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1 Korintus 14

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1Pursue love, and earnestly desire spiritual gifts, but especially that you may prophesy. 2For the one speaking in a tongue speaks not to humans but to God; for no one understands, but in the Spirit he speaks mysteries. 3But the one prophesying speaks to humans for their edification, exhortation, and consolation. 4The one speaking in a tongue edifies himself, but the one prophesying edifies the assembly. 5Now I desire all of you to speak in tongues, but even more that you may prophesy. Greater is the one prophesying than the one speaking in tongues, unless he interprets, so that the assembly may receive edification. 6But now, brothers, if I come to you speaking in tongues, what will I profit you, unless I speak to you either in a revelation, or in knowledge, or in prophecy, or in teaching? 7Even lifeless things giving a sound, whether a pipe or a harp, if they do not give a distinction in the tones, how will that which is piped or that which is harped be known? 8For if the trumpet gives an indistinct sound, who will prepare himself for battle? 9So also you, unless you give a clear word through the tongue, how will that which is spoken be known? For you will be speaking into the air. 10There are, it may be, so many kinds of voices in the world, and none of them is voiceless. 11If therefore I do not know the power of the voice, I will be to the speaker a barbarian, and the speaker a barbarian to me. 12So also you, since you are zealots for spiritual gifts, seek that you may abound for the edification of the assembly. 13Therefore let the one speaking in a tongue pray that he may interpret. 14For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15What is it then? I will pray with the spirit, and I will pray also with the mind; I will sing with the spirit, and I will sing also with the mind. 16Otherwise, if you bless with the spirit, how will the one who fills the place of the unlearned say the Amen at your giving of thanks, since he does not know what you are saying? 17For you indeed give thanks well, but the other is not edified. 18I thank my God, I speak in tongues more than all of you; 19yet in the assembly I would rather speak five words with my mind, that I may instruct others also, than ten thousand words in a tongue. 20Brothers, do not be children in your minds, but in malice be infants, and in your minds be mature. 21In the law it is written: "By people of other tongues and by the lips of others I will speak to this people, and not even then will they hear me, says the Lord." 22Therefore tongues are for a sign, not to believers but to unbelievers; whereas prophecy is not for unbelievers but for believers. 23If therefore the whole assembly comes together into one place, and all speak in tongues, and unlearned persons or unbelievers enter, will they not say that you are mad? 24But if all prophesy, and some unbeliever or unlearned person enters, he is convicted by all, he is judged by all, 25the secrets of his heart become manifest; and so, falling on his face, he will worship God, declaring that God is truly among you. 26What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. 27If anyone speaks in a tongue, let it be by two or at the most three, and in turn; and let one interpret. 28But if there is no interpreter, let him be silent in the assembly, and let him speak to himself and to God. 29Let two or three prophets speak, and let the others discern. 30But if a revelation is made to another sitting by, let the first be silent. 31For you can all prophesy one by one, that all may learn and all may be exhorted; 32and the spirits of prophets are subject to prophets. 33For God is not a God of disorder, but of peace. As in all the assemblies of the saints, 34let your women be silent in the assemblies; for it is not permitted for them to speak, but let them be subject, as the law also says. 35But if they wish to learn anything, let them ask their own husbands at home; for it is shameful for a woman to speak in the assembly. 36Or did the word of God go out from you? Or did it come to you only? 37If anyone thinks himself to be a prophet or spiritual, let him recognize that the things which I write to you are a commandment of the Lord. 38But if anyone is ignorant, he is ignored. 39Therefore, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. 40But let all things be done decently and in order.

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Hal yang disepakati oleh tradisi

Universally across all traditions, prophecy is prioritized over uninterpreted tongues because intelligible speech edifies the entire assembly. Flowing from this need for intelligibility, it is broadly affirmed that public utterances of tongues must always be followed by an interpretation, that the requirement for understandable words mandates the use of the vernacular in public worship, and that believers maintain agency over their spiritual expressions because the Holy Spirit does not bypass… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • Public utterances of tongues in a church service must always be followed by an interpretation to benefit the whole body. (8 affirm)
  • The command that all things be done decently and in order provides the biblical foundation for structured liturgical rubrics and ceremonies. (7 affirm)
  • The Holy Spirit does not bypass human self-control, meaning believers maintain agency over their spiritual expressions during worship. (6 affirm)
  • The requirement for intelligible words in the assembly mandates the use of the vernacular in public worship. (5 affirm)

Letak perbedaan tradisi

  • The gift of speaking in tongues consists of actual human languages rather than ecstatic vocalizations.

    oriental-orthodox: AFFIRM; lutheran: DENY; pentecostal: DENY; adventist: AFFIRM; restorationist: AFFIRM

  • The gifts of prophecy and speaking in tongues were foundational to the apostolic era and have ceased.

    catholic: DENY; anglican: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • Prophecy in the gathered assembly primarily refers to the faithful preaching and exposition of the written Word of God.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; pentecostal: DENY

  • Prophecy is a continuous spiritual gift providing local edification and exhortation without carrying the infallible weight of canonical Scripture.

    reformed: DENY; baptist: QUALIFY; pentecostal: AFFIRM; restorationist: DENY

  • The mandate for decency and order serves as the biblical basis for church polity and congregational governance.

    catholic: QUALIFY; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • Paul's instructions mandate an open, participatory meeting structure where communal discernment is prioritized over centralized clerical authority.

    catholic: DENY; oriental-orthodox: DENY; anabaptist: AFFIRM

  • All claims to prophetic revelation must be evaluated by the broader community of believers.

    catholic: DENY; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM

  • The command for women to keep silent in the assembly is a universal, transcultural prohibition against women holding authoritative teaching or leadership roles.

    catholic: DENY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; anabaptist: QUALIFY; pentecostal: DENY; adventist: QUALIFY; restorationist: AFFIRM

  • The injunction for women to remain silent is a localized rule addressing specific disruptions, such as inappropriate questioning, rather than a universal ban on women speaking.

    catholic: QUALIFY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY; baptist: DENY; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The commanded silence of women pertains specifically to the authoritative weighing and judging of prophecies rather than an absolute ban on public speaking.

    oriental-orthodox: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: QUALIFY; pentecostal: DENY; restorationist: DENY

  • Paul's regulations for the assembly in this chapter are binding, transcultural commandments of the Lord.

    catholic: DENY; reformed: QUALIFY; baptist: AFFIRM; methodist: DENY; pentecostal: QUALIFY; restorationist: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

Paul addresses the public exercise of spiritual gifts in the Corinthian assembly, establishing the primacy of building up the Church over individual spiritual experiences. He argues that prophecy is greater than uninterpreted tongues because it is intelligible and edifies others. He insists that prayers and thanksgivings must be understood so that the unlearned can say 'Amen.' To remedy the chaotic worship, he dictates rules for taking turns, mandates that spirits of prophets are subject to prophets, and commands women to keep silent in the assembly, culminating in the overarching principle that all things must be done decently and in order. Reception: The Catholic tradition has long read this chapter sacramentally and liturgically. Eastern and Latin Fathers, such as John Chrysostom, identify the 'giving of thanks' and the subsequent 'Amen' (v. 16) directly with the Eucharistic prayer (the anaphora), emphasizing the laity's active assent to the liturgical action. Thomas Aquinas, in his commentary, notes that prophecy here is not merely foretelling the future but expounding divine mysteries to build up the faithful. Verses 14-19 became highly contested during the Reformation; while the Council of Trent preserved the Latin liturgy to safeguard unity and orthodoxy, the Second Vatican Council (in Sacrosanctum Concilium) retrieved Paul's emphasis on intelligibility to mandate the vernacular, ensuring the faithful could meaningfully participate. Regarding verses 34-35, while older commentators used Paul's injunction for women's silence to strictly bar female liturgical leadership, modern Magisterial documents like Inter Insigniores treat this specific mandate as a disciplinary reflection of early Church order and cultural norms regarding public speaking, distinct from the sacramental theology of holy orders.

Eastern Orthodox

Paul addresses chaotic worship in the Corinthian church by establishing the supremacy of edification over personal spiritual display. He prioritizes prophecy, which builds up the community through intelligible instruction, over uninterpreted speaking in tongues, which isolates the speaker. The chapter concludes with apostolic regulations for the public assembly, emphasizing that God is a God of peace and that worship must reflect this through orderly conduct. Reception: In the Eastern Orthodox patristic consensus, this chapter is foundational for understanding ecclesial worship as rational, communal liturgy rather than chaotic ecstasy. John Chrysostom, in his Homilies on 1 Corinthians, interprets the Corinthian obsession with tongues as a manifestation of vainglory, emphasizing that gifts serve only to build up the Church. Crucially, Chrysostom identifies the giving of thanks in verse 16 with the Eucharistic Anaphora, noting that the clergy cannot complete the offering without the Amen of the assembly. The injunction that all things be done decently and in order is received as a reflection of divine peace.

Oriental Orthodox

In this chapter, Paul addresses the chaotic exercise of spiritual gifts within the Corinthian assembly. He prioritizes prophecy over speaking in tongues because prophecy offers intelligible edification, exhortation, and consolation to the whole church, whereas uninterpreted tongues edify only the speaker. Paul insists on intelligibility in communal worship, arguing that prayers and thanksgiving must engage the understanding so that the unlearned can actively participate by saying 'Amen' (verses 15-16). To curb disorder, he establishes practical regulations: speakers must take turns, interpreters must be present for tongues, and prophets must discern and yield to one another. Furthermore, he mandates that women remain silent in the assembly regarding authoritative speech (verses 34-35). Paul grounds these directives in the theological premise that God is a God of peace, not confusion (verse 33), concluding that all communal worship must be conducted decently and in order (verse 40). Reception: The Oriental Orthodox communion receives 1 Corinthians 14 primarily as a foundational blueprint for Liturgical Order (known as 'Taks' in the Coptic tradition) and ecclesial harmony. The instruction that 'God is not a God of confusion but of peace' (verse 33) and the mandate for all things to be done 'decently and in order' (verse 40) structurally undergird the intricate rubrics of the Divine Liturgy across the Syriac, Coptic, Armenian, and Ethiopian rites. The phenomenon of 'tongues' is universally understood by miaphysite fathers like Severus of Antioch not as ecstatic, irrational babbling, but as the miraculous impartation of unlearned foreign languages for the purpose of global evangelism; thus, the disorder at Corinth was a localized misuse of this charism. The chapter's emphasis on intelligibility, particularly so the congregation can say 'Amen' (verse 16), historically justified the early Oriental Orthodox practice of translating the liturgy from Greek into indigenous vernaculars (Coptic, Syriac, Ge'ez, Armenian) to ensure the conscious, rational participation of the laity. Cyril of Alexandria emphasizes that praying with both the spirit and the understanding (verse 15) requires the rational soul to be consciously illuminated by the Holy Spirit, rejecting any form of mindless ecstasy.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy. 2For he who speaks in another language speaks not to men, but to God, for no one understands, but in the Spirit he speaks mysteries. 3But he who prophesies speaks to men for their edification, exhortation, and consolation. 4He who speaks in another language edifies himself, but he who prophesies edifies the assembly. 5Now I desire to have you all speak with other languages, but even more that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up. 6But now, brothers, if I come to you speaking with other languages, what would I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? 7Even lifeless things that make a sound, whether pipe or harp, if they didn’t give a distinction in the sounds, how would it be known what is piped or harped? 8For if the trumpet gave an uncertain sound, who would prepare himself for war? 9So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. 10There are, it may be, so many kinds of languages in the world, and none of them is without meaning. 11If then I don’t know the meaning of the language, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me. 12So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. 13Therefore let him who speaks in another language pray that he may interpret. 14For if I pray in another language, my spirit prays, but my understanding is unfruitful. 15What should I do? 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. 16Otherwise, if you bless with the spirit, how will he who fills the place of the unlearned say the “Amen” at your giving of thanks, seeing he doesn’t know what you say? 17For you most certainly give thanks well, but the other person is not built up. 18I thank my God, I speak with other languages more than you all. 19However, in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language. 20Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature. 21In the law it is written, “By men of strange languages and by the lips of strangers I will speak to this people. They won’t even listen to me that way, says the Lord.” 22Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. 23If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy? 24But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. 25And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed. 26What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. 27If any man speaks in another language, let there be two, or at the most three, and in turn; and let one interpret. 28But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to God. 29Let two or three of the prophets speak, and let the others discern. 30But if a revelation is made to another sitting by, let the first keep silent. 31For you all can prophesy one by one, that all may learn and all may be exhorted. 32The spirits of the prophets are subject to the prophets, 33for God is not a God of confusion but of peace, as in all the assemblies of the saints. 34Let the wives be quiet in the assemblies, for it has not been permitted for them to be talking except in submission, as the law also says, 35if they desire to learn anything. “Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly.” 36What!? Was it from you that the word of God went out? Or did it come to you alone? 37If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord. 38But if anyone is ignorant, let him be ignorant. 39Therefore, brothers, desire earnestly to prophesy, and don’t forbid speaking with other languages. 40Let all things be done decently and in order.

KJV · King James Version

1Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2For 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. 3But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5I 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. 6Now, 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? 7And 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? 8For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9So 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. 10There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11Therefore 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. 12Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 15What 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. 16Else 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? 17For thou verily givest thanks well, but the other is not edified. 18I thank my God, I speak with tongues more than ye all: 19Yet 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. 20Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. 21In 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. 22Wherefore 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. 23If 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? 24But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 25And 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. 26How 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. 27If 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. 28But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let 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. 35And 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. 36What? came the word of God out from you? or came it unto you only? 37If 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. 38But if any man be ignorant, let him be ignorant. 39Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40Let all things be done decently and in order.

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Perbedaan yang mengubah makna (83)
  • v1 [lexical]: translating 'pneumatikōn' (spiritual gifts, things, or manifestations) and the adverb for preference — “gifts but rather” (KJV, ASV, WEBSTER, DRC) vs “especially” (WEB) vs “things and” (YLT) vs “manifestations” (DARBY)
  • v2 [lexical]: differences in rendering the act of speaking 'mysteries' or 'secrets' — “speaketh mysteries” (KJV, ASV, WEBSTER, DRC) vs “speaks” (WEB, DARBY) vs “doth speak secrets” (YLT)
  • v3 [lexical]: translating 'paramythian' as 'comfort' or 'consolation' — “comfort” (KJV, YLT, WEBSTER, DRC) vs “consolation” (WEB, ASV, DARBY)
  • v5 [grammatical]: phrasing of the apostle's desire or wish — “would that ye” (KJV, WEBSTER) vs “have you” (ASV, DRC) vs “desire to have you” (WEB) vs “wish you” (YLT) vs “desire should” (DARBY)
  • v5 [grammatical]: syntactic phrasing of 'the one who prophesies' — “that prophesieth” (KJV, ASV, WEBSTER, DRC) vs “is greater who prophesies” (WEB) vs “who is prophesying” (YLT) vs “prophesies” (DARBY)
  • v5 [lexical]: (vv 5, 19, 28, 35) translating 'ekklēsia' as 'church' or 'assembly' — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
  • v5 [lexical]: translating the noun/verb phrase for 'edification' or 'building up' — “receive edifying” (KJV, ASV, WEBSTER) vs “edification” (YLT, DARBY, DRC) vs “be built up” (WEB)
  • v6 [stylistic]: translating 'adelphoi' as 'brethren' or 'brothers' — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v6 [grammatical]: (vv 6, 11) auxiliary verb 'shall' vs 'would' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “would” (WEB)
  • v6 [lexical]: translating the conditional conjunction ('unless' vs 'except') — “unless” (WEB, ASV, DARBY, DRC) vs “except” (KJV, YLT, WEBSTER)
  • v6 [grammatical]: prepositional phrasing for 'by way of', 'in', or 'by' — “in” (YLT, DARBY, DRC) vs “way of” (WEB, ASV) vs “by” (KJV, WEBSTER)
  • v6 [grammatical]: prepositional phrasing for 'in', 'of', or 'by' — “in” (YLT, DARBY, DRC) vs “of” (WEB, ASV) vs “by” (KJV, WEBSTER)
  • v6 [grammatical]: phrasing of the noun/gerund for 'prophesying' or 'prophecy' — “of” (WEB, ASV) vs “by prophesying” (KJV, WEBSTER) vs “in prophecy” (DARBY, DRC) vs “in” (YLT)
  • v6 [lexical]: translating 'didachē' as 'teaching' or 'doctrine' — “of teaching” (WEB, ASV) vs “by doctrine” (KJV, WEBSTER) vs “in teaching” (YLT, DARBY) vs “in” (DRC)
  • v7 [grammatical]: phrasing of inanimate objects producing a sound/voice — “without life giving sound” (KJV, YLT, WEBSTER) vs “that make a” (WEB) vs “a voice” (ASV) vs “a” (DARBY) vs “that give” (DRC)
  • v8 [grammatical]: verb tense/mood for the trumpet giving a sound — “the trumpet give” (KJV, ASV, DARBY, DRC) vs “gave” (WEB) vs “also” (YLT) vs “shall” (WEBSTER)
  • v8 [lexical]: translating 'phōnēn' as 'sound' or 'voice' — “sound” (WEB, KJV, DARBY, WEBSTER, DRC) vs “voice” (ASV) vs “a trumpet may give” (YLT)
  • v8 [grammatical]: auxiliary verb choice ('shall', 'would', 'will') — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “would” (WEB) vs “will” (WEBSTER)
  • v8 [lexical]: translating 'polemon' as 'war' or 'battle' — “for war” (WEB, ASV, DARBY) vs “to the battle” (KJV, DRC) vs “for” (YLT, WEBSTER)
  • v9 [lexical]: translating 'laloumenon' (spoken, said, known) — “spoken” (WEB, KJV, ASV, DARBY, WEBSTER) vs “be known” (YLT) vs “said” (DRC)
  • v10 [interpretive]: rendering the idiomatic phrase 'ei tychoi' (it may be / for example) — “it may be” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “for example” (DRC)
  • v10 [lexical]: translating 'phōnōn' as 'voices', 'languages', or 'tongues' — “voices” (KJV, ASV, YLT, DARBY, WEBSTER) vs “languages” (WEB) vs “tongues” (DRC)
  • v10 [grammatical]: article or demonstrative pronoun ('the' vs 'this') — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “this” (DRC)
  • v11 [grammatical]: phrasing of the negative verb ('know not' vs 'do not know' vs 'don't know') — “know not” (KJV, ASV, WEBSTER, DRC) vs “do know” (YLT, DARBY) vs “don’t” (WEB)
  • v11 [lexical]: translating 'dynamin' as 'meaning' or 'power' — “meaning” (WEB, KJV, ASV, WEBSTER) vs “power” (YLT, DARBY, DRC)
  • v11 [lexical]: translating 'phōnēs' as 'voice', 'language', or 'sound' — “voice” (KJV, ASV, YLT, WEBSTER, DRC) vs “language” (WEB) vs “sound” (DARBY)
  • v11 [grammatical]: syntactic phrasing of the participial phrase 'to the one speaking' — “that speaketh” (KJV, ASV, WEBSTER) vs “who speaks” (WEB) vs “who is speaking” (YLT) vs “speaks” (DARBY) vs “to whom I speak” (DRC)
  • v11 [lexical]: translating 'barbaros' as 'barbarian' or 'foreigner' — “barbarian” (KJV, ASV, DARBY, WEBSTER, DRC) vs “foreigner” (WEB, YLT)
  • v14 [interpretive]: rendering 'glōssē', sometimes with supplied words like 'unknown' or 'another' — “in an unknown tongue” (KJV, YLT) vs “a” (ASV, DRC) vs “another language” (WEB) vs “with a” (DARBY) vs “language” (WEBSTER)
  • v14 [grammatical]: verb form and conjunction ('prayeth but', 'prays', 'doth pray and') — “prayeth but” (KJV, ASV, WEBSTER, DRC) vs “prays” (WEB, DARBY) vs “doth pray and” (YLT)
  • v14 [lexical]: translating 'akarpos' as 'unfruitful' or 'without fruit' — “unfruitful” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “without fruit” (DRC)
  • v15 [grammatical]: phrasing of the rhetorical question 'What is it then?' — “is it then” (KJV, ASV, DARBY, WEBSTER, DRC) vs “should” (WEB) vs “then” (YLT)
  • v16 [lexical]: translating 'anaplērōn' as 'fills', 'occupieth', or 'holdeth' — “who fills” (WEB, DARBY) vs “that occupieth” (KJV, WEBSTER) vs “filleth” (ASV) vs “who is filling” (YLT) vs “holdeth” (DRC)
  • v16 [lexical]: translating 'topon' as 'place' or 'room' — “place” (WEB, ASV, YLT, DARBY, DRC) vs “room” (KJV, WEBSTER)
  • v16 [interpretive]: translating 'idiōtou' (unlearned, simple, etc.) — “unlearned” (WEB, KJV, ASV, WEBSTER, DRC) vs “how shall he” (YLT) vs “simple Christian” (DARBY)
  • v17 [lexical]: translating the affirmative particle 'men' (verily, indeed, most certainly) — “thou verily givest” (KJV, ASV, WEBSTER) vs “indeed” (DARBY, DRC) vs “you most certainly give” (WEB) vs “indeed dost give” (YLT)
  • v17 [lexical]: translating 'oikodomeitai' as 'edified' or 'built up' — “edified” (KJV, ASV, DARBY, WEBSTER, DRC) vs “built up” (WEB, YLT)
  • v19 [lexical]: translating the adversative conjunction ('but', 'yet', 'however', 'howbeit') — “but” (YLT, DARBY, DRC) vs “Yet” (KJV, WEBSTER) vs “However” (WEB) vs “howbeit” (ASV)
  • v19 [lexical]: translating 'thelō' (I had rather, would, wish, desire) — “had rather” (KJV, ASV, WEBSTER, DRC) vs “would” (WEB) vs “wish to” (YLT) vs “desire to” (DARBY)
  • v19 [interpretive]: translating 'glōssē' with supplied modifying adjectives — “a” (ASV, DARBY, DRC) vs “an unknown tongue” (KJV, YLT) vs “another language” (WEB) vs “language” (WEBSTER)
  • v20 [grammatical]: verb phrase formatting ('be not' vs 'don't be' vs 'become') — “Brethren be not” (KJV, ASV, DARBY, WEBSTER) vs “Brothers don’t” (WEB) vs “become” (YLT) vs “do become” (DRC)
  • v20 [lexical]: translating 'phresin' (understanding, mind, thoughts, sense) — “thoughts yet” (WEB) vs “understanding howbeit” (KJV) vs “mind yet” (ASV) vs “the but” (YLT) vs “your minds but” (DARBY) vs “yet” (WEBSTER) vs “sense but” (DRC)
  • v20 [lexical]: translating 'nēpiazete' (children, babes, babies) — “ye children but” (KJV, WEBSTER) vs “babes” (ASV, DARBY) vs “babies” (WEB) vs “babes and” (YLT) vs “and” (DRC)
  • v20 [lexical]: translating 'teleioi' (men, mature, perfect, grown) — “understanding be men” (KJV, WEBSTER) vs “thoughts mature” (WEB) vs “mind” (ASV) vs “the become ye perfect” (YLT) vs “your minds grown” (DARBY) vs “sense perfect” (DRC)
  • v21 [grammatical]: phrasing of 'other tongues' / 'strange lips' — “other” (KJV, WEBSTER, DRC) vs “by the” (WEB, ASV) vs “with” (YLT) vs “by strange” (DARBY)
  • v21 [interpretive]: translation of 'legei' with potential supplied contextual words ('that way says') — “saith” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “that way says” (WEB)
  • v22 [grammatical]: translating 'hōste hai glōssai' (Therefore tongues...) — “Wherefore tongues” (KJV, ASV, DRC) vs “Therefore other languages” (WEB) vs “so that the” (YLT) vs “So that” (DARBY) vs “languages” (WEBSTER)
  • v22 [grammatical]: phrasing of 'to those who believe' — “them that believe” (KJV, ASV, WEBSTER) vs “those who” (WEB, DARBY) vs “the believing” (YLT) vs “believers” (DRC)
  • v22 [grammatical]: phrasing of 'to those who believe' in parallel clause — “to those who” (WEB, DARBY) vs “for them which believe” (KJV) vs “to that” (ASV) vs “the believing” (YLT) vs “who” (WEBSTER) vs “to believers” (DRC)
  • v23 [lexical]: translating 'glōssais' as 'tongues' or 'languages' — “with tongues” (KJV, ASV, YLT, DARBY, DRC) vs “other languages” (WEB) vs “in languages” (WEBSTER)
  • v23 [lexical]: translating 'mainesthe' as 'mad', 'crazy', or 'insane' — “mad” (KJV, ASV, YLT, DARBY, DRC) vs “crazy” (WEB) vs “insane” (WEBSTER)
  • v24 [lexical]: translating 'elegchetai' as 'reproved', 'convinced', or 'convicted' — “reproved by” (WEB, ASV) vs “convinced of” (KJV, DRC) vs “convicted by” (YLT) vs “convicted” (DARBY) vs “by” (WEBSTER)
  • v24 [lexical]: translating 'anakrinetai' as 'judged' or 'discerned' — “by” (WEB, ASV, WEBSTER) vs “judged of” (KJV, DARBY, DRC) vs “discerned by” (YLT)
  • v25 [lexical]: translating 'proskynēsei' as 'worship', 'bow before', 'adore', 'do homage' — “and” (WEB, ASV) vs “he will worship” (KJV, WEBSTER) vs “bow before” (YLT) vs “do homage to” (DARBY) vs “adore” (DRC)
  • v25 [lexical]: translating 'apangellōn' as 'declaring', 'reporting', or 'affirming' — “declaring” (WEB, ASV, YLT) vs “and report” (KJV, WEBSTER) vs “reporting” (DARBY) vs “affirming” (DRC)
  • v25 [lexical]: translating 'en hymin' (among, in, amongst) — “among” (WEB, ASV, YLT, DRC) vs “in” (KJV, WEBSTER) vs “indeed amongst” (DARBY)
  • v26 [lexical]: translating 'ti oun estin' (What is it then, How is it then) — “What” (WEB, ASV, DARBY) vs “How” (KJV, WEBSTER, DRC) vs “What then” (YLT)
  • v26 [lexical]: translating 'didachēn' as 'doctrine' or 'teaching' — “hath a doctrine hath” (KJV, WEBSTER, DRC) vs “teaching” (ASV, YLT) vs “has” (WEB) vs “has teaching has” (DARBY)
  • v26 [lexical]: order and wording of 'tongue', 'revelation', 'language' in the list — “tongue hath” (KJV, YLT) vs “revelation” (ASV, DRC) vs “teaching has” (WEB) vs “has” (DARBY) vs “language” (WEBSTER)
  • v27 [lexical]: translating 'ana meros' (in turn, by course, separately) — “in turn” (WEB, ASV, YLT) vs “that by course” (KJV, WEBSTER) vs “separately” (DARBY) vs “in” (DRC)
  • v28 [grammatical]: verb mood (be, is, may) — “be” (KJV, ASV, DARBY, DRC) vs “is” (WEB, WEBSTER) vs “may” (YLT)
  • v28 [lexical]: translating 'sigatō' (keep silence, silent, hold peace) — “keep silence” (KJV, ASV, WEBSTER) vs “be silent” (YLT, DARBY) vs “silent” (WEB) vs “hold his peace” (DRC)
  • v29 [lexical]: translating 'diakrinetōsan' (discern, judge) or supplying the implied verb — “others discern” (WEB, ASV, YLT) vs “others” (DARBY, WEBSTER) vs “other judge” (KJV) vs “rest” (DRC)
  • v30 [lexical]: translating 'sigatō' (hold peace, keep silent) — “hold his peace” (KJV, WEBSTER, DRC) vs “be silent” (YLT, DARBY) vs “keep silent” (WEB) vs “keep silence” (ASV)
  • v31 [grammatical]: translating 'dynasthe' (may, can, are able) — “ye may all prophesy” (KJV, WEBSTER) vs “can” (ASV, DARBY) vs “you can” (WEB) vs “are able” (YLT) vs “you” (DRC)
  • v31 [lexical]: translating 'parakalōntai' as 'exhorted', 'comforted', or 'encouraged' — “exhorted” (WEB, ASV, YLT, DRC) vs “comforted” (KJV, WEBSTER) vs “encouraged” (DARBY)
  • v33 [interpretive]: rendering the implied noun before 'akatastasias' (a God, the author) — “a God” (WEB, ASV, YLT, DARBY) vs “the author” (KJV, WEBSTER) vs “God” (DRC)
  • v33 [lexical]: translating 'akatastasias' as 'confusion', 'tumult', 'disorder', or 'dissension' — “confusion” (WEB, KJV, ASV, WEBSTER) vs “tumult” (YLT) vs “disorder” (DARBY) vs “dissension” (DRC)
  • v33 [lexical]: translating 'ekklēsiais' as 'churches' or 'assemblies' — “the assemblies” (WEB, YLT, DARBY) vs “churches” (KJV, WEBSTER) vs “the” (ASV, DRC)
  • v34 [interpretive]: translating 'hypotassesthōsan' (under obedience, subject, in submission) — “under obedience” (KJV, WEBSTER) vs “in subjection” (ASV, DARBY) vs “subject” (YLT, DRC) vs “talking except in submission” (WEB)
  • v35 [lexical]: translating 'thelousin' as 'will', 'would', 'wish', or 'desire' — “will” (KJV, WEBSTER) vs “would” (ASV, DRC) vs “wish to” (YLT, DARBY) vs “desire to” (WEB)
  • v35 [lexical]: translating 'gynaiki' (women, woman, wife) and associated phrasing — “a shame for women” (KJV, WEBSTER) vs “a woman” (DARBY, DRC) vs “shameful a wife” (WEB) vs “shameful a woman” (ASV) vs “to” (YLT)
  • v35 [lexical]: translating 'lalein' as 'speak' or 'be talking' — “speak” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “be talking” (WEB)
  • v36 [lexical]: translating 'exēlthen' (out from, went, come forth) — “out from you” (KJV, WEBSTER) vs “went” (WEB) vs “went forth” (ASV) vs “come forth” (YLT) vs “go” (DARBY) vs “come” (DRC)
  • v36 [grammatical]: verb phrasing and word order for 'did it come' — “did come to” (WEB, DARBY) vs “came it unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “only” (DRC)
  • v37 [grammatical]: verb choice and form for 'dokei' (thinks, seem, thinketh) — “thinketh” (ASV, WEBSTER) vs “thinks” (WEB) vs “man think himself” (KJV) vs “one doth” (YLT) vs “one thinks” (DARBY) vs “seem” (DRC)
  • v37 [grammatical]: relative pronoun choice ('that' vs 'which') — “that” (KJV, YLT, DARBY, WEBSTER, DRC) vs “which” (WEB, ASV)
  • v37 [textual]: singular 'commandment' vs plural 'commandments' (entolē vs entolai) — “that they commandment” (WEB, ASV) vs “are the commandments of” (KJV, WEBSTER) vs “that” (YLT) vs “that it is” (DARBY) vs “that they” (DRC)
  • v37 [grammatical]: syntactic arrangement of 'Lord's commandment' or 'commands of the Lord' — “Lord” (WEB, KJV, ASV, WEBSTER, DRC) vs “they are commands” (YLT) vs “Lord's commandment” (DARBY)
  • v38 [textual]: active 'let him be ignorant' (agnoeitō) vs passive 'he is not recognized/known' (agnoeitai) — “ignorant” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “known” (DRC)
  • v39 [lexical]: translating 'zēloute' as 'covet', 'desire earnestly', or 'be zealous' — “Wherefore brethren covet” (KJV, WEBSTER) vs “Therefore brothers desire earnestly” (WEB) vs “my desire earnestly” (ASV) vs “so that earnestly desire” (YLT) vs “So that desire” (DARBY) vs “be zealous” (DRC)
  • v40 [lexical]: translating 'euschēmonōs' as 'decently' or 'comelily' — “decently” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “comelily” (DARBY)
  • v40 [grammatical]: translating 'kata' (in, with, according to) — “in” (WEB, KJV, ASV, YLT, WEBSTER) vs “with” (DARBY) vs “according to” (DRC)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Provided Greek text (critical edition, NA28/UBS5/SBLGNT tradition).

Nama-nama ilahi: Theos (God), Kyrios (Lord).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In the context of the first-century Greco-Roman world, 1 Corinthians 14 represents Paul's attempt to regulate ecstatic and charismatic worship practices that were causing disorder in the Corinthian assembly. Philologically and rhetorically, Paul constructs a hierarchy of spiritual gifts based on the principle of communal edification ('oikodomē'). He contrasts speaking in tongues ('glossais lalein'), which he characterizes as communication directed to God that leaves the mind ('nous') unfruitful, with prophecy ('propheteuein'), which provides intelligible exhortation to the community (vv. 2-4). Drawing on analogies from musical instruments and foreign languages (vv. 7-11), Paul insists that public speech must be intelligible. He employs a complex hermeneutical maneuver in verse 21, freely adapting Isaiah 28:11-12 to argue that uninterpreted tongues function as a sign of judgment upon unbelievers, whereas intelligible prophecy leads to their conviction and worship (vv. 22-25). The chapter concludes with a 'church order' outlining how a participatory assembly should function: members bring varied contributions, but speakers must take turns, interpreters must be present for tongues, and prophets must subject themselves to communal discernment (vv. 26-33). Embedded within these regulations are verses demanding the silence and submission of women (vv. 34-35), appealing to 'the law' and cultural norms of shame.

Jewish interpretation

Because 1 Corinthians is part of the New Testament, it is not recognized as Scripture within Judaism and has no place in Jewish theological, legal (halakhic), or liturgical life. Read historically by modern Jewish scholars, this chapter is viewed as a window into the evolving liturgical practices of first-century Jesus-believing communities. Jewish historians note that Paul is attempting to impose order on ecstatic Hellenistic practices (glossolalia) by prioritizing intelligible instruction (prophecy and teaching), which aligns more closely with the didactic focus of the early Jewish synagogue.

Latter-day Saint

In this chapter, Paul addresses the chaotic use of spiritual gifts in Corinthian worship, particularly the practice of speaking in tongues (glossolalia). He argues that prophecy is superior to speaking in tongues because prophecy edifies the entire congregation through understandable speech, whereas tongues only edify the speaker unless interpreted. Paul insists that all public worship must be intelligible and orderly, capping his instruction with the principle that God is a God of peace, not confusion. He also issues instructions regarding the silence and submission of women in the assembly, and concludes by urging the Corinthians to eagerly desire prophecy while conducting all things 'decently and in order.'

Jehovah's Witnesses

Paul instructs the Corinthian congregation on the proper exercise of spiritual gifts, emphasizing that all things must be done for edification. He elevates prophecy over speaking in tongues because clear, understandable instruction builds up the entire assembly (verses 1-12), whereas uninterpreted tongues only edify the speaker. Paul sets strict rules for orderly meetings: speakers must take turns, tongues require an interpreter, and women are instructed to remain silent and in submission (verses 26-35). The overarching principle is that 'God is not a God of confusion, but of peace' (verse 33), and everything must be done 'decently and in order' (verse 40).

Pilihan terjemahan yang dibuat NCB (42)
  • v1: spiritual gifts — Specifies the substantive adjective contextually in relation to charismatic endowments.
  • v1: but especially — Accurately renders the comparative force of 'mallon de' highlighting prophecy over other gifts.
  • v2: speaks mysteries — Preserves the theological weight of 'mysteria' rather than colloquializing it to 'secrets'.
  • v2: in the Spirit — Reflects the academic and contextual understanding of pneuma as the mediating divine force in charismatic utterances.
  • v2: in a tongue — Retains the literal term 'tongue' to leave open the disputed nature of the gift (human languages vs ecstatic vocalizations).
  • v2: speaking / speaks — Mirrors the exact source shift from the substantive participle to the finite indicative verb.
  • v3: consolation — Differentiates 'paramythian' lexically from 'paraklēsis' (exhortation).
  • v4: The one speaking / the one prophesying — Preserves the exact syntactical parallelism of the Greek participial clauses.
  • v5: I desire — Updates the volitional verb to a dignified contemporary equivalent.
  • v5: assembly — Reflects the non-anachronistic civic and gathered sense of the local congregation in its first-century context.
  • v6: brothers — Translates direct address using contemporary English rather than archaic forms.
  • v6: in teaching — Conveys the active, pedagogical sense of 'didachē' better than 'doctrine', matching the preposition 'en' uniformly.
  • v7: lifeless things giving a sound — Preserves the participial structure and literal meaning of 'apsycha didonta' without colloquializing.
  • v8: gives — Translates the subjunctive condition into standard modern English present indicative.
  • v9: clear word — Supports the broadly affirmed principle that public worship mandates intelligible speech in the vernacular.
  • v9: that which is spoken — Maintains the substantive participle structure and the repetition with 'speaking'.
  • v10: voices — Translates literally to preserve the wordplay with the alpha-privative 'voiceless' (aphōnon).
  • v11: barbarian — Preserves the specific cultural nuance of the Greek term rather than the generic 'foreigner'.
  • v12: zealots — Retains the literal noun form to capture the phonological wordplay with 'seek' (zēteite).
  • v14: unfruitful — Uses the standard English adjective for lack of cognitive or agricultural productivity.
  • v15: What is it then? — Accurately and completely renders the interrogative phrase without supplying external auxiliary verbs.
  • v16: the Amen — Preserves the definite article reflecting the liturgical response as a specific substantive entity.
  • v16: giving of thanks — Accommodates traditions that explicitly link this vocabulary to highlight the assembly's active Amen in the Eucharistic prayer.
  • v17: you / the other — Emphasizes the exact singular numerical contrast focusing on individual interaction within the corporate body.
  • v18: my God — Preserves the personal possessive pronoun in the divine address.
  • v19: five words / ten thousand words — Preserves the precise and extreme hyperbole of the original numerical contrast.
  • v20: infants — Preserves the developmental wordplay progressing from 'children' to 'infants' to 'mature'.
  • v21: says — Removes interpolative contextual additions like 'that way' attached to the verb of speech.
  • v23: whole assembly / all — Preserves the grammatical shift from the singular corporate body to the plural actions of its participants.
  • v24: convicted — Emphasizes the moral and internal weight of the prophetic exposure rather than mere intellectual convincing.
  • v25: worship — Standard rendering of proskuneō for religious adoration directed toward God.
  • v26: revelation, has a tongue — Corrects translation ordering variants to strictly match the underlying source text sequence.
  • v27: in turn — Accurately reflects the sequential participation mandated for charismatic activity.
  • v28: no interpreter — Reflects the broadly affirmed principle that uninterpreted public utterances must yield to silence in the assembly.
  • v29: discern — Uses 'discern' to connect conceptually with 'judged' from v24, highlighting the communal evaluation of prophecy.
  • v32: prophets to prophets — Directly places the cognates side-by-side exactly as arranged in the source language.
  • v33: disorder — Directly contrasts with 'peace' in the context of chaotic public worship regulation.
  • v34: let your women be silent — Translates the injunction directly rather than narrowing it to 'talking', leaving unresolved the deep dispute among traditions over whether it is a universal prohibition against authoritative teaching or a localized rule.
  • v37: a commandment — Follows the singular form of the source text against the plural textual variant.
  • v38: is ignored — Adopts the passive textual reading (agnoeitai) and translates it to yield the polyptoton 'is ignorant, is ignored' corresponding to the source.
  • v39: earnestly desire — Preserves the inclusio identically mirroring the command opening the chapter in verse 1.
  • v40: decently and in order — Reflects the broadly maintained foundation for structured liturgical rubrics derived from this exact command.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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