա՛մ մարգարէութեամբ, կա՛մ վարդապետութեամբ:
6 Հիմա, եղբայրնե՛ր, եթէ ես ձեզի գամ լեզուներ խօսելով, ի՞նչ օգուտ պիտի ունենամ ձեզի՝ եթէ չխօսիմ ձեզի կա՛մ յայտնութիւնով, կա՛մ գիտութիւնով, կա՛մ մարգարէութիւնով, կա՛մ վարդապետութիւնով։
Բայց այժմ, եղբարք, եթէ եկից առ ձեզ ի լեզուս խօսելով, զի՞նչ օգուտ լինիցիմ ձեզ եթէ ոչ խօսիցիմ կամ յայտնութեամբ կամ գիտութեամբ կամ մարգարէութեամբ կամ վարդապետութեամբ:

14:6: Բայց այժմ ե՛ղբարք, եթէ եկից առ ձեզ ՚ի լեզուս խօսելով. զի՛նչ օգուտ լինիցիմ ձեզ, եթէ ո՛չ խօսիցիմ, կամ յայտնութեամբ, կամ գիտութեամբ, կամ մարգարէութեամբ, կամ վարդապետութեամբ։
6 Իսկ այժմ, եղբայրնե՛ր, թէ գամ ձեզ մօտ լեզուներ խօսելով, ինչո՞վ օգտակար կը լինեմ ձեզ, եթէ չխօսեմ կա՛մ յայտնութեամբ, կա՛մ գիտութեամբ, կա՛մ մարգարէութեամբ, կա՛մ վարդապետութեամբ:
6 Հիմա, եղբայրնե՛ր, եթէ ես ձեզի գամ լեզուներ խօսելով, ի՞նչ օգուտ պիտի ունենամ ձեզի՝ եթէ չխօսիմ ձեզի կա՛մ յայտնութիւնով, կա՛մ գիտութիւնով, կա՛մ մարգարէութիւնով, կա՛մ վարդապետութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: Теперь, если я приду к вам, братия, и стану говорить на [незнакомых] языках, то какую принесу вам пользу, когда не изъяснюсь вам или откровением, или познанием, или пророчеством, или учением?
14:6  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;
14:6. νῦν (Now) δέ, (moreover," ἀδελφοί , ( Brethrened ,"ἐὰν (if-ever) ἔλθω (I-might-have-had-came) πρὸς (toward) ὑμᾶς (to-ye) γλώσσαις (unto-tongues) λαλῶν, (speaking-unto,"τί (to-what-one) ὑμᾶς (to-ye) ὠφελήσω, (I-shall-benefit-unto,"ἐὰν (if-ever) μὴ (lest) ὑμῖν (unto-ye) λαλήσω (I-might-have-spoken-unto) ἢ (or) ἐν (in) ἀποκαλύψει (unto-a-shrouding-off) ἢ (or) ἐν (in) γνώσει (unto-an-acquainting) ἢ (or) ἐν (in) προφητείᾳ (unto-a-declaring-before-of) ἢ (or) ἐν (in) διδαχῇ; (unto-a-teaching?"
14:6. nunc autem fratres si venero ad vos linguis loquens quid vobis prodero nisi si vobis loquar aut in revelatione aut scientia aut prophetia aut in doctrinaBut now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in doctrine?
6. But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?
14:6. But now, brothers, if I were to come to you speaking in tongues, how would it benefit you, unless instead I speak to you in revelation, or in knowledge, or in prophecy, or in doctrine?
14:6. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine:

6: Теперь, если я приду к вам, братия, и стану говорить на [незнакомых] языках, то какую принесу вам пользу, когда не изъяснюсь вам или откровением, или познанием, или пророчеством, или учением?
14:6  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;
14:6. nunc autem fratres si venero ad vos linguis loquens quid vobis prodero nisi si vobis loquar aut in revelatione aut scientia aut prophetia aut in doctrina
But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in doctrine?
14:6. But now, brothers, if I were to come to you speaking in tongues, how would it benefit you, unless instead I speak to you in revelation, or in knowledge, or in prophecy, or in doctrine?
14:6. Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Мысль о бесполезности дара языков для Церкви самого по себе Ап. разъясняет так. Что было бы, если бы он, придя в Коринф, выступил здесь только как говорящий языками, не объясняя своей речи? - Когда не изъясняюсь вам... - правильнее: "когда, в тоже время, не обращаюсь к вам, не выступаю пред вами как пророк и учитель" (Русский перевод представляет дело так, как будто пророчество и учительство были средствами разъяснения речи языками, а между тем это были дары самостоятельные и для разъяснения речей на языках служил дар истолкования). - Откровение - это внутренний акт, совершающийся в душе человека, равно как и познание. Что касается пророчества и учения, то первое является внешним обнаружением откровения, а второе - внешним результатом познания. Чрез откровение человеку вдруг сообщается уразумение какой либо одной стороны домостроительства Божия о нашем спасении, а познание предполагает довольно долгую самостоятельную работу человеческого ума над сообщенными Духом Божиим истинами веры.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (v. 6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.

I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, v. 7. 2. To a trumpet giving an uncertain sound, adelon phonen, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, v. 9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (v. 10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phonai aphonoi--a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (v. 11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,

Barbarus hic ego sum, quia non intelligor ulli,

I am a barbarian here, none understand me.
To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.

II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, v. 12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, v. 13. That these were different gifts, see ch. xii. 10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide v. 12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (v. 14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.
Adam Clarke: Commentary on the Bible - 1831
14:6: Speaking with tongues - Without interpreting.
What shall I profit you? - i.e. I shall not profit you;
Except I shall speak to you either by revelation - Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practice. - See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned.
Albert Barnes: Notes on the Bible - 1834
14:6: Now, brethren, if I come unto you ... - The truth which the apostle had been illustrating in an abstract manner, he proceeds to illustrate by applying it to himself. If he should come among them speaking foreign languages, it could be of no use unless it were interpreted to them.
Speaking with tongues - Speaking foreign languages; that is, speaking them "only," without any interpreter. Paul had the power of speaking foreign languages Co1 14:18; but he did not use this power for ostentation or display, but merely to communicate the gospel to those who did not understand his native tongue.
Either by Revelation - Macknight renders this, "speak intelligibly;" that is, as he explains it, "by the Revelation peculiar to an apostle." Doddridge, "by the Revelation of some gospel doctrine and mystery." Locke interprets it, that you might understand the Revelation, or knowledge," etc.; but says in a note, that we cannot now certainly understand the difference between the meaning of the four words here used. "It is sufficient," says he, "to know that these reruns stand for some intelligible discourse tending to the edification of the church." Rosenmuller supposes the word "Revelation" stands for some "clear and open knowledge of any truth arising from meditation." It is probable that the word here does not refer to divine inspiration, as it usually does, but that it stands opposed to that which is unknown and unintelligible, as that which is "Rev_ealed" ἀποκαλύψις apokalupsis stands opposed to what is unknown, concealed, "hidden," obscure. Here, therefore, it is synonymous, perhaps, with "explained." "What shall it profit, unless that which I speak be brought out of the obscurity and darkness of a foreign language, and uncovered or explained!" The original sense of the word "Revelation" here is, I suppose, intended ἀποκαλύψις apokalupsis, from ἀποκαλύπτω apokaluptō, "to uncover"), and means that the sense should be uncovered, that is, explained or what was spoken could not be of value.
Or by knowledge - By making it intelligible. By so explaining it as to make it understood. Knowledge here stands opposed to the "ignorance" and "obscurity" which would attend a communication in a foreign language.
Or by prophesying - See the note at Co1 14:1. That is, unless it be communicated, through interpretation, in the manner in which the prophetic teachers spoke; that is, made intelligible, and explained, and actually brought down to the usual characteristics of communications made in their own language.
Or by doctrine - By teaching (διδαχῇ didachē). By instruction; in the usual mode of plain and familiar instruction. The sense of this passage, therefore, is clear. Though Paul should utter among them, as he had abundant ability to do, the most weighty and important truths, yet, unless he interpreted what he said in a manner clear from obscurity, like "Revelation;" or intelligibly, and so as to constitute "knowledge;" or in the manner that the prophets spoke, in a plain and intelligible manner; or in the manner usual in simple and plain "instruction," it would be useless to them. The perplexities of commentators may be seen stated in Locke, Bloomfield, and Doddridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: what shall I: Co1 10:33, Co1 12:7, Co1 13:3; Sa1 12:21; Jer 16:19, Jer 23:32; Mat 16:26; Ti2 2:14; Tit 3:8; Heb 13:9
Revelation: Co1 14:26-30; Mat 11:25, Mat 16:17; Co2 12:1, Co2 12:7; Eph 1:17; Phi 3:15
knowledge: Co1 12:8, Co1 13:2, Co1 13:8, Co1 13:9; Rom 15:14; Co2 11:6; Eph 3:4; Pe2 1:5, Pe2 3:18
prophesying: Co1 14:1, Co1 13:2
doctrine: Co1 14:26; Rom 16:17; Ti2 3:10, Ti2 3:16, Ti2 4:2; Jo2 1:9
John Gill
Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see 1Cor 14:18 and only make use of that,
what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it?
except I shall speak to you, either by revelation; by the revelation of Jesus Christ, whereby he received the Gospel he preached; or by the spirit of wisdom and revelation in the knowledge of Christ, and the mysteries of his grace, by which they were made known unto him at first, or by a fresh immediate revelation from heaven:
or by knowledge; the word of knowledge, one of the peculiar gifts of the Spirit, 1Cor 12:8.
Or by prophesying; the gift of prophecy, another of the extraordinary gifts of the Spirit, mentioned in the same chapter, 1Cor 12:10 and already explained:
or by doctrine? the same with the word of wisdom, another gift of the same Spirit, in 1Cor 12:8. The apostle intimates, that by the use and exercise of these gifts, he might be profitable to them, to lead them into a clearer view of the doctrines of the Gospel, and for the further improvement of their knowledge in the Scriptures of truth, which could never be done by bare speaking with tongues, and with tongues they understood not.
John Wesley
Revelation - Of some gospel mystery. Knowledge - Explaining the ancient types and prophecies. Prophecy - Foretelling some future event. Doctrine - To regulate your tempers and lives. Perhaps this may be the sense of these obscure words.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "But now"; seeing there is no edification without interpretation.
Rev_elation . . . prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
14:714:7: Այնպէս՝ որպէս անշո՛ւնչքն ձայն տայցեն, եթէ փող եւ եթէ քնար. զի եթէ ընտրութիւն ինչ բարբառոյն չառնիցեն, զիա՞րդ ճանաչիցի փողոյն հարկանել՝ կամ քնարին հնչել[3879]։ [3879] Ոմանք. Եւ եթէ ընտրութիւն։
7 Այնպէս, ինչպէս որ անշունչ գործիքները ձայն ածեն, լինի փող թէ քնար. որովհետեւ, եթէ տարբեր ձայներ չարձակեն, ինչպէ՞ս պիտի իմացուի, թէ փողն է զարկում, կամ քնարն է հնչում.
7 Ձայն տուող անկենդան գործիքներն անգամ, թէ՛ սրինգ եւ թէ՛ քնար, եթէ ձայներու զանազանութիւն չունենան, ի՞նչպէս պիտի ճանչցուի սրինգով կամ քնարով հնչուածը։
Այնպէս որպէս անշունչքն ձայն տայցեն, եթէ՛ փող եւ եթէ՛ քնար, զի եթէ ընտրութիւն ինչ բարբառոյն չառնիցեն, զիա՞րդ ճանաչիցի փողոյն հարկանել կամ քնարին հնչել:

14:7: Այնպէս՝ որպէս անշո՛ւնչքն ձայն տայցեն, եթէ փող եւ եթէ քնար. զի եթէ ընտրութիւն ինչ բարբառոյն չառնիցեն, զիա՞րդ ճանաչիցի փողոյն հարկանել՝ կամ քնարին հնչել[3879]։
[3879] Ոմանք. Եւ եթէ ընտրութիւն։
7 Այնպէս, ինչպէս որ անշունչ գործիքները ձայն ածեն, լինի փող թէ քնար. որովհետեւ, եթէ տարբեր ձայներ չարձակեն, ինչպէ՞ս պիտի իմացուի, թէ փողն է զարկում, կամ քնարն է հնչում.
7 Ձայն տուող անկենդան գործիքներն անգամ, թէ՛ սրինգ եւ թէ՛ քնար, եթէ ձայներու զանազանութիւն չունենան, ի՞նչպէս պիտի ճանչցուի սրինգով կամ քնարով հնչուածը։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: И бездушные [вещи], издающие звук, свирель или гусли, если не производят раздельных тонов, как распознать то, что играют на свирели или на гуслях?
14:7  ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῶ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον;
14:7. ὅμως (Unto-alonged) τὰ (the-ones) ἄψυχα ( un-breathed ) φωνὴν (to-a-sound) διδόντα , ( giving ,"εἴτε (if-also) αὐλὸς (a-channel) εἴτε (if-also) κιθάρα, (a-harp,"ἐὰν (if-ever) διαστολὴν (to-a-setting-through) τοῖς (unto-the-ones) φθόγγοις (unto-voices) μὴ (lest) δῷ, (it-might-have-had-given,"πῶς (unto-whither) γνωσθήσεται (it-shall-be-acquainted) τὸ (the-one) αὐλούμενον (being-channeled-unto) ἢ (or) τὸ (the-one) κιθαριζόμενον; (being-harped-to?"
14:7. tamen quae sine anima sunt vocem dantia sive tibia sive cithara nisi distinctionem sonituum dederint quomodo scietur quod canitur aut quod citharizaturEven things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?
7. Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped?
14:7. Even those things that are without a soul can make sounds, whether it is a wind or a stringed instrument. But unless they present a distinction within the sounds, how will it be known which is from the pipe and which is from the string?
14:7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped:

7: И бездушные [вещи], издающие звук, свирель или гусли, если не производят раздельных тонов, как распознать то, что играют на свирели или на гуслях?
14:7  ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῶ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον;
14:7. tamen quae sine anima sunt vocem dantia sive tibia sive cithara nisi distinctionem sonituum dederint quomodo scietur quod canitur aut quod citharizatur
Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?
14:7. Even those things that are without a soul can make sounds, whether it is a wind or a stringed instrument. But unless they present a distinction within the sounds, how will it be known which is from the pipe and which is from the string?
14:7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Для разъяснения своей мысли о значении дара языков Ап. берет случаи из обыденной жизни и прежде всего делает сравнение этого дара с музыкальными инструментами. Для того чтобы мелодия того или другого музыкального инструмента явилась понятною для человеческого слуха, она должна быть построена по законам тонов и ритма, должна подчиняться законам интервалов и такта. - И бездушные - точнее: даже (omwV) безжизненные предметы... - Свирель - духовой инструмент, гусли или цитра - струнный. Это были два главные инструмента, употреблявшиеся в древности при богослужении и разных торжествах печального или радостного характера. - Как должно распознать - правильнее: "как узнать, к чему призывают они - к плачу или к пляске?" - Труба - это более звучный инструмент, чем свирель и гусли. Однако и она подчиняется тем же законам. Сигналы ее только тогда понятны, когда их можно различить один от другого.
Adam Clarke: Commentary on the Bible - 1831
14:7: And even things without life - I may, as if he had said, illustrate this farther by referring to a pipe or harp; if these were to utter mere sounds without order, harmony, or melody, though every tone of music might be in the sounds, surely no person could discern a tune in such sounds, nor receive pleasure from such discords: even so is the person who speaks in an unknown tongue, but does not interpret. His speech tends no more to edification than those discordant and unmeaning sounds do to pleasure and delight.
Albert Barnes: Notes on the Bible - 1834
14:7: Things without life - Instruments of music.
Whether pipe - This instrument (αὐλὸς aulos) was usually made of reeds, and probably had a resemblance to a flageolet.
Or harp - This instrument (κιθάρα kithara) was a stringed instrument, and was made in the same way as a modern harp. It usually had ten strings, and was struck with the plectrum, or with a key. It was commonly employed in praise.
Except they give a distinction in the sounds - Unless they give a difference in the "tones," such as are indicated in the gamut for music.
How shall it be known ... - That is, there would be no time, no music. Nothing would be indicated by it. It would not be suited to excite the emotions of sorrow or of joy. All music is designed to excite emotions; but if there be no difference in the tones, no emotion would be produced. So it would be in words uttered. Unless there was something that was suited to excite thought or emotion; unless what was spoken was made "intelligible," no matter how important in itself it might be, yet it would be useless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: things: Co1 13:1
except: Co1 14:8; Num 10:2-10; Mat 11:17; Luk 7:32
sounds: or, tunes
Geneva 1599
(3) And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
(3) He sets forth that which he said by a similitude, which he borrows and takes from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used.
John Gill
And even things without life giving sound,.... He instances in things inanimate, that have neither reason, sense, nor life, in musical instruments, and these of various sorts:
whether pipe or harp; wind music, or hand music; either that which is blown with the breath, or pressed or stricken with the hand:
except they give a distinction in the sounds; or "tunes", so as one may be discerned from another; as that this is such a musical note, and that is another:
how shall it be known what is piped or harped? what tune is played; such an use of instruments would be a mere jargon, and not music, and so yield no pleasure to the ear, or mind; and just the like must speaking in an unknown tongue be, to one that understands it not.
John Wesley
How shall it be known what is piped or harped - What music can be made, or what end answered?
Robert Jamieson, A. R. Fausset and David Brown
Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped--that is, what tune is played on the pipe or harp.
14:814:8: Քանզի եթէ խառնաձայն արձակիցէ փողն, ո՞վ պատրաստեսցի ՚ի պատերազմ[3880]։ [3880] Ոմանք. Արձակիցի փողն, ո՛վ պատրաստիցի։
8 քանզի եթէ շեփորը անորոշ ձայն արձակի, ո՞վ կը պատրաստուի պատերազմի:
8 Վասն զի եթէ փողն ալ անորոշ ձայն հանէ, ո՞վ պիտի պատրաստուի պատերազմի։
Քանզի եթէ խառնաձայն արձակիցէ փողն, ո՞վ պատրաստեսցի ի պատերազմ:

14:8: Քանզի եթէ խառնաձայն արձակիցէ փողն, ո՞վ պատրաստեսցի ՚ի պատերազմ[3880]։
[3880] Ոմանք. Արձակիցի փողն, ո՛վ պատրաստիցի։
8 քանզի եթէ շեփորը անորոշ ձայն արձակի, ո՞վ կը պատրաստուի պատերազմի:
8 Վասն զի եթէ փողն ալ անորոշ ձայն հանէ, ո՞վ պիտի պատրաստուի պատերազմի։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: И если труба будет издавать неопределенный звук, кто станет готовиться к сражению?
14:8  καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῶ, τίς παρασκευάσεται εἰς πόλεμον;
14:8. καὶ (And) γὰρ (therefore) ἐὰν (if-ever) ἄδηλον (to-un-distincted) σάλπιγξ (a-trumpet) φωνὴν (to-a-sound) δῷ, (it-might-have-had-given,"τίς (what-one) παρασκευάσεται ( it-shall-beside-equip-to ) εἰς (into) πόλεμον; (to-a-war?"
14:8. etenim si incertam vocem det tuba quis parabit se ad bellumFor if the trumpet give an uncertain sound, who shall prepare himself to the battle?
8. For if the trumpet give an uncertain voice, who shall prepare himself for war?
14:8. For example, if the trumpet made an uncertain sound, who would prepare himself for battle?
14:8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
For if the trumpet give an uncertain sound, who shall prepare himself to the battle:

8: И если труба будет издавать неопределенный звук, кто станет готовиться к сражению?
14:8  καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῶ, τίς παρασκευάσεται εἰς πόλεμον;
14:8. etenim si incertam vocem det tuba quis parabit se ad bellum
For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
14:8. For example, if the trumpet made an uncertain sound, who would prepare himself for battle?
14:8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: If the trumpet give an uncertain sound - If, when the soldier should prepare himself for the battle, the trumpet should give a different sound to that which is ordinarily used on such occasions, the soldier is not informed of what he should do, and therefore does not arm himself; consequently, that vague, unintelligible sound of the trumpet, is of no use.
Albert Barnes: Notes on the Bible - 1834
14:8: For if the trumpet give an uncertain sound - The trumpet was used commonly in war. It is a well-known wind instrument, and was made of brass, silver, etc. It was used for various purposes in war - to summon the soldiers; to animate them in their march; to call them forth to battle; to sound a retreat; and to signify to them what they were to do in battle, whether to charge, advance, or retreat, etc. It therefore employed a "language" which was intelligible to an army. An uncertain sound was one in which none of these things were indicated, or in which it could not be determined what was required.
Who shall prepare himself ... - The apostle selects a single instance of what was indicated by the trumpet, as an illustration of what he meant. The idea is, that foreign tongues spoken in their assembly would be just as useless in regard to their duty, their comfort, and edification, as would be the sound of a trumpet when it gave one of the usual and intelligible sounds by which it was known what the soldiers were required to do. Just as we would say, that the mere beating on a drum would he useless, unless some tune was played by which it was known that the soldiers were summoned to the parade, to advance, or to retreat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: Num 10:9; jos 6:4-20; Jdg 7:16-18; Neh 4:18-21; Job 39:24, Job 39:25; Isa 27:13; Amo 3:6; Eph 6:11-18
John Gill
For if the trumpet give an uncertain sound,.... That is not plain and manifest, so as that it cannot be known on what account it is given:
who shall prepare himself to the battle? the allusion is to the custom of many nations, Jews and others, who, when about to engage in war, made use of musical instruments, particularly the trumpet, to gather the soldiers together, prepare them for the battle, give them notice of it, and animate them to it (y); the sound of the trumpet was the alarm of war; see Jer 4:5. And particularly the allusion may be to the two silver trumpets, ordered by God to Moses for the Jews, which were to be made of a whole piece, and to be used for the calling of the assembly, and for the journeying of the camps, and to blow an alarm with when they went to war against the enemy, Num 10:1 and were a lively emblem of the Gospel, whose use is to gather souls to Christ, to direct saints in their journeying, and to prepare and animate them for battle, with their spiritual enemies; and of which use it is, when it gives a certain and even sound, as it does when clearly and rightly blown; and that is, the sound of love, grace, and mercy, to the sons of men, through a bleeding Saviour; salvation alone by a crucified Jesus, peace and pardon by his blood, justification by his righteousness, and atonement by his sacrifice; when it is blown aright, it blows a blast on all the goodliness of man, it magnifies the grace of God, exalts the person of Christ, debases the creature, shows its impurity, imperfection, and inability; and expresses the nature, use, and necessity of efficacious grace; and puts believers on doing good works for necessary uses, but not for life, righteousness, and salvation; and so its sound is equal, even, and certain: and when it is so, it is a means of gathering souls to Christ, the standard bearer and ensign of the people; and of engaging them to enlist themselves as volunteers in his service; and of animating them to fight under his banner the battles of the Lord of hosts: but if this trumpet gives an uncertain sound, as it does when grace and works are blended together in the business of salvation; and faith or works put in the room of, or joined with the righteousness of Christ in justification; when particular election and general redemption, or the salvability of all men, are put together; the covenant of grace represented as conditional, and preparations for grace, and offers of grace, and days of grace talked of, that may be past and lost; then who can prepare himself for the battle? persons must be thrown into, and left in the utmost uncertainty and confusion: when this is the case, they know not what side to take on, but halt between two opinions; they know not what that faith is they are to fight and earnestly contend for; they are not able to discern an enemy from a friend; they have no heart to fight and endure hardness, as good soldiers of Christ; nor can they promise themselves, or be assured of victory, which the certain sound of the Gospel gives them.
(y) Vid Alex. ab Alex. Genial. Dier. l. 4. c. 2. p. 178.
John Wesley
Who will prepare himself for the battle - Unless he understand what the trumpet sounds? suppose a retreat or a march.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "For if also," an additional step in the argument.
uncertain sound--having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
14:914:9: Նոյնպէս եւ դուք՝ եթէ լեզուօք ո՛չ նշանակիցէք զբանն, զիա՞րդ ճանաչիցին խօսքն. զի լինիցիք այնուհետեւ իբրեւ ընդ օդս խօսեցեալք։
9 Նոյնպէս եւ դուք. եթէ լեզուներով յստակ չդարձնէք խօսքը, ինչպէ՞ս կը հասկացուի խօսուածը. որովհետեւ դրանով դուք նման կը լինէք մի մարդու, որ օդի մէջ է խօսում:
9 Նոյնպէս դուք ալ եթէ լեզուով բացայայտ խօսք չխօսիք, խօսուածը ի՞նչպէս պիտի հասկցուի. վասն զի օդին խօսողներ պիտի ըլլաք։
Նոյնպէս եւ դուք եթէ լեզուօք ոչ նշանակիցէք զբանն, զիա՞րդ ճանաչիցին խօսքն. զի լինիցիք այնուհետեւ իբրեւ ընդ օդս խօսեցեալք:

14:9: Նոյնպէս եւ դուք՝ եթէ լեզուօք ո՛չ նշանակիցէք զբանն, զիա՞րդ ճանաչիցին խօսքն. զի լինիցիք այնուհետեւ իբրեւ ընդ օդս խօսեցեալք։
9 Նոյնպէս եւ դուք. եթէ լեզուներով յստակ չդարձնէք խօսքը, ինչպէ՞ս կը հասկացուի խօսուածը. որովհետեւ դրանով դուք նման կը լինէք մի մարդու, որ օդի մէջ է խօսում:
9 Նոյնպէս դուք ալ եթէ լեզուով բացայայտ խօսք չխօսիք, խօսուածը ի՞նչպէս պիտի հասկցուի. վասն զի օդին խօսողներ պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: Так если и вы языком произносите невразумительные слова, то как узнают, что вы говорите? Вы будете говорить на ветер.
14:9  οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.
14:9. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς (ye) διὰ (through) τῆς (of-the-one) γλώσσης (of-a-tongue) ἐὰν (if-ever) μὴ (lest) εὔσημον (to-goodly-signified-of) λόγον (to-a-forthee) δῶτε, (ye-might-have-had-given,"πῶς (unto-whither) γνωσθήσεται (it-shall-be-acquainted) τὸ (the-one) λαλούμενον; (being-spoken-unto?" ἔσεσθε ( Ye-shall-be ) γὰρ (therefore) εἰς (into) ἀέρα (to-an-air) λαλοῦντες . ( speaking-unto )
14:9. ita et vos per linguam nisi manifestum sermonem dederitis quomodo scietur id quod dicitur eritis enim in aera loquentesSo likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.
9. So also ye, unless ye utter by the tongue speech easy to be understood, how shall it be known what is spoken? for ye will be speaking into the air.
14:9. So it is with you also, for unless you utter with the tongue in plain speech, how will it be known what is said? For then you would be speaking into the air.
14:9. So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air:

9: Так если и вы языком произносите невразумительные слова, то как узнают, что вы говорите? Вы будете говорить на ветер.
14:9  οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.
14:9. ita et vos per linguam nisi manifestum sermonem dederitis quomodo scietur id quod dicitur eritis enim in aera loquentes
So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.
14:9. So it is with you also, for unless you utter with the tongue in plain speech, how will it be known what is said? For then you would be speaking into the air.
14:9. So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Здесь Ап. делает приложение сказанного сравнения к Коринфянам. Если они, говоря языком т. е. употребляя дар языков, не заботятся о том, чтобы их речь была разъяснена собравшимся христианам, то говорят как бы на ветер.
Adam Clarke: Commentary on the Bible - 1831
14:9: Likewise ye - If ye do not speak in the Church so as to be understood, your labor is useless; ye shall speak into the air - your speech will be lost and dissipated in the air, without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing.
Albert Barnes: Notes on the Bible - 1834
14:9: So likewise ye ... - To apply the case. If you use a foreign language, how shall it be known what is said, or of what use will it be, unless it is made intelligible by interpretation?
Utter by the tongue - Unless you speak.
Words easy to be understood - Significant words (margin), words to which your auditors are accustomed.
For ye shall speak into the air - You will not speak so as to be understood; and it will be just the same as if no one was present, and you spoke to the air. We have a proverb that resembles this: "You may as well speak to the winds:" that is, you speak where it would not be understood, or where the words would have no effect. It may he observed here, that the practice of the papists accords with what the apostle here condemns, where worship is conducted in a language not understood by the people; and that there is much of this same kind of speaking now, where unintelligible terms are used, or words are employed that are above the comprehension of the people; or where doctrines are discussed which are unintelligible, and which are regarded by them without interest. All preaching should be plain, simple, perspicuous, and adapted to the capacity of the hearers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: easy: Gr. significant, Co1 14:19
for: Co1 9:26
Geneva 1599
So likewise ye, except ye utter by the tongue words (f) easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
(f) That fitly utter the matter itself.
John Gill
So likewise you, unless ye utter by the tongue words easy to be understood,.... This is an accommodation of the foregoing similes to the case in hand: for as unless there is a distinction of notes and tunes, it cannot be music, nor it cannot be known what is piped or harped; and unless the trumpet gives a certain sound, none can know when to prepare himself for the battle; so unless in the public ministry and service a language is spoken, and words made use of, which are understood without difficulty:
how shall it be known what is spoken? the subject matter of the discourse, prayer, or psalm, will be all lost, and therefore cannot be for edification, exhortation, or comfort:
for ye shall speak into the air; into which such words are resolved, and the use and benefit of them, as to others, cease with the breath, by which they are delivered: any part of divine service performed in such a way is all in vain, and to no purpose; it is all lost labour, it is beating the air, and talking to the wind. This condemns the practice of the Papists, performing divine service in a language not understood by the common people; and exposes the folly of those, who are fond of a florid style, of bombast words, great swelling words of vanity in their public discourses: this is only speaking into the air, with regard to the vulgar, whose edification should be consulted: and as the end of the Gospel ministry is public usefulness and edification, plainness of speech, words easy to be understood, should be used; such as are apt and fit to convey the true idea of things to people in common; these are the acceptable words, which the wise preacher, who is desirous of doing good to the souls of men, will seek out, and studiously make use of.
John Wesley
Unless ye utter by the tongue - Which is miraculously given you. Words easy to be understood - By your hearers. Ye will speak to the air - A proverbial expression. Will utterly lose your labour.
Robert Jamieson, A. R. Fausset and David Brown
So . . . ye--who have life; as opposed to "things without life" (1Cor 14:7).
by the tongue--the language which ye speak in.
ye shall speak--Ye will be speaking into the air, that is, in vain (1Cor 9:26).
14:1014:10: Զի ա՛յնչափ ազգք ձայնից են յաշխարհի, եւ ո՛չինչ է՝ անձայն[3881]։ [3881] Ոմանք. Եւ ոչինչ անձայն է։
10 Այնչափ լեզուների տեսակներ կան աշխարհում, բայց չկայ ոչինչ աննշանակ:
10 Ահա աշխարհի մէջ շատ տեսակ ձայներ կան, որոնցմէ ոեւէ մէկը առանց նշանակութեան չէ։
Զի այնչափ ազգք ձայնից են յաշխարհի, եւ ոչինչ է անձայն:

14:10: Զի ա՛յնչափ ազգք ձայնից են յաշխարհի, եւ ո՛չինչ է՝ անձայն[3881]։
[3881] Ոմանք. Եւ ոչինչ անձայն է։
10 Այնչափ լեզուների տեսակներ կան աշխարհում, բայց չկայ ոչինչ աննշանակ:
10 Ահա աշխարհի մէջ շատ տեսակ ձայներ կան, որոնցմէ ոեւէ մէկը առանց նշանակութեան չէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: Сколько, например, различных слов в мире, и ни одного из них нет без значения.
14:10  τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον·
14:10. τοσαῦτα (To-the-one-which-the-ones-these,"εἰ (if) τύχοι (it-may-have-had-actuated,"γένη (kindreds) φωνῶν (of-sounds) εἰσὶν (they-be) ἐν (in) κόσμῳ, (unto-a-configuration,"καὶ (and) οὐδὲν (not-moreover-one) ἄφωνον: (un-sounded)
14:10. tam multa ut puta genera linguarum sunt in mundo et nihil sine voce estThere are, for example, so many kinds of tongues in this world: and none is without voice.
10. There are, it may be, so many kinds of voices in the world, and no is without signification.
14:10. Consider that there are so many different kinds of languages in this world, and yet none is without a voice.
14:10. There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.
There are, it may be, so many kinds of voices in the world, and none of them [is] without signification:

10: Сколько, например, различных слов в мире, и ни одного из них нет без значения.
14:10  τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον·
14:10. tam multa ut puta genera linguarum sunt in mundo et nihil sine voce est
There are, for example, so many kinds of tongues in this world: and none is without voice.
14:10. Consider that there are so many different kinds of languages in this world, and yet none is without a voice.
14:10. There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Еще пример для убеждения читателей: "В мире есть так много родов языков (или просто: так много языков, - по-русски переведено неверно: различных слов) - я и не знаю сколько! - (по-русски неправильно: например) - и нет ни одного из них, который не имел бы ясно произносимых звуков" (по-русски опять неверно: без значения). - Значения слов - правильнее: значения звука. - Чужестранец - правильнее: варвар. У греков и египтян варварами назывались народы, которые не говорили на языках этих наций.
Adam Clarke: Commentary on the Bible - 1831
14:10: There are, it may be - Ει τυχοι, For example.
So many kinds of voices - So many different languages, each of which has its distinct articulation, pronunciation, emphasis, and meaning; or there may be so many different nations, each possessing a different language, etc.
Albert Barnes: Notes on the Bible - 1834
14:10: There are it may be ... - There has been considerable variety in the interpertation of this expression. Rosenmuller renders it, "for the sake of example." Grotius supposes that Paul meant to indicate that there were, perhaps, or might be, as many languages as the Jews supposed, to wit, seventy. Beza and others suppose it means, that there may he as many languages as there are nations of people. Bloomfield renders it, "Let there he as many kinds of languages as you choose." Macknight, "There are, no doubt, as many kinds of languages in the world as ye speak." Robinson (Lexicon) renders it, "If so happen, it may be; perchance, perhaps;" and says the phrase is equivalent to "for example," The sense is, "There are perhaps, or for example, very many kinds of voices in the world; and all are significant. None are used by those who speak them without meaning; none speak them without designing to convey some intelligible idea to their hearers." The "argument" is, that as "all" the languages that are in the world, however numerous they are, are for "utility," and as none are used for the sake of mere display, so it should be with those who had the power of speaking them in the Christian church. They should speak them only when and where they would be understood.
Voices - Languages.
Geneva 1599
(4) There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.
(4) He proves that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, insomuch that if one speak to another without an interpreter, it is as if he did not speak.
John Gill
There are, it may be, so many kinds of voices,.... "tongues", or "languages", as the Syriac version renders it; that is, as many as there are nations in the world; there may be seventy of them, as the Jews say there were at the confusion of languages at Babel; there may be more or less:
and none of them is without signification: every language, and every word in a language, has a meaning in it, an idea annexed to it, which it conveys to him that understands it, and that cannot be done without a voice ordinarily speaking.
Robert Jamieson, A. R. Fausset and David Brown
it may be--that is, perhaps, speaking by conjecture. "It may chance" (1Cor 15:37).
so many--as may be enumerated by investigators of such matters. Compare "so much," used generally for a definite number left undefined (Acts 5:8; also 2Kings 12:8).
kinds of voices--kinds of articulate speech.
without signification--without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
14:1114:11: Իսկ արդ՝ եթէ ո՛չ գիտիցեմ զզօրութիւն ձայնին, լինիցիմ այնմ որ խօսիցին ընդ իս խո՛ւժ, եւ նա որ խօսիցին ընդ իս՝ դուժ[3882]։ [3882] Ոմանք. Որ խօսին. կամ՝ խօսիցիմ ընդ իս խուժ։
11 Իսկ արդ, եթէ չգիտենամ լեզուի նշանակութիւնը, օտար կը լինեմ նրա համար, ով կը խօսի ինձ հետ. եւ նա, ով կը խօսի ինձ հետ, օտար կը լինի ինձ համար:
11 Ուստի եթէ այն ձայնին իմաստը չգիտնամ, ես խօսողին օտարական մը պիտի ըլլամ, խօսողն ալ ինծի օտարական մը պիտի ըլլայ։
Իսկ արդ` եթէ ոչ գիտիցեմ զզօրութիւն ձայնին, լինիցիմ այնմ որ խօսիցին ընդ իս` խուժ, եւ նա որ խօսիցին ընդ իս` դուժ:

14:11: Իսկ արդ՝ եթէ ո՛չ գիտիցեմ զզօրութիւն ձայնին, լինիցիմ այնմ որ խօսիցին ընդ իս խո՛ւժ, եւ նա որ խօսիցին ընդ իս՝ դուժ[3882]։
[3882] Ոմանք. Որ խօսին. կամ՝ խօսիցիմ ընդ իս խուժ։
11 Իսկ արդ, եթէ չգիտենամ լեզուի նշանակութիւնը, օտար կը լինեմ նրա համար, ով կը խօսի ինձ հետ. եւ նա, ով կը խօսի ինձ հետ, օտար կը լինի ինձ համար:
11 Ուստի եթէ այն ձայնին իմաստը չգիտնամ, ես խօսողին օտարական մը պիտի ըլլամ, խօսողն ալ ինծի օտարական մը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: Но если я не разумею значения слов, то я для говорящего чужестранец, и говорящий для меня чужестранец.
14:11  ἐὰν οὗν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῶ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.
14:11. ἐὰν (if-ever) οὖν (accordingly) μὴ (lest) εἰδῶ (I-might-have-had-come-to-see) τὴν (to-the-one) δύναμιν (to-an-ability) τῆς (of-the-one) φωνῆς, (of-a-sound," ἔσομαι ( I-shall-be ) τῷ (unto-the-one) λαλοῦντι (unto-speaking-unto) βάρβαρος (aliened) καὶ (and) ὁ (the-one) λαλῶν (speaking-unto) ἐν (in) ἐμοὶ (unto-ME) βάρβαρος. (aliened)
14:11. si ergo nesciero virtutem vocis ero ei cui loquor barbarus et qui loquitur mihi barbarusIf then I know not the power of the voice, I shall be to him to whom I speak a barbarian: and he that speaketh a barbarian to me.
11. If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me.
14:11. Therefore, if I do not understand the nature of the voice, then I shall be like a foreigner to the one with whom I am speaking; and he who is speaking will be like a foreigner to me.
14:11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh [shall be] a barbarian unto me.
Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh [shall be] a barbarian unto me:

11: Но если я не разумею значения слов, то я для говорящего чужестранец, и говорящий для меня чужестранец.
14:11  ἐὰν οὗν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῶ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.
14:11. si ergo nesciero virtutem vocis ero ei cui loquor barbarus et qui loquitur mihi barbarus
If then I know not the power of the voice, I shall be to him to whom I speak a barbarian: and he that speaketh a barbarian to me.
14:11. Therefore, if I do not understand the nature of the voice, then I shall be like a foreigner to the one with whom I am speaking; and he who is speaking will be like a foreigner to me.
14:11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh [shall be] a barbarian unto me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:11: If I know not the meaning of the voice - Την δυναμιν της φωνης, The power and signification of the language.
I shall be unto him that speaketh a barbarian - I shall appear to him, and he to me, as a person who had no distinct and articulate sounds which can convey any kind of meaning. This observation is very natural: when we hear persons speaking in a language of which we know nothing, we wonder how they can understand each other, as, in their speech, there appears to us no regular distinction of sounds or words. For the meaning and origin of the word barbarian, see the note on Act 28:2.
Albert Barnes: Notes on the Bible - 1834
14:11: The meaning of the voice - Of the language that is uttered, or the sounds that are made.
I shall be unto him ... - What I say will be unintelligible to him, and what he says will be unintelligible to me. We cannot understand one another any more than people can who speak different languages.
A barbarian - See the note at Rom 1:14. The word means one who speaks a different, or a foreign language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: I shall: Co1 14:21; Act 28:2, Act 28:4; Rom 1:14; Col 3:11
Geneva 1599
Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that (g) speaketh [shall be] a barbarian unto me.
(g) As the papists in all their sermons, and they that ambitiously pour out some Hebrew or Greek words in the pulpit before the unlearned people, by this to get themselves a name of vain learning.
John Gill
Therefore if I know not the meaning of the voice,.... The force and power of a language, the signification of it, the ideas its words convey, but only hear the sound of it:
I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me: like one of those rude and uncultivated people that inhabit deserts and wild places, who can neither understand the language of others, nor be understood by others; and indeed may be meant of any sort of people, that do not understand one another's language: the word "bar", and "bara", in the Chaldee, Syriac, and Arabic languages, not only signifies a field, a wood, or desert place, but also without, or any thing extraneous; and being doubled, signifies one that lives without, in another land; a stranger, and that speaks a strange language; so all other nations of the world were barbarians to the Hebrews, and particularly the Egyptians; see the Targum on Ps 114:1 and so were all other nations to the Greeks, see Rom 1:14 and also to the Romans: and the sense is, that where the signification of a language and the sense of words are not known, the speaker is like a man that lives in a strange country to him that hears him; and the hearer is like to one that lives in a strange country to him that speaks, since they cannot understand one another. The word sometimes is used for men, , (z), "that can neither speak nor hear", men dumb and deaf; and when words cannot be understood, the case is all one as with such persons.
(z) Scholia in Aristoph. in Avibus, p. 550.
John Wesley
I shall be a barbarian to him - Shall seem to talk unintelligible gibberish.
Robert Jamieson, A. R. Fausset and David Brown
Therefore--seeing that none is without meaning.
a barbarian--a foreigner (Acts 28:2). Not in the depreciatory sense as the term is now used, but one speaking a foreign language.
14:1214:12: Նոյնպէս եւ դուք՝ քանզի նախանձորդք էք հոգեւորացն, վասն շինածոյ եկեղեցւոյն, խնդրէք զի առաւել եւս իցէք[3883]։ [3883] Ոմանք. Քանզի նախանձաւորքդ էք... վասն շինուածոյ։
12 Այսպէս էլ՝ դուք, քանի որ նախանձախնդիր էք հոգեւոր շնորհների, ջանացէ՛ք առաւել եւս հարստանալ նոյն շնորհներով ի շինութիւն եկեղեցու:
12 Նոյնպէս դուք ալ, որովհետեւ հոգեւոր պարգեւներու նախանձախնդիր էք, եկեղեցիին շինութեանը համար խնդրեցէք որ աւելնաք նոյն պարգեւներովը։
Նոյնպէս եւ դուք քանզի նախանձորդք էք հոգեւորացն. վասն շինածոյ եկեղեցւոյն` [65]խնդրէք զի առաւել եւս իցէք:

14:12: Նոյնպէս եւ դուք՝ քանզի նախանձորդք էք հոգեւորացն, վասն շինածոյ եկեղեցւոյն, խնդրէք զի առաւել եւս իցէք[3883]։
[3883] Ոմանք. Քանզի նախանձաւորքդ էք... վասն շինուածոյ։
12 Այսպէս էլ՝ դուք, քանի որ նախանձախնդիր էք հոգեւոր շնորհների, ջանացէ՛ք առաւել եւս հարստանալ նոյն շնորհներով ի շինութիւն եկեղեցու:
12 Նոյնպէս դուք ալ, որովհետեւ հոգեւոր պարգեւներու նախանձախնդիր էք, եկեղեցիին շինութեանը համար խնդրեցէք որ աւելնաք նոյն պարգեւներովը։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: Так и вы, ревнуя о [дарах] духовных, старайтесь обогатиться [ими] к назиданию церкви.
14:12  οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.
14:12. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς, (ye,"ἐπεὶ (upon-if) ζηλωταί (cravers) ἐστε (ye-be) πνευμάτων, (of-currentings-to,"πρὸς (toward) τὴν (to-the-one) οἰκοδομὴν (to-a-house-building) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) ζητεῖτε (ye-should-seek-unto,"ἵνα (so) περισσεύητε. (ye-might-about-of)
14:12. sic et vos quoniam aemulatores estis spirituum ad aedificationem ecclesiae quaerite ut abundetisSo you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.
12. So also ye, since ye are zealous of spiritual , seek that ye may abound unto the edifying of the church.
14:12. So it is with you also. And since you are zealous for what is spiritual, seek the edification of the Church, so that you may abound.
14:12. Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.
Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church:

12: Так и вы, ревнуя о [дарах] духовных, старайтесь обогатиться [ими] к назиданию церкви.
14:12  οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.
14:12. sic et vos quoniam aemulatores estis spirituum ad aedificationem ecclesiae quaerite ut abundetis
So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.
14:12. So it is with you also. And since you are zealous for what is spiritual, seek the edification of the Church, so that you may abound.
14:12. Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Из приведенного в 10-11: ст. примера Ап. делает практическое приложение. Назидание общины христианской - вот на что главным образом должно быть направлено внимание всех, стремящихся к получению духовных даров.
Adam Clarke: Commentary on the Bible - 1831
14:12: For as much as ye are zealous - Seeing ye affect so much to have spiritual gifts, seek that ye may get those by which ye may excel in edifying the Church.
Albert Barnes: Notes on the Bible - 1834
14:12: Even so ye - Since you desire spiritual gifts, I may urge it upon you to seek to he able to speak in a clear and intelligible manner, that you may edify the church. This is one of the most valuable endowments of the Spirit; and this should be earnestly desired.
Forasmuch as ye are zealous - Since you earnestly desire; See the note at Co1 12:31.
Spiritual gifts - The endowments conferred by the Holy Spirit; See the note at Co1 12:1.
Seek that ye may excel ... - Seek that you may be able to convey truth in a clear and plain manner; seek to be distinguished for that. It is one of the most rare and valuable endowments of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: forasmuch: Co1 14:1, Co1 12:7, Co1 12:31; Tit 2:14
spiritual gifts: Gr. spirits, Co1 14:32
seek: Co1 14:3, Co1 14:4, Co1 14:26
Geneva 1599
(5) Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.
(5) The conclusion: if they will excel in those spiritual gifts, as it is proper, they must seek the profit of the church. And therefore they must not use the gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it is himself that speaks, or another interpreter.
John Gill
Even so ye, forasmuch as ye are zealous of spiritual gifts,.... Gr. "of spirits"; that is, "of the gifts of the Spirit", as the Syriac version renders it; and we rightly, "spiritual gifts"; the extraordinary gifts of the Spirit, for which the apostle does not blame them; these being what he had before exhorted them to covet earnestly, and zealously affect and desire: but then he further advises,
seek that ye may excel, to the edifying of the church: above all, be desirous of such gifts, and of excelling in them, and abounding in the exercise of them, which may be most profitable and edifying to the members of the church; and what these were, and in what manner to be used, he had before signified: the Alexandrian copy reads, seek that ye may prophesy.
Robert Jamieson, A. R. Fausset and David Brown
zealous--emulously desirous.
spiritual gifts--literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to--Translate, "Seek them, that ye may abound in them to the edifying," &c.
14:1314:13: Վասն որոյ որ խօսին ՚ի լեզուս, աղօ՛թս արասցէ՝ զի եւ թարգմանիցէ՛[3884]։ [3884] Ոմանք. Զի թարգմանեսցէ։
13 Ուստի, նա, ով լեզուներ է խօսում, թող աղօթի, որ կարողանայ էլ մեկնել:
13 Անոր համար ան որ օտար լեզուով կը խօսի, աղօթք թող ընէ որ թարգմանէ ալ։
Վասն որոյ որ խօսին ի լեզուս` աղօթս արասցէ զի եւ թարգմանիցէ:

14:13: Վասն որոյ որ խօսին ՚ի լեզուս, աղօ՛թս արասցէ՝ զի եւ թարգմանիցէ՛[3884]։
[3884] Ոմանք. Զի թարգմանեսցէ։
13 Ուստի, նա, ով լեզուներ է խօսում, թող աղօթի, որ կարողանայ էլ մեկնել:
13 Անոր համար ան որ օտար լեզուով կը խօսի, աղօթք թող ընէ որ թարգմանէ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: А потому, говорящий на [незнакомом] языке, молись о даре истолкования.
14:13  διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ.
14:13. Διὸ (Through-which) ὁ (the-one) λαλῶν (speaking-unto) γλώσσῃ (unto-a-tongue," προσευχέσθω ( it-should-goodly-hold-toward ) ἵνα (so) διερμηνεύῃ. (it-might-explain-through-of)
14:13. et ideo qui loquitur lingua oret ut interpreteturAnd therefore he that speaketh by a tongue, let him pray that he may interpret.
13. Wherefore let him that speaketh in a tongue pray that he may interpret.
14:13. For this reason, too, whoever speaks in tongues, let him pray for the interpretation.
14:13. Wherefore let him that speaketh in an [unknown] tongue pray that he may interpret.
Wherefore let him that speaketh in an [unknown] tongue pray that he may interpret:

13: А потому, говорящий на [незнакомом] языке, молись о даре истолкования.
14:13  διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ.
14:13. et ideo qui loquitur lingua oret ut interpretetur
And therefore he that speaketh by a tongue, let him pray that he may interpret.
14:13. For this reason, too, whoever speaks in tongues, let him pray for the interpretation.
14:13. Wherefore let him that speaketh in an [unknown] tongue pray that he may interpret.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: В виду пользы Церкви, говорящий языками, молясь, должен делать это с намерением - изъяснить потом содержание своей молитвы понятным для всех образом. Воля человека при употреблении даров оставалась всегда в действии. (Русский перевод: молись о даре истолкования не соответствует греч. глаголу, здесь поставленному, - proseucesqai. Если бы речь у Ап. шла о просьбе, то он бы употребил гл. aiteΐn или deisqai). - Когда я молюсь... Состояние говорящего языками, но неспособного изъяснить содержание своей молитвы - состояние несовершенное. - Дух его, т. е. чувство его крайне возбуждено, но вместе с этим ум или рассудок остается без плода т. е. для его участия нет места при таком сильном возбуждении чувства, и он с своей стороны не может послужить на пользу Церкви. - Что же делать?... Духовное восхищение должно находить себе восполнение в молитвах, совершаемых умом, т. е. при сохранении ясного сознания, которые человек может изъяснить другим. - Различие между молитвою и пением заключается в том, что молитва имеет целью получение спасительных благ, а пение представляет собою хвалу Богу за полученные блага, - хвалу посредством произнесения гимнов или псалмов, - конечно, новых, христианских. Псалмы эти сочинялись имевшими дар языков.
Adam Clarke: Commentary on the Bible - 1831
14:13: Pray that he may interpret - Let him who speaks or reads the prophetic declarations in the Old Testament, in that tongue in which they were originally spoken and written, pray to God that he may so understand them himself, and receive the gift of interpretation, that he may be able to explain them in all their depth and latitude to others.
Albert Barnes: Notes on the Bible - 1834
14:13: Pray that he may interpret - Let him ask of God ability that he may explain it clearly to the church. It would seem probable that the power of speaking foreign languages, and the power of conveying truth in a clear and distinct manner, were not always found in the same person, and that the one did not of necessity imply the other. The truth seems to have been, that these extraordinary endowments of the Holy Spirit were bestowed upon people in some such way as "ordinary" talents and mental powers are now conferred; and that they became in a similar sense the "characteristic mental endowments of the individual," and of course were subject to the same laws, and liable to the same kinds of abuse, as mental endowments are now. And as it now happens that one man may have a special faculty for acquiring and expressing himself in a foreign language who may not be by any means distinguished for clear enunciation, or capable of conveying his ideas in an interesting manner to a congregation, so it was then.
The apostle, therefore, directs such, if any there were, instead of priding themselves on their endowments, and instead of always speaking in an unknown tongue, which would he useless to the church, to "pray" for the more useful gift of being able to convey their thoughts in a clear and intelligible manner in their vernacular tongue. This would be useful. The truths, therefore, that they had the power of speaking with eminent ability in a foreign language, they ought to desire to be able to "interpret" so that they would be intelligible to the people whom they addressed in the church. This seems to me to be the plain meaning of this passage, which has given so much perplexity to commentators. Macknight renders it, however, "Let him who prayeth in a foreign language, pray so as some one may interpret;" meaning that he who prayed in a foreign language was to do it by two or three sentences at a time, so that he might be followed by an interpreter. But this is evidently forced. In order to this, it is needful to suppose that the phrase ὁ λαλῶν ho lalō n , "that speaketh," should be rendered, contrary to its obvious and usual meaning, "who prays," and to supply τις tis, "someone," in the close of the verse. The obvious interpretation is that which is given above; and this proceeds only on the supposition that the power of speaking foreign languages and the power of interpreting were not always united in the same person - a supposition that is evidently true, as appears from Co1 12:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: pray: Co1 14:27, Co1 14:28, Co1 12:10, Co1 12:30; Mar 11:24; Joh 14:13, Joh 14:14; Act 1:14, Act 4:29-31, Act 8:15
Geneva 1599
Wherefore let him that speaketh in an [unknown] tongue (h) pray that he may interpret.
(h) Pray for the gift of interpretation.
John Gill
Wherefore let him that speaketh in an unknown tongue,.... The Hebrew, or any other, the gift of speaking with which is bestowed upon him:
pray that he may interpret; that he may have also the gift of interpretation of tongues; for as has been before hinted, these two gifts were distinct; and a man might have the one, and not the other; a man might speak in an unknown tongue, so as to understand himself, what he said, and be edified, and yet not be capable of translating it at once into the common language of the people; and if he could not do this, he would not excel in his gift to the edification of the church; whereas if he could interpret he would, and therefore, above all things, he should pray to the Father of lights, the giver of every good and perfect gift, that he might be furnished with this also.
John Wesley
That he may be able to interpret - Which was a distinct gift.
Robert Jamieson, A. R. Fausset and David Brown
Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [ALFORD]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (1Cor 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (1Cor 14:12).
14:1414:14: Եթէ կամ յաղօթս լեզուաւ, հոգի՛ն իմ կայ յաղօթս. այլ միտք իմ անպտո՛ւղ են։
14 Եթէ աղօթում եմ օտար լեզուով, իմ հոգին է աղօթում, բայց իմ միտքը անպտուղ է:
14 Քանզի եթէ ես աղօթք ընեմ օտար լեզուով, իմ հոգիս աղօթք կ’ընէ, բայց միտքս անպտուղ է։
Եթէ կամ յաղօթս լեզուաւ, հոգին իմ կայ յաղօթս, այլ միտք իմ անպտուղ են:

14:14: Եթէ կամ յաղօթս լեզուաւ, հոգի՛ն իմ կայ յաղօթս. այլ միտք իմ անպտո՛ւղ են։
14 Եթէ աղօթում եմ օտար լեզուով, իմ հոգին է աղօթում, բայց իմ միտքը անպտուղ է:
14 Քանզի եթէ ես աղօթք ընեմ օտար լեզուով, իմ հոգիս աղօթք կ’ընէ, բայց միտքս անպտուղ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: Ибо когда я молюсь на [незнакомом] языке, то хотя дух мой и молится, но ум мой остается без плода.
14:14  ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.
14:14. ἐὰν (If-ever) [γὰρ] "[therefore]" προσεύχωμαι ( I-might-goodly-hold-toward ) γλώσσῃ, (unto-a-tongue,"τὸ (the-one) πνεῦμά (a-currenting-to) μου (of-me) προσεύχεται , ( it-goodly-holdeth-toward ) ὁ (the-one) δὲ (moreover) νοῦς (a-mind) μου (of-me) ἄκαρπός (un-fruited) ἐστιν. (it-be)
14:14. nam si orem lingua spiritus meus orat mens autem mea sine fructu estFor if I pray in a tongue, my spirit prayeth: but my understanding is without fruit.
14. For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.
14:14. So, if I pray in tongues, my spirit prays, but my mind is without fruit.
14:14. For if I pray in an [unknown] tongue, my spirit prayeth, but my understanding is unfruitful.
For if I pray in an [unknown] tongue, my spirit prayeth, but my understanding is unfruitful:

14: Ибо когда я молюсь на [незнакомом] языке, то хотя дух мой и молится, но ум мой остается без плода.
14:14  ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.
14:14. nam si orem lingua spiritus meus orat mens autem mea sine fructu est
For if I pray in a tongue, my spirit prayeth: but my understanding is without fruit.
14:14. So, if I pray in tongues, my spirit prays, but my mind is without fruit.
14:14. For if I pray in an [unknown] tongue, my spirit prayeth, but my understanding is unfruitful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:14: For if I pray in an unknown tongue - If my prayers are composed of sentences and sayings taken out of the prophets, etc., and in their own language - my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself; but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on Co1 14:19.
Albert Barnes: Notes on the Bible - 1834
14:14: For if I pray ... - The reference to prayer here, and to singing in Co1 14:15, is designed to illustrate the propriety of the general sentiment which he is defending, that public worship should be conducted in a language that would be intelligible to the people. However well meant it might be, or however the "heart" might be engaged in it, yet unless it was intelligible, and the understanding could join in it, it would be vain and profitless.
My spirit prayeth - The word spirit here (πνεῦμα pneuma) has been variously understood. Some have understood it of the Holy Spirit - the Spirit by which Paul says he was actuated. Others of the "spiritual gift," or that spiritual influence by which he was endowed. Others of the mind itself. But it is probable that the word "spirit" refers to the "will;" or to the mind, as the seat of the affections and emotions; that is, to the heart, desires, or intentions. The word "spirit" is often used in the Scriptures as the seat of the affections, and emotions, and passions of various kinds; see Mat 5:3, "Blessed are the poor in spirit;" Luk 10:21, "Jesus rejoiced in spirit." So it is the seat of ardor or fervor Luk 1:17; Act 18:25; Rom 12:11; of grief or indignation; Mar 3:12; Joh 11:33; Joh 13:21; Act 17:16. It refers also to feelings, disposition, or temper of mind, in Luk 9:55; Rom 8:15. Here it refers, it seems to me. to the heart, the will, the disposition, the feelings, as contradistinguished from the understanding; and the sense is, "My feelings find utterance in prayer; my heart is engaged in devotion; my prayer will be acceptable to God, who looks upon the feelings of the heart, and I may have true enjoyment; but my understanding will be unfruitful, that is, will not profit others. What I say will not he understood by them; and of course, however much benefit I might derive from my devotions, yet they would be useless to others."
But my understanding - (ὁ δὲ νοῦς μου ho de nous mou). My intellect, my mind; my mental efforts and operations.
Is unfruitful - Produces nothing that will be of advantage to them. It is like a barren tree; a tree that bears nothing that can be of benefit to others. They cannot understand what I say, and of course, they cannot be profited by what I utter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: my spirit: Co1 14:2, Co1 14:15, Co1 14:16, Co1 14:19
but: That is, "not productive of any benefit to others.
Geneva 1599
(6) For (i) if I pray in an [unknown] tongue, my (k) spirit prayeth, but my understanding is (l) unfruitful.
(6) A reason: because it is not sufficient for us to speak so in the congregation that we ourselves worship God in spirit (that is according to the gift which we have received), but we must also be understood of the company, lest that is unprofitable to others which we have spoken.
(i) If I pray, when the church is assembled together, in a strange tongue.
(k) The gift and inspiration which the spirit gives me does its part, but only to myself.
(l) No fruit comes to the church by my prayers.
John Gill
For if I pray in an unknown tongue,.... In the Hebrew tongue, which the greatest part of the Jewish doctors insisted (a) upon should be only used in prayer; which notion might be borrowed from them, and now greatly prevailed in the church at Corinth; and the custom was used by such as had the gift of speaking that language, even though the body and bulk of the people understood it not:
my spirit prayeth; I pray with my breath vocally; or else with affection and devotion, understanding what I say myself, and so am edified; or rather with the gift of the Spirit bestowed on me:
but my understanding is unfruitful; that is, what I say with understanding to myself is unprofitable to others, not being understood by them.
(a) Vid. Trigland. de Sect. Kar. c. 10. p. 172, 173.
John Wesley
If I pray in an unknown tongue - The apostle, as he did at 1Cor 14:6, transfers it to himself. My spirit prayeth - By the power of the Spirit I understand the words myself. But my understanding is unfruitful - The knowledge I have is no benefit to others.
Robert Jamieson, A. R. Fausset and David Brown
spirit--my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Eph 4:23; Heb 4:12.
14:1514:15: Իսկ արդ՝ զի՞նչ իցէ. կացից յաղօթս եւ հոգւո՛վ, կացից յաղօթս եւ մտօ՛ք. սաղմոս ասացից հոգւո՛վ, սաղմոս ասացից եւ մտօ՛ք[3885]։ [3885] Ոմանք. Յաղօթս հոգւով։
15 Իսկ արդ, ի՞նչ. պիտի աղօթեմ հոգով, պիտի աղօթեմ նաեւ մտքով: Սաղմոս պիտի ասեմ հոգով, սաղմոս պիտի ասեմ եւ մտքով:
15 Ուրեմն ի՞նչ ընելու եմ։ Աղօթք ընեմ հոգիով, աղօթք ընեմ մտառութեամբ ալ. սաղմոս երգեմ հոգիով, սաղմոս երգեմ մտառութեամբ ալ։
Իսկ արդ` զի՞նչ իցէ. կացից յաղօթս հոգւով, կացից յաղօթս եւ մտօք. սաղմոս ասացից հոգւով, սաղմոս ասացից եւ մտօք:

14:15: Իսկ արդ՝ զի՞նչ իցէ. կացից յաղօթս եւ հոգւո՛վ, կացից յաղօթս եւ մտօ՛ք. սաղմոս ասացից հոգւո՛վ, սաղմոս ասացից եւ մտօ՛ք[3885]։
[3885] Ոմանք. Յաղօթս հոգւով։
15 Իսկ արդ, ի՞նչ. պիտի աղօթեմ հոգով, պիտի աղօթեմ նաեւ մտքով: Սաղմոս պիտի ասեմ հոգով, սաղմոս պիտի ասեմ եւ մտքով:
15 Ուրեմն ի՞նչ ընելու եմ։ Աղօթք ընեմ հոգիով, աղօթք ընեմ մտառութեամբ ալ. սաղմոս երգեմ հոգիով, սաղմոս երգեմ մտառութեամբ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: Что же делать? Стану молиться духом, стану молиться и умом; буду петь духом, буду петь и умом.
14:15  τί οὗν ἐστιν; προσεύξομαι τῶ πνεύματι, προσεύξομαι δὲ καὶ τῶ νοΐ· ψαλῶ τῶ πνεύματι, ψαλῶ δὲ καὶ τῶ νοΐ.
14:15. τί (What-one) οὖν (accordingly) ἐστίν; (it-be?" προσεύξομαι ( I-shall-goodly-hold-toward ) τῷ (unto-the-one) πνεύματι, (unto-a-currenting-to," προσεύξομαι ( I-shall-goodly-hold-toward ) δὲ (moreover) καὶ (and) τῷ (unto-the-one) νοΐ: (unto-a-mind) ψαλῶ (I-shall-twang) τῷ (unto-the-one) πνεύματι, (unto-a-currenting-to,"ψαλῶ (I-shall-twang) [δὲ] "[moreover]"καὶ (and) τῷ (unto-the-one) νοΐ: (unto-a-mind)
14:15. quid ergo est orabo spiritu orabo et mente psallam spiritu psallam et menteWhat is it then? I will pray with the spirit, I will pray also with the understanding, I will sing with the spirit, I will sing also with the understanding.
15. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
14:15. What is next? I should pray with the spirit, and also pray with the mind. I should sing psalms with the spirit, and also recite psalms with the mind.
14:15. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also:

15: Что же делать? Стану молиться духом, стану молиться и умом; буду петь духом, буду петь и умом.
14:15  τί οὗν ἐστιν; προσεύξομαι τῶ πνεύματι, προσεύξομαι δὲ καὶ τῶ νοΐ· ψαλῶ τῶ πνεύματι, ψαλῶ δὲ καὶ τῶ νοΐ.
14:15. quid ergo est orabo spiritu orabo et mente psallam spiritu psallam et mente
What is it then? I will pray with the spirit, I will pray also with the understanding, I will sing with the spirit, I will sing also with the understanding.
14:15. What is next? I should pray with the spirit, and also pray with the mind. I should sing psalms with the spirit, and also recite psalms with the mind.
14:15. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

The apostle here sums up the argument hitherto, and,

I. Directs them how they should sing and pray in public (v. 15): What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, &c. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.

II. He enforces the argument with several reasons.

1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, v. 16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. propè fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (v. 17) by what they understand not.

2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (v. 18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, v. 19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.

3. He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, v. 20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb. v. 13), though they should be unskilful in all the arts of mischief.
Albert Barnes: Notes on the Bible - 1834
14:15: What is it then? - What shall I do? What is the proper course for me to pursue? What is my practice and my desire; see the same form of expression in Rom 3:9, and Rom 6:15. It indicates the "conclusion" to which the reasoning had conducted him, or the course which he would pursue in view of all the circumstances of the case.
I will pray with the spirit ... - I will endeavor to "blend" all the advantages which can be derived from prayer; I will "unite" all the benefits which "can" result to myself and to others. I deem it of vast importance to pray with the spirit in such a way that the "heart" and the "affections" may be engaged, so that I may myself derive benefit from it; but I will also unite with that, utility to others; I will use such language that they may understand it, and be profited.
And I will pray with the understanding also - So that others may understand me. I will make the appropriate use of the intellect, so that it may convey ideas, and make suitable impressions on the minds of others.
I will sing with the spirit - It is evident that the same thing might take place in singing which occurred in prayer. It might be in a foreign language, and might be unintelligible to others. The affections of the man himself might be excited, and his heart engaged in the duty, but it would be profitless to others. Paul, therefore, says that he would so celebrate the praises of God as to excite the proper affections in his own mind, and so as to be intelligible and profitable to others. This passage proves:
(1) That the praises of God are to be celebrated among Christians, and that it is an important part of worship;
(2) That the heart should be engaged in it, and that it should be so performed as to excite proper affections in the hearts of those who are engaged in it; and,
(3) That it should be so done as to be "intelligible" and edifying to others.
The words should be so uttered as to be distinct and understood. There should be clear enunciation as well as in prayer and preaching, since the design of sacred music in the worship of God is not only to utter praise, but it is to impress the sentiments which are sung on the heart by the aid of musical sounds and expression more deeply than could otherwise be done. If this is not done, the singing might as well be in a foreign language. Perhaps there is no part of public worship in which there is greater imperfection than in the mode of its psalmody. At the same time, there is scarcely any part of the devotions of the sanctuary that may be made more edifying or impressive. It has the "advantage" - an advantage which preaching and praying have not - of using the sweet tones of melody and harmony to "impress" sentiment on the heart and it should be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: What: Co1 10:19; Rom 3:5, Rom 8:31; Phi 1:18
I will pray with the spirit: Co1 14:19; Joh 4:23, Joh 4:24; Rom 1:9; Eph 5:17-20, Eph 6:18; Col 3:16; Jde 1:20
and I will sing: Psa 47:7; Rom 12:1, Rom 12:2
Geneva 1599
What is it then? I will pray with the spirit, and I will pray with the (m) understanding also: I will sing with the spirit, and I will sing with the understanding also.
(m) So that I may be understood by others, and may instruct others.
John Gill
What is it then?.... A Talmudic way of speaking, and answers to often used when a difficulty arises in any case, then the question is, "what is it then?" what is to be done? what is most prudent, advisable, and eligible? what is proper to be determined and resolved on in such a case? the same with "what then is to be said?" used by Philo the Jew (b): as here, shall I not pray with the Spirit at all, because my understanding, or that which I understand, is of no use to others, being not understood by them? shall I entirely neglect, lay aside, and make no use of the extraordinary gift of the Spirit, bestowed upon me on this account? no:
I will pray with the Spirit; meaning not with the human breath, or spirit only, vocally, with an articulate voice, and distinct sounds, so as to he understood; nor with his own spirit, or in a spiritual way, with a spirit of devotion and fervency, with his whole heart and soul engaged in such service, though this is necessary to it; nor with the common and ordinary assistance of the Spirit of God, though without this prayer cannot be performed aright, with faith and fervency, freedom and boldness; but with the extraordinary gift of the Spirit, so as to pray in an extraordinary manner, with divers tongues, in an unknown language; this, as the apostle was capable of, he determined to use at proper times, and on proper occasions: but then he also resolves,
and I will pray with the understanding also; not merely so as to understand himself, or with an understanding enlightened by the Spirit of God; with a spiritual experimental understanding of things, so as to know the object of prayer, the way of access to him, the need of the Spirit's influence, his own wants and necessities, and that he shall have the petitions he asks in faith, according to the will of God, all which is very requisite in prayer; but so as to be understood by others: his sense is, that though on some occasions he might choose to make use of his extraordinary gift, yet he would also pray in a language, in which he might be understood by the people; that so they might be able to join with him, and receive some fruit and advantage thereby; and that their souls might be refreshed, as well as his:
I will sing with the Spirit; meaning also not with the spirit, or breath, singing vocally only; nor with his own Spirit, with his heart engaged in the work, with grace in it, in the lively exercise of faith, hope, and love, with much spiritual light, knowledge, experience, and judgment, which are very necessary to the due discharge of this duty; nor merely with the ordinary aid of the Spirit of God, which yet is greatly needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung; but as before, with the extraordinary gift of the Spirit, by which the apostle was capable of delivering out a psalm, or hymn, extempore, and that in an unknown tongue: but then he also determines,
I will sing with the understanding also; not to his own understanding, or by or with the understanding of what is sung, though that is absolutely needful; but to the understanding of others, and in a language also which may be understood by others, and in which they could join with him in that service: perhaps the apostle may have some respect to the title of some of David's psalms, "Maschil", which signifies "causing to understand".
(b) Leg. Alleg. l. 1. p. 48.
John Wesley
I will pray with the spirit, but I will pray with the understanding also - I will use my own understanding, as well as the power of the Spirit. I will not act so absurdly, as to utter in a congregation what can edify none but myself.
Robert Jamieson, A. R. Fausset and David Brown
What is it then?--What is my determination thereupon?
and--rather as Greek, "but"; I will not only pray with my spirit, which (1Cor 14:14) might leave the understanding unedified, BUT with the understanding also [ALFORD and ELLICOTT].
pray with the understanding also--and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
14:1614:16: Ապա թէ ոչ՝ եթէ օրհնեսցես հոգւով, որ կայցէ ՚ի տեղւոջ տգիտին, զիա՞րդ ասիցէ ՚ի քում գովութեանն՝ զամէնն. քանզի զոր ասեսն՝ նա ո՛չ գիտէ[3886]։ [3886] Ոմանք. Ապա եթէ ոչ՝ թէ օրհնիցես... ՚ի քում գոհութեանն զամէնն։
16 Ապա թէ ոչ, եթէ հոգով օրհնաբանես, նա, ով անգէտ մարդու վիճակում է, քո գոհաբանութեան ժամանակ ինչպէ՞ս ասի. «Ամէն». քանզի, ինչ որ դու ասում ես, նա չի հասկանում.
16 Եթէ դուն հոգիով օրհնութիւն ընես, անիկա որ տգէտի պէս կայներ է, ի՞նչպէս «Ամէն» պիտի ըսէ քու գոհութիւն տալու ատենդ, վասն զի ան քու ըսածդ չի հասկնար։
Ապա թէ ոչ` եթէ օրհնեսցես հոգւով, որ կայցէ ի տեղւոջ տգիտին, զիա՞րդ ասիցէ ի քում գովութեանն զԱմէնն. քանզի զոր ասեսն` նա ոչ գիտէ:

14:16: Ապա թէ ոչ՝ եթէ օրհնեսցես հոգւով, որ կայցէ ՚ի տեղւոջ տգիտին, զիա՞րդ ասիցէ ՚ի քում գովութեանն՝ զամէնն. քանզի զոր ասեսն՝ նա ո՛չ գիտէ[3886]։
[3886] Ոմանք. Ապա եթէ ոչ՝ թէ օրհնիցես... ՚ի քում գոհութեանն զամէնն։
16 Ապա թէ ոչ, եթէ հոգով օրհնաբանես, նա, ով անգէտ մարդու վիճակում է, քո գոհաբանութեան ժամանակ ինչպէ՞ս ասի. «Ամէն». քանզի, ինչ որ դու ասում ես, նա չի հասկանում.
16 Եթէ դուն հոգիով օրհնութիւն ընես, անիկա որ տգէտի պէս կայներ է, ի՞նչպէս «Ամէն» պիտի ըսէ քու գոհութիւն տալու ատենդ, վասն զի ան քու ըսածդ չի հասկնար։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: Ибо если ты будешь благословлять духом, то стоящий на месте простолюдина как скажет: 'аминь' при твоем благодарении? Ибо он не понимает, что ты говоришь.
14:16  ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμήν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ οἶδεν;
14:16. ἐπεὶ (upon-if) ἐὰν (if-ever) εὐλογῇς (thou-might-goodly-forthee-unto) [ἐν] "[in]"πνεύματι, (unto-a-currenting-to,"ὁ (the-one) ἀναπληρῶν (en-filling-up) τὸν (to-the-one) τόπον (to-an-occasion) τοῦ (of-the-one) ἰδιώτου (of-a-private-belonger) πῶς (unto-whither) ἐρεῖ (it-shall-utter) τό (to-the-one,"Ἀμήν (Amen,"ἐπὶ (upon) τῇ (unto-the-one) σῇ (unto-thine) εὐχαριστίᾳ; (unto-a-goodly-granting-unto?"ἐπειδὴ (Upon-if-then) τί (to-what-one) λέγεις (thou-forth) οὐκ (not) οἶδεν: (it-had-come-to-see)
14:16. ceterum si benedixeris spiritu qui supplet locum idiotae quomodo dicet amen super tuam benedictionem quoniam quid dicas nescitElse, if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? Because he knoweth not what thou sayest.
16. Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
14:16. Otherwise, if you have blessed only with the spirit, how can someone, in a state of ignorance, add an “Amen” to your blessing? For he does not know what you are saying.
14:16. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest:

16: Ибо если ты будешь благословлять духом, то стоящий на месте простолюдина как скажет: 'аминь' при твоем благодарении? Ибо он не понимает, что ты говоришь.
14:16  ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμήν ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις οὐκ οἶδεν;
14:16. ceterum si benedixeris spiritu qui supplet locum idiotae quomodo dicet amen super tuam benedictionem quoniam quid dicas nescit
Else, if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? Because he knoweth not what thou sayest.
14:16. Otherwise, if you have blessed only with the spirit, how can someone, in a state of ignorance, add an “Amen” to your blessing? For he does not know what you are saying.
14:16. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Ап. разъясняет, почему он считает речь языками саму по себе бесплодною. Благословляющий духом, т. е. говорящий языками, в состоянии вдохновения, хвалы Богу, непонятен для простолюдина или, правильнее, для человека [Ап. говорит, что простой христианин в таком случае занимает положение, приравнивающее его к невежде в познании истин веры (idiwthV)], который не может проникнуть в содержание речи говорящего духом. Такой человек не может и сочувствовать тому, что наполняет душу говорящего языками: он не скажет аминь на его благодарение или хвалу, которую тот воссылает Богу (Об обычае отвечать аминь на молитву, произносимую предстоятелем собрания, чем община выражала свое согласие с мыслями предстоятеля, сообщает св. Иустин муч. в своей апологии). Таким образом, и прекрасная сама по себе речь говорящего языками останется бесполезной для слушателей.
Adam Clarke: Commentary on the Bible - 1831
14:16: He that occupieth the room of the unlearned - One who is not acquainted with the language in which you speak, sing, or pray.
Say Amen - Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ.
This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that "greater is he who says Amen than he who prays." See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in the time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand.
Albert Barnes: Notes on the Bible - 1834
14:16: Else - (Ἐπεί Epei). Since; if this is not done; if what is said is not intelligible, how shall the unlearned be able appropriately to express his assent, and join in your devotions?
When thou shalt bless - When thou shalt bless God, or give thanks to him. If thou shalt lead the devotions of the people in expressing thanksgiving for mercies and favors. This may refer to a part of public worship, or to the thanks which should be expressed at table, and the invocation of the divine blessing to attend the bounties of his providence. Paul had illustrated his subject by prayer and by singing; be now does it by a reference to the important part of public worship expressed in giving thanks.
With the spirit - In the manner referred to above; that is, in an unknown tongue, in such a way that your own "heart" may be engaged in it, but which would be unintelligible to others.
He that occupieth the room - Is in the place, or the seat of the unlearned; that is, he who is unlearned. On the meaning of the word "room," see the note at Luk 14:8. To "fill" a place means to occupy a station, or to be found in a slate or condition.
Of the unlearned - (τοῦ ἰδιώτου tou idiō tou. On the meaning of this word, see the note at Act 4:13. Here it means one who was unacquainted with the foreign language spoken by him who gave thanks. It properly denotes a man in "private," in contradistinction from a man in "public" life; and hence, a man who is ignorant and unlettered, as such people generally were.
Say Amen - This word means "truly, verily;" and is an expression of affirmation Joh 3:5 or of assent. Here it means assent. How can he pronounce "the" Amen; how can he express his assent; how can he join in the act of devotion? This "might" have been, and probably "was," expressed aloud; and there is no impropriety in it. It "may," however, be "mental" - a silent assent to what is said, and a silent uniting in the act of thanksgiving. In one way or the other, or in both, the assent should always be expressed by those who join in acts of public worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: bless: Co1 14:2, Co1 14:14
unlearned: Co1 14:23, Co1 14:24; Isa 29:11, Isa 29:12; Joh 7:15; Act 4:13
Amen: Co1 11:24, Co1 16:24; Num 5:22; Deu 27:15-26; Kg1 1:36; Ch1 16:36; Psa 41:13; Psa 72:19, Psa 89:52, Psa 106:48; Jer 28:6; Mat 6:13, Mat 28:20; Mar 16:20; Joh 21:25; Rev 5:14, Rev 22:20
at: Co1 1:4-8
Geneva 1599
(7) Else when thou shalt bless with the (n) spirit, how shall he that (o) occupieth the room of the unlearned say (p) Amen at thy giving of thanks, seeing he understandeth not what thou sayest?
(7) Another reason: seeing that the whole congregation must agree with him that speaks, and also witness this agreement, how will they give their assent or agreement who know not what is spoken?
(n) Alone, without any consideration of the hearers.
(o) He that sits as a private man.
(p) So then one uttered the prayers, and all the company answered "amen".
John Gill
Else when thou shall bless with the spirit,.... Which must be understood of giving thanks to God, not in a private way, in the family and at meals, but in a public manner before the whole congregation, for mercies temporal and spiritual, especially the latter; and that not with the breath, or voice only; nor with the affections of the heart, with the soul, and all that is within it, though that is what should be; nor with the common assistance of the Spirit, and under the influence of his grace, which excites to true gratitude; but with the extraordinary gift of the Spirit, pronouncing the blessing, or expressing the thanksgiving with divers tongues, or in an unknown language: when this part of divine service, which by the way is distinct from singing, is performed in this manner,
how shall he that occupieth the room of the unlearned; "idiot". The word "idiot", is often used by the Jewish writers, and signifies a plebeian, one of the common people; and is sometimes indeed distinguished from a wise man, or a learned man; but frequently signifies a private person, whether learned or unlearned, that is not in so high a post as others; hence we read (c) , "of private judges", which were not of the great sanhedrim, and of private men, as distinguished from kings (d);
"there are three kings, and four "private men", (the Jews say,) that have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four private persons are Balsam, Doeg, Ahithophel, and Gehazi:''
here a private man is distinguished from the public minister that blesses, or gives thanks in the name of the people; and not to be understood of a single person, whose place and office it was to say "Amen", at the minister's giving of thanks, and who stood in some particular place for that purpose; but of the whole body of the people, who, in distinction from the minister, were in the condition of private men, and all joined, as will be seen hereafter, in saying "Amen"; now the apostle's question is, that if thou who art a public minister, givest blessing and praise, or returnest thanks to God in an unknown tongue, how shall the common people, or anyone that is in a private capacity,
say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? It was usual to say "Amen" at blessing, or giving of thanks privately at meals, by those that were present, concerning which are the following rules (e);
"he that breaks the bread, might not break it until the "Amen" was finished out of the mouth of those that answered; Rab Chasdai says out of the mouth of the major part of those that answer:''
and elsewhere (f) it is said,
"they answer "Amen" after an Israelite has blessed, but they do not answer "Amen" after a Cuthite (a Samaritan, or any Gentile, or Christian) hath blessed, unless the whole blessing is heard:''
but of this kind of blessing the apostle speaks not, but of blessing in public: upon which all the people, and not a single person only, as with one united voice, said Amen; see 1Chron 16:36 to this practice the apostle refers; concerning which the rule (g) is;
"that the congregation may not answer "Amen", until the blessing is finished out of the mouth of the priests; and the priests may not begin the other blessing, until the "Amen" is finished out of the mouth of the congregation.''
There were different sorts of "Amen", or rather different pronunciations of it; of which the Jews say (h),
"they may not answer with a fatherless "Amen"; nor with a sudden or violent "Amen"; (pronounced quick and in haste;) nor with an "Amen" cut off, or asunder (the last letter of it not pronounced): says Ben Azzai, whoever answers with a fatherless "Amen", his children shall be fatherless; with a quick "Amen", his days will be short; with an "Amen" cut off, his days shall be cut off; and whoever prolongs "Amen", his days and years shall be prolonged.''
Now, , "a fatherless Amen", was when a person answered, and he did not know what he answered (i) to; and such an "Amen", in the case here, must a private man answer with, at the giving of thanks in an unknown tongue; and to answer "Amen" to what was said in a language not understood, was not allowed of; so the woman suspected of adultery was to be sworn and examined by the priest in a language she understood; and was to say "Amen, Amen", to what was said, in a language known to her (k); for if she did not understand it, how could she say "Amen?" which is the apostle's reasoning here: but was this an affair of such importance, to be instanced in and argued upon in this manner? with the Jews it was, who say (l),
"that greater is he that answers "Amen", than he that blesses:''
and indeed they bestow very extravagant encomiums on those who say it in a proper manner;
"there is nothing greater (they say (m)) in the sight of the blessed God, than the "Amen" the Israelite answers with; says R. Joden, whoever answers "Amen" in this world, is worthy to answer "Amen" in the world to come;''
again (n),
"says R. Joshua ben Levi, whoever answers "Amen", his hame shall be great and blessed for ever and ever; says R. Simeon ben Lakish, whoever answers "Amen" with all his strength, the gates of paradise will be opened for him, according to Is 26:2.''
Moreover, it was a practice of the primitive Christians at the Lord's supper, at the close of it, to say with a loud voice "Amen"; the account Justin Martyr gives of it is this (o); that
"when the minister had finished the prayers, and the thanksgiving, all the people present, with a joyful acclamation, said "Amen"; which word, he observes, in the Hebrew tongue, signifies "so be it":''
and this custom might obtain in the Corinthian church at this time, to which the apostle is thought by some learned men to refer.
(c) Misn. Yebamot, c. 12. sect. 1. (d) T. Bab. Sanhedrin, fol. 90. 1. (e) T. Bab. Beracot, fol. 47. 1. (f) Misn. Beracot, c. 8. sect. 8. (g) T. Bab. Sota, fol. 39. 2. (h) T. Bab. Beracot, fol. 47. 1. Moses Kotsensis Mitzvot Tora, pr. affirm. 27. (i) T. Hieros. Beracot, fol. 12. 3. Succa, fol. 54. 1. & Megilla, fol. 72. 1. (k) Maimon. Hilch. Sota, c. 3. sect. 7. (l) T. Bab. Beracot, fol. 53. 2. & Nazir, fol. 66. 2. Zohar in Gen. fol. 19. 2. & Baal Hatturim in Deut. xxvii. 15. (m) Debarim Rabba, sect. 7. fol. 242. 2. (n) T. Bab. Sabbat, fol. 119. 2. Shaare Zion, fol. 99. 2. 100. 2. 101. 1. (o) Apolog. 2. p. 97.
John Wesley
Otherwise how shall he that filleth the place of a private person - That is, any private hearer. Say Amen - Assenting and confirming your words, as it was even then usual for the whole congregation to do.
Robert Jamieson, A. R. Fausset and David Brown
Else . . . thou--He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless--the highest kind of prayer.
occupieth the room of the unlearned--one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen--Prayer is not a vicarious duty done by others for us; as in Rome's liturgies and masses. We must join with the leader of the prayers and praises of the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (Deut 27:15-26; Neh 8:6) and Christian primitive churches [JUSTIN MARTYR, Apology, 2. 97].
14:1714:17: Զի դու բարւո՛ք գոհանաս, այլ ընկերն ո՛չ շինի։ զբ
17 թէեւ դու լաւ ես գոհութիւն մատուցում, բայց ընկերդ հոգեպէս չի հաստատւում:
17 Թէպէտ դուն աղէկ գոհութիւն կ’ընես, բայց միւսը չ’օգտուիր։
Զի դու բարւոք գոհանաս, այլ ընկերն ոչ շինի:

14:17: Զի դու բարւո՛ք գոհանաս, այլ ընկերն ո՛չ շինի։ զբ
17 թէեւ դու լաւ ես գոհութիւն մատուցում, բայց ընկերդ հոգեպէս չի հաստատւում:
17 Թէպէտ դուն աղէկ գոհութիւն կ’ընես, բայց միւսը չ’օգտուիր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: Ты хорошо благодаришь, но другой не назидается.
14:17  σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ᾽ ὁ ἕτερος οὐκ οἰκοδομεῖται.
14:17. σὺ (Thou) μὲν (indeed) γὰρ (therefore) καλῶς (unto-seemly) εὐχαριστεῖς, (thou-goodly-grant-unto,"ἀλλ' (other) ὁ (the-one) ἕτερος (different) οὐκ (not) οἰκοδομεῖται. (it-be-house-built-unto)
14:17. nam tu quidem bene gratias agis sed alter non aedificaturFor thou indeed givest thanks well: but the other is not edified.
17. For thou verily givest thanks well, but the other is not edified.
14:17. In this case, certainly, you give thanks well, but the other person is not edified.
14:17. For thou verily givest thanks well, but the other is not edified.
For thou verily givest thanks well, but the other is not edified:

17: Ты хорошо благодаришь, но другой не назидается.
14:17  σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ᾽ ὁ ἕτερος οὐκ οἰκοδομεῖται.
14:17. nam tu quidem bene gratias agis sed alter non aedificatur
For thou indeed givest thanks well: but the other is not edified.
14:17. In this case, certainly, you give thanks well, but the other person is not edified.
14:17. For thou verily givest thanks well, but the other is not edified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:17: Thou verily givest thanks well - Because he felt gratitude, and, from a sense of his obligation, gave praise to God; but because this was in an unknown tongue, those who heard him received no edification.
Albert Barnes: Notes on the Bible - 1834
14:17: For thou verily givest thanks well - That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: but: Co1 14:4, Co1 14:6
John Gill
For thou verily givest thanks well,.... In very proper words, and pertinent expressions, with great affection and devotion, suitable to the service;
but the other is not edified; the rest of the people, who do not understand the language in which thanks are given; "thy friend", as the Syriac version reads it; or thy next neighbour, he that stands by thee, receives no manner of profit by it, because he does not understand what is said.
Robert Jamieson, A. R. Fausset and David Brown
givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; Th1 5:17-18. So the Kaddisch and Keduscha, the synagogue formulÃ&brvbr; of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [TERTULLIAN, Prayer].
14:1814:18: Գոհանա՛մ զԱստուծոյ, վասն ամենեցուն ձեր՝ առաւե՛լ լեզուաւ խօսիմ[3887]։ [3887] Ոսկան. ԶԱստուծոյ իմոյ վասն ձեր։ Ոմանք. Լեզուաւք խօսել։
18 Գոհութիւն Աստծու. ձեր բոլորից աւելի շատ լեզուներ եմ խօսում.
18 Աստուծմէ* կը գոհանամ որ բոլորէդ աւելի լեզուներով կը խօսիմ,
Գոհանամ զԱստուծոյ [66]վասն ամենեցուն ձեր`` առաւել լեզուաւ խօսիմ:

14:18: Գոհանա՛մ զԱստուծոյ, վասն ամենեցուն ձեր՝ առաւե՛լ լեզուաւ խօսիմ[3887]։
[3887] Ոսկան. ԶԱստուծոյ իմոյ վասն ձեր։ Ոմանք. Լեզուաւք խօսել։
18 Գոհութիւն Աստծու. ձեր բոլորից աւելի շատ լեզուներ եմ խօսում.
18 Աստուծմէ* կը գոհանամ որ բոլորէդ աւելի լեզուներով կը խօսիմ,
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: Благодарю Бога моего: я более всех вас говорю языками;
14:18  εὐχαριστῶ τῶ θεῶ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·
14:18. εὐχαριστῶ (I-goodly-grant-unto) τῷ (unto-the-one) θεῷ, (unto-a-Deity) πάντων ( of-all ) ὑμῶν (of-ye) μᾶλλον (more-such) γλώσσαις (unto-tongues) λαλῶ: (I-speak-unto)
14:18. gratias ago Deo quod omnium vestrum lingua loquorI thank my God I speak with all your tongues.
18. I thank God, I speak with tongues more than you all:
14:18. I thank my God that I speak in tongues for all of you.
14:18. I thank my God, I speak with tongues more than ye all:
I thank my God, I speak with tongues more than ye all:

18: Благодарю Бога моего: я более всех вас говорю языками;
14:18  εὐχαριστῶ τῶ θεῶ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·
14:18. gratias ago Deo quod omnium vestrum lingua loquor
I thank my God I speak with all your tongues.
14:18. I thank my God that I speak in tongues for all of you.
14:18. I thank my God, I speak with tongues more than ye all:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Сам по себе дар языков заслуживает уважения. Ап. даже благодарить Бога, что он способен говорить языками больше, чем все коринфяне. Но с другой стороны, этот дар, несомненно, более полезен для уединенной, домашней молитвы. В общественном же богослужении несравненно большую пользу приносят те дары, какие дают простор уму или рассудку говорящего - это прежде всего дары пророчества и учительства.
Adam Clarke: Commentary on the Bible - 1831
14:18: I speak with tongues more than ye all - He understood more languages than any of them did: and this was indispensably necessary, as he was the apostle of the Gentiles in general, and had to preach to different provinces where different dialects, if not languages, were used. In the Hebrew, Syriac, Greek, and Latin, he was undoubtedly well skilled from his education; and how many he might understand by miraculous gift we cannot tell. But, even literally understood, it is very probable that he knew more languages than any man in the Church of Corinth.
Albert Barnes: Notes on the Bible - 1834
14:18: I thank my God - Paul here shows that he did not undervalue or despise the power of speaking foreign languages. It was with him a subject of thanksgiving that he could speak so many; but he felt that there were more valuable endowments than this; see the next verse.
With tongues more than ye all - I am able to speak more foreign languages than all of you. "How many" languages Paul could speak, he has no where told us. It is reasonable, however, to presume that he was able to speak the language of any people to whom God in his providence, and by his Spirit, called him to preach. He had been commissioned to preach to the "Gentiles," and it is probable that he was able to speak the languages of all the nations among whom he ever traveled. There is no account of his being under a necessity of employing an interpreter wheRev_er he preached.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: Co1 1:4-6, Co1 4:7
Geneva 1599
(8) I thank my God, I speak with tongues more than ye all:
(8) He sets himself as an example, both that they may be ashamed of their foolish ambition, and also that he may avoid all suspicion of envy.
John Gill
I thank my God, I speak with tongues more than you all. This the apostle says, to observe to them that he did not despise speaking with tongues: nor did he endeavour to beat them off, and dissuade them from desiring them, or envied their having them, because he was destitute of them himself; for he had this gift in a very eminent manner, and oftentimes made use of it, and was frequently under a necessity of so doing; he could speak with more tongues than any of those that had them, and spoke them oftener than they did; having occasion for them through his travelling into different countries, and preaching the Gospel to people of divers languages; and this he mentions also not in a boasting manner, but in great humility, giving thanks to God, and acknowledging him to be the author of this gift.
Robert Jamieson, A. R. Fausset and David Brown
tongues--The oldest manuscripts have the singular, "in a tongue [foreign]."
14:1914:19: Այլ ՚ի մէջ եկեղեցւոյն կամիմ բանս հինգ՝ մտօ՛ք խօսել, զի եւ զա՛յլս խրատիցեմ, քան զբազում բանս լեզուաւ[3888]։ [3888] Ոմանք. ՚Ի մէջ եկեղեցւոյ... խրատիցեմք քան բազում բանս լեզուով։
19 բայց, որպէսզի ուրիշներին էլ սովորեցնեմ, եկեղեցու մէջ կամենում եմ հինգ խօսք խօսել խելքով, քան բազում խօսքեր՝ լեզուով:
19 Բայց եկեղեցիին մէջ կ’ուզեմ հինգ խօսք մտառութեամբ խօսիլ, որպէս զի ուրիշներուն ալ սորվեցնեմ, քան թէ բիւրաւոր խօսքեր՝ օտար լեզուով։
Այլ ի մէջ եկեղեցւոյն կամիմ բանս հինգ մտօք խօսել զի եւ զայլս խրատիցեմ, քան զբազում բանս` լեզուաւ:

14:19: Այլ ՚ի մէջ եկեղեցւոյն կամիմ բանս հինգ՝ մտօ՛ք խօսել, զի եւ զա՛յլս խրատիցեմ, քան զբազում բանս լեզուաւ[3888]։
[3888] Ոմանք. ՚Ի մէջ եկեղեցւոյ... խրատիցեմք քան բազում բանս լեզուով։
19 բայց, որպէսզի ուրիշներին էլ սովորեցնեմ, եկեղեցու մէջ կամենում եմ հինգ խօսք խօսել խելքով, քան բազում խօսքեր՝ լեզուով:
19 Բայց եկեղեցիին մէջ կ’ուզեմ հինգ խօսք մտառութեամբ խօսիլ, որպէս զի ուրիշներուն ալ սորվեցնեմ, քան թէ բիւրաւոր խօսքեր՝ օտար լեզուով։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: но в церкви хочу лучше пять слов сказать умом моим, чтобы и других наставить, нежели тьму слов на [незнакомом] языке.
14:19  ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῶ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.
14:19. ἀλλὰ (other) ἐν (in) ἐκκλησίᾳ (unto-a-calling-out-unto) θέλω (I-determine) πέντε (to-five) λόγους (to-forthees) τῷ (unto-the-one) νοΐ (unto-a-mind) μου (of-me) λαλῆσαι, (to-have-spoken-unto,"ἵνα (so) καὶ (and) ἄλλους ( to-other ) κατηχήσω, (I-might-have-reverberated-down-unto,"ἢ (or) μυρίους ( to-myriaded ) λόγους (to-forthees) ἐν (in) γλώσσῃ. (unto-a-tongue)
14:19. sed in ecclesia volo quinque verba sensu meo loqui ut et alios instruam quam decem milia verborum in linguaBut in the church I had rather speak five words with my understanding, that I may instruct others also: than ten thousand words in a tongue.
19. howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue.
14:19. But in the Church, I prefer to speak five words from my mind, so that I may instruct others also, rather than ten thousand words in tongues.
14:19. Yet in the church I had rather speak five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.
Yet in the church I had rather speak five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue:

19: но в церкви хочу лучше пять слов сказать умом моим, чтобы и других наставить, нежели тьму слов на [незнакомом] языке.
14:19  ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῶ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.
14:19. sed in ecclesia volo quinque verba sensu meo loqui ut et alios instruam quam decem milia verborum in lingua
But in the church I had rather speak five words with my understanding, that I may instruct others also: than ten thousand words in a tongue.
14:19. But in the Church, I prefer to speak five words from my mind, so that I may instruct others also, rather than ten thousand words in tongues.
14:19. Yet in the church I had rather speak five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:19: Yet in the church - As the grand object of public worship is the edification of those who attend, five words spoken so as to convey edification, were of much more consequence than ten thousand which, not being understood, could convey none. By the word γλωσση, tongue, to which we add unknown, I suppose the apostle always means the Hebrew, for the reasons offered in the note on Co1 14:1.
One of the greatest difficulties, says Bishop Pearce, in this epistle is contained in the words πνευμα and νους, spirit and understanding, which are frequently used in this chapter; and fixing the true meaning of these words will solve the difficulty. In this verse the apostle explains λαλειν τῳ νοΐ, to speak with the understanding, by ἱνα αλλους κατηχησω, that I might teach others; so that the sense of νους, understanding, seems to be, that understanding which the hearer has of what is said; and this sense will agree well with, I will sing with the spirit, and with the understanding, Co1 14:15.
He observes also that πνευμα spirit, and νους, understanding, have a sense opposite to each other; so that if νους is rightly rendered, the understanding which another has of what is said; then πνευμα will signify a man's own mind, i.e. his own understanding of what he himself speaks; and this sense agrees well with Co1 14:2 : In the spirit he speaketh mysteries.
Albert Barnes: Notes on the Bible - 1834
14:19: Yet in the church - In the Christian assembly. The word "church" does not refer to the "edifice" where Christians worshipped, but to the organized body of Christians.
I had rather ... - It is probable that in the Christian assembly, usually, there were few who understood foreign languages. Paul, therefore, would not speak in a foreign language when its only use would be mere display.
With my understanding - So as to be intelligible to others; so that I might understand it, and so that at the same time others might be benefitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: in the: Co1 14:4, Co1 14:21, Co1 14:22
Geneva 1599
Yet in the church I had rather speak (q) five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.
(q) A very few words.
John Gill
Yet in the church I had rather speak five words,.... Referring not to the five books of Moses, as Jerom suggests, and much less, as the Papists say, to the five words, "for this is my body"; by the muttering of which they suppose the bread in the Lord's supper to be transubtantiated into the body of Christ; but meaning a very few words, which he chose to speak in the church before the congregation, when and where saints were met together for public worship, for their edification and comfort, and the glory of God; for though at other times, and to other people, he might think fit to make use of his gift in speaking with divers tongues, yet at such a time and place he thought it much more eligible to say ever so few words
with understanding: so as to be understood by others, as well as himself:
that by my voice I might teach others also; the doctrines of the Gospel, the mysteries of grace, the duty of men towards God and men, and one another:
than ten thousand words in an unknown tongue; than to deliver ever so long an oration in a language not understood by them, which could be of no use unto them; for though they might hear his voice, the sound of his words, yet thereby he could not teach and instruct them to their profit, unless they understood the language which he spoke; and therefore five words understood were more likely to be of use than ten thousand spoken in a strange language.
John Wesley
With my understanding - In a rational manner; so as not only to understand myself, but to be understood by others.
Robert Jamieson, A. R. Fausset and David Brown
I had rather--The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
14:2014:20: Ե՛ղբարք մի՛ տղայք լինիք մտօք, այլ ՚ի չարեա՛ց տղայացարո՛ւք, եւ մտօք կատարեալք լինիջի՛ք[3889]։ [3889] Ոմանք. Մի՛ լինիք տղայք... կատարեալ լինիցիք։
20 Եղբայրնե՛ր, մտքով երեխայ մի՛ եղէք, այլ եղէ՛ք երեխայ չարութիւն գործելու մէջ, բայց մտքով եղէ՛ք չափահաս.
20 Եղբայրնե՛ր, մտքով տղայ մի՛ ըլլաք, հապա չարութիւն գիտնալու կողմէ տղայ եղէք ու մտքով՝ չափահաս։
Եղբարք, մի՛ լինիք տղայք մտօք, այլ ի չարեաց տղայացարուք, եւ մտօք կատարեալք լինիջիք:

14:20: Ե՛ղբարք մի՛ տղայք լինիք մտօք, այլ ՚ի չարեա՛ց տղայացարո՛ւք, եւ մտօք կատարեալք լինիջի՛ք[3889]։
[3889] Ոմանք. Մի՛ լինիք տղայք... կատարեալ լինիցիք։
20 Եղբայրնե՛ր, մտքով երեխայ մի՛ եղէք, այլ եղէ՛ք երեխայ չարութիւն գործելու մէջ, բայց մտքով եղէ՛ք չափահաս.
20 Եղբայրնե՛ր, մտքով տղայ մի՛ ըլլաք, հապա չարութիւն գիտնալու կողմէ տղայ եղէք ու մտքով՝ չափահաս։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: Братия! не будьте дети умом: на злое будьте младенцы, а по уму будьте совершеннолетни.
14:20  ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.
14:20. Ἀδελφοί , ( Brethrened ,"μὴ (lest) παιδία (childlets) γίνεσθε ( ye-should-become ) ταῖς (unto-the-ones) φρεσίν, (unto-centers,"ἀλλὰ (other) τῇ (unto-the-one) κακίᾳ (unto-a-disrupting-unto) νηπιάζετε, (ye-should-non-word-belong-to,"ταῖς (unto-the-ones) δὲ (moreover) φρεσὶν (unto-centers) τέλειοι ( finish-belonged ) γίνεσθε . ( ye-should-become )
14:20. fratres nolite pueri effici sensibus sed malitia parvuli estote sensibus autem perfecti estoteBrethren, do not become children in sense. But in malice be children: and in sense be perfect.
20. Brethren, be not children in mind: howbeit in malice be ye babes, but in mind be men.
14:20. Brothers, do not choose to have the minds of children. Instead, be free of malice like infants, but be mature in your minds.
14:20. Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men:

20: Братия! не будьте дети умом: на злое будьте младенцы, а по уму будьте совершеннолетни.
14:20  ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.
14:20. fratres nolite pueri effici sensibus sed malitia parvuli estote sensibus autem perfecti estote
Brethren, do not become children in sense. But in malice be children: and in sense be perfect.
14:20. Brothers, do not choose to have the minds of children. Instead, be free of malice like infants, but be mature in your minds.
14:20. Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Заключая свое разъяснение, Ап. иронически говорит коринфянам, которые, как дети, интересовались только тем, что блестит: "уж если вам хочется быть детьми, то будьте ими в отношении ко всему злому(т. е. не знайте зла). А когда дело касается разума, то вам следует быть взрослыми".
Adam Clarke: Commentary on the Bible - 1831
14:20: Be not children in understanding - There are three words here to which we must endeavor to affix the proper sense.
1. παιδια signifies children in general, but particularly such as are grown up, so as to be fit to send to school in order to receive instruction;
2. νηπιος, from νη, not, and ειπω, I speak, signifies an infant; one that cannot yet speak, and is in the lowest stage of infancy;
3. τελειοι, from τελεω, I complete or perfect, signifies those who are arrived at perfect maturity, both of growth and understanding. We shall now see the apostle's meaning: Brethren, be not, παιδια, as little children, just beginning to go to school, in order to learn the first elements of their mother tongue, and with an understanding only sufficient to apprehend those elements.
In malice - Κακιᾳ, In wickedness, νηπιαζετε, be ye as infants, who neither speak, do, nor purpose evil.
But in understanding - Τελειοι γινεσθε, Be ye perfect men, whose vigor of body, and energy of mind show a complete growth, and a well cultivated understanding.
Albert Barnes: Notes on the Bible - 1834
14:20: Brethren, be not children in understanding - Be not childish; do not behave like little children. They admire, and are astonished at what is striking, novel, and what may be of no real utility. They are pleased with anything that will amuse them, and at little things that afford them play and pastime. So your admiration of a foreign language and of the ability to speak it, is of as little solid value as the common sports and plays of boys. This, says Doddridge, is an admirable stroke of oratory, and adapted to bring down their pride by showing them that those things on which they were disposed to value themselves were "childish." It is sometimes well to appeal to Christians in this manner, and to show them that what they are engaged in is "unworthy" the dignity of the understanding - unfit to occupy the time and attention of an immortal mind. Much, alas! very much of that which engages the attention of Christians is just as unworthy of the dignity of the mind, and of their immortal nature, as were the aims and desires which the apostle rebuked among the Christians at Corinth. Much that pertains to dress, to accomplishment, to living, to employment, to amusement, to conversation, will appear, when we come to die, to have been like the playthings of "children;" and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted in that which was foolish and puerile.
Howbeit in malice be ye children - This is one of Paul's most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children - and Paul would not speak lightly of anyone, even of a child - he adds, that in "another" respect it would be well to be like them - nay, not only like children, but like "infants." The phrase "be ye children," here, does not express the force of the original νηπιάζετε nē piazete. It means, "be infants," and is emphatic, and was used, evidently, by the apostle of design. The meaning may be thus expressed. "Your admiration of foreign languages is like the sports and plays of "childhood." In this respect be not children (παιδίᾳ paidia); be men! Lay aside such childish things. Act worthy of the "understanding" which God has given you. I have mentioned children. Yet I would not speak unkindly or with contempt even of them. "In one respect" you may imitate them. Nay, you should not only be like "children," that are somewhat advanced in years, but like "infants." Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are." This passage, therefore, accords with the repeated declaration of the Saviour, that in order to enter into heaven, it was needful that we should become as little children; Mat 18:3.
Be men - Margin, "Perfect, or of a riper age" (τέλειοι teleioi). The word means full-grown men. Act like them whose understandings are mature and ripe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: not: Co1 3:1, Co1 3:2, Co1 13:11; Psa 119:99; Isa 11:3; Rom 16:19; Eph 4:14, Eph 4:15; Phi 1:9; Heb 5:12, Heb 5:13, Heb 6:1-3; Pe2 3:18
malice: Psa 131:1, Psa 131:2; Mat 11:25, Mat 18:3, Mat 19:4; Mar 10:15; Pe1 2:2
but: Psa 119:99
men: Gr. perfect, or, of a ripe age, Co1 2:6; Phi 3:15
Geneva 1599
(9) Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
(9) Now he reproves those freely for their childish folly, who do not see how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same cursing is also contained among the punishments with which God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they did not understand.
John Gill
Brethren, be not children in understanding,.... There are some things in children in which it is reproachful for believers to be like them; as nonproficiency in knowledge, want of capacity to receive, bear, and digest strong meat; levity, fickleness, and inconstancy, unskilfulness in the word, deficiency of knowledge, want of understanding, not of things natural, but spiritual and evangelical; which is the more aggravated, since their understandings were opened and enlightened; an understanding was given them; the Spirit of God, as a spirit of understanding, was bestowed on them; they had the Scriptures, which are able to make wise unto salvation, and the man of God perfect; and also the ministers of the Gospel to explain divine truths to them; and many had been a long time in the school of Christ, and might have been teachers of others; and yet; after all, were children in understanding, and needed to be taught the first principles of the oracles of God. The apostle here has chiefly reference to the gift of speaking with tongues, these Corinthians were so desirous of; which when they had it, was only to talk like children; and for them to prefer it to other gifts, which were more useful and beneficial, discovered their judgment to be but the judgment of children; and if they desired this, and made use of it for ostentation, it showed a childish vanity, from which the apostle here dissuades:
howbeit in malice be ye children: in other things it is commendable to imitate children, and be like them; as in innocence and harmlessness of conversation; to be meek, modest, and humble, free from pride and vain glory; to be without guile and hypocrisy, without rancour and bitterness, envying and malice, but tender hearted, and ready to forgive. This the apostle recommends:
but in understanding be men; or "perfect", of ripe and full age, who have their senses exercised to discern between good and evil, "a man", says Aben Ezra (p), in our language, signifies , "one full of knowledge", as in Ex 10:11. It is not perfection of justification that is here meant, for babes in Christ are as perfect in this sense as grown men; nor a perfection of sanctification, for there is no such thing as this in any in this life; there is a perfection of sanctification in Christ, and of parts in everyone that is a new creature; and as that denotes sincerity and uprightness, it is in all that have known the grace of God in truth; but then these are each of them as true of new born babes, young converts, as of older Christians, and strong men: but of knowledge and understanding in divine things; which though it is imperfect in the best, yet in some it is in greater perfection than in others; who may, in a comparative sense, be said to be perfect, or men of full age, who are arrived to a considerable ripeness and maturity of spiritual knowledge; and this is what believers should be pressing after, and desirous of, and make use of all proper methods, such as reading, hearing, and praying, to attain unto.
(p) Comment. in Psal. xxxvii. 23.
John Wesley
Be not children in understanding - This is an admirable stroke of true oratory! to bring down the height of their spirits, by representing that wherein they prided themselves most, as mere folly and childishness. In wickedness be ye infants - Have all the innocence of that tender age. But in understanding be ye grown men - Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.
Robert Jamieson, A. R. Fausset and David Brown
Brethren--an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding--as preference of gifts abused to nonedification would make you (compare 1Cor 3:1; Mt 10:16; Rom 16:19; Eph 4:14). The Greek for "understanding" expresses the will of one's spirit, Rom 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Rom 8:6.
men--full-grown. Be childlike, not childish.
14:2114:21: Քանզի եւ յօրէնս գրեալ է, եթէ յօտար լեզուս՝ եւ ՚ի շրթունս օտարոտի՛ս խօսեցա՛յց ընդ ժողովրդեանդ ընդ այդմիկ, սակայն եւ ո՛չ այնպէս լուիցեն ինձ[3890]։ [3890] Ոմանք. Եւ յօրէնսն գր՛՛... եւ այնպէս ոչ լուի՛՛։ Ոսկան յաւելու. Լուիցեն ինձ ասէ Տէր։
21 քանզի օրէնքի մէջ էլ գրուած է. Օտար լեզուներով եւ օտարոտի շրթունքներով իտի խօսեմ այդ ժողովրդի հետ, ակայն եւ այնպէս չպիտի լսեն ինձ»:
21 Օրէնքին մէջ գրուած է թէ՝ «‘Օտար լեզուներով ու օտար շրթունքներով այդ ժողովուրդին հետ պիտի խօսիմ, սակայն եւ այնպէս ինծի մտիկ պիտի չընեն’, կ’ըսէ Տէրը»։
Քանզի եւ յօրէնս գրեալ է եթէ` Յօտար լեզուս եւ ի շրթունս օտարոտիս խօսեցայց ընդ ժողովրդեանդ ընդ այդմիկ, սակայն եւ ոչ այնպէս լուիցեն [67]ինձ:

14:21: Քանզի եւ յօրէնս գրեալ է, եթէ յօտար լեզուս՝ եւ ՚ի շրթունս օտարոտի՛ս խօսեցա՛յց ընդ ժողովրդեանդ ընդ այդմիկ, սակայն եւ ո՛չ այնպէս լուիցեն ինձ[3890]։
[3890] Ոմանք. Եւ յօրէնսն գր՛՛... եւ այնպէս ոչ լուի՛՛։ Ոսկան յաւելու. Լուիցեն ինձ ասէ Տէր։
21 քանզի օրէնքի մէջ էլ գրուած է. Օտար լեզուներով եւ օտարոտի շրթունքներով իտի խօսեմ այդ ժողովրդի հետ, ակայն եւ այնպէս չպիտի լսեն ինձ»:
21 Օրէնքին մէջ գրուած է թէ՝ «‘Օտար լեզուներով ու օտար շրթունքներով այդ ժողովուրդին հետ պիտի խօսիմ, սակայն եւ այնպէս ինծի մտիկ պիտի չընեն’, կ’ըսէ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: В законе написано: иными языками и иными устами буду говорить народу сему; но и тогда не послушают Меня, говорит Господь.
14:21  ἐν τῶ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῶ λαῶ τούτῳ, καὶ οὐδ᾽ οὕτως εἰσακούσονταί μου, λέγει κύριος.
14:21. ἐν (In) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) γέγραπται (it-had-come-to-be-scribed) ὅτι (to-which-a-one," Ἐν ( In ) ἑτερογλώσσοις ( unto-different-tongued ) καὶ ( and ) ἐν ( in ) χείλεσιν ( unto-lips ) ἑτέρων ( of-different ) λαλήσω ( I-shall-speak-unto ) τῷ ( unto-the-one ) λαῷ ( unto-a-people ) τούτῳ , ( unto-the-one-this ," καὶ ( and ) οὐδ' ( not-moreover ) οὕτως (unto-the-one-this) εἰσακούσονταί ( they-shall-hear-into ) μου, (of-me,"λέγει (it-fortheth,"Κύριος. (Authority-belonged)
14:21. in lege scriptum est quoniam in aliis linguis et labiis aliis loquar populo huic et nec sic exaudient me dicit DominusIn the law it is written: In other tongues and other lips I will speak to this people: and neither so will they hear me, saith the Lord.
21. In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord.
14:21. It is written in the law: “I will speak to this people with other tongues and other lips, and even so, they will not heed me, says the Lord.”
14:21. In the law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
In the law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord:

21: В законе написано: иными языками и иными устами буду говорить народу сему; но и тогда не послушают Меня, говорит Господь.
14:21  ἐν τῶ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῶ λαῶ τούτῳ, καὶ οὐδ᾽ οὕτως εἰσακούσονταί μου, λέγει κύριος.
14:21. in lege scriptum est quoniam in aliis linguis et labiis aliis loquar populo huic et nec sic exaudient me dicit Dominus
In the law it is written: In other tongues and other lips I will speak to this people: and neither so will they hear me, saith the Lord.
14:21. It is written in the law: “I will speak to this people with other tongues and other lips, and even so, they will not heed me, says the Lord.”
14:21. In the law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Доселе Ап. говорил об отношении дара языков к делу назидания христиан, собиравшихся для совершения богослужения. Теперь он говорит о том, какое впечатление должен произвести этот дар на необратившихся еще в христианство, но посещавших иногда христианское богослужение коринфян. - Прежде всего Ап. ссылается на место из кн. пр. Исаии (XXVIII:11, 12). По-видимому, это место не имеет отношения к рассматриваемому дару языков: пророк предсказывал здесь нашествие ассириян на Иудею, которое будет карою Божиею для иудеев, не пожелавших обратиться к Иегове, когда Он призывал их к Себе устами Своих пророков. Но все-таки можно найти причину, по какой Ап. привел это пророчество. Несомненно, он хотел сказать, что как речи ассирийцев, пришедших в Иудею, по своей непонятности были наказанием для иудеев, так и теперь раздающиеся в богослужебных собраниях непонятные для молящихся речи говорящих языками свидетельствуют о разделении, существующем между ними и Богом. Как, поэтому, неразумно поступают коринфяне, когда стремятся в богослужебных собраниях говорить языками! - В законе написано. Ап. называет кн. Исаии законом по обычаю новозаветных писателей (ср. Ин VII:49; X:34; XII:34).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? 24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

In this passage the apostle pursues the argument, and reasons from other topics; as,

I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (v. 21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa. xxviii. 11. Compare Deut. xxviii. 46, 49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, "You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure." And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.

II. Tongues were rather a sign to unbelievers than to believers, v. 22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.

III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand, 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity (v. 24, 25); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture--truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.
Adam Clarke: Commentary on the Bible - 1831
14:21: In the law it is written - But the passage quoted is in Isa 28:11. Here is no contradiction, for the term תירה torah, Law, was frequently used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these sacred writings from the words of the scribes.
With men of other tongues - Bishop Pearce paraphrases this verse as follows: "With the tongues of foreigners and with the lips of foreigners will I speak to this people; and yet, for all that, will they not hear me, saith the Lord." To enter into the apostle's meaning we must enter into that of the prophet. The Jewish people were under the teaching of the prophets who were sent from God; these instructed, reproved, and corrected them by this Divine authority. They however became so refractory and disobedient that God purposed to cast them off, and abandon them to the Babylonians: then, they had a people to teach, correct, and reprove them, whose language they did not understand. The discipline that they received in this way was widely different from that which they received while under the teaching of the prophets and the government of God; and yet for all this they did not humble themselves before their Maker that this affliction might be removed from them.
Albert Barnes: Notes on the Bible - 1834
14:21: In the law it is written - This passage is found in Isa 38:11-12. The word "law" here seems to mean the same as Revelation; or is used to denote the Old Testament in general. A similar use occurs in Joh 10:34, and Joh 15:25.
With men of other tongues ... - This passage, where it occurs in Isaiah, means, that God would teach the rebellious and refractory Jews submission to himself, by punishing them amidst a people of another language, by removing them to a land - the land of Chaldea - where they would hear only a language that to them would be unintelligible and barbarous. Yet, notwithstanding this discipline, they would be still, to some extent, a rebellious people. The passage in Isaiah has no reference to the miraculous gift of tongues. and cannot have been used by the apostle as containing any intimation that such miraculous gifts would be imparted. It seems to have been used by Paul, because the "words" which occurred in Isaiah would "appropriately express" the idea which he wished to convey (see the note at Mat 1:23), that God would make use of foreign languages for some "valuable purpose." But he by no means intimates that Isaiah had any such reference; nor does he quote this as a fulfillment of the prophecy; nor does he mean to say, that God would accomplish "the same purpose" by the use of foreign languages, which was contemplated in the passage in Isaiah. The sense is, as God accomplished an important purpose by the use of a foreign language in regard to his ancient people, as recorded in Isaiah, so he will make use of foreign languages to accomplish important purposes still. They shall be used in the Christian church to effect important objects, though not in the same manner, nor for the same end, as in the time of the captivity. What the design of making use of foreign languages was, in the Christian church, the apostle immediately states; Co1 14:22-23.
Yet for all that ... - Notwithstanding all this chastisement that shall be inflicted on the Jews in a distant land, and among a people of a different language, they will still be a rebellious people. This is the sense of the passage, as it is used by Isaiah; see Isa 28:12. It is not quoted literally by the apostle, but the main idea is retained. He does not appear to design to apply this to the Corinthians, unless it may be to intimate that the power of speaking foreign languages did not of necessity secure obedience. It might he that this power might be possessed, and yet they be a sinful people; just as the Jews were admonished by the judgments of God, inflicted by means of a people speaking a foreign language, and yet were not reformed or made holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: the law: The passage quoted is taken from the prophet Isaiah; but the term torah, Law, was used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these Sacred Writings from the words of the scribes. It is not taken from the LXX, from which it varies as much as any words can differ from others where the general meaning is similar. It accords much more with the Hebrew; and may be considered as a translation from it; "only what is said of God in the third person, in the Hebrew, is here expressed in the first person, with the addition of λεγει [Strong's G3004], Κυριος [Strong's G2962]," saith the Lord. - Dr. Randolph. Joh 10:34; Rom 3:19
With: Deu 28:49; Isa 28:11, Isa 28:12; Jer 5:15
Geneva 1599
In the (r) law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
(r) By the "law" he understands the entire scripture.
John Gill
In the law it is written,.... In Is 28:11 for the word law is not be confined to the five books of Moses, but includes all the writings of the Old Testament; and this entirely agrees with the sense of the Jews. Says R. Azarias (q).
"is it not to be found with our wise men, of blessed memory, in many places, that the word "law", comprehends the prophets, and the holy writings?''
And he gives an instance out of the Talmud, and which indeed is very pertinent to the purpose, and is rightly produced, and will support the apostle in calling the prophecy of Isaiah the law, since it is so called in the following passage (r). R. Chijah bar Aba says, that
"R. Jochanan said, from whence is the resurrection of the dead to be proved, , "out of the law?" from what is said in Is 52:8 "thy watchmen shall lift up the voice, with the voice together shall they sing". It is not said "they sing", but "they shall sing": from hence the resurrection of the dead is to be proved out of the law.''
And out of the same book the apostle cites the following words;
with men of other tongues, and other lips, will I speak unto this people, and yet for all that will they not hear me, saith the Lord: the words, "men of", are a supplement of our translators, and which does not seem very necessary: nor is any made in other versions. The words, as they are in our translation of the prophet, are read thus, "with stammering lips, and another tongue, will he speak to this people". Some difference there is between the two passages, which are of no great moment; the words "lips" and "tongue" are inverted by the apostle; nor was it at all material to observe the strict order of them in the citation: and he has also rendered "stammering lips" by "other tongues", and that very rightly; for the word used by Isaiah, does not signify stammering, but derision or mocking; so persons that are spoken to in a language they understand not, look upon themselves to be mocked and derided: and the apostle is to be justified by the Chaldee paraphrase, which renders the words, , "with change of speech": that is, with another and different language. Moreover, it is to be observed, that the prophet delivers the passage in the third person, and the apostle cites it in the first: the reason of this is, because he adds these words to it, "saith the Lord": partly for the sake of the authority of the words, and partly to engage the attention of the Corinthians to them; and certain it is, that Isaiah's meaning is, that the Lord would speak in such a manner to the Jews: the other phrase, "for all that will they not hear me", are taken out of Is 28:12. Some think that this prophecy refers to God's speaking, by the apostles on the day of Pentecost, with divers tongues, to the Jews; when, though there were three thousand converted at that time, yet these were but comparatively few; the body of the people remained incredulous, and hearkened not to the apostles, though their ministry was attended with such signs and wonders: but rather the sense seems to be this, that whereas the Lord had spoken in the plainest manner to the people of the Jews, by the prophets, as he would afterwards by the apostles, and had repeated his words so often, that even a child might be thought to be capable of receiving them; yet such was their stupidity and obstinacy, that they slighted and disregarded them; wherefore he threatens them he would take another method with them, and speak to them in his providences, by people of different and strange languages, as by the Chaldeans, Medes, and Persians, in the seventy years' captivity, and by the Romans, and other nations since, among whom they now are; and yet all this has had no effect upon them to listen to the doctrine of the prophets and apostles. Hence the Corinthians had no reason to be so desirous of speaking with divers tongues, since these have been threatened and used by God in a way of punishment to a people, and not a blessing.
(q) Meor. Enayim, c. 7. fol. 47. I. (r) T. Bab. Sanhedrin, fol. 91. 2.
John Wesley
It is written in the Law - The word here, as frequently, means the Old Testament. In foreign tongues will I speak to this people - And so he did. He spake terribly to them by the Babylonians, when they had set at nought what he had spoken by the prophets, who used their own language. These words received a farther accomplishment on the day of pentecost. Is 28:11.
Robert Jamieson, A. R. Fausset and David Brown
In the law--as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the "law," Jn 10:34. Here the quotation is from Is 28:11-12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [GROTIUS]; they who speak in foreign tongues are like "children" just "weaned from the milk" (Is 28:9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Is 28:14), or as babbling drunkards (Acts 2:13), or madmen (1Cor 14:23).
14:2214:22: Ապա ուրեմն լեզո՛ւք նշանակի՛ վասն են. ո՛չ հաւատացելոց, այլ անհաւատի՛ց. իսկ մարգարէութիւն, ո՛չ անհաւատից՝ այլ հաւատացելոց։
22 Ապա ուրեմն, լեզուները նշան են. բայց ոչ հաւատացեալների, այլ՝ անհաւատների համար. իսկ մարգարէութիւնը ոչ թէ անհաւատների համար է, այլ՝ հաւատացեալների:
22 Ուրեմն լեզուները նշանի համար են ո՛չ թէ հաւատացեալներուն, հապա անհաւատներուն, բայց մարգարէութիւնը՝ ո՛չ թէ անհաւատներուն, հապա՝ հաւատացեալներուն։
Ապա ուրեմն լեզուք նշանակի վասն են, ոչ հաւատացելոց, այլ` անհաւատից. իսկ մարգարէութիւն` ոչ անհաւատից, այլ` հաւատացելոց:

14:22: Ապա ուրեմն լեզո՛ւք նշանակի՛ վասն են. ո՛չ հաւատացելոց, այլ անհաւատի՛ց. իսկ մարգարէութիւն, ո՛չ անհաւատից՝ այլ հաւատացելոց։
22 Ապա ուրեմն, լեզուները նշան են. բայց ոչ հաւատացեալների, այլ՝ անհաւատների համար. իսկ մարգարէութիւնը ոչ թէ անհաւատների համար է, այլ՝ հաւատացեալների:
22 Ուրեմն լեզուները նշանի համար են ո՛չ թէ հաւատացեալներուն, հապա անհաւատներուն, բայց մարգարէութիւնը՝ ո՛չ թէ անհաւատներուն, հապա՝ հաւատացեալներուն։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: Итак языки суть знамение не для верующих, а для неверующих; пророчество же не для неверующих, а для верующих.
14:22  ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν.
14:22. ὥστε (As-also) αἱ (the-ones) γλῶσσαι (tongues) εἰς (into) σημεῖόν (to-a-signlet-of) εἰσιν (they-be) οὐ (not) τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ,"ἀλλὰ (other) τοῖς (unto-the-ones) ἀπίστοις , ( unto-un-trusted ,"ἡ (the-one) δὲ (moreover) προφητεία (a-declaring-before-of) οὐ (not) τοῖς (unto-the-ones) ἀπίστοις ( unto-un-trusted ,"ἀλλὰ (other) τοῖς (unto-the-ones) πιστεύουσιν . ( unto-trusting-of )
14:22. itaque linguae in signum sunt non fidelibus sed infidelibus prophetia autem non infidelibus sed fidelibusWherefore tongues are for a sign, not to believers but to unbelievers: but prophecies, not to unbelievers but to believers.
22. Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying , not to the unbelieving, but to them that believe.
14:22. And so, tongues are a sign, not for believers, but for unbelievers; and prophecies are not for unbelievers, but for believers.
14:22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.
Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe:

22: Итак языки суть знамение не для верующих, а для неверующих; пророчество же не для неверующих, а для верующих.
14:22  ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν.
14:22. itaque linguae in signum sunt non fidelibus sed infidelibus prophetia autem non infidelibus sed fidelibus
Wherefore tongues are for a sign, not to believers but to unbelievers: but prophecies, not to unbelievers but to believers.
14:22. And so, tongues are a sign, not for believers, but for unbelievers; and prophecies are not for unbelievers, but for believers.
14:22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Из приведенного пророчества пр. Исаии Ап. делает вывод: языки суть знамение для неверующих. - Бог говорит с неверующими таким способом, чтобы показать, что Он гневается на них за их неверие Его ясно изложенному откровению. Так и Господь Иисус Христос, после того как иудеи не вняли Его простой и понятной проповеди о Царстве Небесном (такова напр. нагорная беседа), стал говорить им в непонятных для них притчах (Мф XIII:11: и сл. ). - Пророчество же не для неверующих... Согласно конструкции первой половины стиха, и здесь нужно после слов: пророчество же прибавить: есть знамение. Только пророчество будет уже знамением иного рода, чем дар языков. Если первый служил знамением гнева Божия, то второе есть знамение милосердия Божия по отношению к людям, которые уже начали веровать (toiV pisteuousin), но которые нуждаются в духовном укреплении для того, чтобы стать вполне твердыми в вере.
Adam Clarke: Commentary on the Bible - 1831
14:22: Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a curse. For if, because ye have the gift of tongues, ye will choose for your own aggrandizement to use them in the public congregation where none understands them, God may curse your blessings.
Prophesying - Teaching the things of God in a known language is of infinitely more consequence than speaking in all the foreign tongues in the universe.
Albert Barnes: Notes on the Bible - 1834
14:22: Wherefore - Thus, (Ὥστε Hō ste), or wherefore. The apostle does not mean to say that what he was about to state was a direct conclusion from the passage of Scripture which he had quoted, but that it followed from all that he had said, and from the whole view of the subject. "The true statement or doctrine is, that tongues are for a sign," etc.
Tongues - The power of speaking foreign languages.
Are for a sign - An "indication," an evidence, or a proof that God has imparted this power, and that he attends the preaching of the gospel with his approbation. It is a "sign," or a "miracle," which, like all other miracles, may be designed to convince the unbelieving world that the religion is from God.
Not to them that believe - Not to Christians. They are already convinced of the truth of religion, and they would not be benefited by that which was spoken in a language which they could not understand,
But to them that believe not - It is a miracle designed to convince them of the truth of the Christian religion. God alone could confer the power of thus speaking; and as it was conferred expressly to aid in the propagation of the gospel, it proved that it was from God; see the note on Act 2:1-15.
But prophesying - Speaking in a calm, connected, didactic manner, in language intelligible to all under the influence of inspiration; see notes on Co1 14:1.
For them that believe not - Is not particularly intended for them; but is intended mainly for the edifying of the church. It is not so striking, so replete with proofs of the divine presence and power as the gift of tongues. Though it may be really under the influence of the Holy Spirit, and may be really by inspiration, yet it is not so evidently such as is the power of speaking foreign languages. It was, therefore, better adapted to edify the church than to convince gainsayers. At the same time the "truths" conveyed by it, and the consolations administered by it, might be as clear evidence to the church of the attending power, and presence, and goodness of God, as the power of speaking foreign languages might be to infidels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: for a: Mar 16:17; Act 2:6-12, Act 2:32-36
not to: Ti1 1:9
but for: Co1 14:3
Geneva 1599
(10) Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.
(10) The conclusion: therefore the gift of tongues serves to punish the unfaithful and unbelievers, unless it is referred to prophecy (that is to say, to the interpretation of scripture) and that what is spoken is by the means of prophecy is understood by the hearers.
John Gill
Wherefore tongues are for a sign,.... Of wrath and punishment inflicted on a rebellious and unbelieving people, and not of grace and kindness, as prophesying, or speaking to them by the prophets, was; and so this is an inference from what is said in the preceding verse, and shows, that there was no reason why believers should be so very desirous of them. But if these words refer to all that is said before on this subject, the word "sign" may be taken for a miracle; and so a new argument is formed against an over fondness for divers tongues, and the use of them in public worship, showing the preferableness of prophecy to them; for speaking with divers tongues was used in a miraculous way,
not to them that believe; who have no need of miracles to raise their attention to what is said, and that it may gain credit with them, or to confirm their faith in it:
but to them that believe not; to prepare them to listen to what might be suggested to them, when they see the persons speaking were endued with miraculous powers, and to engage their assent to it, and belief of it; and so with such persons, and for such purposes, was the gift of speaking with divers tongues used by the apostles, Acts 2:4 but inasmuch as the Corinthian church consisted of believers, there was no need of such a sign or miracle among them; wherefore, if they desired such gifts, and to make use of them, they should choose to do it, not in the church, but among unbelievers:
but prophesying serveth not for them that believe not; that is, not for them only; for prophesying or explaining the prophetic writings, or preaching the word, may be, and often is, the means of converting unbelievers; yet this is not the only use, nor does it serve for, or administer comfort to unbelievers as such; but is profitable to, and serves
for them which believe: it is for their edification, exhortation, and comfort, 1Cor 14:4 it is the means of building them up on their most holy faith; of quickening and stirring them up to the exercise of grace, and performance of duty; of comforting them under various distresses, inward and outward; and of establishing, strengthening, and settling them, and therefore much more eligible to be used in a church of Christ, than speaking with tongues.
John Wesley
Tongues are intended for a sign to unbelievers - To engage their attention, and convince them the message is of God. Whereas prophecy is not so much for unbelievers, as for the confirmation of them that already believe.
Robert Jamieson, A. R. Fausset and David Brown
Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet . . . will they not hear Me" (1Cor 14:21). "Sign" is often used for a condemnatory sign (Ezek 4:3-4; Mt 12:39-42). Since they will not understand, they shall not understand.
prophesying . . . not for them that believe not, but . . . believe--that is, prophesying has no effect on them that are radically and obstinately like Israel (Is 28:11-12), unbelievers, but on them that are either in receptivity or in fact believers; it makes believers of those not wilfully unbelievers (1Cor 14:24-25; Rom 10:17), and spiritually nourishes those that already believe.
14:2314:23: Ապա թէ գայցէ եկեղեցին ամենայն ՚ի մի վայր, եւ ամենեքին ՚ի լեզո՛ւս խօսիցին, եւ մտանիցեն անդր տգէտք կամ անհաւատք. ո՞չ ասիցեն եթէ զի՛ մոլիքդ[3891]։ [3891] Ոմանք. Ապա եթէ գայցէ ամենայն եկեղե՛՛... եւ ամենեքեան ՚ի լեզուս... մտանիցէ... տգէտ. թէ զի՞ մո՛՛։
23 Իսկ եթէ ամբողջ եկեղեցին ի մի վայր հաւաքուի, եւ բոլորն էլ լեզուներ խօսեն, եւ այնտեղ մտնեն անգէտներ ու անհաւատներ, չե՞ն ասի, թէ՝ դուք գժուել էք:
23 Արդ՝ եթէ բոլոր եկեղեցին մէկտեղ գայ ու ամէնքն ալ օտար լեզուներով խօսելու ըլլան եւ հոն մտնեն տգէտներ կամ անհաւատներ, պիտի չըսե՞ն թէ դուք խենթեցեր էք։
Ապա եթէ գայցէ եկեղեցին ամենայն ի մի վայր, եւ ամենեքին ի լեզուս խօսիցին, եւ մտանիցեն անդր տգէտք կամ անհաւատք, ո՞չ ասիցեն եթէ զի մոլիքդ:

14:23: Ապա թէ գայցէ եկեղեցին ամենայն ՚ի մի վայր, եւ ամենեքին ՚ի լեզո՛ւս խօսիցին, եւ մտանիցեն անդր տգէտք կամ անհաւատք. ո՞չ ասիցեն եթէ զի՛ մոլիքդ[3891]։
[3891] Ոմանք. Ապա եթէ գայցէ ամենայն եկեղե՛՛... եւ ամենեքեան ՚ի լեզուս... մտանիցէ... տգէտ. թէ զի՞ մո՛՛։
23 Իսկ եթէ ամբողջ եկեղեցին ի մի վայր հաւաքուի, եւ բոլորն էլ լեզուներ խօսեն, եւ այնտեղ մտնեն անգէտներ ու անհաւատներ, չե՞ն ասի, թէ՝ դուք գժուել էք:
23 Արդ՝ եթէ բոլոր եկեղեցին մէկտեղ գայ ու ամէնքն ալ օտար լեզուներով խօսելու ըլլան եւ հոն մտնեն տգէտներ կամ անհաւատներ, պիտի չըսե՞ն թէ դուք խենթեցեր էք։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: Если вся церковь сойдется вместе, и все станут говорить [незнакомыми] языками, и войдут к вам незнающие или неверующие, то не скажут ли, что вы беснуетесь?
14:23  ἐὰν οὗν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;
14:23. Ἐὰν (If-ever) οὖν (accordingly) συνέλθῃ (it-might-have-had-came-together,"ἡ (the-one) ἐκκλησία (a-calling-out-unto) ὅλη (whole,"ἐπὶ (upon) τὸ (to-the-one) αὐτὸ (to-it) καὶ (and) πάντες ( all ) λαλῶσιν (they-might-speak-unto) γλώσσαις, (unto-tongues,"εἰσέλθωσιν (they-might-have-had-came-into) δὲ (moreover,"ἰδιῶται (private-belongers) ἢ (or) ἄπιστοι , ( un-trusted ,"οὐκ (not) ἐροῦσιν (they-shall-utter) ὅτι (to-which-a-one) μαίνεσθε ; ( ye-rave ?"
14:23. si ergo conveniat universa ecclesia in unum et omnes linguis loquantur intrent autem idiotae aut infideles nonne dicent quod insanitisIf therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?
23. If therefore the whole church be assembled together, and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?
14:23. If then, the entire Church were to gather together as one, and if all were to speak in tongues, and then ignorant or unbelieving persons were to enter, would they not say that you were insane?
14:23. If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] unlearned, or unbelievers, will they not say that ye are mad?
If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] unlearned, or unbelievers, will they not say that ye are mad:

23: Если вся церковь сойдется вместе, и все станут говорить [незнакомыми] языками, и войдут к вам незнающие или неверующие, то не скажут ли, что вы беснуетесь?
14:23  ἐὰν οὗν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;
14:23. si ergo conveniat universa ecclesia in unum et omnes linguis loquantur intrent autem idiotae aut infideles nonne dicent quod insanitis
If therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?
14:23. If then, the entire Church were to gather together as one, and if all were to speak in tongues, and then ignorant or unbelieving persons were to enter, would they not say that you were insane?
14:23. If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] unlearned, or unbelievers, will they not say that ye are mad?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Ап. берет тот случай, когда в богослужебном собрании выступают только говорящие языками. Если на этом собрании будут люди, незнающие(idiwtai) и неверующие (apistoi), то им покажется, что все христиане сошли с ума! - Различие между незнающим и неверующим заключается в том, что хотя оба они еще не входят в состав Церкви (это видно из того, что они противопоставляются всей Церкви), однако первый все-таки имеет некоторое прикосновение к христианской общине (он не знает только всех ее порядков), а второй - настоящий невер - язычник, враждебно относящийся к Церкви. Есть некоторая вероятность в том предположении, что здесь под незнающим Ап. разумел оглашаемого, но еще не посвященного в круг истин христианской веры.
Adam Clarke: Commentary on the Bible - 1831
14:23: Will they not say that ye are mad? - So they well might, finding a whole assembly of people talking languages which those who had most need of instruction could not understand.
Albert Barnes: Notes on the Bible - 1834
14:23: Be come together into one place - For public worship.
And all speak with tongues - All speak with a variety of unknown tongues; all speak foreign languages. The idea is, that the church would usually speak the same language with the people among whom they dwelt; and if they made use of foreign languages which were unintelligible to their visitors, it would leave the impression that the church was a bedlam.
And there come in - those that are "unlearned." Those that are unacquainted with foreign languages, and to whom, therefore, what was said would be unintelligible.
Or unbelievers - Heathen, or Jews, who did not believe in Christ. It is evident from this that such persons often attended on the worship of Christians. Curiosity might have led them to it; or the fact that they had relatives among Christians might have caused it.
That ye are mad - They will not understand what is said; it will be a confused jargon; and they will infer that it is the effect of insanity. Even though it might not, therefore, be in itself improper, yet a regard to the honor of Christianity should have led them to abstain from the use of such languages in their worship when it was needless. The apostles were charged, from a similar cause, with being intoxicated; see Act 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: the whole: Co1 11:18
will: Hos 9:7; Joh 10:20; Act 2:13, Act 26:24
Geneva 1599
(11) If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] (s) unlearned, or unbelievers, will they not say that ye are mad?
(11) Another argument: the gift of tongues without prophecy is not only unprofitable to the faithful, but also hurts very much, both the faithful as well as the unfaithful, who should be won in the public assemblies. For by this means it comes to pass that the faithful seem to others to be mad, much less can the unfaithful be instructed by it.
(s) See (Acts 4:13).
John Gill
If therefore the whole church,.... The whole congregation of believers incorporated together in a Gospel church state, consisting of its officers and private members; the church at Corinth is particularly designed:
be come together in one place; to worship God, to pray unto him, sing his praise, preach and hear the word, as were usually done. Hence may be observed the custom of the primitive churches to meet together, in some certain place, for divine worship; nor did the members of them in common forsake the assembling of themselves together on that account, though it was the evil practice of some of them; the whole church, all the members of it, met together: and it may be seen from hence, that the church, and the place where it met, are two different things:
and all speak with tongues; divers tongues, languages not understood; meaning, not that all that came together spoke with tongues; but that as many as did speak, should they speak with such, and without an interpreter.
And there come in those that are unlearned, or unbelievers; either private Christians, who, though they have learned Christ, and understand the doctrines of the Gospel, yet are ignorant of languages; or rather the same persons with unbelievers, Heathens that have no knowledge of Christ, nor faith in him, and who also understood no other language but the Greek: if any such persons should come into the place where the church was met together, and should hear him or them that spoke, speak in a language they understood not, and which they were very well assured was equally unknown to the whole congregation, and so could be of no service to them:
will they not say ye are mad? act like men in a frenzy, that have not the use of their reason; since speaking in a strange language to a congregation that know not one word of what is said, is speaking to the air, and to no profit at all to them that hear; and who but a madman would do this? The apostle here argues from the scandal and contempt that would be poured upon them by such a practice; and the rather he mentions this, because it seems as if their governing view was the glory and applause of men, in which, he suggests, they would be sadly disappointed.
John Wesley
Yet - Sometimes prophecy is of more use, even to unbelievers, than speaking with tongues. For instance: If the whole church be met together - On some extraordinary occasion. It is probable, in so large a city, they ordinarily met in several places. And there come in ignorant persons - Men of learning might have understood the tongues in which they spoke. It is observable, St. Paul says here, ignorant persons or unbelievers; but in the next verse, an unbeliever or an ignorant person. Several bad men met together hinder each other by evil discourse. Single persons are more easily gained.
Robert Jamieson, A. R. Fausset and David Brown
whole . . . all . . . tongues--The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [GROTIUS].
unlearned--having some degree of faith, but not gifts [BENGEL].
14:2414:24: Իսկ եթէ ամենեքեան մարգարէանայցեն, եւ մտանիցէ ոք անդր, անհաւատ կամ տգէտ, յանդիմանի՛ յամենեցունց, եւ քննի՛ յամենեցունց[3892], [3892] Ոմանք. Եթէ ամենեքին։
24 Իսկ եթէ բոլորն էլ մարգարէանան, եւ այնտեղ մի անհաւատ կամ անգէտ մտնի, կը յանդիմանուի բոլորից եւ բոլորից կը հարցապնդուի,
24 Իսկ եթէ բոլորն ալ մարգարէանան ու հոն անհաւատ մը կամ տգէտ մը մտնէ, ամենէն ալ կը յանդիմանուի, ամենէն ալ կը դատուի
Իսկ եթէ ամենեքին մարգարէանայցեն, եւ մտանիցէ ոք անդր անհաւատ կամ տգէտ, յանդիմանի յամենեցունց, եւ քննի յամենեցունց:

14:24: Իսկ եթէ ամենեքեան մարգարէանայցեն, եւ մտանիցէ ոք անդր, անհաւատ կամ տգէտ, յանդիմանի՛ յամենեցունց, եւ քննի՛ յամենեցունց[3892],
[3892] Ոմանք. Եթէ ամենեքին։
24 Իսկ եթէ բոլորն էլ մարգարէանան, եւ այնտեղ մի անհաւատ կամ անգէտ մտնի, կը յանդիմանուի բոլորից եւ բոլորից կը հարցապնդուի,
24 Իսկ եթէ բոլորն ալ մարգարէանան ու հոն անհաւատ մը կամ տգէտ մը մտնէ, ամենէն ալ կը յանդիմանուի, ամենէն ալ կը դատուի
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: Но когда все пророчествуют, и войдет кто неверующий или незнающий, то он всеми обличается, всеми судится.
14:24  ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων,
14:24. ἐὰν (If-ever) δὲ (moreover) πάντες ( all ) προφητεύωσιν, (they-might-declare-before-of,"εἰσέλθῃ (it-might-have-had-came-into) δέ (moreover,"τις (a-one) ἄπιστος (un-trusted) ἢ (or) ἰδιώτης, (a-private-belonger,"ἐλέγχεται (it-be-confuted) ὑπὸ (under) πάντων , ( of-all ,"ἀνακρίνεται (it-be-separated-up) ὑπὸ (under) πάντων , ( of-all ,"
14:24. si autem omnes prophetent intret autem quis infidelis vel idiota convincitur ab omnibus diiudicatur ab omnibusBut if all prophesy, and there come in one that believeth not or an unlearned person, he is convinced of all: he is judged of all.
24. But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all;
14:24. But if everyone prophesies, and one who is ignorant or unbelieving enters, he may be convinced by it all, because he understands it all.
14:24. But if all prophesy, and there come in one that believeth not, or [one] unlearned, he is convinced of all, he is judged of all:
But if all prophesy, and there come in one that believeth not, or [one] unlearned, he is convinced of all, he is judged of all:

24: Но когда все пророчествуют, и войдет кто неверующий или незнающий, то он всеми обличается, всеми судится.
14:24  ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων,
14:24. si autem omnes prophetent intret autem quis infidelis vel idiota convincitur ab omnibus diiudicatur ab omnibus
But if all prophesy, and there come in one that believeth not or an unlearned person, he is convinced of all: he is judged of all.
14:24. But if everyone prophesies, and one who is ignorant or unbelieving enters, he may be convinced by it all, because he understands it all.
14:24. But if all prophesy, and there come in one that believeth not, or [one] unlearned, he is convinced of all, he is judged of all:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: В предыдущем стихе Ап. показал, что такое представляет собою дар языков без дара пророчества. Теперь он изображает обратный случай, когда в богослужебном собрании выступают только одни пророки. - Все пророчествуют - конечно, не вместе, а поочередно. - Неверующий или незнающий. Здесь Ап. говорит о впечатлении, какое получится у человека, не состоящего членом христианской Церкви. Впечатление от слышимых речей христианских пророков или учителей веры будет сильно и у язычника, а еще сильнее у человека, стоящего в некотором соприкосновении с Церковью (незнающего см. ст. 23). - Всеми обличается, т. е. всякий учитель веры может указать такому пришельцу на греховность его поступков - Всеми судится - выражение близкое к выражению обличается, но содержащее в себе мысль о предсказании грозной судьбы, ожидающей грешника. - Тайны сердца его обнаруживаются, т. е. человек начинает ясно понимать свое положение, все состояние своей души. - Падет ниц... т. е. признает свою виновность пред Богом и захочет быть членом христианской Церкви, потому что только здесь он может войти в общение с Богом. - Истинно(ontwV), т. е. на самом деле христиане находятся в состоянии божественного вдохновения. Такой результат, такое убеждение, появившееся в человеке, чуждом для Церкви, как раз обратно тому, какое получалось у такого же человека, присутствовавшего на собрании, где выступали только люди говорившие языками (вы беснуетесь ст. 23).
Adam Clarke: Commentary on the Bible - 1831
14:24: But if all prophecy - If all those who teach do it in the tongue which all understand; if an unbeliever, or one who knows nothing of the sacred language, come in and hear things just suited to his own state, he is convicted by all, and he is judged by all.
Albert Barnes: Notes on the Bible - 1834
14:24: But if all prophesy - See the note at Co1 14:1. If all, in proper order and time, shall utter the truths of religion in a language intelligible to all.
Or one unlearned - One unacquainted with the nature of Christianity, or the truths of the gospel.
He is convinced of all - He will be convinced by all that speak. He will understand what is said; he will see its truth and force, and be will be satisfied of the truth of Christianity. The word here rendered "convinced" (ἐλέγχετἀι elengchetai) is rendered "reprove" in Joh 16:8, "And when he is come, he will reprove the world of sin," etc. Its proper meaning is to "convict," to show one to be wrong; and then to rebuke, reprove, admonish, etc. Here it means, evidently, that the man would be convicted, or convinced of his error and of his sin; he would see that his former opinions and practice had been wrong; he would see and acknowledge the force and truth of the Christian sentiments which should be uttered, and would acknowledge the error of his former opinions and life. The following verse shows that the apostle means something more than a mere convincing of the understanding, or a mere conviction that his opinions had been erroneous. He evidently refers to what is now known also as "conviction" for sin; that is, a deep sense of the depravity of the heart, of the errors and follies of the past life, accompanied with mental anxiety, distress, and alarm. The force of truth, and the appeals which should be made, and the observation of the happy effects of religion, would convince him that he was a sinner, and show him also his need of a Saviour.
He is judged by all - By all that speak; by all that they say. The "effect" of what they say shall be, as it were, to pass a "judgment" on his former life; or to condemn him. What is said will be approved by his own conscience, and will have the effect to condemn him in his own view as a lost sinner. This is now the effect of faithful preaching, to produce deep self-condemnation in the minds of sinners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: he is convinced: Co1 2:15; Joh 1:47-49, Joh 4:29; Act 2:37; Heb 4:12, Heb 4:13
John Gill
But if all prophecy,.... That is, all that speak publicly in the church, not together, but in their order, one after another, as is hereafter directed:
and there come in one that believeth not, or one unlearned; an unbeliever that has only the knowledge of his mother tongue, in which prophesying or preaching is used:
he is convinced of all, he is judged of all; of all the prophets or preachers; they all reprove him, and detect his secret, as the Arabic version renders the words; and to the same purport the Ethiopic. This must be understood of such persons whom the Spirit of God, under, and by the ministry of the word, powerfully works upon; whose hearts he opens to receive the word, and to whom he effectually applies it; whom he convinces of sin, righteousness, and judgment, shows the evil of their hearts and ways, reproves their errors, convicts them of their mistakes, and informs their judgments, and condemns all their principles and practices which are not agreeably to the word of God.
John Wesley
He is convicted by all - who speak in their turns, and speak to the heart of the hearers. He is judged by all - Every one says something to which his conscience bears witness.
Robert Jamieson, A. R. Fausset and David Brown
all--one by one (1Cor 14:31).
prophesy--speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one--"anyone." Here singular; implying that this effect, namely, conviction by all, would be produced on anyone, who might happen to enter. In 1Cor 14:23 the plural is used; "unlearned or unbelievers"; implying that however many there might be, not one would profit by the tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengthen one another in unbelief; individuals are more easily won [BENGEL].
convinced--convicted in conscience; said of the "one that believeth not" (Jn 16:8-9).
judged--His secret character is opened out. "Is searched into" [ALFORD]. Said of the "one unlearned" (compare 1Cor 2:15).
14:2514:25: եւ գաղտնիք սրտի նորա յայտնի՛ լինին. եւ ապա անկեալ ՚ի վերա՛յ երեսաց՝ երկի՛ր պագանիցէ Աստուծոյ, եւ խոստավան լինիցի՝ թէ արդարեւ Աստուած է ՚ի ձեզ[3893]։ զգ [3893] Ոմանք. Յայտնի լինի... ՚ի վերայ երեսաց իւրոց... եւ խոստովան լինի։
25 ու նրա սրտի գաղտնիքները յայտնի կը լինեն. եւ ապա երեսի վրայ ընկած՝ կ’երկրպագի Աստծուն ու կը խոստովանի, թէ՝ արդարեւ ձեր մէջ է Աստուած:
25 Ու անոր սրտին ծածուկ բաները կը յայտնուին եւ երեսի վրայ ինկած՝ Աստուծոյ երկրպագութիւն պիտի ընէ ու խոստովանի թէ իրաւցնէ Աստուած ձեր մէջ է։
եւ գաղտնիք սրտի նորա յայտնի լինին. եւ ապա անկեալ ի վերայ երեսաց` երկիր պագանիցէ Աստուծոյ, եւ խոստովան լինիցի թէ արդարեւ Աստուած է ի ձեզ:

14:25: եւ գաղտնիք սրտի նորա յայտնի՛ լինին. եւ ապա անկեալ ՚ի վերա՛յ երեսաց՝ երկի՛ր պագանիցէ Աստուծոյ, եւ խոստավան լինիցի՝ թէ արդարեւ Աստուած է ՚ի ձեզ[3893]։ զգ
[3893] Ոմանք. Յայտնի լինի... ՚ի վերայ երեսաց իւրոց... եւ խոստովան լինի։
25 ու նրա սրտի գաղտնիքները յայտնի կը լինեն. եւ ապա երեսի վրայ ընկած՝ կ’երկրպագի Աստծուն ու կը խոստովանի, թէ՝ արդարեւ ձեր մէջ է Աստուած:
25 Ու անոր սրտին ծածուկ բաները կը յայտնուին եւ երեսի վրայ ինկած՝ Աստուծոյ երկրպագութիւն պիտի ընէ ու խոստովանի թէ իրաւցնէ Աստուած ձեր մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: И таким образом тайны сердца его обнаруживаются, и он падет ниц, поклонится Богу и скажет: истинно с вами Бог.
14:25  τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῶ θεῶ, ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν.
14:25. τὰ (the-ones) κρυπτὰ ( concealed ) τῆς (of-the-one) καρδίας (of-a-heart) αὐτοῦ (of-it) φανερὰ ( en-manifested ) γίνεται , ( it-becometh ,"καὶ (and) οὕτως (unto-the-one-this) πεσὼν (having-had-fallen) ἐπὶ (upon) πρόσωπον (to-looked-toward) προσκυνήσει ( it-shall-kiss-toward-unto ) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"ἀπαγγέλλων (messaging-up) ὅτι (to-which-a-one," Ὄντως ( Unto-being ) ὁ ( the-one ) θεὸς ( a-Deity ) ἐν ( in ) ὑμῖν ( unto-ye ) ἐστίν . ( it-be )
14:25. occulta cordis eius manifesta fiunt et ita cadens in faciem adorabit Deum pronuntians quod vere Deus in vobis estThe secrets of his heart are made manifest. And so, falling down on his face, he will adore God, affirming that God is among you indeed.
25. the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.
14:25. The secrets of his heart are then made manifest. And so, falling to his face, he would adore God, proclaiming that God is truly among you.
14:25. And thus are the secrets of his heart made manifest; and so falling down on [his] face he will worship God, and report that God is in you of a truth.
And thus are the secrets of his heart made manifest; and so falling down on [his] face he will worship God, and report that God is in you of a truth:

25: И таким образом тайны сердца его обнаруживаются, и он падет ниц, поклонится Богу и скажет: истинно с вами Бог.
14:25  τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῶ θεῶ, ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν.
14:25. occulta cordis eius manifesta fiunt et ita cadens in faciem adorabit Deum pronuntians quod vere Deus in vobis est
The secrets of his heart are made manifest. And so, falling down on his face, he will adore God, affirming that God is among you indeed.
14:25. The secrets of his heart are then made manifest. And so, falling to his face, he would adore God, proclaiming that God is truly among you.
14:25. And thus are the secrets of his heart made manifest; and so falling down on [his] face he will worship God, and report that God is in you of a truth.
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Adam Clarke: Commentary on the Bible - 1831
14:25: And thus are the secrets of his heart - As these, who were the prophets or teachers, had often the discernment of spirits, they were able in certain cases, and probably very frequently, to tell a man the secrets of his own heart; and, where this was not directly the case, God often led his ministers to speak those things that were suitable to the case before them, though they themselves had no particular design. The sinner, therefore, convinced that God alone could uncover the secrets of his heart, would be often obliged to fall down on his face, abashed and confounded, and acknowledge that God was truly among them. This seems to be the plain meaning of the passages before us.
Albert Barnes: Notes on the Bible - 1834
14:25: And thus are the secrets of his heart made manifest - Made manifest to himself in a surprising and remarkable manner. He shall be led to see the "real" designs and motives of his heart. His conscience would be awakened; he would recall his former course of life; he would see that it was evil; and the present state of his heart would be made known to himself. It is possible that he would "suppose that the speaker was aiming directly at him, and "Rev_ealing" his feelings to others; for such an effect is often produced. The convicted sinner often supposes that the preacher particularly intends "him," and wonders that he has such an acquaintance with his feelings and his life; and often supposes that he is designing to disclose his feelings to the congregation. It is possible that Paul here may mean that the prophets, by inspiration, would be able to Rev_eal some secret facts in regard to the stranger; or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself; as was the case with Ananias and Sapphira (Act 5:1, seq.); but perhaps it is better to understand this in a more general sense, as describing the proper and more common effect of truth, when it is applied by a man's own conscience. Such effects are often witnessed now; and such effects show the truth of religion; its adaptedness to people; the omniscience and the power of God; the design of the conscience, and its use in the conversion of sinners.
And so falling down on his face - The usual posture of worship or Rev_erence in eastern countries. It was performed by sinking on the knees and hands, and then placing the face on the ground. This might be done publicly; or the apostle may mean to say that it would lead him to do it in private.
He will worship God - He will be converted, and become a Christian.
And report that God ... - Will become your friend, and an advocate for the Christian religion. An enemy will be turned to a friend. Doubtless this was often done. It is now often done. Paul's argument is, that they should so conduct their public devotions as that they should be adapted to produce this result.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: falling: Gen 44:14; Deu 9:18; Psa 72:11; Isa 60:14; Luk 5:8, Luk 8:28; Rev 5:8, Rev 19:4
God is: Isa 45:14; Zac 8:23
John Gill
And thus are the secrets of his heart made manifest,.... Not to the prophets, or preachers, or to the rest of the congregation, but to himself; the word preached being in the hands, and trader the influence, direction, and application of the Spirit of God, a discerner of the thoughts and intents of the heart; showing the plague and naughtiness of it, discovering the lusts that are in it, detecting the errors of the mind, and filling the conscience with a sense of guilt, and a consciousness of deserved punishment; so that the person looks upon himself as particularly spoken to, and as if the person speaking had knowledge of all that was within him, and adapted his discourse on purpose to him, and delivered it for his sake alone; concluding, that there is, and must be, something more than human in it:
and so falling down on his face: either publicly before the whole congregation; or when retired, as one ashamed of his sins and errors, and not able to look either God, or good men, in the face; and being in an adoration posture; or however, being truly humbled before God under a sense of his iniquities,
he will worship God; pray unto him, and earnestly entreat he would be merciful to him a sinner, and blot out all his transgressions, and forgive him all his sins; and will ever after acknowledge him to be the true God, embrace his Gospel, submit to his ordinances, and attend his service:
and report: or "declare", freely and openly to the church, to all men, to the world, and to his company from whence he came, and to whom he belonged,
that God is in you of a truth: that the Spirit of God, who is truly God, and searches the deep things of God, and reveals them, and the deep things of men, and makes them manifest, is in the prophets and preachers, otherwise they would never be able to make manifest the secrets of the heart as they do; and that the presence of God is in the church, and the power of God goes along with the ministration of the word: hereby, now many valuable ends are answered, a sinner is converted, God is worshipped and glorified, credit is brought to religion, the church of Christ is spoken well of, and prophets or preachers are honoured; wherefore prophesying, seeing it is both for the edification of believers, and conversion of sinners, ought to be desired, and made use of before speaking with tongues.
John Wesley
The secrets of his heart are made manifest - Laid open, clearly described; in a manner which to him is most astonishing and utterly unaccountable. How many instances of it are seen at this day! So does God still point his word.
Robert Jamieson, A. R. Fausset and David Brown
And thus--omitted in the oldest manuscripts and versions.
secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jas 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them.
and so--convicted at last, judged, and manifested to himself. Compare the effect on the woman of Samaria produced by Jesus' unfolding of her character to herself (Jn 4:19, Jn 4:29).
and report--to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
14:2614:26: Եւ արդ՝ զի՞նչ իցէ ե՛ղբարք. յորժամ ՚ի մի՛ վայր ժողովիցիք, իւրաքանչի՛ւրոք ՚ի ձէնջ, եթէ սաղմո՛ս ունիցի, եթէ վարդապետութիւն ունիցի, եթէ յայտնութի՛ւն ունիցի, եթէ լեզուս ունիցի, եթէ թարգմանութի՛ւն ունիցի, ամենայն ՚ի շինած լինիցի[3894]։ [3894] Ոմանք. Եթէ սաղմոս ունի. թէ վարդա՛՛... ՚ի շինուած լինիցի։
26 Եւ արդ, ի՞նչ անել, եղբայրնե՛ր: Երբ ի մի վայր հաւաքուէք, ձեզնից իւրաքանչիւրը՝ շնորհ ունենայ սաղմոս երգելու թէ ուսուցանելու, Աստծու յայտնութիւնը բերելու թէ լեզուներով խօսելու, կամ խօսուածը թարգմանելու, թող այդ բոլորը լինի ի շինութիւն եկեղեցու:
26 Ուրեմն, եղբա՛յրներ, երբ մէկտեղ կը հաւաքուիք, ձեզմէ ամէն մէկը սաղմոս ունի, վարդապետութիւն ունի, լեզու ունի, յայտնութիւն ունի, թարգմանութիւն ունի. ամէնքն ալ շինութեան համար թող ըլլան։
Եւ արդ զի՞նչ իցէ, եղբարք, յորժամ ի մի վայր ժողովիցիք, իւրաքանչիւր ոք ի ձէնջ եթէ սաղմոս ունիցի, եթէ վարդապետութիւն ունիցի, եթէ յայտնութիւն ունիցի, եթէ լեզուս ունիցի, եթէ թարգմանութիւն ունիցի, ամենայն ի շինած լինիցի:

14:26: Եւ արդ՝ զի՞նչ իցէ ե՛ղբարք. յորժամ ՚ի մի՛ վայր ժողովիցիք, իւրաքանչի՛ւրոք ՚ի ձէնջ, եթէ սաղմո՛ս ունիցի, եթէ վարդապետութիւն ունիցի, եթէ յայտնութի՛ւն ունիցի, եթէ լեզուս ունիցի, եթէ թարգմանութի՛ւն ունիցի, ամենայն ՚ի շինած լինիցի[3894]։
[3894] Ոմանք. Եթէ սաղմոս ունի. թէ վարդա՛՛... ՚ի շինուած լինիցի։
26 Եւ արդ, ի՞նչ անել, եղբայրնե՛ր: Երբ ի մի վայր հաւաքուէք, ձեզնից իւրաքանչիւրը՝ շնորհ ունենայ սաղմոս երգելու թէ ուսուցանելու, Աստծու յայտնութիւնը բերելու թէ լեզուներով խօսելու, կամ խօսուածը թարգմանելու, թող այդ բոլորը լինի ի շինութիւն եկեղեցու:
26 Ուրեմն, եղբա՛յրներ, երբ մէկտեղ կը հաւաքուիք, ձեզմէ ամէն մէկը սաղմոս ունի, վարդապետութիւն ունի, լեզու ունի, յայտնութիւն ունի, թարգմանութիւն ունի. ամէնքն ալ շինութեան համար թող ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: Итак что же, братия? Когда вы сходитесь, и у каждого из вас есть псалом, есть поучение, есть язык, есть откровение, есть истолкование, --все сие да будет к назиданию.
14:26  τί οὗν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.
14:26. Τί (What-one) οὖν (accordingly) ἐστίν, (it-be," ἀδελφοί ; ( Brethrened ?"ὅταν (Which-also-ever) συνέρχησθε , ( ye-might-come-together ,"ἕκαστος (each) ψαλμὸν (to-a-psalm) ἔχει, (it-holdeth,"διδαχὴν (to-a-teaching) ἔχει, (it-holdeth,"ἀποκάλυψιν (to-a-shrouding-off) ἔχει, (it-holdeth,"γλῶσσαν (to-a-tongue) ἔχει, (it-holdeth,"ἑρμηνίαν (to-an-explaining-unto) ἔχει: (it-holdeth) πάντα ( all ) πρὸς (toward) οἰκοδομὴν (to-a-house-building) γινέσθω . ( it-should-become )
14:26. quid ergo est fratres cum convenitis unusquisque vestrum psalmum habet doctrinam habet apocalypsin habet linguam habet interpretationem habet omnia ad aedificationem fiantHow is it then, brethren? When you come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification.
26. What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying.
14:26. What is next, brothers? When you gather together, each one of you may have a psalm, or a doctrine, or a revelation, or a language, or an interpretation, but let everything be done for edification.
14:26. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying:

26: Итак что же, братия? Когда вы сходитесь, и у каждого из вас есть псалом, есть поучение, есть язык, есть откровение, есть истолкование, --все сие да будет к назиданию.
14:26  τί οὗν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.
14:26. quid ergo est fratres cum convenitis unusquisque vestrum psalmum habet doctrinam habet apocalypsin habet linguam habet interpretationem habet omnia ad aedificationem fiant
How is it then, brethren? When you come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification.
14:26. What is next, brothers? When you gather together, each one of you may have a psalm, or a doctrine, or a revelation, or a language, or an interpretation, but let everything be done for edification.
14:26. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-40: Ап. дает теперь правила употребления духовных дарований. Сначала он предписывает говорящим языками, чтобы они выступали в количестве двух или трех в собрании, и то порознь, при чем их речи должны быть изъясняемы. Что касается пророков, то и они должны в каждом отдельном собрании выступать только по двое или по трое, прочие же должны сдерживать свои порывы к пророчествованию. Наконец, женщины должны молча присутствовать при богослужении. 26: Всякий дар должен служить к назиданию присутствующих при богослужении - это основное правило употребления даров. - У каждого из вас, т. е. у одного есть один дар, у другого другой. Ап. перечисляет далее пять видов вдохновенного христианского творчества: 1) псалом или песнь, которую составлял христианин, под влиянием особого вдохновения. Это было импровизацией, как показывает самое выражение, употребленное здесь Апостолом (yalmon ecei); 2) поучение(didach) - это тоже слово премудрости или знания (XII:8); 3) язык или речь языками (XII:10); 4) откровение или пророчество (XII:10); и 5) истолкование(XII:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints.

In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.

I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (v. 26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, &c.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying."

II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (v. 27, 28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (v. 28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (v. 20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not--what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (v. 30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (v. 31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (v. 33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.

III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, v. 33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (v. 33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Adam Clarke: Commentary on the Bible - 1831
14:26: How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts.
Albert Barnes: Notes on the Bible - 1834
14:26: How is it then, brethren? - See the note at Co1 14:15. What is the fact? What actually occurs among you? Does that state of things exist which I have described? Is there that order in your public worship which is demanded and proper? It is implied in his asking this question that there might be some things among them which were improper, and which deserved reproof.
When ye come together - For worship.
Everyone of you ... - That is, all the things which are specified would be found among them. It is, evidently, not meant that all these things would be found in the same person, but would all exist at the same time; and thus confusion and disorder would be inevitable. Instead of waiting for an intimation from the presiding officer in the assembly, or speaking in succession and in order, each one probably regarded himself as under the influence of the Holy Spirit; as having an important message to communicate, or as being called on to celebrate the praises of God; and thus confusion and disorder would pRev_ail. Many would be speaking at the same time, and a most unfavorable impression would be made on the minds of the strangers who should be present, Co1 14:23. This implied reproof of the Corinthians is certainly a reproof of those public assemblies where many speak at the same time; or where a portion are engaged in praying, and others in exhortation. Nor can it be urged that in such cases those who engage in these exercises are under the influence of the Holy Spirit; for, however true that may be, yet it is no more true than it was in Corinth, and yet the apostle reproved the practice there. The Holy Spirit is the author of order, and not of confusion Co1 14:33; and true religion prompts to peace and regularity, and not to discord and tumult.
Hath a psalm - Is disposed to sing; is inclined to praise; and, however irregular or improper, expresses his thanks in a public manner, see the note at Co1 14:15.
Hath a doctrine - Has some religious truth on his mind which be deems it of special importance to inculcate, see the note at Co1 14:6.
Hath a tongue - Has something made known to him in a foreign language, or has a power of speaking a foreign language, and exercises it, though it produces great confusion.
Hath a Revelation - Some truth which has been particularly Rev_ealed to him; perhaps an explanation of some mystery (Doddridge); or a Revelation ot some future event (Macknight); or a prophecy (Bloomfield); or a power of explaining some of the truths couched in the types and figures of the Old Testament. Grotius.
Hath an interpretation - An explanation of something that has been uttered by another in a foreign language; See the note at Co1 12:10.
Let all things ... - Let this be the great principle, to promote the edification of the church; See the note at Co1 14:12. If this rule were followed, it would pRev_ent confusion and disorder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: every: Co1 14:6, Co1 12:8-10
Let: Co1 14:4, Co1 14:5, Co1 14:12, Co1 14:40, Co1 12:7; Rom 14:19; Co2 12:19, Co2 13:10; Eph 4:12, Eph 4:16, Eph 4:29; Th1 5:11
Geneva 1599
(12) How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
(12) The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.
John Gill
How is it then, brethren?.... Or "what is it brethren?" The Arabic renders it, "what is the sense of my words?" The meaning of what he had said, the drift of his whole discourse; or rather the sense is, what is to be done in the case he was about to propose?
when ye come together; as a church into one place, to worship God;
everyone of you hath a psalm; not that everyone had this, or any other gift here mentioned, but that there were some among them that had one or other of these several gifts: some of them had a gift of composing and singing a psalm extempore; they delighted in psalmody, and were forward to promote it, and fond of spending the time wholly in it.
Hath a doctrine; others of them had a gift of deducing doctrines out of the word of God, which is profitable for that purpose, in an extraordinary manner, without study, and were capable of teaching them, and instructing men in them in a very edifying way:
hath a tongue others had the gift of speaking with divers tongues; or had knowledge and skill in the Hebrew tongue, could not only pray and sing in that language, and read the sacred text, but could deliver a sermon in it.
Hath a revelation; others had a peculiar insight into the types and figures of the Mosaic dispensation, a clear view of the prophetic writings, and a large discovery of the mysteries of the Gospel, by the Spirit, as a spirit of wisdom and revelation.
Hath an interpretation; others had a gift of interpreting languages, particularly the Hebrew language, when anything was delivered therein by another. Now the apostle answers to the question, what is to be done in such a case, where there is such a variety of gifts, and everyone is desirous of exercising his peculiar gift?
let all things be done to edifying; intimating, that each of these things might be done; every gift might be made use of: he that had a psalm might sing it; and he that had a doctrine might deliver it; he that had a tongue might speak with it; and he that had a revelation might declare it; and he that had an interpretation might make use of it; provided that care was taken that each was done in such a manner, as might be for the edifying of the church that was met together; otherwise, if it was only for ostentation sake to make a show of their gifts and talents, and to nourish their own pride and vanity, no good end would be answered; it had better be let alone: but if edification could be promoted, each gift might be employed; for which the apostle gives the following directions.
John Wesley
What a thing is it, brethren - This was another disorder among them. Every one hath a psalm - That is, at the same time one begins to sing a psalm; another to deliver a doctrine; another to speak in an unknown tongue; another to declare what has been revealed to him; another to interpret what the former is speaking; every one probably gathering a little company about him, just as they did in the schools of the philosophers. Let all be done to edification - So as to profit the hearers.
Robert Jamieson, A. R. Fausset and David Brown
RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Cor 14:26-40)
How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare 1Cor 14:15, where the same Greek occurs.
a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Lk 1:46-55, Lk 1:67-79; Lk 2:34-38).
a doctrine--to impart and set forth to the congregation.
a tongue . . . a revelation--The oldest manuscripts transpose the order: "revelation . . . tongue"; "interpretation" properly following "tongue" (1Cor 14:13).
Let all things be done unto edifying--The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
14:2714:27: Եթէ ՚ի լեզո՛ւս ոք խօսիցի, երկուք. եւ եթէ եւ՛ս աւելի, երե՛ք, եւ ապա մի ըստ միոջէ. եւ մինն թարգմանեսցէ՛[3895]։ [3895] Ոմանք. Խօսեսցի երկուք, եւ թէ եւս առաւել երեք... թարգմանիցէ։
27 Թէ լեզուներ են խօսում, - երկու կամ ամենաշատը երեք հոգի, - թող մէկ-մէկ խօսեն, եւ թող մէկն էլ թարգմանի:
27 Եթէ մէկը օտար լեզու կը խօսի, կամ երկու հոգի, կամ՝ երեք հոգի ըլլան, այն ատեն մէկիկ մէկիկ թող խօսին ու մէկը թող թարգմանէ։
Եթէ ի լեզուս ոք խօսիցի` երկուք, եւ եթէ եւս աւելի` երեք, եւ ապա մի ըստ միոջէ, եւ մինն թարգմանեսցէ:

14:27: Եթէ ՚ի լեզո՛ւս ոք խօսիցի, երկուք. եւ եթէ եւ՛ս աւելի, երե՛ք, եւ ապա մի ըստ միոջէ. եւ մինն թարգմանեսցէ՛[3895]։
[3895] Ոմանք. Խօսեսցի երկուք, եւ թէ եւս առաւել երեք... թարգմանիցէ։
27 Թէ լեզուներ են խօսում, - երկու կամ ամենաշատը երեք հոգի, - թող մէկ-մէկ խօսեն, եւ թող մէկն էլ թարգմանի:
27 Եթէ մէկը օտար լեզու կը խօսի, կամ երկու հոգի, կամ՝ երեք հոգի ըլլան, այն ատեն մէկիկ մէկիկ թող խօսին ու մէկը թող թարգմանէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: Если кто говорит на [незнакомом] языке, [говорите] двое, или много трое, и то порознь, а один изъясняй.
14:27  εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω·
14:27. εἴτε (If-also) γλώσσῃ (unto-a-tongue) τις (a-one) λαλεῖ, (it-speaketh-unto,"κατὰ (down) δύο (to-two) ἢ (or) τὸ (to-the-one) πλεῖστον (to-most-much) τρεῖς , ( to-three ,"καὶ (and) ἀνὰ (up) μέρος, (to-a-portion,"καὶ (and) εἷς (one) διερμηνευέτω: (it-should-explain-through-of)
14:27. sive lingua quis loquitur secundum duos aut ut multum tres et per partes et unus interpreteturIf any speak with a tongue, let it be by two, or at the most by three, and in course: and let one interpret.
27. If any man speaketh in a tongue, by two, or at the most three, and in turn; and let one interpret:
14:27. If anyone is speaking in tongues, let there be only two, or at most three, and then in turn, and let someone interpret.
14:27. If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.
If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret:

27: Если кто говорит на [незнакомом] языке, [говорите] двое, или много трое, и то порознь, а один изъясняй.
14:27  εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω·
14:27. sive lingua quis loquitur secundum duos aut ut multum tres et per partes et unus interpretetur
If any speak with a tongue, let it be by two, or at the most by three, and in course: and let one interpret.
14:27. If anyone is speaking in tongues, let there be only two, or at most three, and then in turn, and let someone interpret.
14:27. If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: О говорящих языками Ап. дает такие три правила: 1) число их должно быть в каждом собрании не более трех 2) они должны говорить не вместе, а по очереди и 3) они могут говорить только тогда, когда в собрании присутствует лицо, обладающее даром изъяснять их речи. Такие лица, очевидно, были уже известны в Коринфе. Впрочем, иногда и сам говорящий языками владел в тоже время и даром истолкования. - Говори себе и Богу, т. е. не говори вслух в церкви, а молись про себя, - даже лучше дома.
Adam Clarke: Commentary on the Bible - 1831
14:27: Speak in an unknown tongue - The Hebrew, as has already been conjectured.
Let it be by two; or at the most by three, and that by course - Let only two or three in one assembly act in this way, that too much time may not be taken up with one exercise; and let this be done by course, the one after the other, that two may not be speaking at the same time: and let one interpret for all that shall thus speak.
Albert Barnes: Notes on the Bible - 1834
14:27: Let it be by two, or at the most by three - That is, two, or at most three in one day, or in one meeting. So Grotius, Rosenmuller, Doddridge, Bloomfield, and Locke, understand it. It is probable that many were endowed with the gift of tongues; and it is certain that they were disposed to exercise the gift even when it could be of no real advantage, and when it was done only for ostentation. Paul had shown to them Co1 14:22, that the main design of the gift of tongues was to convince unbelievers; he here shows them that if that gift was exercised in the church, it should be in such a way as to promote edification. They should not speak at the same time; nor should they regard it as necessary that all should speak at the same meeting. It should not be so as to produce disorder and confusion nor should it be so as to detain the people beyond a reasonable time. The speakers, therefore, in any one assembly should not exceed two or three.
And that by course - Separately; one after another. They should not all speak at the same time.
And let one interpret - One who has the gift of interpreting foreign languages, (Note, Co1 12:10), so that they may be understood, and the church be edified.
Geneva 1599
(13) If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.
(13) The manner how to use the gift of tongues. It may be lawful for one or two, or at the most for three, to use the gift of tongues, one after another in an assembly, so that there is someone to expound their utterances. But if there are none to expound, let him that has the gift speak to himself alone.
John Gill
If any man speak in an unknown tongue,.... He begins with the gift of tongues, with speaking in an unknown tongue, as the Hebrew language, because this they were desirous of: and the rule for this he would have observed is,
let it be by two, or at most by three, and that by course. The Arabic version reads it, "let him speak to two, or at most three, and separately"; as if it respected the number of persons he was to speak to at a time, and that in a separate and private manner: but the apostle's sense is, that two such persons as had the gift of speaking in an unknown tongue, or three at most, should be only employed at one opportunity, lest too much time should be taken up this way, and prevent a more useful and edifying exercise; and that these should speak not together, which would be a mere jargon and confusion, and make them took like madmen, and render them entirely useless indeed; but in course, one after another, that so an interpreter might be able to take their sense, and render what they said, and express it in a language the people understood: for it follows,
let one interpret what the two or three had said. This practice seems to be borrowed from the Jews, who had such an officer in the synagogue as a "Methurgeman", or "an interpreter". The rise of which office, and the rules to be observed in the performance of it, are as follow, delivered by Maimonides (s):
"from the times of Ezra it has been customary that an interpreter should interpret to the people what the reader reads in the law, so that they may understand the nature of things; and the reader reads one verse only, and is silent until the interpreter has interpreted it; then he returns and reads a second verse: a reader may not raise his voice above the interpreter, nor the interpreter raise his voice above the reader. The interpreter may not interpret until the verse is finished out of the mouth of the reader, and the reader may not read a verse until the interpretation is finished out of the mouth of the interpreter; and the interpreter might not lean neither upon a pillar, nor a beam, but must stand in trembling, and in fear; and he may not interpret by writing, but by mouth: and the reader may not help the interpreter; and they may not say the interpretation written in the law; and a little one may interpret by the means of a grown person, but it is no honour to a grown person to interpret by the means of a little one; and two may not interpret as one, but one reads , "and one interprets" (t).''
An interpreter might not interpret according to his own sense, nor according to the form of the words, or its literal sense; nor might he add of his own, but was obliged to go according to the Targum of Onkelos (u), which they say was the same that was delivered on Mount Sinai. The place they stood in was just before the reader; for so it is said (w),
"the interpreters stand before the wise man on the sabbath days, and hear from his mouth, and cause the multitude to hear.''
And elsewhere it is said (x),
"the interpreter stands before the wise man, the preacher, and the wise man (or doctor) whispers to him in the Hebrew language, and he interprets to the multitude in a language they hear,''
or understand. And sometimes these sat at his side, and only reported what the doctor whispered privately. So
"it is said (y), that when the son of R. Judah bar Ilai died, he went into the house of Midrash, or the school, and R. Chaniah ben Akabia went in and sat by his side, and he whispered to him, and he to the interpreter, and the interpreter caused the multitude to hear.''
And they never put any man into this office until he was fifty years of age (z). Several of the Jewish Rabbins were interpreters, as R. Chananiah before mentioned, and R. Chutzphit, and others (a).
(s) Hilchot Tephilla, c. 12 sect. 10. ll. (t) Vid. T. Bab. Roshhashana, fol. 27. 1. & Megilla, fol. 21. 2. (u) T. Bab. Kiddushin, fol. 49. 1. & Maimon. Hilchot Ishot, c. 8. sect. 4. (w) T. Bab. Pesachim, fol. 50. 2. Gloss. in ib. (x) Gloss. in T. Bab. Yoma, fol. 20. 2. (y) T. Bab. Moed Katon, fol. 21. 1. (z) Juchasin, fol. 44. 2. (a) Ib. fol. 42. 1. & 44. 1, 2.
John Wesley
By two or three at most - Let not above two or three speak at one meeting. And that by course - That is, one after another. And let one interpret - Either himself, 1Cor 14:13; or, if he have not the gift, some other, into the vulgar tongue. It seems, the gift of tongues was an instantaneous knowledge of a tongue till then unknown, which he that received it could afterwards speak when he thought fit, without any new miracle.
Robert Jamieson, A. R. Fausset and David Brown
let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course--in turns.
let one interpret--one who has the gift of interpreting tongues; and not more than one.
14:2814:28: Ապա թէ չիցէ՛ ոք որ թարգմանիցէ, լո՛ւռ լիցի յեկեղեցւոջն. ընդ մի՛տս իւր՝ եւ ընդ Աստուծոյ խօսեսցի[3896]։ [3896] Ոմանք. Ապա եթէ չիցէ... լուռ լիցին։
28 Իսկ եթէ չլինի մէկը, որ թարգմանի, թող լուռ մնան եկեղեցում. իրենց մտքում եւ Աստծու հետ թող խօսեն:
28 Բայց եթէ թարգմանող չըլլայ, եկեղեցիին մէջ լուռ թող կենան եւ Աստուծոյ հետ խօսին։
Ապա եթէ չիցէ ոք որ թարգմանիցէ, լուռ լիցի յեկեղեցւոջն, ընդ միտս իւր եւ ընդ Աստուծոյ խօսեսցի:

14:28: Ապա թէ չիցէ՛ ոք որ թարգմանիցէ, լո՛ւռ լիցի յեկեղեցւոջն. ընդ մի՛տս իւր՝ եւ ընդ Աստուծոյ խօսեսցի[3896]։
[3896] Ոմանք. Ապա եթէ չիցէ... լուռ լիցին։
28 Իսկ եթէ չլինի մէկը, որ թարգմանի, թող լուռ մնան եկեղեցում. իրենց մտքում եւ Աստծու հետ թող խօսեն:
28 Բայց եթէ թարգմանող չըլլայ, եկեղեցիին մէջ լուռ թող կենան եւ Աստուծոյ հետ խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: Если же не будет истолкователя, то молчи в церкви, а говори себе и Богу.
14:28  ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῶ δὲ λαλείτω καὶ τῶ θεῶ.
14:28. ἐὰν (if-ever) δὲ (moreover) μὴ (lest) ᾖ (it-might-be) διερμηνευτής, (an-explainer-through-of,"σιγάτω (it-should-silence-unto) ἐν (in) ἐκκλησίᾳ, (unto-a-calling-out-unto,"ἑαυτῷ (unto-self) δὲ (moreover) λαλείτω (it-should-speak-unto) καὶ (and) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
14:28. si autem non fuerit interpres taceat in ecclesia sibi autem loquatur et DeoBut if there be no interpreter, let him hold his peace in the church and speak to himself and to God.
28. but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
14:28. But if there is no one to interpret, he should remain silent in the church, then he may speak when he is alone with God.
14:28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God:

28: Если же не будет истолкователя, то молчи в церкви, а говори себе и Богу.
14:28  ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῶ δὲ λαλείτω καὶ τῶ θεῶ.
14:28. si autem non fuerit interpres taceat in ecclesia sibi autem loquatur et Deo
But if there be no interpreter, let him hold his peace in the church and speak to himself and to God.
14:28. But if there is no one to interpret, he should remain silent in the church, then he may speak when he is alone with God.
14:28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:28: But if there be no interpreter - If there be none present who can give the proper sense of this Hebrew reading and speaking, then let him keep silence, and not occupy the time of the Church, by speaking in a language which only himself can understand.
Albert Barnes: Notes on the Bible - 1834
14:28: But if there be no interpreter - If there be no one present who has the gift of interpretation.
And let him speak to himself and to God - See the note at Co1 14:2, note at Co1 14:4. Let him commune with himself, and with God; let him meditate on the truths which are Rev_ealed to him, and let him in secret express his desires to God.
John Gill
But if there be no interpreter,.... None that has the gift of interpretation of divers tongues, and he that speaks with them has not that, which was sometimes the case:
let him keep silence in the church; let him not make use of his gift publicly before the whole congregation, since without an interpreter it will be entirely useless:
and let him speak to himself, and to God; he may make use of his gift to his own edification, and to the glory of God, by speaking with a low voice, or in his heart, which he himself may be conscious of, and God the searcher of hearts, and that knows all languages, fully understands; and so may be edified himself, and God may be glorified by him; whereas, if he was to use it openly and publicly, it would not only be unprofitable, but an hinderance to others: or he might retire to his own house, and there exercise it by himself, and in the presence of God, when it might be of some use and advantage to himself, but would be highly improper to bring it into the church, or public congregation; for instead of assisting, it would but dampen their devotion, and therefore it was very reasonable he should be silent there.
John Wesley
Let him speak - That tongue, if he find it profitable to himself in his private devotions.
Robert Jamieson, A. R. Fausset and David Brown
let him--the speaker in unknown tongues.
speak to himself, and to God--(compare 1Cor 14:2, 1Cor 14:4) --privately and not in the hearing of others.
14:2914:29: Բայց մարգարէք երկո՛ւ կամ երե՛ք խօսեսցին, եւ ա՛յլքն քննեսցեն[3897]։ [3897] Ոմանք. Երկուք կամ երեք։
29 Բայց թող երկու կամ երեք մարգարէներ խօսեն մէկ-մէկ, իսկ միւսները թող քննեն:
29 Իսկ եթէ մարգարէները երկու կամ երեք հոգի ըլլան, մէկիկ մէկիկ թող խօսին ու միւսները քննեն։
Բայց մարգարէք երկու կամ երեք խօսեսցին, եւ այլքն քննեսցեն:

14:29: Բայց մարգարէք երկո՛ւ կամ երե՛ք խօսեսցին, եւ ա՛յլքն քննեսցեն[3897]։
[3897] Ոմանք. Երկուք կամ երեք։
29 Բայց թող երկու կամ երեք մարգարէներ խօսեն մէկ-մէկ, իսկ միւսները թող քննեն:
29 Իսկ եթէ մարգարէները երկու կամ երեք հոգի ըլլան, մէկիկ մէկիկ թող խօսին ու միւսները քննեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:2929: И пророки пусть говорят двое или трое, а прочие пусть рассуждают.
14:29  προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν·
14:29. προφῆται (Declarers-before) δὲ (moreover) δύο (two) ἢ (or) τρεῖς ( three ) λαλείτωσαν, (they-should-speak-unto,"καὶ (and) οἱ (the-ones) ἄλλοι ( other ) διακρινέτωσαν: (they-should-separate-through)
14:29. prophetae duo aut tres dicant et ceteri diiudicentAnd let the prophets speak, two or three: and let the rest judge.
29. And let the prophets speak two or three, and let the others discern.
14:29. And let the prophets speak, two or three, and let the others discern.
14:29. Let the prophets speak two or three, and let the other judge.
Let the prophets speak two or three, and let the other judge:

29: И пророки пусть говорят двое или трое, а прочие пусть рассуждают.
14:29  προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν·
14:29. prophetae duo aut tres dicant et ceteri diiudicent
And let the prophets speak, two or three: and let the rest judge.
14:29. And let the prophets speak, two or three, and let the others discern.
14:29. Let the prophets speak two or three, and let the other judge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: О пророчествующих Ап. также дает три правила: 1) число пророков, говорящих в собрании, должно быть также небольшое (два или три человека); 2) пророчествование нуждается в пополнении, как и дар языков. Таким пополнением служит рассуждение или обсуждение новых мыслей, высказанных пророком, - насколько эти мысли согласны с основами Евангелия (1Кор.XII:1-3; ср. Ин XVI:13: и сл. ). Это обсуждение совершалось другими (прочие) присутствовавшими при богослужении, способными к тому, христианами, т. е. прежде всего учителями веры, имевшими особое дарование от Духа Св. ; 3) если, во время речи одного пророка, вдохновение осенить кого-нибудь другого, то первый должен замолчать и предоставить слово новому оратору, который, очевидно, получил новое откровение пополняющее то, которое уже сообщено было его предшественником. - Видно отсюда, что все присутствовавшие при богослужении сидели, и вставали только лица, принимавшие активное участие в богослужении.
Adam Clarke: Commentary on the Bible - 1831
14:29: Let the prophets - Those who have the gift of speaking to men to edification, and exhortation, and comfort; Co1 14:3.
Two or three - As prophesying implied psalmody, teaching, and exhortation, Dr. Lightfoot thinks that the meaning of the place is this: Let one sing who has a psalm; let another teach who has a doctrine; and let a third exhort, or comfort, who has a gift of that kind.
And let the other judge - The other prophets, or qualified persons, judge of the propriety of what had been spoken; or let them discern, διακρινετωσαν, how the revelation under the new covenant confirmed and illustrated the revelation granted under the Old Testament. It appears to have been taken for granted, that a man might pretend to this spirit of prophecy who was not sent of God; and therefore it was the duty of the accredited teachers to examine whether what he spoke was according to truth, and the analogy of faith. For the spirits of the prophets are subject to the prophets; every man's gift was to be judged of by those whose age, experience, and wisdom, gave them a right to decide. Besides, though the person who did speak might do it from an impulse of God, yet, if he was not sufficiently known, his testimony ought to be received with caution; and therefore the aged prophets should judge of his gift, lest false doctrines should slide into the Church.
But all these provisions, as Schoettgen justly observes, were in imitation of the practice in the Jewish synagogues; for there it was customary for them to object, interrogate, judge, refute, etc.
Albert Barnes: Notes on the Bible - 1834
14:29: Let the prophets - See the note at Co1 14:1.
Speak two or three - On the same days, or at the same meeting; see the note at Co1 14:27.
And let the other judge - The word "other" (οἱ ἄλλοι hoi alloi, "the others"), Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dictated by the Holy Spirit, or not. But the more probable sense, I think, is that which refers it to the rest of the congregation, and which supposes that they were to compare one doctrine with another, and deliberate on what was spoken, and determine whether it had evidence of being in accordance with the truth. It may be that the apostle here refers to those who had the gift of discerning spirits, and that he meant to say that they were to determine by what spirit the prophets who spoke were actuated. It was possible that those who claimed to be prophets might err, and it was the duty of all to examine whether that which was uttered was in accordance with truth. And if this was a duty then, it is a duty now; if it was proper even when the teachers claimed to be under divine inspiration, it is much more the duty of the people now. No minister of religion has a right to demand that all that he speaks shall be regarded as truth, unless he can give good reasons for it: no man is to be debarred from the right of canvassing freely, and comparing with the Bible, and with sound reason, all that the minister of the gospel advances. No minister who has just views of his office, and a proper acquaintance with the truth, and confidence in it, would desire to prohibit the people from the most full and free examination of all that he utters. It may be added, that the Scripture everywhere encourages the most full and free examination of all doctrines that are advanced; and that true religion advances just in proportion as this spirit of candid, and earnest, and prayerful examination pRev_ails among a people; see the note at Act 17:11; compare Th1 5:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: the prophets: Co1 14:39, Co1 12:10; Th1 5:19-21; Jo1 4:1-3
the other: Rather, the others, οι αλλοι.
Geneva 1599
(14) Let the prophets speak two or three, and let the other judge.
(14) The manner of prophesying: let two or three propound, and let the others judge of that which is propounded, whether it is agreeable to the word of God or not. If in this examination the Lord indicates that nothing was wrong, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the church. Let them be content to be subject to each other's judgment.
John Gill
Let the prophets speak, two or three,.... The apostle having finished the rules for streaking with an unknown tongue, proceeds to lay down some for the gift of prophesying; and observes, that where there are a number of prophets, as very likely there were in the church at Corinth, two or three of them might prophesy, or explain the prophecies of the Old Testament, or preach the Gospel at one opportunity or meeting: he does not use that restrictive clause, "at most", as before, because if there was any necessity or occasion for it, more might be employed, so that care was taken not to burden the people, and send them away loathing; and this they were to do, as before, in course, one after another, otherwise it would be all confusion, nor could they be heard to edification. Though some have thought that they might speak together at one and the same time, in different parts of the church:
and let the other judge: the other prophets that sit and hear, and all such as have a spirit of discerning, whether what the prophets say comes from their own spirits, or from a lying spirit, from the spirit of antichrist, or whether from the Spirit of God; and even the body of the people, private members of the church, and hearers, might judge of the doctrine for themselves, according to the word of God, the standard of faith and practice; and were not to believe every spirit, but try them, whether they were of God, and their doctrines by his word, whether they were true or false; for the spiritual man is in a measure capable of judging all things of a spiritual kind, through that spiritual experience he has of the word of God, and divine things, and by the assistance of the Spirit of God.
John Wesley
Let two or three of the prophets - Not more, at one meeting. Speak - One after another, expounding the scripture.
Robert Jamieson, A. R. Fausset and David Brown
two or three--at one meeting (he does not add "at the most," as in 1Cor 14:27, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1Cor 14:27, "by course," and 1Cor 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues.
judge--by their power of "discerning spirits" (1Cor 12:10), whether the person prophesying was really speaking under the influence of the Spirit (compare 1Cor 12:3; 1Jn 4:13).
14:3014:30: Ապա թէ ա՛յլ ումեք որ նստիցին՝ յայտնեսցի, առաջինն լռեսցէ՛[3898]։ [3898] Ոմանք. Ապա եթէ այլ... նստիցեն։
30 Իսկ եթէ նստածներից մէկը մի յայտնութիւն ունի անելու, առաջինը թող լռի.
30 Իսկ եթէ նստողներէն ուրիշ մէկուն ալ բան մը յայտնուելու ըլլայ, առաջինը թող լռէ։
Ապա եթէ այլ ումեք որ նստիցին` յայտնեսցի, առաջինն լռեսցէ:

14:30: Ապա թէ ա՛յլ ումեք որ նստիցին՝ յայտնեսցի, առաջինն լռեսցէ՛[3898]։
[3898] Ոմանք. Ապա եթէ այլ... նստիցեն։
30 Իսկ եթէ նստածներից մէկը մի յայտնութիւն ունի անելու, առաջինը թող լռի.
30 Իսկ եթէ նստողներէն ուրիշ մէկուն ալ բան մը յայտնուելու ըլլայ, առաջինը թող լռէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3030: Если же другому из сидящих будет откровение, то первый молчи.
14:30  ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω.
14:30. ἐὰν (if-ever) δὲ (moreover) ἄλλῳ (unto-other) ἀποκαλυφθῇ (it-might-have-been-shrouded-off) καθημένῳ , ( unto-sitting-down ,"ὁ (the-one) πρῶτος (most-before) σιγάτω. (it-should-silence-unto)
14:30. quod si alii revelatum fuerit sedenti prior taceatBut if any thing be revealed to another sitting, let the first hold his peace.
30. But if a revelation be made to another sitting by, let the first keep silence.
14:30. But then, if something is revealed to another who is sitting, let the first one become silent.
14:30. If [any thing] be revealed to another that sitteth by, let the first hold his peace.
If [any thing] be revealed to another that sitteth by, let the first hold his peace:

30: Если же другому из сидящих будет откровение, то первый молчи.
14:30  ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω.
14:30. quod si alii revelatum fuerit sedenti prior taceat
But if any thing be revealed to another sitting, let the first hold his peace.
14:30. But then, if something is revealed to another who is sitting, let the first one become silent.
14:30. If [any thing] be revealed to another that sitteth by, let the first hold his peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:30: Be revealed to another that sitteth by - Probably those who were teachers sat on a particular seat, or place, from which they might most readily address the people; and this may be the meaning of sitting by. If such a person could say, I have just received a particular revelation from God, then let him have the liberty immediately to speak it; as it might possibly relate to the circumstances of that time and place.
Albert Barnes: Notes on the Bible - 1834
14:30: If anything be Rev_ealed to another - If, while one is speaking, an important truth is Rev_ealed to another, or is suggested to his mind by the Holy Spirit, which he feels it to be important to communicate.
Let the first hold his peace - That is, let him that was speaking conclude his discourse, and let there not be the confusion arising from two persons speaking. at the same time. Doddridge understands this as meaning, that he to whom the Revelation was made should sit still, until the other was done speaking, and not rise and rudely interrupt him. But this is to do violence to the language. So Macknight understands it, that the one who was speaking was first to finish his discourse, and be silent. before the other began to speak. But this is evidently a forced construction. Locke understands it as meaning, that if, while one was speaking, the meaning of what he said was Rev_ealed to another, the first was to cease speaking until the other had interpreted or explained it. But the obvious meaning of the passage is, that the man that was speaking was to close his discourse and be silent. It does not follow, however, that he was to be rudely interrupted. He might close his discourse deliberately, or perhaps by an intimation from the person to whom the Revelation was made. At any rate, two were not to speak at the same time, but the one who was speaking was to conclude before the other addressed the assembly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: Rev_ealed: Co1 14:6, Co1 14:26
let: Job 32:11, Job 32:15-20, Job 33:31-33; Th1 5:19, Th1 5:20
John Gill
If anything be revealed to another that sitteth by,.... To another prophet that sits, and hears, and tries, and judges what he hears; if he has a clearer revelation made to him of what the other is speaking of, and has a more distinct knowledge of it, and is capable of removing any difficulty that attends it, and of expressing it more plainly, and of proving it more largely, and of setting it in an easier light to the understandings of men:
let the first hold his peace; be that was speaking, upon such an intimation being made to him, let him stop, and give way to him that has the revelation, that the church may receive the benefit of it: hence it may be observed, that the custom of the primitive churches was to hear the word sitting, and the prophet or preacher stood, or sat, as he thought fit; See Gill on Mt 5:1, and that sometimes a revelation was made, and light conveyed to these prophets in a very sudden and extraordinary manner, when it was proper that it should be at once communicated for the good of the whole society: but this is to be understood only of those prophets or preachers, not of the common people; for it must not be thought that any that rose up, and pretended to a revelation, might be indulged to deliver it, and the speaker give way to him, which might be attended with much confusion, and many bad consequences; but only such who were known to have gifts, and who at certain times had peculiar revelations made unto them.
Robert Jamieson, A. R. Fausset and David Brown
If any thing--Translate, "But if any thing."
another that sitteth by--a hearer.
let the first hold his peace--Let him who heretofore spoke, and who came to the assembly furnished with a previous ordinary (in those times) revelation from God (1Cor 14:26), give place to him who at the assembly is moved to prophesy by a sudden revelation from the Spirit.
14:3114:31: Քանզի կարօ՛ղ էք ամենեքեան մի ըստ միոջէ մարգարէանալ. զի ամենեքեան ուսանիցին, եւ ամենեքեա՛ն մխիթարեսցին[3899]։ [3899] Ոմանք. Ամենեքին մի ըստ։
31 քանզի կարող էք բոլորդ էլ մէկ առ մէկ մարգարէանալ, որպէսզի բոլորն էլ սովորեն եւ բոլորն էլ մխիթարուեն.
31 Վասն զի ամէնքդ ալ կրնաք մէկիկ մէկիկ մարգարէանալ, որպէս զի ամէնքն ալ սորվին ու ամէնքն ալ մխիթարուին։
Քանզի կարող էք ամենեքեան մի ըստ միոջէ մարգարէանալ, զի ամենեքեան ուսանիցին եւ ամենեքեան մխիթարեսցին:

14:31: Քանզի կարօ՛ղ էք ամենեքեան մի ըստ միոջէ մարգարէանալ. զի ամենեքեան ուսանիցին, եւ ամենեքեա՛ն մխիթարեսցին[3899]։
[3899] Ոմանք. Ամենեքին մի ըստ։
31 քանզի կարող էք բոլորդ էլ մէկ առ մէկ մարգարէանալ, որպէսզի բոլորն էլ սովորեն եւ բոլորն էլ մխիթարուեն.
31 Վասն զի ամէնքդ ալ կրնաք մէկիկ մէկիկ մարգարէանալ, որպէս զի ամէնքն ալ սորվին ու ամէնքն ալ մխիթարուին։
zohrab-1805▾ eastern-1994▾ western am▾
14:3131: Ибо все один за другим можете пророчествовать, чтобы всем поучаться и всем получать утешение.
14:31  δύνασθε γὰρ καθ᾽ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται,
14:31. δύνασθε ( Ye-able ) γὰρ (therefore) καθ' (down) ἕνα (to-one," πάντες ( all ) προφητεύειν, (to-declare-before-of,"ἵνα (so) πάντες ( all ) μανθάνωσιν (they-might-learn) καὶ (and) πάντες ( all ) παρακαλῶνται, (they-might-be-called-beside-unto,"
14:31. potestis enim omnes per singulos prophetare ut omnes discant et omnes exhortenturFor you may all prophesy, one by one, that all may learn and all may be exhorted.
31. For ye all can prophesy one by one, that all may learn, and all may be comforted;
14:31. For you are all able to prophesy one at a time, so that all may learn and all may be encouraged.
14:31. For ye may all prophesy one by one, that all may learn, and all may be comforted.
For ye may all prophesy one by one, that all may learn, and all may be comforted:

31: Ибо все один за другим можете пророчествовать, чтобы всем поучаться и всем получать утешение.
14:31  δύνασθε γὰρ καθ᾽ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται,
14:31. potestis enim omnes per singulos prophetare ut omnes discant et omnes exhortentur
For you may all prophesy, one by one, that all may learn and all may be exhorted.
14:31. For you are all able to prophesy one at a time, so that all may learn and all may be encouraged.
14:31. For ye may all prophesy one by one, that all may learn, and all may be comforted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33: Пророческое состояние не отнимает у человека силы воли. Он может сдержать прилив вдохновения, пока еще не высказался другой пророк или же дать место новому оратору. Чрез это все присутствующие при богослужении получат научение и назидание: если один пророк занял бы своею речью все время, то он не дал бы возможности выступить другому, речь которого, может быть, гораздо понятнее для некоторых слушателей. И это сдерживание своих порывов вполне возможно, потому что духи (pneumata) пророческие, т. е. различные откровения, получаемые пророками, находятся в распоряжении у пророков, не отнимают у них свободы и соображения. И Бог не мог бы допустить противоположного - Он есть Бог мира. Наконец, такой порядок существует в других церквах - (в собраниях святых людей - en ekkl. twn agiwn) отчего его не держаться и коринфянам?
Adam Clarke: Commentary on the Bible - 1831
14:31: For ye may all prophesy one by one - The gifts which God grants are given for the purpose of edification; but there can be no edification where there is confusion; therefore let them speak one by one.
Albert Barnes: Notes on the Bible - 1834
14:31: For ye may all prophecy ... - There is time enough for all; there is no need of speaking in confusion and disorder. Every person may have an opportunity of expressing his sentiments at the proper time.
That all may learn - In such a manner that there may be edification. This might be done if they would speak one at a time in their proper order.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: all may learn: Co1 14:3, Co1 14:19, Co1 14:35; Pro 1:5, Pro 9:9; Eph 4:11, Eph 4:12
all may be: Rom 1:12; Co2 1:4, Co2 7:6, Co2 7:7; Eph 6:22; Th1 4:18, Th1 5:11, Th1 5:14
John Gill
For ye may all prophesy one by one,.... Not every member of the church, but everyone that had the gift of prophecy; so that they were not confined to two or three prophets at a meeting, but as many as would, or as had anything to deliver, and as time would allow; only care must be taken that confusion be avoided, and order preserved by exercising in turns one after another. This was agreeably to the custom of the Jewish synagogue, in which more might read and speak, though but one at a time; for
"it is forbidden to read in the book of the law, except one only, that all may hearken, and be silent, that so they may hear the words from his mouth, as if they had heard them that very moment from Mount Sinai.''
So here,
that all may learn; more of the doctrine of Christ, and of the mind and will of God, and attain to a greater knowledge in the mysteries of the Gospel, and in the duties of religion, even prophets and teachers as well as private members and common hearers; for there are none who know ever so much, but are capable of being further taught and instructed, and that sometimes by such whose gifts are interior to them:
and all may be comforted; or exhorted, or receive exhortation. The word used signifies both; and prophecy is useful both for exhortation and comfort, and that both to preachers and people.
John Wesley
All - Who have that gift. That all may learn - Both by speaking and by hearing.
Robert Jamieson, A. R. Fausset and David Brown
For ye may--rather, "For ye can [if ye will] all prophesy one by one," giving way to one another. The "for" justifies the precept (1Cor 14:30), "let the first hold his peace."
14:3214:32: Քանզի եւ ոգի՛ք իսկ մարգարէից, մարգարէի՛ց հնազանդին[3900]։ [3900] Ոմանք. Եւ հոգիք իսկ մարգարէիցն մարգարէից հնազանդեսցին։
32 քանի որ մարգարէութեան հոգին ենթարկւում է մարգարէացողին.
32 Եւ մարգարէներուն հոգիները մարգարէներուն հսկողութեան տակ ըլլան։
Քանզի եւ ոգիք իսկ մարգարէից` մարգարէից հնազանդին:

14:32: Քանզի եւ ոգի՛ք իսկ մարգարէից, մարգարէի՛ց հնազանդին[3900]։
[3900] Ոմանք. Եւ հոգիք իսկ մարգարէիցն մարգարէից հնազանդեսցին։
32 քանի որ մարգարէութեան հոգին ենթարկւում է մարգարէացողին.
32 Եւ մարգարէներուն հոգիները մարգարէներուն հսկողութեան տակ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
14:3232: И духи пророческие послушны пророкам,
14:32  καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται·
14:32. (καὶ (and) πνεύματα (currentings-to) προφητῶν (of-declarers-before) προφήταις (unto-declarers-before) ὑποτάσσεται, (it-be-arranged-under,"
14:32. et spiritus prophetarum prophetis subiecti suntAnd the spirits of the prophets are subject to the prophets.
32. and the spirits of the prophets are subject to the prophets;
14:32. For the spirits of the prophets are subject to the prophets.
14:32. And the spirits of the prophets are subject to the prophets.
And the spirits of the prophets are subject to the prophets:

32: И духи пророческие послушны пророкам,
14:32  καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται·
14:32. et spiritus prophetarum prophetis subiecti sunt
And the spirits of the prophets are subject to the prophets.
14:32. For the spirits of the prophets are subject to the prophets.
14:32. And the spirits of the prophets are subject to the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:32: And the spirits of the prophets, etc. - Let no one interrupt another; and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts.
Albert Barnes: Notes on the Bible - 1834
14:32: And the spirits of the prophets - See in Co1 14:1 for the meaning of the word prophets. The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder. This verse gives confirmation to the supposition, that the extraordinary endowments of the Holy Spirit were subjected to substantially the same laws as a man's natural endowments. They were conferred by the Holy Spirit; but they were conferred on free agents, and did not interfere with their free agency. And as a man, though of the most splendid talents and commanding eloquence, has "control" over his own mind, and is not "compelled" to speak, so it was with those who are here called prophets. The immediate reference of the passage is to those who are called "prophets" in the New Testament: and the interpretation should be confined to them.
It is not improbable, however, that the same thing was true of the prophets of the Old Testament; and that it is really true as a general declaration of all the prophets whom God has inspired, that they had control over their own minds, and could speak or be silent at pleasure. In this the spirit of true inspiration differed essentially from the views of the pagan, who regarded themselves as driven on by a wild, controlling influence, that compelled them to speak even when they were unconscious of what they said. Universally, in the pagan world, the priests and priestesses supposed or feigned that they were under an influence which was incontrollable; which took away their powers of self-command, and which made them the mere organs or unconscious instruments of communicating the will of the gods. The Scripture account of inspiration is, however, a very different thing. In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as to destroy the conscious powers of free agency, nor such as to destroy the individuality of the inspired person, or to annihilate what was special in his mode of thinking, his style, or his customary manner of expression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: Co1 14:29, Co1 14:30; Sa1 10:10-13, Sa1 19:19-24; Kg2 2:3, Kg2 2:5; Job 32:8-11; Jer 20:9; Act 4:19, Act 4:20; Jo1 4:1
Geneva 1599
And the (t) spirits of the prophets are subject to the prophets.
(t) The doctrine which the prophets bring, who are inspired with God's Spirit.
John Gill
And the spirits of the prophets are subject to the prophets. Meaning either that the doctrines which the prophets deliver, the explanations they give of passages of Scriptures, the revelations they declare, are subject to the examination, judgment, and censure of other prophets; who have a right to try and judge them, either according to a more clear revelation they may have, or rather according to the sure word of prophecy, the Scriptures of truth; and indeed they are subject to the trial and judgment of the whole church, and therefore ought not to be stiff in their own sentiments, and obstinately persist in them, but cheerfully and readily submit them to be examined, and approved or disapproved by others; and particularly when one that sits by signifies he has something revealed to him, which will better explain, or give further light into what the speaker is upon, he ought to submit and give way to him; and thereby truth may be made manifest and established, instruction, edification, and comfort promoted, and peace and order preserved: or else the sense is, that the spiritual gifts of the prophets, and the inspirations and instincts by which they are acted, and the affections which are excited in them, are subject to themselves, so that they can use, or not use those gifts; though they have the word of the Lord they can forbear speaking, as Jeremy did, for a while, and as the case of Jonah shows; or they can refrain themselves and be silent, and wait till they have proper opportunity of speaking, being not like the prophets of false gods, who are acted by an evil spirit, and observe no order or decorum, but with a sort of fury and madness deliver involuntarily what is suggested to them: but such is not the case of true prophets that are influenced and directed by the Spirit of God, who will give way to one another; one will be silent while the other speaks, and by turns prophesy one after another; and where there is not such a subjection, it is a sign that the Spirit of God is not in them, for the reason that follows.
John Wesley
For the spirits of the prophets are subject to the prophets - But what enthusiast considers this? The impulses of the Holy Spirit, even in men really inspired, so suit themselves to their rational faculties, as not to divest them of the government of themselves, like the heathen priests under their diabolical possession. Evil spirits threw their prophets into such ungovernable ecstasies, as forced them to speak and act like madmen. But the Spirit of God left his prophets the clear use of their judgment, when, and how long, it was fit for them to speak, and never hurried them into any improprieties either as to the matter, manner, or time of their speaking.
Robert Jamieson, A. R. Fausset and David Brown
And--following up the assertion in 1Cor 14:31, "Ye can (if ye will) prophesy one by one," that is, restrain yourselves from speaking all together; "and the spirits of the prophets," that is, their own spirits, acted on by the Holy Spirit, are not so hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they alone should be heard uttering communications from God.
14:3314:33: Զի ո՛չ եթէ խռովութեան է Աստուած, այլ խաղաղութեան՝ որպէս յամենայն եկեղեցիս սրբոց[3901]։ [3901] Ոմանք. Որպէս եւ յամենայն եկե՛՛։
33 որովհետեւ Աստուած խռովութեան Աստուածը չէ, այլ՝ խաղաղութեան:
33 Վասն զի Աստուած խռովութեան Աստուած չէ, հապա խաղաղութեան, ինչպէս սուրբերուն բոլոր եկեղեցիներուն մէջ։
Զի ոչ եթէ խռովութեան է Աստուած, այլ` խաղաղութեան, որպէս յամենայն եկեղեցիս սրբոց:

14:33: Զի ո՛չ եթէ խռովութեան է Աստուած, այլ խաղաղութեան՝ որպէս յամենայն եկեղեցիս սրբոց[3901]։
[3901] Ոմանք. Որպէս եւ յամենայն եկե՛՛։
33 որովհետեւ Աստուած խռովութեան Աստուածը չէ, այլ՝ խաղաղութեան:
33 Վասն զի Աստուած խռովութեան Աստուած չէ, հապա խաղաղութեան, ինչպէս սուրբերուն բոլոր եկեղեցիներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3333: потому что Бог не есть [Бог] неустройства, но мира. Так [бывает] во всех церквах у святых.
14:33  οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,
14:33. οὐ (Not) γάρ (therefore) ἐστιν (it-be) ἀκαταστασίας (of-an-un-standing-down-unto) ὁ (the-one) θεὸς (a-Deity,"ἀλλὰ (other) εἰρήνης,) (of-a-peace) ὡς (as) ἐν (in) πάσαις ( unto-all ) ταῖς (unto-the-ones) ἐκκλησίαις (unto-calling-outs-unto) τῶν: (of-the-ones) ἁγίων . ( of-hallow-belonged )
14:33. non enim est dissensionis Deus sed pacis sicut in omnibus ecclesiis sanctorumFor God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.
33. for God is not of confusion, but of peace; as in all the churches of the saints.
14:33. And God is not of dissension, but of peace, just as I also teach in all the churches of the saints.
14:33. For God is not [the author] of confusion, but of peace, as in all churches of the saints.
For God is not [the author] of confusion, but of peace, as in all churches of the saints:

33: потому что Бог не есть [Бог] неустройства, но мира. Так [бывает] во всех церквах у святых.
14:33  οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,
14:33. non enim est dissensionis Deus sed pacis sicut in omnibus ecclesiis sanctorum
For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.
14:33. And God is not of dissension, but of peace, just as I also teach in all the churches of the saints.
14:33. For God is not [the author] of confusion, but of peace, as in all churches of the saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:33: For God is not the author of confusion - Let not the persons who act in the congregation in this disorderly manner, say, that they are under the influence of God; for he is not the author of confusion; but two, three, or more, praying or teaching in the same place, at the same time, is confusion; and God is not the author of such work; and let men beware how they attribute such disorder to the God of order and peace. The apostle calls such conduct ακαταστασια, tumult, sedition; and such it is in the sight of God, and in the sight of all good men. How often is a work of God marred and discredited by the folly of men! for nature will always, and Satan too, mingle themselves as far as they can in the genuine work of the Spirit, in order to discredit and destroy it. Nevertheless, in great revivals of religion it is almost impossible to prevent wild - fire from getting in amongst the true fire; but it is the duty of the ministers of God to watch against and prudently check this; but if themselves encourage it, then there will be confusion and every evil work.
Albert Barnes: Notes on the Bible - 1834
14:33: God is not the author of confusion - Margin, "Tumult," or "unquietness." His religion cannot tend to produce disorder. He is the God of peace; and his religion will tend to promote order. It is calm, peaceful, thoughtful. It is not boisterous and disorderly.
As in all churches of the saints - As was everywhere apparent in the churches. Paul here appeals to them, and says that this was the fact wheRev_er the true religion was spread, that it tended to produce peace and order. This is as true now as it was then. And we may learn, therefore:
(1) That where there is disorder, there is little religion. Religion does not produce it; and the tendency of tumult and confusion is to drive religion away.
(2) true religion will not lead to tumult, to outcries, or to irregularity. It will not prompt many to speak or pray at once; nor will it justify tumultuous and noisy assemblages.
(3) Christians should regard God as the author of peace. They should always in the sanctuary demean themselves in a Rev_erent manner, and with such decorum as becomes people when they are in the presence of a holy and pure God, and engaged in his worship.
(4) all those pretended conversions, however sudden and striking they may be, which are attended with disorder, and confusion, and public outcries, are to be suspected. Such excitement may be connected with genuine piety, but it is no part of pure religion. That is calm, serious, orderly, heavenly. No person who is under its influence is disposed to engage in scenes of confusion and disorder. Grateful he may be, and he may and will express his gratitude; prayerful he will be, and he will pray; anxious for others he will be, and he will express that anxiety; but it will be with seriousness, tenderness, love; with a desire for the order of God's house, and not with a desire to break in upon and disturb all the solemnities of public worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:33: confusion: Gr. tumult, or unquietness
but: Co1 7:15; Luk 2:14; Rom 15:33; Gal 5:22; Th2 3:16; Heb 13:20; Jam 3:17, Jam 3:18
in: Co1 4:17, Co1 7:17, Co1 11:16
John Gill
For God is not the author of confusion,.... Or disorder, or "tumult", as the Syriac renders it; wherefore he does not inspire and excite his prophets to deliver themselves in a disorderly and tumultuous manner, so as to break in one upon another; but when one speaks, the other is silent, or when one has anything revealed to him, and he signifies it in a proper manner, the other stops and gives way to him, and when he has done another succeeds, and so the rest in order, till the whole opportunity is filled up in an orderly and edifying manner; and whatever is contrary to, or breaks in upon such a method, God is not the author of: for he is the author
of peace, harmony, unity, and concord among his prophets and teachers, and so of order, for the former cannot be without the latter; where there is no order in the ministry, there can be no peace among the ministers, nor comfort in the churches; but God is the God of peace, he calls for, requires, disposes, and approves of peace and order among all his people:
as in all churches of the saints. The Vulgate Latin reads, "as I teach in all", &c. and so read some copies, and may refer to all that is said before; and the sense be, that all the rules he had prescribed concerning speaking with tongues, and prophesying, were not new ones, but such as he had directed to be observed in all churches he was concerned with, and which consisted of holy and good men; or God is the author, not of confusion, but of peace in all the churches; he orders and disposes peace among them, and they attend to it: peace and order, and not confusion and tumult, prevail in all churches that deserve to be called churches of the saints, and therefore were in this to be imitated by the church at Corinth.
Robert Jamieson, A. R. Fausset and David Brown
In all the churches of the saints God is a God of peace; let Him not among you be supposed to be a God of confusion [ALFORD]. Compare the same argument in 1Cor 11:16. LACHMANN and others put a full stop at "peace," and connect the following words thus: "As in all churches of the saints, let your women keep silence in your churches."
14:3414:34: Կանայք՝ յամենայն եկեղեցիս, լո՛ւռ լիցին. զի ո՛չ հրամայի նոցա խօսել, այլ հնազա՛նդ լինել. որպէս եւ օրէնքն իսկ ասեն։
34 Ինչպէս որ է Աստծու բոլոր եկեղեցիներում, կանայք թող լուռ մնան եկեղեցու մէջ, որովհետեւ թոյլատրուած չէ նրանց խօսել, այլ՝ հնազանդ լինել, ինչպէս օրէնքն էլ ասում է:
34 Ձեր կիները եկեղեցիներուն մէջ թող լուռ կենան, վասն զի անոնց հրաման չկայ խօսելու, հապա հնազանդ ըլլալու, ինչպէս օրէնքն ալ կ’ըսէ։
[68]Կանայք [69]յամենայն եկեղեցիս`` լուռ լիցին, զի ոչ հրամայի նոցա խօսել, այլ` հնազանդ լինել, որպէս եւ օրէնքն իսկ ասեն:

14:34: Կանայք՝ յամենայն եկեղեցիս, լո՛ւռ լիցին. զի ո՛չ հրամայի նոցա խօսել, այլ հնազա՛նդ լինել. որպէս եւ օրէնքն իսկ ասեն։
34 Ինչպէս որ է Աստծու բոլոր եկեղեցիներում, կանայք թող լուռ մնան եկեղեցու մէջ, որովհետեւ թոյլատրուած չէ նրանց խօսել, այլ՝ հնազանդ լինել, ինչպէս օրէնքն էլ ասում է:
34 Ձեր կիները եկեղեցիներուն մէջ թող լուռ կենան, վասն զի անոնց հրաման չկայ խօսելու, հապա հնազանդ ըլլալու, ինչպէս օրէնքն ալ կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3434: Жены ваши в церквах да молчат, ибо не позволено им говорить, а быть в подчинении, как и закон говорит.
14:34  αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.
14:34. Αἱ (The-ones) γυναῖκες (women) ἐν (in) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) σιγάτωσαν, (they-should-silence-unto) οὐ (not) γὰρ (therefore) ἐπιτρέπεται (it-be-turned-upon) αὐταῖς (unto-them) λαλεῖν: (to-speak-unto,"ἀλλὰ (other) ὑποτασσέσθωσαν, (they-should-be-arranged-under) καθὼς (down-as) καὶ (and) ὁ (the-one) νόμος (a-parcelee) λέγει. (it-fortheth)
14:34. mulieres in ecclesiis taceant non enim permittitur eis loqui sed subditas esse sicut et lex dicitLet women keep silence in the churches: for it is not permitted them to speak but to be subject, as also the law saith.
34. Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.
14:34. Women should be silent in the churches. For it is not permitted for them to speak; but instead, they should be subordinate, as the law also says.
14:34. Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.
Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law:

34: Жены ваши в церквах да молчат, ибо не позволено им говорить, а быть в подчинении, как и закон говорит.
14:34  αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.
14:34. mulieres in ecclesiis taceant non enim permittitur eis loqui sed subditas esse sicut et lex dicit
Let women keep silence in the churches: for it is not permitted them to speak but to be subject, as also the law saith.
14:34. Women should be silent in the churches. For it is not permitted for them to speak; but instead, they should be subordinate, as the law also says.
14:34. Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: Приглашая женщин к молчанию в богослужебных собраниях, Ап. обосновывает это свое требование ссылкою на закон или на Слово Божие вообще, в котором жена ставится под власть мужа. (Быт III:16). Если жена вообще должна находиться в подчинении у мужа, то она это подчинение не должна нарушать и во время богослужения, выступая в качестве пророчицы или учительницы: ведь, такое выступление будет свидетельствовать о ее намерении руководить мужем своим, который очутится среди слушателей ее речи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

Here the apostle, 1. Enjoins silence on their women in public assemblies, and to such a degree that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection; but, says the apostle, I suffer them not to teach, 1 Tim. ii. 11, 12. There is indeed an intimation (ch. xi. 5) as if the women sometimes did pray and prophecy in their assemblies, which the apostle, in that passage, does not simply condemn, but the manner of performance, that is, praying or prophesying with the head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public performances of theirs. They are not permitted to speak (v. 34) in the church, neither in praying nor prophesying. The connection seems plainly to include the latter, in the limited sense in which it is taken in this chapter, namely, for preaching, or interpreting scripture by inspiration. And, indeed, for a woman to prophesy in this sense were to teach, which does not so well befit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over the man, nor must she therefore be allowed to teach in a congregation: I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there were women who had spiritual gifts of this sort in that age of the church (see Acts xxii. 9), and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never be publicly exercised? For these reasons, some think that these general prohibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, nor so much as to debate and ask questions in the church, but learn in silence there; and, if difficulties occurred, ask their own husbands at home. Note, As it is the woman's duty to learn in subjection, it is the man's duty to keep up his superiority, by being able to instruct her; if it be her duty to ask her husband at home, it is his concern and duty to endeavour at lest to be able to answer her enquiries; if it be a shame for her to speak in the church, where she should be silent, it is a shame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction: It is God's law and commandment that they should be under obedience (v. 34); they are placed in subordination to the man, and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more: so that the apostle concludes it was a shame for women to speak in the church, in the assembly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what in common account had such aspect and appearance? Note, Our spirit and conduct should be suitable to our rank. The natural distinctions God has made, we should observe. Those he has placed in subjection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be content with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.
Adam Clarke: Commentary on the Bible - 1831
14:34: Let your women keep silence in the churches - This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff." And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim, "Let the words of the law be burned, rather than that they should be delivered to women." This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, Co1 11:5, where he lays down rules to regulate this part of their conduct while ministering in the church.
But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God.
But - to be under obedience, as also saith the law - This is a reference to Gen 3:16 : Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view; and not any of those on whom God had poured out his Spirit.
Albert Barnes: Notes on the Bible - 1834
14:34: Let your women keep silence ... - This rule is positive, explicit, and universal. There is no ambiguity in the expressions; and there can be no difference of opinion, one would suppose, in regard to their meaning. The sense evidently is, that in all those things which he had specified, the women were to keep silence; they were to take no part. He had discoursed of speaking foreign languages, and of prophecy; and the evident sense is, that in regard to all these they were to keep silence, or were not to engage in them. These pertained solely to the male portion of the congregation. These things constituted the business of the public teaching; and in this the female part of the congregation were to be silent. "They were not to teach the people, nor were they to interrupt those who were speaking" - Rosenmuller. It is probable that, on pretence of being inspired, the women had assumed the office of public teachers.
In 1 Cor. 11, Paul had argued against their doing this in a certain manner - without their veils Co1 11:4, and he had shown, that "on that account," and "in that manner," it was improper for them to assume the office of public teachers, and to conduct the devotions of the church. The force of the argument in 1 Cor. 11: is, that what he there states would be a sufficient reason against the practice, even if there were no other. It was contrary to all decency and propriety that they should appear "in that manner" in public. He here argues against the practice on every ground; forbids it altogether; and shows that on every consideration it was to be regarded as improper for them even so much as "to ask a question" in time of public service. There is, therefore, no inconsistency between the argument in 1 Cor. 11: and the statement here; and the force of the whole is, that "on every consideration" it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken; compare Ti1 2:11-12.
To be under obedience - To be subject to their husbands; to acknowledge the superior authority of the man; see the note at Co1 11:3.
As also saith the law - Gen 3:16, "And thy desire shall be to thy husband, and he shall rule over thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:34: women: Co1 11:5; Ti1 2:11, Ti1 2:12
they are: Co1 14:35, Co1 11:3, Co1 11:7-10; Eph 5:22-24, Eph 5:33; Col 3:18; Tit 2:5; Pe1 3:1-6
as: Co1 14:21; Gen 3:16; Num 30:3-13; Est 1:17-20
Geneva 1599
(15) Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.
(15) Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.
John Gill
Let your women keep silence in the churches,.... This is a restriction of, and an exception to one of the above rules, that all might prophesy; in which he would be understood of men only, and not of women; and is directed against a practice which seems to have prevailed in this church at Corinth, allowing women to preach and teach in it; and this being a disorderly practice, and what was not used in other churches, the apostle forbids and condemns, and not without reason:
for it is not permitted unto them to speak; that is, in public assemblies, in the church of God, they might not speak with tongues, nor prophesy, or preach, or teach the word. All speaking is not prohibited; they might speak their experiences to the church, or give an account of the work of God upon their souls; they might speak to one another in psalms, hymns, and spiritual songs; or speak as an evidence in any case at a church meeting; but not in such sort, as carried in it direction, instruction, government, and authority. It was not allowed by God that they should speak in any authoritative manner in the church; nor was it suffered in the churches of Christ; nor was it admitted of in the Jewish synagogue; there, we are told (b), the men came to teach, and the women "to hear": and one of their canons runs thus (c);
"a woman may not read (that is, in the law), "in the congregation", or church, because of the honour of the congregation;''
for they thought it a dishonourable thing to a public assembly for a woman to read, though they even allowed a child to do it that was capable of it.
But they are commanded to be under obedience, as also saith the law. In Gen 3:16, "thy desire shall be to thy husband, and he shall rule over thee". By this the apostle would signify, that the reason why women are not to speak in the church, or to preach and teach publicly, or be concerned in the ministerial function, is, because this is an act of power, and authority; of rule and government, and so contrary to that subjection which God in his law requires of women unto men. The extraordinary instances of Deborah, Huldah, and Anna, must not be drawn into a rule or example in such cases.
(b) T. Hieros Chagiga, fol. 75. 4. & T. Bab. Chagiga, fol. 3. 1. (c) Maimon. Hilch. Tephilla, c. 12. sect. 17. T. Bab. Megilla, fol. 23. 1.
John Wesley
Let your women be silent in the churches - Unless they are under an extraordinary impulse of the Spirit. For, in other cases, it is not permitted them to speak - By way of teaching in public assemblies. But to be in subjection - To the man whose proper office it is to lead and to instruct the congregation. Gen 3:16.
Robert Jamieson, A. R. Fausset and David Brown
(Ti1 2:11-12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Cor 11:3; Eph 5:22; Tit 2:5; 1Pet 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21-22, Eph 5:24).
the law--a term applied to the whole Old Testament; here, Gen 3:16.
14:3514:35: Ապա եթէ ուսանե՛լ ինչ կամիցին, ՚ի տա՛ն զարս իւրեանց հարցանիցեն. քանզի անպատե՛հ է կնոջ մարդոյ յեկեղեցւոջ խօսել[3902]։ [3902] Ոմանք. Ապա թէ ուսա՛՛։
35 Իսկ եթէ ուզենան մի բան սովորել, տանը թող իրենց մարդկանց հարցնեն. քանզի կին արարածի համար անպատեհ է խօսել եկեղեցում:
35 Բայց եթէ բան սորվիլ կ’ուզեն, տունը իրենց այրերուն թող հարցնեն. քանզի կիներուն անվայել է եկեղեցիին մէջ խօսիլ։
Ապա եթէ ուսանել ինչ կամիցին, ի տան զարս իւրեանց հարցանիցեն. քանզի անպատեհ է կնոջ մարդոյ յեկեղեցւոջ խօսել:

14:35: Ապա եթէ ուսանե՛լ ինչ կամիցին, ՚ի տա՛ն զարս իւրեանց հարցանիցեն. քանզի անպատե՛հ է կնոջ մարդոյ յեկեղեցւոջ խօսել[3902]։
[3902] Ոմանք. Ապա թէ ուսա՛՛։
35 Իսկ եթէ ուզենան մի բան սովորել, տանը թող իրենց մարդկանց հարցնեն. քանզի կին արարածի համար անպատեհ է խօսել եկեղեցում:
35 Բայց եթէ բան սորվիլ կ’ուզեն, տունը իրենց այրերուն թող հարցնեն. քանզի կիներուն անվայել է եկեղեցիին մէջ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3535: Если же они хотят чему научиться, пусть спрашивают [о том] дома у мужей своих; ибо неприлично жене говорить в церкви.
14:35  εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.
14:35. εἰ (If) δέ (moreover) τι (to-a-one) μανθάνειν (to-learn) θέλουσιν, (they-determine,"ἐν (in) οἴκῳ (unto-a-house) τοὺς (to-the-ones) ἰδίους ( to-private-belonged ) ἄνδρας (to-men) ἐπερωτάτωσαν, (they-should-upon-entreat-unto) αἰσχρὸν (en-shamed) γάρ (therefore) ἐστιν (it-be) γυναικὶ (unto-a-woman) λαλεῖν (to-speak-unto) ἐν (in) ἐκκλησίᾳ. (unto-a-calling-out-unto)
14:35. si quid autem volunt discere domi viros suos interrogent turpe est enim mulieri loqui in ecclesiaBut if they would learn anything, let them ask their husbands at home. For it is a shame for a woman to speak in the church.
35. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.
14:35. And if they want to learn anything, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.
14:35. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church:

35: Если же они хотят чему научиться, пусть спрашивают [о том] дома у мужей своих; ибо неприлично жене говорить в церкви.
14:35  εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.
14:35. si quid autem volunt discere domi viros suos interrogent turpe est enim mulieri loqui in ecclesia
But if they would learn anything, let them ask their husbands at home. For it is a shame for a woman to speak in the church.
14:35. And if they want to learn anything, let them ask their husbands at home. For it is disgraceful for a woman to speak in church.
14:35. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:35: For it is a shame for women to speak in the church - The Jews would not suffer a woman to read in the synagogue; though a servant or even a child, had this permission; but the apostle refers to irregular conduct, such conduct as proved that they were not under obedience, Co1 14:34.
Albert Barnes: Notes on the Bible - 1834
14:35: And if they will learn anything - If anything has been spoken which they do not understand; or if on any particular subject they desire more full information, let them inquire of their husbands in their own dwelling. They may there converse freely; and their inquiries will not be attended with the irregularity and disorder which would occur should they interrupt the order and solemnity of public worship.
For it is a shame - It is disreputable and shameful; it is a breach of propriety. Their station in life demands modesty, humility, and they should be free from the ostentation of appearing so much in public as to take part in the public services of teaching and praying. It does not become their rank in life; it is not fulfilling the object which God evidently intended them to fill. He has appointed people to rule; to hold offices; to instruct and govern the church; and it is improper that women should assume that office upon themselves. This evidently and obviously refers to the church assembled for public worship, in the ordinary and regular acts of devotion. There the assembly is made up of males and females, of old and young, and there it is improper for them to take part in conducting the exercises. But this cannot be interpreted as meaning that it is improper for females to speak or to pray in meetings of their own sex, assembled for prayer or for benevolence; nor that it is improper for a female to speak or to pray in a Sunday School. Neither of these come under the apostle's idea of a church. And in such meetings, no rule of propriety or of the Scriptures is violated in their speaking for the edification of each other, or in leading in social prayer. It may be added here, that on this subject the Jews were very strenuous, and their laws were very strict. The Rabbis taught that a woman should know nothing but the use of the distaff, and they were specially prohibited from asking questions in the synagogue, or even from reading. See Lightfoot. The same rule is still observed by the Jews in the synagogues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:35: let: Eph 5:25-27; Pe1 3:7
a shame: Co1 14:34, Co1 11:6, Co1 11:14; Eph 5:12
John Gill
And if they will learn anything,.... If they are desirous of learning anything in relation to doctrine, duty, or discipline, and of improving their knowledge of divine things, which is very commendable in them; if any difficulty arises in their minds whilst hearing the word, which they want to have removed, or any question to ask for information sake,
let them ask their husbands at home; privately, when retired from the public assembly; for though men might ask one another concerning this, and the other point, in the church, as was usual in the synagogue worship, to which this church at Corinth in many things conformed; yet women were not allowed this freedom, and even in things which belonged to women to do; as for instance, making the cake of the first of their dough, which was to be an heave offering to the Lord, the men were to teach the women at home how, and when to separate it from the rest (d). So the apostle directs women, when they wanted to be informed about any point, to apply to their husbands at their own houses, if they were such as were capable of instructing them; if not, they might apply to other men that were Christian men, and men of knowledge, especially to the prophets, pastors, and teachers of the church, at their habitations:
for it is a shame for women to speak in the church; it is a shame to themselves, as being contrary to the natural modesty and bashfulness of the sex, and a shame to the church, to the non-members of it, and especially to the elders, and more experienced part of it, to be taught and directed by a woman; it is a disgrace to herself and sex, as betraying uncommon pride and vanity, and an unnatural boldness and confidence; and a disgrace to the church to be under such a ministry and conduct.
(d) Bartenora in Misn. Challa, c. 3. sect. 1.
John Wesley
And even if they desire to learn anything - Still they are not to speak in public, but to ask their own husbands at home - That is the place, and those the persons to inquire of.
Robert Jamieson, A. R. Fausset and David Brown
Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame--indecorous.
14:3614:36: Եթէ ՚ի ձէնջ բանն Աստուծոյ ել. եւ կամ առ ձե՞զ միայն եհաս[3903]։ [3903] Ոմանք. Եւ կամ թէ առ ձեզ։
36 Միթէ ձեզնի՞ց ելաւ Աստծու խօսքը եւ կամ թէ միայն ձե՞զ հասաւ:
36 Միթէ Աստուծոյ խօսքը ձեզմէ՞ ելաւ կամ թէ միայն ձեզի՞ հասաւ։
Եթէ ի ձէ՞նջ բանն Աստուծոյ ել, եւ կամ թէ առ ձե՞զ միայն եհաս:

14:36: Եթէ ՚ի ձէնջ բանն Աստուծոյ ել. եւ կամ առ ձե՞զ միայն եհաս[3903]։
[3903] Ոմանք. Եւ կամ թէ առ ձեզ։
36 Միթէ ձեզնի՞ց ելաւ Աստծու խօսքը եւ կամ թէ միայն ձե՞զ հասաւ:
36 Միթէ Աստուծոյ խօսքը ձեզմէ՞ ելաւ կամ թէ միայն ձեզի՞ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3636: Разве от вас вышло слово Божие? Или до вас одних достигло?
14:36  ἢ ἀφ᾽ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;
14:36. Ἢ (Or) ἀφ' (off) ὑμῶν (of-ye) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐξῆλθεν, (it-had-came-out?"ἢ (Or) εἰς (into) ὑμᾶς (to-ye) μόνους ( to-alone ) κατήντησεν; (it-down-ever-a-oned-unto?"
14:36. an a vobis verbum Dei processit aut in vos solos pervenitOr did the word of God come out from you? Or came it only unto you?
36. What? was it from you that the word of God went forth? or came it unto you alone?
14:36. So now, did the Word of God proceed from you? Or was it sent to you alone?
14:36. What? came the word of God out from you? or came it unto you only?
What? came the word of God out from you? or came it unto you only:

36: Разве от вас вышло слово Божие? Или до вас одних достигло?
14:36  ἢ ἀφ᾽ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;
14:36. an a vobis verbum Dei processit aut in vos solos pervenit
Or did the word of God come out from you? Or came it only unto you?
14:36. So now, did the Word of God proceed from you? Or was it sent to you alone?
14:36. What? came the word of God out from you? or came it unto you only?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38: Предвидя, что его предписание не понравится многим коринфянам, Ап. снова указывает на то, что коринфская Церковь представляет собою только одну часть вселенской Церкви и своих порядков заводить не должна. Учение Христово (или Слово Божие) для всех христиан должно быть одно и тоже, и коринфская Церковь не могла получить каких-либо сепаратных предписаний от Бога. Если некоторые будут ссылаться на то, что они действуют по своему как вдохновенные от Бога, то опять и это соображение не основательно: именно вдохновенный от Бога христианин и должен увидеть в речах и предписаниях Апостола заповеди Господни, потому что Ап. ведь тоже говорит по вдохновению. - Конечно - заключает Ап. - найдутся все-таки среди коринфян люди упрямые, непослушные Апостолу, но это упрямство пусть падет на их собственную голову!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order.

In these verses the apostle closes his argument, 1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed with their spiritual gifts as no church did like them; they behaved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, "Came the gospel out from you? Or came it to you only? v. 36. Did Christianity come our of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves." When it was needful or proper the apostle could rebuke with all authority; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion, though such men will hardly bear even the rebukes of an apostle. 2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it (v. 37): "If any man think himself a prophet, or spiritual, let him acknowledge, &c., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the same Spirit; either I or they must be false prophets. By this therefore you may know them. If they say that my directions in this matter are no divine commandments, you may depend upon it they are not divinely inspired. But if any continue after all, through prejudice or obstinacy, uncertain or ignorant whether they or I speak by the Spirit of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in competition with the apostolical character and powers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me are out of the reach of conviction, and must be left to themselves." Note, It is just with God to leave those to the blindness of their own minds who wilfully shut out the light. Those who would be ignorant in so plain a case were justly left under the power of their mistake. 3. He sums up all in two general advices:-- (1.) That though they should not despise the gift of tongues, nor altogether disuse it, under the regulations mentioned, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift. (2.) He charges them to let all things be done decently and in order (v. 40), that is, that they should avoid every thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, or that would help to set it off. Such indecencies and disorders as he had remarked upon were especially to be shunned. They must do nothing that was manifestly childish (v. 20), or that would give occasion to say they were mad (v. 23), nor must they act so as to breed confusion, v. 33. This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once; take their turns, and not interrupt one another. To do otherwise was to destroy the end of a Christians ministry, and all assemblies for Christian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, by our unbecoming and disorderly performance of it and attendance at it.
Adam Clarke: Commentary on the Bible - 1831
14:36: Came the word of God out from you? - Was it from you that other Churches received the Gospel? Are you the mother Church? that you should have rules, and orders, and customs, different from all others; and set yourselves up for a model to be copied by all the Churches of Christ?
Or came it unto you only? - Are you the only Church of God? Are there not many others founded before you that have no such customs, and permit no such disorders?
Albert Barnes: Notes on the Bible - 1834
14:36: What! came the word of God out from you? - The meaning of this is, "Is the church at Corinth the "mother church?" Was it first established; or has it been alone in sending forth the Word of God? You have adopted customs which are unusual. You have permitted women to speak in a manner unknown to other churches; see Co1 11:16. You have admitted irregularity and confusion unknown in all the others. You have allowed many to speak at the same time, and have tolerated confusion and disorder. Have you any "right" thus to differ from others? Have you any authority, as it were, to dictate to them, to teach them, contrary to their uniform custom, to allow these disorders? Should you not rather be conformed to them, and observe the rules of the churches which are older than yours?" The "argument" here is, that the church at Corinth was "not" the first that was established; that it was one of the "last" that had been founded; and that it could, therefore, claim no right to differ from others, or to prescribe to them. The same argument is employed in Co1 11:16; see Note.
Or came it unto you only? - As you are not the first of those who believed, neither are you the only ones. God has sent the same gospel to others, and it is traveling over the world. Others, therefore, have the same right as you to originate customs and special habits; and as this would be attended with confusion and disorder, you should all follow the same rule, and the customs which do not pRev_ail in other churches should not be allowed in yours.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:36: came: Isa 2:3; Mic 4:1, Mic 4:2; Zac 14:8; Act 13:1-3, Act 15:35, Act 15:36, Act 16:9, Act 16:10; Act 17:1, Act 17:10, Act 17:11, Act 17:15, Act 18:1-17; Co2 10:13-16; Th1 1:8
or: Co1 4:7
Geneva 1599
(16) What? came the word of God out from you? or came it unto you only?
(16) A general conclusion of the treatise of the right use of spiritual gifts in assemblies. And this is with a sharp reprehension, lest the Corinthians might seem to themselves to be the only ones who are wise.
John Gill
What? came the word of God out from you?.... That you must give laws to other churches, and introduce new customs and practices never known or used before? No; the word of the Lord came out of Zion, and the law or doctrine of the Lord, the word of the Gospel, the doctrine of the grace of God, came out of Jerusalem. The apostles that first preached it were Jews, and they preached it first in their own land, and planted churches there, before it came to the Gentiles; and therefore the apostle suggests it would be right to consider what was the practice of the churches in Judea, the first Gospel churches, concerning women's speaking in the church, and to conform thereunto; when they would be able to observe, that these first churches from whence the word of God came to them, disallowed of any such practice, but in this point agreed with the old synagogue:
or came it unto you only? no, it came to many other nations, and people, and towns, and cities besides them; and many churches were formed among the Gentiles, who had no such custom, did not permit their women to speak in the church; and therefore why should they be singular and different from all others? other churches had the word of God, had gifts, and prophesying as well as they, and yet had introduced no such custom; and therefore it became them to pay a deference to the judgment and practice of others, especially since these were under, and acted according to the direction of the apostle, which they ought to have been subject to.
John Wesley
Are ye of Corinth either the first or the only Christians? If not, conform herein to the custom of all the churches.
Robert Jamieson, A. R. Fausset and David Brown
What!--Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
14:3714:37: Իսկ եթէ ոք համարիցի մարգարէ լինել, կամ հոգեւոր, գիտասցէ զոր գրեցիդ առ ձեզ, թէ Տեառն պատուիրանք են[3904]։ [3904] Ոսկան. Իսկ եթէ ոք կամիցի մար՛՛։
37 Իսկ եթէ մէկը ինքն իրեն կարծում է մարգարէ կամ տէր՝ հոգեւոր շնորհի, թող իմանայ, թէ ինչ որ գրեցի ձեզ, Տիրոջ պատուիրաններն են:
37 Եթէ մէկը կը կարծէ թէ ինք մարգարէ է, կամ հոգեւոր, թող հաստատ գիտնայ թէ ինչ որ ձեզի գրեցի՝ Տէրոջը պատուէրներն են.
Իսկ եթէ ոք համարիցի մարգարէ լինել, կամ հոգեւոր, գիտասցէ զոր գրեցիդ առ ձեզ թէ Տեառն պատուիրանք են:

14:37: Իսկ եթէ ոք համարիցի մարգարէ լինել, կամ հոգեւոր, գիտասցէ զոր գրեցիդ առ ձեզ, թէ Տեառն պատուիրանք են[3904]։
[3904] Ոսկան. Իսկ եթէ ոք կամիցի մար՛՛։
37 Իսկ եթէ մէկը ինքն իրեն կարծում է մարգարէ կամ տէր՝ հոգեւոր շնորհի, թող իմանայ, թէ ինչ որ գրեցի ձեզ, Տիրոջ պատուիրաններն են:
37 Եթէ մէկը կը կարծէ թէ ինք մարգարէ է, կամ հոգեւոր, թող հաստատ գիտնայ թէ ինչ որ ձեզի գրեցի՝ Տէրոջը պատուէրներն են.
zohrab-1805▾ eastern-1994▾ western am▾
14:3737: Если кто почитает себя пророком или духовным, тот да разумеет, что я пишу вам, ибо это заповеди Господни.
14:37  εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή·
14:37. Εἴ (If) τις (a-one) δοκεῖ (it-thinketh-unto) προφήτης (a-declarer-before) εἶναι (to-be) ἢ (or) πνευματικός, (currenting-to-belonged-of,"ἐπιγινωσκέτω (it-should-acquaint-upon) ἃ ( to-which ) γράφω (I-scribe) ὑμῖν (unto-ye,"ὅτι (to-which-a-one) κυρίου (of-Authority-belonged) ἐστὶν (it-be) ἐντολή: (a-finishing-in)
14:37. si quis videtur propheta esse aut spiritalis cognoscat quae scribo vobis quia Domini sunt mandataIf any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord.
37. If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord.
14:37. If anyone seems to be a prophet or a spiritual person, he should understand these things which I am writing to you, that these things are the commandments of the Lord.
14:37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord:

37: Если кто почитает себя пророком или духовным, тот да разумеет, что я пишу вам, ибо это заповеди Господни.
14:37  εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή·
14:37. si quis videtur propheta esse aut spiritalis cognoscat quae scribo vobis quia Domini sunt mandata
If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord.
14:37. If anyone seems to be a prophet or a spiritual person, he should understand these things which I am writing to you, that these things are the commandments of the Lord.
14:37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:37: If any man think himself to be a prophet, etc. - He who is really a spiritual man, under the influence of the Spirit of God, and capable of teaching the Divine will, he will acknowledge that what I now say is from the same Spirit; and that the things which I now write are the commandments of God, and must be obeyed on pain of his displeasure.
Albert Barnes: Notes on the Bible - 1834
14:37: If any man think himself to be a prophet - See the note at Co1 14:1. If any man claim to be divinely endowed. Macknight renders it, "be really a prophet." But the more correct meaning here is, doubtless, "If any man "profess" to be a prophet; or is "reputed" to be a prophet." Bloomfield. The proper meaning of the word δοκέω dokeō is to seem to oneself; to be of opinion, to suppose, believe, etc.; and the reference here is to one who should "regard himself," or who should believe and profess to be thus endowed.
Or spiritual - Regarding himself as under the extraordinary influence of the Spirit.
Let him acknowledge ... - He will show that he is truly under the influence of the Holy Spirit, by acknowledging my authority, and by yielding obedience to the commands which I utter in the name and by the authority of the Lord. All would probably be disposed to acknowledge the right of Paul to speak to them; all would regard him as an apostle; and all would show that God had influenced their hearts, if they listened to his commands, and obeyed his injunctions. I do not speak by my own authority, or in my own name, says Paul. I speak in the name of the Lord; and to obey the commands of the Lord is a proof of being influenced by his Spirit. True religion everywhere, and the most ardent and enthusiastic zeal that is prompted by true religion, will show their genuineness and purity by a sacred and constant regard for the commands of the Lord. And that zeal which disregards those commands, and which tramples down the authority of the Scriptures and the peace and order of the church, gives demonstration that it is not genuine. It is false zeal, and, however ardent, will not ultimately do good to the cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:37: any: Co1 8:2, Co1 13:1-3; Num 24:3, Num 24:4, Num 24:16; Rom 12:3; Co2 10:7, Co2 10:12, Co2 11:4, Co2 11:12-15; Gal 6:8
let: Co1 7:25, Co1 7:40; Luk 10:16; Th1 4:1-8; Pe2 3:2; Jo1 4:6; Jde 1:17
Geneva 1599
If any man think himself to be a prophet, or (u) spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
(u) Skilful in knowing and judging spiritual things.
John Gill
If any man think himself to be a prophet,.... Or "seems to be a prophet", and is really one; for the apostle does not so much design to strike at the pride, vanity, and appearances of false prophets, as to observe, that those that are really prophets, have the gift of prophesy, either of foretelling future events, or a peculiar gift of preaching the Gospel, and explaining the Scriptures, will allow what he had said to be right:
or spiritual; not merely one that has the Spirit of God, is regenerated and sanctified by him, in opposition to a natural and carnal man; or one that has a larger knowledge of spiritual things, in distinction from a babe in Christ; but one that is endued with spiritual gifts, with the extraordinary gifts of the Spirit, with a discerning of spirits; as there were such among them no doubt, as well as prophets, and who were distinct from them, having the word of wisdom and knowledge:
let him acknowledge that the things that I write unto you are the commandments of the Lord; if he is a true prophet, and really a spiritual man, he will clearly see, and therefore ought to own, that the rules here prescribed concerning speaking with tongues and prophesying, and concerning the intolerableness, unlawfulness, and indecency of women's speaking in public assemblies, are perfectly agreeable to the commands of Christ, and are to be esteemed as such, being delivered under the influence and direction of his Spirit; and which the prophet and spiritual man must discern and allow, if they have the Spirit of God; for whatever was commanded by the apostles under divine inspiration, was all one as if immediately commanded by Christ himself.
John Wesley
Or spiritual - Endowed with any extraordinary gift of the Spirit. Let him - Prove it, by acknowledging that I now write by the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
prophet--the species.
spiritual--the genus: spiritually endowed. The followers of Apollos prided themselves as "spiritual" (1Cor 3:1-3; compare Gal 6:1). Here one capable of discerning spirits is specially meant.
things that I write . . . commandments of the Lord--a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [HINDS, On Inspiration].
14:3814:38: Ապա թէ ոք տգիտանայցէ, տգիտասցի՛[3905]։ [3905] Ոմանք. Ապա եթէ ոք տգի՛՛։ Յօրինակին պակասէր. Ապա՛ թէ ոք տգիտա՛՛։
38 Իսկ եթէ մէկն անգիտանայ դրանք, նա թող անտեսուի եկեղեցուց:
38 Բայց եթէ մէկը տգէտ է՝ թող տգէտ ըլլայ։
Ապա թէ ոք տգիտանայցէ, տգիտասցի:

14:38: Ապա թէ ոք տգիտանայցէ, տգիտասցի՛[3905]։
[3905] Ոմանք. Ապա եթէ ոք տգի՛՛։ Յօրինակին պակասէր. Ապա՛ թէ ոք տգիտա՛՛։
38 Իսկ եթէ մէկն անգիտանայ դրանք, նա թող անտեսուի եկեղեցուց:
38 Բայց եթէ մէկը տգէտ է՝ թող տգէտ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3838: А кто не разумеет, пусть не разумеет.
14:38  εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.
14:38. εἰ (if) δέ (moreover) τις (a-one) ἀγνοεῖ, (it-un-considereth-unto,"ἀγνοεῖται. (it-be-un-considered-unto)
14:38. si quis autem ignorat ignorabiturBut if any man know not, he shall not be known.
38. But if any man is ignorant, let him be ignorant.
14:38. If anyone does not recognize these things, he should not be recognized.
14:38. But if any man be ignorant, let him be ignorant.
But if any man be ignorant, let him be ignorant:

38: А кто не разумеет, пусть не разумеет.
14:38  εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.
14:38. si quis autem ignorat ignorabitur
But if any man know not, he shall not be known.
38. But if any man is ignorant, let him be ignorant.
14:38. If anyone does not recognize these things, he should not be recognized.
14:38. But if any man be ignorant, let him be ignorant.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:38: But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril.
Albert Barnes: Notes on the Bible - 1834
14:38: But if any be ignorant ... - If anyone affects to be ignorant of my authority, or whether I have a right to command. If he affects to doubt whether I am inspired, and whether what I utter is in accordance with the will of God.
Let him be ignorant - At his own peril, let him remain so, and abide the consequences. I shall not take any further trouble to debate with him. I have stated my authority. I have delivered the commands of God. And now, if he disregards them, and still doubts whether all this is said by divine authority, let him abide the consequences of rejecting the law of God. I have given full proof of my divine commission. I have nothing more to say on that head. And now, if he chooses to remain in ignorance or incredulity, the fault is his own, and he must answer for it to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:38: Hos 4:17; Mat 7:6, Mat 15:14; Ti1 6:3-5; Ti2 4:3, Ti2 4:4; Rev 22:11, Rev 22:12
Geneva 1599
(17) But if any man be ignorant, let him be ignorant.
(17) The church ought not to care for those who are stubbornly ignorant, and will not abide to be taught, but to go forward nonetheless in those things which are right.
John Gill
But if any man be ignorant,.... Of "these" words, as the Arabic version adds, and does not know and own them to be the commandments of Christ; though he may profess himself to be a prophet, or a spiritual man, he is a very ignorant one, and has not the Spirit of God he pretends to: and if he will not be convinced, but goes on to doubt, and call in question the truth of these things, and obstinately persist in his ignorance,
let him be ignorant: let him be treated and despised as an ignorant man; and let his ignorance be no hinderance to any in receiving these rules and directions as the commandments of Christ; for no regard is to be had, or pity shown, to a man of affected ignorance, and wilful obstinacy; such a man is not to be known and owned, but shunned and rejected.
John Wesley
Let him be ignorant - Be it at his own peril.
Robert Jamieson, A. R. Fausset and David Brown
if any man be ignorant--wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant--I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
14:3914:39: Այսուհետեւ ե՛ղբարք, նախանձեցարո՛ւք մարգարէանալ, եւ զխօսե՛լն լեզուօք մի՛ արգելուք։
39 Ուրեմն, եղբայրնե՛ր, նախանձախնդի՛ր եղէք մարգարէանալու եւ լեզուներ խօսելը մի՛ արգելէք.
39 Ուստի, եղբա՛յրներ, մարգարէութիւն ընելու նախանձախնդիր եղէք ու լեզուներ խօսիլն ալ մի՛ արգիլէք։
Այսուհետեւ, եղբարք, նախանձեցարուք մարգարէանալ, եւ զխօսելն լեզուօք մի՛ արգելուք:

14:39: Այսուհետեւ ե՛ղբարք, նախանձեցարո՛ւք մարգարէանալ, եւ զխօսե՛լն լեզուօք մի՛ արգելուք։
39 Ուրեմն, եղբայրնե՛ր, նախանձախնդի՛ր եղէք մարգարէանալու եւ լեզուներ խօսելը մի՛ արգելէք.
39 Ուստի, եղբա՛յրներ, մարգարէութիւն ընելու նախանձախնդիր եղէք ու լեզուներ խօսիլն ալ մի՛ արգիլէք։
zohrab-1805▾ eastern-1994▾ western am▾
14:3939: Итак, братия, ревнуйте о том, чтобы пророчествовать, но не запрещайте говорить и языками;
14:39  ὥστε, ἀδελφοί [μου], ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις·
14:39. ὥστε, (As-also," ἀδελφοί ( Brethrened ) μου, (of-me,"ζηλοῦτε (Ye-should-en-crave) τὸ (to-the-one) προφητεύειν, (to-declare-before-of,"καὶ (and) τὸ (to-the-one) λαλεῖν (to-speak-unto) μὴ (lest) κωλύετε (ye-should-prevent) γλώσσαις: (unto-tongues)
14:39. itaque fratres aemulamini prophetare et loqui linguis nolite prohibereWherefore, brethren, be zealous to prophesy: and forbid not to speak with tongues.
39. Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues.
14:39. And so, brothers, be zealous to prophesy, and do not prohibit speaking in tongues.
14:39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues:

39: Итак, братия, ревнуйте о том, чтобы пророчествовать, но не запрещайте говорить и языками;
14:39  ὥστε, ἀδελφοί [μου], ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις·
14:39. itaque fratres aemulamini prophetare et loqui linguis nolite prohibere
Wherefore, brethren, be zealous to prophesy: and forbid not to speak with tongues.
14:39. And so, brothers, be zealous to prophesy, and do not prohibit speaking in tongues.
14:39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: Ап. делает здесь краткую сводку раскрытых выше мыслей о сравнительном значении дара пророчества и дара языков.

Примечание о даре языков. ХІV-я глава дает более данных к определению того, что такое был дар языков. Во-первых, Ап. говорит, что говорящего языками никто не понимает(ст. 2) - ни его единоплеменники, ни люди другого племени, понимающие только свой язык. Во-вторых, говорящий находится в состоянии такого восторга, (ст. 2: - духом) что и сам не может передать осмысленно потом, что волновало его душу (тайны говорит - там же). В-третьих, у говорящего языками не было откровения(ср. ст. 6-й), т. е. он не вникал в существо того, что производилось в нем действием Духа. В-четвертых, глоссолалия людей неверующих не только не обращает к вере во Христа, а напротив дает им повод насмехаться над христианами и оправдывать свое неверие указанием на беспорядочность христианских богослужебных собраний (ст. 22-23; ср. Деян II:13: они - т. е. говорившие языками в день 50-цы - напились сладкого вина! говорили слушавшие говоривших языками). Бог таким образом совершает свой суд над неверующими, давая им видеть то, что может еще более утвердить их в неверии (ср. I:18: и сл. ; 2Кор. II:15: и сл. ). Ясно, что глоссолалия производить такое действие на неверующих, которое не может быть желательным и для самой Церкви. Наконец, глоссолалия сравнивается(ст. 10: и сл. ) с употреблением чуждых языков.

Из всего этого (ср. еще XIII:1: - где идет речь о громком говоре глоссолала, который сравнивается потому с звучанием меди) можно сделать такой вывод: глоссолалия была громкою речью, которая на неподготовленных слушателей производила впечатление какого-то смутного, беспорядочного лепета, а по существу была исторжением глубокого внутреннего чувства, ясно не сознанного самим ее говорившим, так что человек являлся, можно сказать, простым орудием этой внутри его действовавшей высшей духовной жизненной силы. Однако человек говоривший языками не терял способности управлять самим собою и не находился в бессознательном или бредовом состоянии. Он только не мог выразить свои чувства в связной и последовательной речи, спокойно и сдержанно: только истолкователь мог объяснить его громкие отрывочные восклицания. Более сказать о сущности этого дара - ничего нельзя. Вопрос о сходстве его с явлением, имевшим место в день 50-цы, большею частью решается утвердительно. - Что касается самого термина: говорить языками, то опять и это составляет предмет споров. Вероятнее всего предположить, что этот термин взят от тех языков, какие почили в день 50-цы на верующих, собравшихся в Сионской горнице. (Деян II:3: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
14:39: Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit.
And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.
Albert Barnes: Notes on the Bible - 1834
14:39: Covet to prophesy - See the note at Co1 14:1. This is the "summing up" of all that he had said. It was "desirable" that a man should wish to be able to speak, under the teaching of the Holy Spirit, in such a manner as to edify the church.
And forbid not ... - Do not suppose that the power of speaking foreign languages is useless, or is to be despised, or that it is to be prohibited. "In its own place" it is a valuable endowment; and on proper occasions the talent should be exercised; see in Co1 14:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:39: covet: Co1 14:1, Co1 14:3, Co1 14:5, Co1 14:24, Co1 14:25, Co1 12:31; Th1 5:20
Geneva 1599
(18) Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
(18) Prophecy ought certainly to be retained and kept in congregations, and the gift of tongues is not to be forbidden, but all things must be done orderly.
John Gill
Wherefore, brethren, covet to prophesy,.... The apostle now draws to a conclusion, and reassumes the exhortation he gave in the beginning of the chapter, pressing the members of this church to desire the gift of prophecy, that being the most eligible and preferable to others, particularly to speaking with tongues, since it was the most useful and edifying, as he abundantly proves:
and forbid not to speak with tongues; such as have that gift, and are desirous of exercising it, provided they observe the rules prescribed, and have an interpreter; this he adds to promote love, and prevent dissension and discord.
John Wesley
Therefore - To sum up the whole.
Robert Jamieson, A. R. Fausset and David Brown
covet--earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
14:4014:40: Եւ ամենեայն ինչ ձեր պարկեշտութեա՛մբ եւ ըստ կարգի՛ լինիցի։ վջ
40 եւ ձեր ամէն ինչը պարկեշտութեամբ եւ ըստ կարգի թող լինի:
40 Միայն թէ ամէն բան վայելչութեամբ եւ կարգաւ թող ըլլայ։
Եւ ամենեայն ինչ [70]ձեր պարկեշտութեամբ եւ ըստ կարգի լինիցի:

14:40: Եւ ամենեայն ինչ ձեր պարկեշտութեա՛մբ եւ ըստ կարգի՛ լինիցի։ վջ
40 եւ ձեր ամէն ինչը պարկեշտութեամբ եւ ըստ կարգի թող լինի:
40 Միայն թէ ամէն բան վայելչութեամբ եւ կարգաւ թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:4040: только всё должно быть благопристойно и чинно.
14:40  πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
14:40. πάντα ( all ) δὲ (moreover) εὐσχημόνως (unto-goodly-holdened-of) καὶ (and) κατὰ (down) τάξιν (to-an-arranging) γινέσθω . ( it-should-become )
14:40. omnia autem honeste et secundum ordinem fiantBut let all things be done decently and according to order.
40. But let all things be done decently and in order.
14:40. But let everything be done respectfully and according to proper order.
14:40. Let all things be done decently and in order.
Let all things be done decently and in order:

40: только всё должно быть благопристойно и чинно.
14:40  πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.
14:40. omnia autem honeste et secundum ordinem fiant
But let all things be done decently and according to order.
14:40. But let everything be done respectfully and according to proper order.
14:40. Let all things be done decently and in order.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:40: Let all things be done decently - Ευσχημονως· In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted.
And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably.
Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain, confusion, and loss would be prevented, were this rule followed! There is scarcely an embarrassment in civil or domestic life that does not originate in a neglect of this precept. No business, trade, art, or science, can be carried on to any advantage or comfort, unless peculiar attention be paid to it. And as to religion, there can be absolutely none without it. Where decency and order are not observed in every part of the worship of God, no spiritual worship can be performed. The manner of doing a thing is always of as much consequence as the act itself. And often the act derives all its consequence and utility from the manner in which it is performed.
Albert Barnes: Notes on the Bible - 1834
14:40: Let all things be done decently and in order - Let all things be done in an "appropriate" and "becoming" manner; "decorously," as becomes the worship of God. Let all be done in "order, regularly;" without confusion, discord, tumult. The word used here (κατὰ τάξιν kata taxin) is properly a military term, and denotes the order and regularity with which an army is drawn up. This is a general rule, which was to guide them. It was simple, and easily applied. There might be a thousand questions started about the modes and forms of worship, and the customs in the churches, and much difficulty might occur in many of these questions; but here was a simple and plain rule, which might be easily applied. Their good sense would tell them what became the worship of God; and their pious feelings would restrain them from excesses and disorders. This rule is still applicable, and is safe in guiding us in many things in regard to the worship of God. There are many things which cannot be subjected to "rule," or exactly prescribed; there are many things which may and must be left to pious feeling, to good sense, and to the views of Christians themselves, about what will promote their edification and the conversion of sinners. The rule in such questions is plain. Let all be done "decorously," as becomes the worship of the great and holy God; let all be without confusion, noise, and disorder.
In view of this chapter, we may remark:
(1) That public worship should be in a language understood by the people; the language which they commonly employ. Nothing can be clearer than the sentiments of Paul on this. The whole strain of the chapter is to demonstrate this, in opposition to making use of a foreign and unintelligible language in any part of public worship. Paul specifics in the course of the discussion every part of public worship; "public preaching" Co1 14:2-3, Co1 14:5, Co1 14:13, Co1 14:19; "prayer" Co1 14:14-15; "singing" Co1 14:15; and insists that all should be in a language that should be understood by the people. It would almost seem that he had anticipated the sentiments and practice of the Roman Catholic denomination. It is remarkable that a practice should have grown up, and have been defended, in a church professedly Christian, so directly in opposition to the explicit meaning of the New Testament. Perhaps there is not even in the Roman Catholic denomination, a more striking instance of a custom or doctrine in direct contradiction to the Bible. If anything is plain and obvious, it is that worship, in order to be edifying, should be in a language that is understood by the people.
Nor can that service be accepable to God which is not understood by those who offer it; which conveys no idea to their minds, and which cannot, therefore, be the homage of the heart. Assuredly, God does not require the offering of unmeaningful words. Yet, this has been a grand device of the great enemy of man. It has contributed to keep the people in ignorance and superstition; it has pRev_ented the mass of the people from seeing how utterly unlike the New Testament are the sentiments of the papists; and it has, in connection with the kindred doctrine that the Scripture should be withheld from the people, contributed to perpetuate that dark system, and to bind the human mind in chains. Well do the Roman Catholics know, that if the Bible were given to the people, and public worship conducted in a language which they could understand, the system would soon fall. It could not live in the midst of light. It is a system which lives and thrives only in darkness.
(2) preaching should be simple and intelligible. There is a great deal of preaching which might as well be in a foreign tongue as in the language which is actually employed. It is dry, abstruse, metaphysical, remote from the common manner of expression, and the common habits of thought among people. It may be suited to schools of philosophy, but it cannot be suited to the pulpit. The preaching of the Lord Jesus was simple, and intelligible even to a child. And nothing can be a greater error, than for the ministers of the gospel to adopt a dry and metaphysical manner of preaching. The most successful preachers have been those who have been most remarkable for their simplicity and clearness. Nor is simplicity and intelligibleness of manner inconsistent with bright thought and profound sentiments. A diamond is the most pure of all minerals; a river may be deep, and yet its water so pure that the bottom may be seen at a great depth; and glass in the window is most valuable the clearer and purer it is, when it is itself least seen, and when it gives no obstruction to the light. If the purpose is that the glass may be itself an ornament, it may be well to stain it; if to give light, it should be pure. A very shallow stream may be very muddy; and because the bottom cannot be seen, it is no evidence that it is deep. So it is with style. If the purpose is to convey thought, to enlighten and save the soul, the style should be plain, simple, pure. If it be to bewilder and confound, or to be admired as unintelligible, or perhaps as profound, then an abstruse and metaphysical, or a flowery manner may be adopted in the pulpit.
(3) we should learn to value "useful" talent more than that which is splendid and showy; Co1 14:3. The whole scope of this chapter goes to demonstrate that we should more highly prize and desire that talent which may be "useful" to the church, or which may be useful in convincing unbelievers Co1 14:24-25, than that which merely dazzles, or excites admiration. Ministers of the gospel who preach as they should do, engage in their work to win souls to Christ, not to induce them to admire eloquence; they come to teach people to adore the great and dreadful God, not to be loud in their praises of a mortal man.
(4) ministers of the gospel should not aim to be admired. They should seek to be useful. Their aim should not be to excite admiration of their acute and profound talent for reasoning; of their clear and striking power of observation; of their graceful manner; of their glowing and fervid eloquence; of the beauty of their words, or the eloquence of their well-turned periods. They should seek to build up the people of God in holy faith, and so to present truth as that it shall make a deep impression on mankind. No work is so important, and so serious in its nature and results, as the ministry of the gospel; and in no work on earth should there be more seriousness, simplicity, exactness, and correctness of statement, and invincible and unvarying adherence to simple and unvarnished truth. Of all places, the pulpit is the last, in which to seek to excite admiration, or where to display profound learning, or the powers of an abstract and subtle argumentation, "for the sake" of securing a reputation. Cowper has drawn the character of what a minister of the gospel should be. in the wellknown and most beautiful passage in the "Task."
Would I describe a preacher, such as Paul.
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace.
His master-strokes, and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain;
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impress'd.
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds.
May feel it too; affectionate in look,
And tender in address, as well becomes.
A messenger of grace to guilty men.
He stablishes the strong, restores the weak,
Reclaims the wanderer, binds the broken heart,
And, arm'd himself in panoply complete.
Of heavenly temper, furnishes with arms,
Bright as his own, and trains, by every rule.
Of holy discipline, to glorious war,
The sacramental host of God's elect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:40: Co1 14:26-33, Co1 11:34; Rom 13:13 *marg. Col 2:5; Tit 1:5
John Gill
Let all things be done decently and in order. Which may refer not only to what is said in this chapter, but in the foregoing part of the epistle; go not to law before the unbelievers; let not a believing yokefellow depart from an unbelieving one; let not him that has knowledge sit in an idol's temple, and eat meat there; let not a man pray with his head covered, and a woman with hers uncovered; come not to the house of God to eat and drink intemperately, thereby reflecting dishonour and scandal on the ordinance of the Lord's supper; let not any speak in an unknown tongue in the church, without an interpreter, as if he was a madman, nor suffer women to teach in public; all which are very unbecoming, and contrary to the rules of decency: do not encourage animosities, factions, and parties; despise not the faithful ministers of the word, but honour and obey them in the Lord; neglect not the discipline of the church, lay on censures, and pass the sentence of excommunication on such as deserve them; keep the ordinances as they have been delivered, particularly that of the Lord's supper; observe the rules prescribed for prophesying and speaking with tongues, and so all these things will be done according to the order of the Gospel: and the words may be considered as a general rule for the decent and orderly management of all things relating to the worship of God, and discipline of his house; that in all things a good decorum, and strict order, be observed, that nothing be done contrary to the rules of decency, and the laws and commandments of Christ.
John Wesley
Decently - By every individual. In order - By the whole church.
Robert Jamieson, A. R. Fausset and David Brown
Let, &c.--The oldest manuscripts read, "But let," &c. This verse is connected with 1Cor 14:39, "But (while desiring prophecy, and not forbidding tongues) let all things be done decently." "Church government is the best security for Christian liberty" [J. NEWTON]. (Compare 1Cor 14:23, 1Cor 14:26-33).