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1 Corinthians Chapter 14

1 Corinthians Chapter 14

(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

Glossary

Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits

Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively.  The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9).  Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.

Clean/unclean

Covenant

Faith

Flesh

Forgive/forgiveness

Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)

Holy

Justification

Law (Torah)

Make purification

Pure/Impure

Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.

Ransom

Redemption

Repent/repentance

Righteous/righteousness

Salvation/save

Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.

Sin

Click to Collapse the Glossary
Prophecy and Tongues

(Thematic parallels: Acts 2:1-13)

  • 1 Earnestly pursue ^love, yet zealously desire the spiritual gifts, and especially that you might prophesy.
  • 2 For the man speaking in a tongue doesn’t speak to men, but to God.  For no one understands him, but he speaks mysteries in his spirit.fn“in his spirit” could also be translated “by the Spirit”, referring to the Holy Spirit. The Greek here is ambiguous, with good arguments on both sides. Verses 14-15 have substantially identical grammar and context, thus supporting the “in his spirit” understanding. However, “by the Spirit” cannot be wholly ruled out.
  • 3 But the man prophesying speaks to men for building up, and encouragement, and consolation.
  • 4 The man speaking in a tongue builds up himself, but the man prophesying builds up the church assembly.
  • 5 And I want all of you to speak in tongues, but prefer that you prophesy.  And the man prophesying is greater than the man speaking in tongues, unless he interprets so that the church assembly might receive edification.
  • 6 And now brothers, if I come to you speaking in tongues, how will I benefit you unless I speak to you either in a revelation, or in knowledge, or in a prophecy, or in a teaching?
  • 7 Even lifeless things uttering a sound – whether flute or harp – if they don’t have a distinction in the sounds, how will what is played on the flute or the harp be recognized?
  • 8 For also, if a trumpet utters an unrecognizable sound, who will prepare himself for battle?
  • 9 And it’s the same way with you, unless you utter easily understoodfn“easily understood” The Greek word here more literally means “clear to the understanding” speech with your tongue, how will what is spoken be known?  For you’ll be speaking into the air.
  • 10 There are, perhaps, a great many kindsfn“kinds” this Greek word typically refers to the offspring of a common ancestor, such as families, races, or nations.  In this context, it can also indicate “kinds” in a more general sense. of languages in the world, and none is without meaning.
  • 11 Therefore, if I don’t *know the meaning of the language, I will be an incomprehensible foreignerfn“incomprehensible foreigner” This Greek word here is “βάρβαρος” (barbaros), which is a technical word referring to anyone who didn’t speak Greek.  The Greeks considered themselves superior, so over time, it became nearly an insult, and is the root of our word “barbarian”. to the man speaking, and the man speaking will be an incomprehensible foreignerfn“incomprehensible foreigner” see previous note. to me.
  • 12 It’s also this way with you.   Since you are zealous for spiritual gifts, seek them for the building up of the church assembly so that you might overflow.
  • 13 For this reason, let the man speaking in a tongue pray that he might interpret.
  • 14 For if I pray in a tongue, my spirit prays but my mind is unfruitful.
  • 15 Therefore, what is fruitful?  I will pray with the spirit, but I will also pray with the mind.  I will sing with the spirit, but I will also sing with the mind.
  • 16 Otherwise, if you bless in spirit, how will the man filling the place of the ungifted say “Amen” at your thanksgiving, since he doesn’t *know what you’re saying?
  • 17 For you indeed give thanks well, but the other man isn’t built up.
  • 18 I thank [my] God that I speak in tongues more than all of you.
  • 19 But in the church assembly, I want to speak five words with my mind so that I might also teach others, rather than ten thousand words in a tongue.
  • 20 Brothers, don’t become children in your thoughts – yet be infants in evil – but become mature in your thoughts.
  • 21 It’s *written in the law: “By other tongues and by other men’s lips, I will speak to this people, and they won’t listen to Me even this way, says the Lord.”fnquotation/allusion to Isaiah 28:11-12
  • 22 So then, tongues exist for a sign, not to the men believing, but to unbelieving men.  But prophecy isn’t for unbelieving men, but for the men believing.
  • 23 Therefore, if the whole church assembly assembles at the same place and all speak in tongues, but ungifted men or unbelievers enter, won’t they say that you’re mad?
  • 24 But if all prophesy and any unbeliever or ungifted man enters, he is convicted by all and examined by all.
  • 25 The secrets of his heart become revealed, and thus having fallen on his face, he will worship God, declaring that God is truly among you.fnquotation/allusion to Isaiah 45:14; Zechariah 8:23
Be Orderly When You Assemble
  • 26 Therefore brothers, what is proper?  Whenever you assemble, each man has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation; let all things happen for building up one another.
  • 27 And if some man speaks in a tongue, it must be by two or three at most, and each in turn, and one must interpret.
  • 28 But if there’s no interpreter, he must be silent in the church assembly, and let him speak to himself and to God.
  • 29 And let two or three prophets speak and let the other prophetsfn“other prophets” In Greek, this is a single word which means “another of the same kind”, which contextually refers to prophets. judge what’s prophesied.
  • 30 But if something is revealed to another man who’s sitting, let the first man be silent.
  • 31 For all you menfn“all.. …men” is one masculine word in Greek, and “one” later in the clause is also masculine.  All of the Greek words from verse 26-32 that could be used to determine the gender of the person in question are masculine. are able to prophesy one by one, so that all might learn and all might be encouraged.fn“encouraged” Other possible interpretations of this word in this context include: exhorted, comforted, instructed, admonished, strengthened.
  • 32 And the spirits of the prophets are submitted to the prophets.
  • 33 For God isn’t the God of chaos, but of peace.    As in all the church assemblies of the holy ones,
  • 34 [your] women must be silent in the church assemblies.  For it’s not allowed for them to speak, but they must submit themselves,fn“submit themselves” The Greek word here is “ὑποτάσσω” (hupotassó) The endings for its middle and passive voice are the same, so either could’ve been intended.  In the middle voice, it contains reflexive force and thus has the connotation of voluntary obedience, so “wives must obey” is a valid interpretation.  In the passive voice it could be translated “must be submitted”.  The middle voice is more likely because the passive voice could indicate that their submission/obedience is being done to them (i.e. they’re being made to submit). just as the law also says.fn“just as the law also says” Paul might be referring to the submission aspect here.  In that case, the only verse in the law that might fit is Genesis 3:16, since the first five books were called “the law” collectively.  It could potentially be a reference to Numbers 30:3-8, though the link is weaker.
  • 35 But if they want to learn something, let them ask their own husbands at home, for it’s shameful for a woman to speak in the church assembly. fnVerse Note: in the list of things done in the assembly (verses 26-32), the Greek words which could be used to determine the genders of the teachers, prophets, etc. are all masculine.  None of them are feminine or neuter. CFParallel teachings: 1 Timothy 2:11-12
  • 36 Or did the word of God come from you?  Or did it only come to you?
  • 37 If someone thinks himself to be a prophet or spiritual, he must recognize that these things I write to you are the Lord’s command.
  • 38 But if someone doesn’t know this, [he isn’t known].fn“he isn’t known” is the Greek word “ἀγνοέω” (agnoeó). It’s used twice in this verse; once in the active indicative with negation (“doesn’t know”) and once in the middle/passive indicative (“he isn’t known”).  It literally means to “not know” a person or thing, and can refer to willful ignorance.  In this latter sense it carries the connotation of sinning.  Many commentators have suggested this is a reference to Matthew 7:23, saying that the man “isn’t known” by God for his “willful ignorance”/sin.   There is a textual variant in this verse which instead makes the second instance (“isn’t known”) a 3rd person imperative (command = “let him not be known”). In this view, the command to not know the man is likely pointing to church discipline, again likely because of his “willful ignorance”.
  • 39 So my brothers, zealously desire to prophesy and don’t forbid speaking in tongues,
  • 40 yet let all things happen properly and with order.

 

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