Corinthios I 14
1 Sectamini charitatem, æmulamini spiritualia: magis autem ut prophetetis.
Seek this love earnestly, and strive for spiritual gifts, above all for the gift of preaching.
2 Qui enim loquitur lingua, non hominibus loquitur, sed Deo: nemo enim audit. Spiritu autem loquitur mysteria.
The person who, when speaking, uses the gift of “tongues” is speaking, not to people, but to God, for no one understands them; yet in spirit they are speaking of hidden truths.
3 Nam qui prophetat, hominibus loquitur ad ædificationem, et exhortationem, et consolationem.
But those who preach are speaking to their fellow men and women words that will build up faith, and give them comfort and encouragement.
4 Qui loquitur lingua, semetipsum ædificat: qui autem prophetat, Ecclesiam Dei ædificat.
Those who, when speaking, use the gift of “tongues” builds up their own faith, while those who preach build up the faith of the church.
5 Volo autem omnes vos loqui linguis: magis autem prophetare. Nam maior est qui prophetat, quam qui loquitur linguis: nisi forte interpretetur ut Ecclesia ædificationem accipiat.
Now I want you all to speak in “tongues,” but much more I wish that you should preach. A preacher is worth more than one who speaks in “tongues,” unless they interprets their words, so that the faith of the church may be built up.
6 Nunc autem, fratres, si venero ad vos linguis loquens: quid vobis prodero, nisi vobis loquar aut in revelatione, aut in scientia, aut in prophetia, aut in doctrina?
This being so, friends, what good will I do you, if I come to you and speak in “tongues,” unless my words convey some revelation, or knowledge, or take the form of preaching or teaching?
7 Tamen quæ sine anima sunt vocem dantia, sive tibia, sive cithara: nisi distinctionem sonituum dederint, quomodo scietur id, quod canitur, aut quod citharizatur?
Even with inanimate things, such as a flute or a harp, though they produce sounds, yet unless the notes are quite distinct, how can the tune played on the flute or the harp be recognised?
8 Etenim si incertam vocem det tuba, quis parabit se ad bellum?
If the bugle sounds a doubtful call, who will prepare for battle?
9 Ita et vos per linguam nisi manifestum sermonem dederitis: quomodo scietur id, quod dicitur? Eritis enim in aera loquentes.
And so with you; unless, in using the gift of “tongues,” you utter intelligible words, how can what you say be understood? You will be speaking to the winds!
10 Tam multa, ut puta genera linguarum sunt in hoc mundo: et nihil sine voce est.
There are, for instance, a certain number of different languages in the world, and not one of them fails to convey meaning.
11 Si ergo nesciero virtutem vocis, ero ei, cui loquor, barbarus: et qui loquitur, mihi barbarus:
If, however, I do not happen to know the language, I will be a foreigner to those who speak it, and they will be foreigners to me.
12 Sic et vos, quoniam æmulatores estis spirituum, ad ædificationem Ecclesiæ quærite ut abundetis.
And so with you; since you are striving for spiritual gifts, be eager to excel in such as will build up the faith of the church.
13 Et ideo qui loquitur lingua: oret ut interpretetur.
Therefore anyone who, when speaking, uses the gift of “tongues” should pray for ability to interpret them.
14 Nam si orem lingua, spiritus meus orat, mens autem mea sine fructu est.
If, when praying, I use the gift of “tongues,” my spirit indeed prays, but my mind is a blank.
15 Quid ergo est? Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente.
What, then, is my conclusion? Simply this – I will pray with my spirit, but with my mind as well; I will sing with my spirit, but with my mind as well.
16 Ceterum si benedixeris spiritu: qui supplet locum idiotæ, quomodo dicet, Amen, super tuam benedictionem? Quoniam quid dicas, nescit.
If you bless God with your spirit only, how can people in the congregation who are without your gift say “Amen” to your thanksgiving? They do not know what you are saying!
17 Nam tu quidem bene gratias agis: sed alter non ædificatur.
Your thanksgiving may be excellent, but the other is not helped by it.
18 Gratias ago Deo meo, quod omnium vestrum lingua loquor.
Thank God, I use the gift of “tongues” more than any of you.
19 Sed in Ecclesia volo quinque verba sensu meo loqui, ut et alios instruam: quam decem millia verborum in lingua.
But at a meeting of the church I would rather speak five words with my mind, and so teach others, than ten thousand words when using the gift of “tongues.”
20 Fratres, nolite pueri effici sensibus, sed malitia parvuli estote: sensibus autem perfecti estote.
My friends, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves adults.
21 In lege scriptum est: Quoniam in aliis linguis et labiis aliis loquar populo huic: et nec sic exaudient me, dicit Dominus.
It is said in the Law – “In strange tongues and by the lips of strangers will I speak to this people, but even then they will not listen to me, says the Lord.”
22 Itaque linguæ in signum sunt non fidelibus, sed infidelibus: prophetiæ autem non infidelibus, sed fidelibus.
Therefore the gift of the “tongues” is intended as a sign, not for those who believe in Christ, but for those who do not, while the gift of preaching is intended as a sign, not for those who do not believe in Christ, but for those who do.
23 Si ergo conveniat universa Ecclesia in unum, et omnes linguis loquantur, intrent autem idiotæ, aut infideles: nonne dicent quod insanitis?
So, when the whole church meets, if all present use the gift of “tongues,” and some people who are without the gift, or who are unbelievers, come in, will not they say that you are mad?
24 Si autem omnes prophetent, intret autem quis infidelis, vel idiota, convincitur ab omnibus, diiudicatur ab omnibus:
While, if all those present use the gift of preaching, and an unbeliever, or someone without the gift, comes in, they are convinced of their sinfulness by them all, they are called to account by them all;
25 occulta cordis eius manifesta fiunt: et ita cadens in faciem adorabit Deum, pronuncians quod vere Deus in vobis sit.
the secrets of their heart are revealed, and then, throwing themselves on their face, they will worship God, and declare “God is indeed among you!”
26 Quid ergo est, fratres? Cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad ædificationem fiant.
What do I suggest, then, friends? Whenever you meet for worship, each of you comes, either with a hymn, or a lesson, or a revelation, or the gift of “tongues,” or the interpretation of them; let everything be directed to the building up of faith.
27 Sive lingua quis loquitur, secundum duos, aut ut multum tres, et per partes, et unus interpretatur.
If any of you use the gift of “tongues,” not more than two, or at the most three, should do so – each speaking in his turn – and someone should interpret them.
28 Si autem non fuerit interpres, taceat in ecclesia, sibi autem loquatur, et Deo.
If there is no one able to interpret what is said, they should remain silent at the meeting of the church, and speak to themselves and to God.
29 Prophetæ autem duo, aut tres dicant, et ceteri diiudicent.
Of preachers two or three should speak, and the rest should weigh well what is said.
30 Quod si alii revelatum fuerit sedenti, prior taceat.
But, if some revelation is made to another person as he sits there, the first speaker should stop.
31 Potestis enim omnes per singulos prophetare: ut omnes discant, et omnes exhortentur:
For you can all preach in turn, so that all may learn some lesson and all receive encouragement.
32 et spiritus prophetarum prophetis subiecti sunt.
(The spirit that moves the preachers is within the preachers’ control;
33 Non enim est dissensionis Deus, sed pacis: sicut et in omnibus Ecclesiis sanctorum doceo.
for God is not a God of disorder, but of peace.) This custom prevails in all the churches of Christ’s people.
34 Mulieres in Ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.
At the meetings of the church married women should remain silent, for they are not allowed to speak in public; they should take a subordinate place, as the Law itself directs.
35 Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in Ecclesia.
If they want information on any point, they should ask their husbands about it at home; for it is unbecoming for a married woman to speak at a meeting of the church.
36 An a vobis Verbum Dei processit? Aut in vos solos pervenit?
What! Did God’s message to the world originate with you? Or did it find its way to none but you?
37 Si quis videtur propheta esse, aut spiritualis, cognoscat quæ scribo vobis, quia Domini sunt mandata.
If anyone thinks that he has the gift of preaching or any other spiritual gift, he should recognise that what I am now saying to you is a command from the Lord.
38 Si quis autem ignorat, ignorabitur.
Anyone who ignores it may be ignored.
39 Itaque fratres æmulamini prophetare: et loqui linguis nolite prohibere.
Therefore, my friends, strive for the gift of preaching, and yet do not forbid speaking in “tongues.”
40 Omnia autem honeste, et secundum ordinem fiant.
Let everything be done in a proper and orderly manner.
