1 Corinthians 14

40 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

1 Corinthians 14 applies the love principle of chapter 13 to the specific question of tongues and prophecy in corporate worship. Paul argues consistently that prophecy is superior to uninterpreted tongues because prophecy builds up the whole congregation, while unintelligible speech edifies only the speaker. He establishes practical regulations: tongues must be interpreted, prophets must speak in order, and everything must be done for building up. The chapter culminates in a call for orderly worship, grounded in the character of God, who is a God of peace, not confusion.

What Makes This Chapter Remarkable

Paul's insistence on intelligibility over ecstatic experience was counter-cultural in Corinth, where pagan worship at temples of Dionysus and Apollo featured frenzied, unintelligible utterances. His argument that uninterpreted tongues make the speaker a 'foreigner' (barbaros, v. 11) to fellow worshipers inverts the Corinthian pride in this gift. The Old Testament quotation from Isaiah 28:11-12 (v. 21) is used in a surprising way — tongues are a sign not for believers but for unbelievers, and a negative sign at that, signaling judgment rather than blessing.

Translation Friction

Verses 34-35, which command women to be silent in the churches, stand in tension with 11:5, where Paul assumes women pray and prophesy in the assembly. Proposals include: (a) Paul is quoting a Corinthian slogan he will then refute, (b) the silence concerns only the evaluation of prophecy, (c) the verses are a later interpolation (some manuscripts place them after v. 40). We render the SBLGNT text as given and note the interpretive difficulty.

Connections

This chapter completes the spiritual gifts discussion begun in chapter 12 and framed by chapter 13. The Isaiah 28 quotation connects Corinthian tongue-speaking to the prophetic tradition of judgment oracles. The worship regulations parallel those in 1 Thessalonians 5:19-22. The closing principle 'God is not a God of disorder but of peace' (v. 33) grounds liturgical practice in theology proper.

1 Corinthians 14:1

Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε.

Pursue love, and earnestly desire the spiritual gifts, but especially that you may prophesy.

KJV Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

Notes & Key Terms

Translator Notes

The imperative diokete ('pursue, chase') is aggressive — love must be actively hunted, not passively awaited. The transition from chapter 13 is seamless: love is supreme, but gifts still matter. Paul's preference for prophecy over tongues will dominate the chapter.

1 Corinthians 14:2

ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·

For one who speaks in a tongue does not speak to people but to God, for no one understands, but he speaks mysteries in the Spirit.

KJV 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.

Notes & Key Terms

Translator Notes

The KJV adds 'unknown' before 'tongue,' which is not in the Greek. Paul's point is not that tongues are bad but that they are vertically directed (to God) and therefore unintelligible to the horizontal audience without interpretation. The word mysteria ('mysteries') carries positive connotation — genuine spiritual content that lacks a human audience.

1 Corinthians 14:3

ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν.

But the one who prophesies speaks to people for their building up, encouragement, and consolation.

KJV But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

Notes & Key Terms

Translator Notes

Three purposes of prophecy are named: oikodome ('building up,' from the construction metaphor Paul favors), paraklesis ('encouragement, exhortation'), and paramythia ('consolation, comfort'). Prophecy serves the community; tongues without interpretation do not.

1 Corinthians 14:4

ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ.

The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.

KJV He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

Notes & Key Terms

Translator Notes

Paul concedes that tongues do edify the individual speaker — this is not dismissed. But the standard for worship is communal edification. The verb oikodomei ('builds up') is used for both, but the object shifts from 'himself' to 'the church.'

1 Corinthians 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.

Now I want all of you to speak in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets, so that the church may be built up.

KJV 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.

Notes & Key Terms

Translator Notes

Paul does not forbid or denigrate tongues — he wishes all spoke in tongues. But he ranks prophecy higher because of its communal benefit. The exception clause is critical: if tongues are interpreted, they become functionally equivalent to prophecy for building up the church.

1 Corinthians 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;

Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching?

KJV 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?

Notes & Key Terms

Translator Notes

Paul uses himself as an example. Four forms of intelligible speech are listed as alternatives to uninterpreted tongues: revelation, knowledge, prophecy, and teaching. All four communicate understandable content to the audience.

1 Corinthians 14:7

ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον;

Even lifeless instruments that produce sound, whether flute or harp — if they do not produce distinct notes, how will anyone recognize the tune being played on the flute or the harp?

KJV 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?

Notes & Key Terms

Translator Notes

Paul draws an analogy from music. The word diastole ('distinction, difference') refers to the intervals between notes that create melody. Without distinguishable intervals, music becomes noise — precisely what unintelligible tongues are in worship.

1 Corinthians 14:8

καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον;

And if the trumpet produces an indistinct sound, who will prepare for battle?

KJV For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

Notes & Key Terms

Translator Notes

The military analogy intensifies the point: an unclear trumpet call is not merely unhelpful but dangerous. In the Roman military context familiar to Corinth, different trumpet calls signaled advance, retreat, and various formations. An ambiguous signal could be fatal.

1 Corinthians 14:9

οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.

So it is with you. Unless you produce intelligible speech with your tongue, how will anyone know what is being said? For you will be speaking into the air.

KJV 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.

Notes & Key Terms

Translator Notes

The phrase eis aera lalountes ('speaking into the air') is vivid — the words dissipate like breath in wind, reaching no one. The Greek eusemon ('clear, intelligible') literally means 'well-signed' or 'well-marked.'

1 Corinthians 14:10

τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον·

There are doubtless many different kinds of languages in the world, and none is without meaning.

KJV There are, it may be, so many kinds of voices in the world, and none of them is without signification.

Notes & Key Terms

Translator Notes

The word phone can mean 'voice,' 'sound,' or 'language.' Paul's point is that every language, however foreign, carries meaning to its native speakers. The problem with uninterpreted tongues is not that they lack meaning but that their meaning is inaccessible.

1 Corinthians 14:11

ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.

So if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker will be a foreigner to me.

KJV 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.

Notes & Key Terms

Translator Notes

The Greek barbaros ('barbarian, foreigner') was onomatopoeic — it mimicked the 'bar-bar' sound that foreign languages seemed to make to Greek ears. Paul's use is ironic: the Corinthians prized tongues as a spiritual achievement, but the practical effect is mutual incomprehension — they become barbarians to one another.

1 Corinthians 14:12

οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.

So with you. Since you are eager for manifestations of the Spirit, strive to excel in building up the church.

KJV Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

Notes & Key Terms

Translator Notes

Paul redirects their zeal rather than quenching it. The word pneumaton ('of spirits') is unusual — most translations supply 'spiritual gifts,' but the word may refer to spiritual manifestations more broadly. The imperative is clear: channel your enthusiasm toward what builds the community.

1 Corinthians 14:13

διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ.

Therefore, let the one who speaks in a tongue pray that he may interpret.

KJV Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

Notes & Key Terms

Translator Notes

The connection between tongue-speaking and interpretation is presented as a matter of prayer. The tongue-speaker himself should seek the gift of interpretation, ensuring that his own utterance can serve the community.

1 Corinthians 14:14

ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.

For if I pray in a tongue, my spirit prays but my mind is unfruitful.

KJV For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

Notes & Key Terms

Translator Notes

Paul distinguishes between pneuma ('spirit') and nous ('mind'). In tongues-prayer, the human spirit engages God but the cognitive faculty (nous) produces no intelligible fruit for others. Paul does not dismiss spirit-prayer but insists that mind-engagement is also necessary in corporate settings.

1 Corinthians 14:15

τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ.

What then? I will pray with my spirit, but I will also pray with my mind. I will sing praise with my spirit, but I will also sing praise with my mind.

KJV 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.

Notes & Key Terms

Translator Notes

Paul models the balanced approach: both spirit and mind are engaged. The verb psalo ('I will sing, I will make music') originally meant 'to pluck a stringed instrument' and came to mean 'to sing psalms or hymns.' Both prayer and singing should engage the full person.

1 Corinthians 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;

Otherwise, if you give thanks with your spirit, how can the outsider say "Amen" to your thanksgiving, since he does not know what you are saying?

KJV 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?

Notes & Key Terms

Translator Notes

The Greek idiotes ('outsider, layperson, uninstructed person') does not mean 'idiot' but refers to someone who lacks the specialized knowledge to understand — in this case, the unintelligible tongue. The congregational 'Amen' was a crucial element of early Christian worship (cf. Justin Martyr, First Apology 65), requiring comprehension of what was said.

1 Corinthians 14:17

σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ' ὁ ἕτερος οὐκ οἰκοδομεῖται.

For you may be giving thanks well enough, but the other person is not built up.

KJV For thou verily givest thanks well, but the other is not edified.

Notes & Key Terms

Translator Notes

Again Paul affirms that tongues-prayer is genuine thanksgiving — 'well enough' (kalos) is not sarcastic. The problem is not quality but accessibility. Individual spiritual experience, however authentic, must serve the community in corporate worship.

1 Corinthians 14:18

εὐχαριστῶ τῷ θεῷ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·

I thank God that I speak in tongues more than all of you.

KJV I thank my God, I speak with tongues more than ye all:

Notes & Key Terms

Translator Notes

Paul establishes his authority to regulate tongues by revealing that he himself exercises this gift abundantly. He cannot be accused of envying a gift he lacks. The claim 'more than all of you' is remarkable and may be hyperbolic, but it prevents the Corinthians from dismissing his instructions as sour grapes.

1 Corinthians 14:19

ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.

But in the church I would rather speak five words with my mind in order to instruct others than ten thousand words in a tongue.

KJV 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.

Notes & Key Terms

Translator Notes

The ratio is staggering: five intelligible words outweigh ten thousand unintelligible ones. The Greek myrioi ('ten thousand') is the largest number Greek had a single word for — it represents an overwhelming quantity. The verb katecheso ('I might instruct') is the root of 'catechism' — teaching that produces understanding.

1 Corinthians 14:20

Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.

Brothers and sisters, do not be children in your thinking. In evil be infants, but in your thinking be mature.

KJV Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

Notes & Key Terms

Translator Notes

Paul calls the Corinthians' obsession with tongues childish. The wordplay is sharp: be babies (nepiazo) in evil but adults (teleioi, 'mature, complete') in thinking. The word phresin ('in understanding/thinking') refers to practical judgment, not abstract intellect.

1 Corinthians 14:21

ἐν τῷ νόμῳ γέγραπται ὅτι Ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ' οὕτως εἰσακούσονταί μου, λέγει κύριος.

In the Law it is written: "By people of strange tongues and by the lips of foreigners I will speak to this people, and even then they will not listen to me, says the Lord."

KJV 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.

Notes & Key Terms

Translator Notes

Paul quotes Isaiah 28:11-12, calling it 'the Law' (a common Jewish usage for the entire Old Testament). In Isaiah's original context, the 'strange tongues' were the Assyrian invaders — unintelligible speech was a sign of God's judgment on disobedient Israel. Paul applies this typologically to the Corinthian situation.
[TCR Cross-Reference] Quotes Isaiah 28:11-12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

1 Corinthians 14:22

ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν.

So then, tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers.

KJV 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.

Notes & Key Terms

Translator Notes

This verse is notoriously difficult because the scenario in verses 23-25 seems to reverse the logic. If tongues are for unbelievers, why do unbelievers react negatively to tongues (v. 23)? The resolution may be that tongues are a negative sign (of judgment, as in the Isaiah passage) for unbelievers, while prophecy positively builds up believers.

1 Corinthians 14:23

Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;

So if the whole church comes together and everyone speaks in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?

KJV 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?

Notes & Key Terms

Translator Notes

The verb mainesthe ('you are mad, you are raving') was commonly used for the frenzied ecstasies of pagan worship. Paul warns that a worship service dominated by unintelligible tongues will look indistinguishable from pagan mania to visitors. The early church gathered in homes open to passersby, making this a real concern.

1 Corinthians 14:24

ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων,

But if all prophesy and an unbeliever or outsider enters, he is convicted by all, he is examined by all,

KJV 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:

Notes & Key Terms

Translator Notes

The verbs elenchetai ('is convicted, exposed') and anakrinetai ('is examined, investigated') describe prophetic speech penetrating to the conscience. Prophecy functions as a spiritual mirror, revealing what the visitor did not know about himself.

1 Corinthians 14:25

τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ, ἀπαγγέλλων ὅτι Ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν.

Thus are the secrets of his inner self fashioned manifest. And so falling below on his face he will bow down before God, and report that God is in you of a truth.

KJV 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.

Notes & Key Terms

Translator Notes

The phrase 'God is truly among you' (Ontos ho theos en hymin estin) echoes Isaiah 45:14 and Zechariah 8:23, where Gentiles recognize God's presence among Israel. The entire sequence — conviction, exposure, prostration, worship, confession — describes a conversion event triggered by intelligible prophetic speech.
[TCR Cross-Reference] This verse quotes Isaiah 45:14 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
[TCR Cross-Reference] This verse quotes Zechariah 8:23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

1 Corinthians 14:26

Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.

What then, brothers and sisters? When you come together, each one has a hymn, a teaching, a revelation, a tongue, or an interpretation. Let all things be done for building up.

KJV 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.

Notes & Key Terms

Translator Notes

This verse provides a rare window into early Christian worship: it was participatory, with multiple members contributing different elements. The diversity of contributions — psalm, teaching, revelation, tongue, interpretation — suggests a dynamic, Spirit-led gathering. The governing principle is oikodome ('building up'): every contribution must serve the community.

1 Corinthians 14:27

εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω·

If anyone speaks in a tongue, let it be two or at most three, and each in turn, and let someone interpret.

KJV 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.

Notes & Key Terms

Translator Notes

Paul imposes three regulations on tongues: (1) a maximum of three speakers per gathering, (2) they must speak sequentially (ana meros, 'in turn'), not simultaneously, and (3) interpretation is mandatory. These rules balance freedom with order.

1 Corinthians 14:28

ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ.

But if there is no interpreter, let him be silent in the church and speak to himself and to God.

KJV But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Notes & Key Terms

Translator Notes

Without an interpreter, the tongue-speaker must be silent in the assembly — but may continue praying privately. The phrase heauto laleitō kai tō theō ('let him speak to himself and to God') dignifies private tongue-prayer while limiting its public exercise.

1 Corinthians 14:29

προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν·

Let two or three prophets speak, and let the others evaluate what is said.

KJV Let the prophets speak two or three, and let the other judge.

Notes & Key Terms

Translator Notes

Prophecy is also regulated: two or three per gathering, with communal evaluation (diakrinetōsan, 'let them discern, judge, evaluate'). The 'others' who evaluate may be other prophets or the congregation as a whole. This prevents any individual from claiming unquestionable prophetic authority.

1 Corinthians 14:30

ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω.

If a revelation is given to another person sitting there, let the first be silent.

KJV If any thing be revealed to another that sitteth by, let the first hold his peace.

Notes & Key Terms

Translator Notes

The prophetic gift is not an uncontrollable ecstatic seizure — the first prophet can and must yield to another. This implies that prophetic speech is under the speaker's control, a point Paul will make explicitly in verse 32.

1 Corinthians 14:31

δύνασθε γὰρ καθ' ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται.

For you can all prophesy one by one, so that all may learn and all may be encouraged.

KJV For ye may all prophesy one by one, that all may learn, and all may be comforted.

Notes & Key Terms

Translator Notes

The 'one by one' (kath' hena) reinforces orderly sequence. The dual purpose — learning and encouragement — restates the communal focus. The word 'all' (pantes) appears three times, emphasizing the universal scope of both participation and benefit.

1 Corinthians 14:32

καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται,

The prophets have control over their own prophetic spirits.

KJV And the spirits of the prophets are subject to the prophets.

Notes & Key Terms

Translator Notes

This principle is foundational: the prophetic spirit does not overpower the prophet's will. Unlike pagan ecstasy, where the deity supposedly seized control of the human vessel, Christian prophecy operates within the prophet's conscious self-control. This makes the regulations of verses 27-31 enforceable.

1 Corinthians 14:33

οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης. Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,

For God is not a God of disorder but of peace. As in all the churches of the saints,

KJV For God is not the author of confusion, but of peace, as in all churches of the saints.

Notes & Key Terms

Translator Notes

The theological grounding of worship order: God's own character is peace (eirene), not confusion (akatastasia, 'instability, disorder, tumult'). The phrase 'as in all the churches of the saints' may begin the next sentence (connecting to vv. 34-35) or conclude this one. The SBLGNT punctuation connects it forward.

1 Corinthians 14:34

αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.

Indeed, let your women keep silence in the churches — since it is not permitted to them to speak. Yet they are commanded to be under obedience, as also says the law.

KJV 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.

Notes & Key Terms

Translator Notes

This passage is among the most debated in Paul's letters. It appears to contradict 11:5, where women pray and prophesy in the assembly. Major proposals: (1) the silence concerns only the evaluation of prophecy (v. 29), not all speech; (2) Paul is quoting a Corinthian position he will then refute in v. 36; (3) the verses are a later scribal interpolation (some manuscripts place them after v. 40). We render the SBLGNT text without resolving the tension, noting that Paul's own practice included women co-workers who prophesied and taught.

1 Corinthians 14:35

εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.

If they want to learn anything, let them ask their own husbands at home, for it is shameful for a woman to speak in the church.

KJV 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.

Notes & Key Terms

Translator Notes

The word aischron ('shameful, disgraceful') is strong. If this represents Paul's own view, it must be reconciled with his practice of partnering with women like Priscilla, Phoebe, and Junia in ministry. If it is a Corinthian quotation, verse 36 becomes the rebuttal. The instruction 'ask their own husbands at home' may address a specific disruption pattern in Corinth rather than establishing a universal rule.

1 Corinthians 14:36

ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;

Or did the word of God originate with you? Or are you the only ones it has reached?

KJV What? came the word of God out from you? or came it unto you only?

Notes & Key Terms

Translator Notes

Paul's rhetorical questions deflate any claim to exclusive authority. If vv. 34-35 are a Corinthian quotation, this verse is Paul's sharp rebuttal: 'You did not invent the gospel, and you are not its sole recipients.' The questions challenge Corinthian arrogance regardless of how one reads the preceding verses.

1 Corinthians 14:37

Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή·

If anyone thinks he is a prophet or spiritual, he should recognize that what I am writing to you is a command of the Lord.

KJV 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.

Notes & Key Terms

Translator Notes

Paul asserts apostolic authority as a test of prophetic genuineness: a true prophet will recognize Paul's instructions as carrying the Lord's authority. The singular 'command' (entole) rather than plural suggests Paul has a specific regulation in mind — likely the worship order guidelines of the entire chapter.

1 Corinthians 14:38

εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.

But if anyone does not recognize this, he is not recognized.

KJV But if any man be ignorant, let him be ignorant.

Notes & Key Terms

Translator Notes

The wordplay on agnoei ('does not know/recognize') and agnoeitai ('is not known/recognized') is untranslatable in its full force. Some manuscripts read agnoeito ('let him be ignorant'), a dismissive imperative. The SBLGNT's passive agnoeitai is more pointed: the person who refuses to acknowledge Paul's apostolic authority forfeits recognition in the community.

1 Corinthians 14:39

ὥστε, ἀδελφοί μου, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις·

So, my brothers and sisters, earnestly desire to prophesy, and do not forbid speaking in tongues.

KJV Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

Notes & Key Terms

Translator Notes

Paul's conclusion maintains the balance he has struck throughout: prophecy is preferred but tongues are not prohibited. The imperative zelōte ('earnestly desire') for prophecy is positive; the prohibition me kōluete ('do not forbid') for tongues is protective. Both gifts have their place when properly ordered.

1 Corinthians 14:40

πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.

But let all things be done properly and in order.

KJV Let all things be done decently and in order.

Notes & Key Terms

Translator Notes

The final summary: euschemonos ('properly, with good form, decently') and kata taxin ('according to arrangement, in order'). The word taxis was used for military formation and civic procedure — worship should reflect the ordered character of the God who is worshiped (v. 33). This verse has become a foundational text for all subsequent Christian reflection on liturgical order.

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