Order in the House! Prophesy and Languages in Church (1 Corinthians 14:1-40)

When we do church, we do church with an eye to the outsider. We shouldn’t do church in such a way that it will needlessly harden non-Christians, so that they think we’re nuts or crazy. But clear teaching (in the Corinthian's case, prophecy) will not only edify the Christian, but soften the non-Christian. Moreover, the miraculous revelation factor of prophecy might also play it’s part. They will see their sin exposed, and come to the Saviour for forgiveness. So prophecy not only builds up the church, but it loves the outsider.

Order in God’s house (verses 26-40)

Paul has told the Corinthians to grow up. And that not only includes stuff about tongues and prophecy. It also includes the way they do church. Paul wants the Corinthian church to have orderly church meetings.

There is a tape of my brothers and I and my mum. I was about 7, my brothers around 4 and 2. We were very excited about the tape recording. Obviously we didn’t have audio recording facilities very often. But our excitement wasn’t constructive. One wanted to pull the cord out. Another made ridiculous sounds. Besides the fact that we we weren’t saying much useful, We were all wanting to talk over the other. And at one level, that’s children. They need to be reminded about sharing and turns.

To a little one, there are two precious and important words: “My turn”, “My turn”! But it’s not just kids. Everyone finds turns hard. You all know this, you've stood in enough queues. It is part of growing up to learn to wait while someone else gets all the attention. That takes maturity and patience.

The Corinthians are bursting with enthusiasm. But Paul reminds them about turns. Verse 26 to 27:

What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. (NIV)

It’s great to do these things. But what is the purpose of these things? Verse 27b:

All of these must be done for the strengthening of the church.

The goal is to build up others. That has to be the reason why we do these things. That is why church is different to toastmasters, or singing in the amateur musical society.[18]

In verses 27 and 8, Paul gives guidelines for tongue speaking:

Similar but not identical guidelines are given for prophecy (v 29-31)

How is this politeness – this taking turns – possible? Because of God’s character. Verse 32:

The spirits of prophets are subject to the control of prophets. For God is not a God of disorder, but of peace. (NIV)

So much for those who say “I must speak. I must bark. I must fall over. I am out of control.”

That is not God’s nature. His nature is order. At creation, the earth was without form; but he said let there be light He gave it form. Even within the Trinity, there is order, The Son is begotten of the Father, and sent by the Father, not the other way around, the the Spirit proceeds from the Father and the Son. God within himself is a God of order.

Women to be quiet … in weighing prophecy (verses 33b-35)

But Paul does not address only the gifts. He turns to the relationship between the sexes. Verse 33b-35:

As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. (NIV)

Now Paul has already permitted women or wives to prophesy and pray with their heads covered (11:2-16, especially verses 5, 13). And this was the rule of the churches (11:16). So in chapter 11, the women were prophesying and praying in church. And Paul didn’t seem to have a problem as long as their heads were covered. Indeed, in Acts 2, the Spirit of prophecy was poured upon both men and women, according to the prophet Joel, and fulfilled at Pentecost (Acts 2:17-18). So does Paul here take away what he seems to have allowed in chapter 11? Indeed, does Paul restrict to outside the church what God has enabled by the Spirit in Acts 2?

I don’t think so. Rather, the interpretation I follow here is that Paul is talking about the process of the weighing of prophecy[20]. That is, the prohibition that women should not speak relates to the weighing of the prophecies, not to whether women can prophesy or pray. In verse 29, Paul says two or three prophets should speak, and the others should weigh carefully what is said. Those other prophets who weigh the prophecies, according to this interpretation, should be men.

So the way I apply this passage is that it is men who are the authoritative teachers in church. Paul elsewhere says ‘I do not permit a woman to teach or have authority over a man; she must be silent’. Teaching is authoritative by its nature. (1 Timothy 2:12) And also the weighing of prophecy was authoritative. And that was to be exercised by men.

Now, I am a teacher. I do not claim to have the gift of prophecy. I do, however, claim to be a pastor-teacher. And in our church meetings, the authoritative teaching and weighing role, I reserve for appropriately qualified men. In our church, it would be exercised by me, perhaps together with our licenced lay readers, Ray, Ed and Peter.

A man to ignore (verses 36-40)

Well, if prophecy is to be weighed (verse 29), the Apostle is to be obeyed. Let me say that again. In Corinth, prophecy was to be weighed, but the apostle was to be obeyed. Verse 37:

If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command. If he ignores this, he himself will be ignored. (NIV)

This is the difference between the New Testament prophet and the New Testament apostle. With the prophet, you test the word. With the apostle, the word tests you.

You think you’re spiritually special? That’s OK … what do you think of Paul then? Is he writing the Lord’s command? Even the bits you don’t like? Your answer to these questions will say more about you than it will about Paul. For Paul claims for his writing the highest authority: the Lord Jesus Christ.

Conclusion

How’s our housekeeping at church going? Is our church all about building up other people? Or is it about doing your own thing in the corner? Do our church meetings mirror the order that exists within the Triune God? Do our church meetings address the mind, in clear language that is understood by all? Does that clear language uncover the secrets of the heart?

Do we have an eye to the outsider, that is friendly to those who come in, so they can hear about the Lord Jesus Christ and respond, and not so they walk away and say, ‘You guys are out of your minds’? And does it encourage and strengthen and build up the believer? At our church, does the believer here the clear clarion call that is issued to the Lord’s Army, to fight against the world, flesh and devil? These are the marks of successful church.

Let’s pray.

[1] Compare Acts 15:32 Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. (NIV)

[2] Acts 11:27, 21:10-11; Compare 14:1-3, 29-30

[3] Acts 11:27-28: During this time some prophets came down from Jerusalem to Antioch. One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius.) (NIV)

[4] Acts 21:10-14: After we had been there a number of days, a prophet named Agabus came down from Judea. Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says,`In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.'" When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." When he would not be dissuaded, we gave up and said, "The Lord's will be done." (NIV)

[5] Gk - glossa (tongue) lalia (speaking). With primary meaning of the organ tongue, glossa came to denote language (see Rev 5:9, 7:9, 11:9, 13:7, 14:6). compare Gk dialektos - dialect, or more broadly, language

[6] Ephesians 3:10; 1 Peter 1:12; compare John Stott The Message of Ephesians p 124. In this scenario, the language was not understood by the speaker. But it was understandable with the gift of interpretation. Interpretation might be given to the speaker or a congregation member.

[7] See Acts 2:1-18, 10:44-46, 19:1-6.

[8] There is just as much reason that it be the tongues of men as of angels if you base your argument on 1 Corinthians 13:1. And in Chapter 14:10, Paul says “undoubtedly there are all sorts of languages in the world, yet none of them is without meaning”. Some say that “no-one understands him”, and therefore it is a different gift to that exercised in Acts (eg Leon Morris, 1 Corinthians TNTC p 187). But it is conceivable that this simply means no one in the congregation understands him. Some may object that the tongue speaker “does not speak to men but to God” (14:2) and “that he edifies himself” (1 Corinthians 14:4) as reasons why it must be an angelic language or ecstatic utterance with self-edification as it’s primary purpose. But these statements easily fit if the scenario is a human language not understood in that location and that God looks kindly upon prayers of his people, albeit using a misused gift. For example, if Maltese is spoken in Sydney, when no-one present can understand, it is true to say that no-one understands him, and that he is speaking to God, because the God who knows everything is the only one who knows what he is saying. But the fact that God is kind and hears the prayers of his people, whether they can be articulated or not, is not a reason to say that this is a self-edification gift (compare Romans 8:26-27). None of the gifts are for self-edification, but are given for the common good. John Stott goes further, saying that in “he edifies himself” there is a note of sarcasm, for edification is all about others (Baptism and Fullness, 113-115).

[9] A term applied by the Greeks to all non-Greek speaking peoples...[eg] the ‘barbarians’ of Malta who spoke Phonecian (NBD p 124).

[10] A tribe of horse riding Nomads from Western Siberia (NBD p 1080).

[11] And all this is a foretaste of eternity, as Revelation 7:9 says:“A great multitude that no one could count, from every nation, tribe, people and language”, standing before the throne and singing in one voice the praises of the lamb. (NIV)

[12] Compare the Prayer of Chrysostom: ALMIGHTY God, who hast given us grace at this time with one accord to make our common supplications to you; and who promises that when two or three are gathered together in your Name. you will grant their requests; fulfil now, O Lord, the desires and petitions of your servants, as may be most expedient for them; granting us in this world knowledge of your truth, and in the world to come life everlasting. Amen.

[13] Ray Galea’s illustration. Thanks, Ray!

[14] literally (see NIV footnote) sav lasav sav lasav / kav lakav kav lakav. This could be: precept by precept, line by line (NKJV ie slowly, as to a child) or do and do, rule on rule (NIV ie legalistic teaching of rules), or it could be baby talk, meaningless sounds (NIV mrg)

[15] D E Garland, 1 Corinthians: BECNT

[16] The difficulty is that Paul says tongues are a sign for unbelivers (not believers) and prophesy is a sign for believers (not unbelievers) in verse 22, but then he says that if the gift of tongues is exercised by everyone in the church, inquirers will think that the church is mad, whereas if everyone prophesied, the unbeliever would be convicted of sin and worship God (verse 23-25), implying that prophesy, not tongues, will be of benefit to the unbelievers’ salvation.

[17] There are a number of different ways to understand verse 22. It could mean:

(a) Tongues are a proof in favour of unbelievers to stay unbelievers not believers (because believers appear to be mad); prophecy is a proof in favour of believers not unbelievers (and encourages unbelievers to become believers). See GNB. This has the advantage that it explains clearly why prophecy is for believers not unbelievers in verse 22 and yet it is that which is brings unbelievers to salvation in verse 24-25. It seems forced in that it reads ‘sign’ to mean ‘proof’ and ‘for’ to mean ‘in favour of’.

(b) A variation on this is that tongues are God’s declarative judgment on the Corinthian church. The Corinthian exaltation of tongues over prophesy shows them unbelieving. G B Wilson 1 Corinthians.

(c) Tongues are intended to be a sign directed to primarily unbelievers (not primarily believers). The sign either is a pointer to inquire further, or alternatively that the Christians are mad. In the first way, tongues acts like a parable, hardening unbelievers and encouraging God fearers to enquire further as in Acts 2. It the second way, it may be a negative sign only, in that it gives the impression to unbelievers that the church is possessed and stark raving mad. On the other hand, prophecy is primarily intended for the encouragement of believers but it has the spin off that unbelievers are convicted and softened as a result when they hear it. This is the clearest meaning of the verse. But why does Paul say that prophecy is not for unbelievers and yet it has the wonderful effect of convicting of sin? Perhaps because he is referring to it’s misuse in the Corinthian church. The way the Corinthians are using tongues makes it a negative sign to unbelievers, and thus leads to those unbelievers not understanding the gospel. The first subvariety has the advantage of being consistent with Acts 2, where tongues are a sign to the unbelievers, followed by Peter’s explanation in Aramaic. However, in Acts tongues are a sign to both unbelievers (Acts 2) so that they can become believers, and believers that the gentiles have been accepted by God (Acts 10-11). I guess my view is that tongues are a negative sign to unbelievers, that the Corinthian unbelievers will think the church is mad, and it will harden unbelievers in that view, and so the church should not use a negative sign, but rather use prophecy, which will turn unbelievers into believers by convicting them of sin and proving God is among them. This is the view of Garland, 1 Corinthians: BECNT, 651.

(d) Leon Morris TNTC prefers the view that verse 22 is a rhetorical question: “So are tongues a sign not for believers but unbelievers but unbeliever, and is prophecy a sign for believers not unbelievers?” On this reading, what follows are proofs which say no to both questions. Uninterpreted tongues are not for unbelievers because they think you are mad, prophecy is not just for believers because unbelievers will repent when they hear it.

(e) J B Phillips at this point takes out the critics scalpal and transposes believers and unbelievers in v 22, blaming a slip of Paul’s pen or a scribal error! We can do better than that!

[18] I take it that the ‘must’ refers to the purpose for doing these things (ie strengthening of the church) rather than they must sing, speak in tongues, interpret, prophesy. For example, verse 28 gives an example where a gift must not be exercised in the church, ie, uninterpreted tongues.

[19] I would suggest that the would-be tongue speaker should not speak under his breath to himself and God at church, but if he wants to exercise the gift, save it for home. This is because: (i) He should be an active listener in the church meeting (ii) It might breach the apostles' injunction that tongue speakers are to take turns (iii) He is told to keep quiet in the church.

[20] This is the view of D A Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14, (Homebush: Sydney, Lancer, 1988), 129ff

Assyndeton14:1 Pursue love [Διώκετε τὴν ἀγάπην], and earnestly desire the spiritual gifts [ζηλοῦτε δὲ τὰ πνευματικά, be zealous for the spiritual things], especially [and all the more] that you may prophesy [μᾶλλον δὲ ἵνα προφητεύητε]. 14:2 For one who speaks in a tongue [ὁ γὰρ λαλῶν γλώσσῃ, language] speaks not to men but to God [οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ·]; for no one understands [hears] him [οὐδεὶς γὰρ ἀκούει], but he utters [speaks] mysteries in the Spirit [πνεύματι δὲ λαλεῖ μυστήρια]. 14:3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation [ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν, But the one prophesying to men speaks edification and exhortation and encouragement]. 14:4 The one who speaks in a tongue [language] builds up [edifies] himself [ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ·], but the one who prophesies builds up the church [ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ]. 14:5 Now I want you all to speak in tongues [languages; θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις], but even more to prophesy [μᾶλλον δὲ ἵνα προφητεύητε·]. The one who prophesies is greater than the one who speaks in tongues [languages, μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις], unless [except if] someone [he] interprets [translates; , ἐκτὸς εἰ μὴ διερμηνεύῃ], so that the church may be built up [receive edification; ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ].

Conj + Vocative renom 14:6 Now, brothers, if I come to you speaking in tongues [languages, Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν], how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching [τί ὑμᾶς ὠφελήσω ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ [ἐν] διδαχῇ; how will I benefit you unless I speak to you either with revelation or with knowledge or with prophecy or with teaching]? 14:7 If even lifeless instruments [ὅμως τὰ ἄψυχα φωνὴν διδόντα, the lifeless things giving sounds], such as the flute or the harp [εἴτε αὐλὸς εἴτε κιθάρα, whether a flute or a harp], do not give distinct notes [ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, if they do not give a distinction in the notes], how will anyone know what is played [πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον; how will the flute-playing or the harp-playing be known]? 14:8 And if the bugle gives an indistinct sound [καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, For indeed if a trumpet gives an indistinct sound, ἄδηλος, not manifest, indistinct, uncertain, obscure], who will get ready for battle [τίς παρασκευάσεται εἰς πόλεμον; who will prepare for war]? 14:9 So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? [It is this way also with what you speak through the tongue., οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, If you do not give a distinct word, ἐὰν μὴ εὔσημον λόγον δῶτε, εὔσημος, εὔσημον (εὖ and σῆμα a sign), well-marked, clear and definite, distinct, how will what is being spoken be known, πῶς γνωσθήσεται τὸ λαλούμενον;]. For you will be speaking into the air [ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες].

Assyndeton14:10 There are doubtless many different languages in the world [τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ], and none is without meaning [καὶ οὐδὲν ἄφωνον·] [It may be, εἰ τύχοι that there are so many kinds of voices in the world, and none of them are voiceless], 14:11 but if I do not know the meaning [δύναμις] of the language [ἐὰν οὖν, therefore, μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς], I will be a foreigner [barbarian] to the speaker and the speaker a foreigner [barbarian] to me [ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος. The Greeks used βάρβαρος of any foreigner ignorant of the Greek language and the Greek culture, whether mental or moral, with the added notion, after the Persian war, of rudeness and brutality.] 14:12 So with yourselves [οὕτως καὶ ὑμεῖς, In this way also you], since you are eager for manifestations of the Spirit [ἐπεὶ ζηλωταί ἐστε πνευμάτων, since you are zealots for spiritual things], strive to excel in building up the church [πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε, seek for the edification of the church, so that you might abound].

Logical Conjunction 14:13 Therefore, one who speaks in a tongue [language] should pray [Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω] that he may interpret [translate, ἵνα διερμηνεύῃ]. 14:14 For if I pray in a tongue [language, ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ], my spirit prays [τὸ πνεῦμά μου προσεύχεται,] but my mind is unfruitful [ὁ δὲ νοῦς μου ἄκαρπός ἐστιν]. 14:15 What am I to do? [τί οὖν, therefore, ἐστιν;, to do supplied] I will pray with my spirit [προσεύξομαι τῷ πνεύματι, articles anaphoric, ‘my’], but I will pray with my mind also [προσεύξομαι δὲ καὶ τῷ νοΐ·]; I will sing praise with my spirit [ψαλῶ τῷ πνεύματι], but I will sing with my mind also [ψαλῶ δὲ καὶ τῷ νοΐ.]. 14:16 Otherwise, if you give thanks with your spirit [ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, no article/possessive pronoun, Since if you bless with the spirit], how can anyone in the position of an outsider say “Amen” [ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν, the one filling the place of the unskilled, an ἰδιώτης is a private as opposed to a public person such as magistrate or king, but has other meanings understood from its antithesis, e.g., soldier/officer; writer of prose/poet; unlearned and illiterate/learned and educated] to your thanksgiving [ἐπὶ τῇ σῇ εὐχαριστίᾳ;] when he does not know what you are saying [ἐπειδὴ τί λέγεις οὐκ οἶδεν·]? 14:17 For you may be giving thanks well enough [σὺ μὲν γὰρ καλῶς, beautifully, εὐχαριστεῖς], but the other person is not being built up [ἀλλ’ ὁ ἕτερος οὐκ οἰκοδομεῖται].

Assyndeton14:18 I thank God [Εὐχαριστῶ τῷ θεῷ,] that I speak in tongues [languages] more than all of you [πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·]. 14:19 Nevertheless, in church I would rather speak five words with my mind [ἀλλ’ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι,] in order to instruct others [ἵνα καὶ ἄλλους κατηχήσω], than ten[s of] thousand[s of] words in a tongue [language, ἢ μυρίους λόγους ἐν γλώσσῃ].

Vocative Renom14:20 Brothers [Ἀδελφοί], do not be children in your thinking [μὴ παιδία γίνεσθε ταῖς φρεσὶν]. Be infants in evil [ἀλλὰ τῇ κακίᾳ νηπιάζετε,], but in your thinking be mature [ταῖς δὲ φρεσὶν τέλειοι γίνεσθε]. 14:21 In the Law it is written [ἐν τῷ νόμῳ γέγραπται ὅτι], “By people of strange tongues [different languages] and by the lips of foreigners [different lips] will I speak to this people [ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ], and even then they will not listen to me [καὶ οὐδ’ οὕτως εἰσακούσονταί μου], says the Lord [λέγει κύριος].

14:22 Thus tongues [languages] are a sign not for believers but for unbelievers [ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις], while prophecy is a sign not for unbelievers but for believers [ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν]. 14:23 If, therefore, the whole church comes together and all speak in tongues [languages] [Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις], and outsiders or unbelievers enter [εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι], will they not say that you are out of your minds [insane] [οὐκ ἐροῦσιν ὅτι μαίνεσθε;]? 14:24 But if all prophesy [ἐὰν δὲ πάντες προφητεύωσιν,], and an unbeliever or outsider enters [εἰσέλθῃ δέ τις, a certain, ἄπιστος ἢ ἰδιώτης], he is convicted by all [ἐλέγχεται ὑπὸ πάντων], he is called to account by all [ἀνακρίνεται ὑπὸ πάντων,], 14:25 the secrets of his heart are disclosed [τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται], and so [in this way], falling on his face [καὶ οὕτως πεσὼν ἐπὶ πρόσωπον], he will worship God [προσκυνήσει τῷ θεῷ] and declare that God is really among you [ἀπαγγέλλων, announcing, ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν].

Question+Vocative Renom 14:26 What then, brothers [Τί οὖν ἐστιν, ἀδελφοί;, What, therefore, is to be done, brothers]? When you come together [ὅταν συνέρχησθε], each one has a hymn [ἕκαστος ψαλμὸν, psalm, ἔχει], a lesson [διδαχὴν, teaching, ἔχει], a revelation [ἀποκάλυψιν ἔχει], a tongue [γλῶσσαν, language, ἔχει], or an interpretation [ἑρμηνείαν, translation, ἔχει·]. Let all things be done for building up [πάντα πρὸς οἰκοδομὴν γινέσθω]. 14:27 If any speak in a tongue [language] [εἴτε γλώσσῃ τις λαλεῖ], let there be only two or at most three [κατὰ δύο ἢ τὸ πλεῖστον τρεῖς], and each in turn [καὶ ἀνὰ μέρος], and let someone interpret [καὶ εἷς διερμηνευέτω·, translate]. 14:28 But if there is no one to interpret [ἐὰν δὲ μὴ ᾖ διερμηνευτής, no translator], let each of them keep silent in church [σιγάτω, he should be quiet, ἐν ἐκκλησίᾳ,] and speak to himself and to God [ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ, but let him speak to himself and to God]. 14:29 Let two or three prophets speak [προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν], and let the others weigh what is said [καὶ οἱ ἄλλοι διακρινέτωσαν, should discern]. 14:30 If a revelation is made to another sitting there [ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ, if something is revealed, καθημένῳ], let the first be silent [ὁ πρῶτος σιγάτω, quiet]. 14:31 For you can all prophesy one by one [δύνασθε, able, γὰρ καθ’ ἕνα πάντες προφητεύειν], so that all may learn and all be encouraged [ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται.], 14:32 and the spirits of prophets are subject to prophets [καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται,]. 14:33a For God is not a God of confusion but of peace [οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλ’ εἰρήνης].

Assyndeton 14:33b As in all the churches of the saints [Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων], 14:34 the women should keep silent in the churches [αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν·]. For they are not permitted to speak [οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, it is not permitted for them to speak], but should be in submission [ἀλλ’ ὑποτασσέσθωσαν], as the Law also says [καθὼς καὶ ὁ νόμος λέγει]. 14:35And if they wish to learn something [εἰ δέ τι μαθεῖν θέλουσιν], they should question their own husbands at home [ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν·], for it is disgraceful for a woman to speak in church [αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ].14:36 Or was it from you that the word of God came? [ἢ ἀφ’ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν,] Or are you the only ones it has reached? [ἢ εἰς ὑμᾶς μόνους κατήντησεν;] 14:37 If anyone thinks [seems?] that he is a prophet, or spiritual [Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός], he should acknowledge that the things I am writing to you are a command of the Lord [ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή·]. 14:38 If anyone does not recognize this, he is not recognized [εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται].

Conj + Voc Renom 14:39 So, my brothers [Ὥστε, ἀδελφοί [μου]], earnestly desire to prophesy [ζηλοῦτε τὸ προφητεύειν], and do not forbid speaking in tongues [καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις·]. 14:40 But all things should be done decently and in order [πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω].