1 Corinthians 14

earnestly desire
The phrase “earnestly desire” translates the Greek word ζηλόω (zēloō), which is the word from which “zealous” is derived. It has the idea of passionately or earnestly desiring something, or to seek something with enthusiasm. The order in the translation here (“earnestly desire” rather than “desire earnestly”) matches the translation of the earlier occurrence of this word in 12:31. This helps readers to see that Paul is picking up here, after his exposition on love, the same line of argumentation from chapter 12.

But
“But” translates the Greek contrastive conjunction δέ (de). While some have translated this as “now,” the translation “but” is chosen for two reasons. First, it aligns with the other uses of the term which begin verses in the context (cf. vv. 3, 6). Second, while δέ (de) can be translated as “now” to communicate a logical contrast, the Greek term for “now” with a temporal sense (νῦν; nyn) appears in the very next verse (v. 6). To prevent English readers from missing the temporal nuance of the latter, the translation “but” has been retained here. In saying this, it is clearer that Paul is giving a soft contrast and adding another thought to what he mentioned in verse 4.

translates
The Greek verb διερμηνεύω (diermeneuo) is rendered with “translate” here and in all New Testament occurrences of the term other than Luke 24:27, where it is rendered “interpret.” While both English glosses are accurate, in context with tongues and languages in 1 Corinthians 12 and 14, “translate” shows the reader a less interpretive reading and better captures the nuance of this being linguistic interpretation and not simply making sense of points or conclusions or other less linguistic features. Because the gifts of the Spirit are intended for the edification of the church, the gift of tongues is of no benefit unless someone also translates one’s speech into a language the church can understand. Because of this, prophecy is of greater advantage than untranslated tongues because it edifies the hearers through their understanding of what is said.

receive edification
The word “edification” translates the accusative noun οἰκοδομὴν (oikodomēn) consistently with verse 3, and here presents a more natural reading of this term as a direct object in the phrase “receive edification” than the rendering of some translations’ as “receive edifying.” The language of “receiving edification” is already speaking in a word picture, since “edification” is not a substance that can be received physically. The entire phrase “receive edification” could be translated as “be edified,” but Paul’s use of reception language (λαμβάνω; lambanō) helps to highlight his point that these spiritual gifts are meant to profit the community and are in that different sense gifts to be received by the congregation as well as by the individual.

trumpet
“Trumpet” is a more consistent translation of the term used here (σάλπιγξ; salpinx) than “bugle” (cf. Matt 24:31; 1 Thess 4:16; 1 Cor 15:52; Heb 12:19; Rev 1:10; 4:1; 8:2, 6, 13; 9:14). As such, it helps to anchor the reader’s understanding of trumpets as an instrument used in battle contexts (as opposed to the other instruments listed above). With this specific instrument, Paul emphasizes how, like a spiritual gift, it is meant to profit other people (v. 6). But if it’s not intelligible, then no one will do what they should do in response to it.

sounds
The word “sounds” provides a consistent translation of the word φωνή (phōnē), which appears also in verses 7, 8, and 11. Paul’s point in this section is that without meaning, language is just like the flute, harp, or trumpet––items which even have meaning when used properly. The consistent translation of the same term helps the reader to appreciate the tight logic of Paul’s argumentation here as he refers to languages as “sounds” to tie more closely with the analogy he has just provided.

sound
Refer to the discussion on verse 10 above.

for
The Greek genitive πνευμάτων (pneumatōn), translated “for spiritual gifts” here, is an objective use of the genitive construction. This means that “spiritual gifts” is the object of the verb “are zealous.” The best way to communicate this in English is to say that they are zealous “for spiritual gifts” (rather than “of spiritual gifts”). This simply communicates that the Corinthians earnestly desire these gifts, and the translation here makes that clearer.

translate
Refer to the discussion on verse 5 above.

uninformed
The word “uninformed” translates ἰδιώτης (idiōtēs), which refers to someone “who is relatively unskilled or inexperienced in some activity or field of knowledge” (see BDAG on ἰδιώτης), like an amateur. These people are not ungifted, but simply less experienced in the use of spiritual gifts (notice the footnote on this term). Thus, they will not understand the benefit of the gift of tongues, and thus hearing others in the assembly speak in tongues will be of no benefit to them. Paul is making this point to emphasize that the purpose of the gifts is to edify other believers, and if others are not edified, then the gift is not accomplishing its intended purpose.

that
The word “that” is added here simply to provide a smoother reading and clearly communicate Paul’s point here. His expression of thanksgiving is not separate from the statement about his speaking in tongues more than the Corinthians, but that is precisely that for which he is thankful to God. He fully recognizes the benefit of the authentic use of this gift to reach more people with the gospel, and thanks God for it, but in the church it is better to speak words that everyone understands (v. 19).

rather
The translation “rather” instead of “but” better brings out the strong contrast communicated by the Greek ἀλλὰ (alla) and to distinguish this word from δὲ (de) later in the verse. Paul is saying that if they are going to be immature, it should be in evil, not in their thinking.

uninformed
Refer to the discussion on verse 16 above.

you are out of your mind
Being “out of one’s mind” is the translation of the term μαίνομαι (mainomai) used earlier in Acts 12:15 and 26:24–25. This is both more consistent and simpler than the older idiom of “going mad.” In context, Paul is trying to avoid the irony of an uninformed individual, or an unbeliever who also lacks knowledge, coming and leveling the accusation against genuine believers that they are the ones who do not understand reality. Rather, Paul wants all believers to present themselves in open and understandable demonstrations of the truth (cf. 2 Cor 1:13). The benefit of speaking in an understandable way will better lead unbelievers to repentance by humbling them under the weight of God’s glory (cf. 1 Cor 14:24–25).

uninformed
Refer to the discussion on verse 16 above.

SURELY GOD IS AMONG YOU
This phrase has been placed in caps to help the reader more clearly see that it is an allusion to Isaiah 45:14. The word order here matches the English translation of the Old Testament quote as well to bring out the intentional connection. The emphasis of the Old Testament verse is that Gentiles will come and join the people of God in acknowledging God’s work among them, and Paul sees a parallel with what is happening here with Gentiles joining themselves in worship of God.

translation
The term used here is ἑρμηνεία (hermēneia), from which we get the English word “hermeneutics.” While the general idea of the term refers to the interpretation of something, it is important to note that this is used specifically for the translation of linguistic communication. Therefore, “translation” better captures the nuance of this being linguistic interpretation and not simply making sense of points or conclusions or other less linguistic features. In addition to that, this rendering also helps the reader remember that the biblical sense of “tongues” refers to human languages that are already present in the world (cf. Acts 2:4–11). Such a miraculous ability to speak in a language that one does not know is strategic in God’s plan to advance the gospel to the nations (in reverse of the tower of Babel; cf. Gen 11), but because not everyone present will know the language being spoken, the presence of a “translator” would help to get the meaning of this person’s message into the common language of the congregation.

translate
Refer to the discussion on verse 5 above.

There is much debate concerning whether this verse should end with a comma (connecting it together with v. 34) or a period (beginning v. 34 as a new subject), as the grammar can legitimately be taken either way. For this reason, the the translation here has a footnote citing the grammatical alternative. This way, any pastor or teacher can simply appeal to the footnote without contradicting the text when teaching. While it is not the burden of translators to determine the idea of the text, the goal is to provide what is grammatically or linguistically written. And when there are major, multiple, legitimate possibilities, those should be listed for the edification of a reader or use by a pastor or teacher. Such a practice of providing legitimate alternatives makes the translation a helpful resource for people committed to studying and understanding the original text.

disgraceful
“Disgraceful” is a more consistent translation of the Greek term αἰσχρός (aisxros; cf. 1 Cor 11:6; Eph 5:12). In the context of 1 Corinthians, Paul has already mentioned one way in which it is disgraceful for a woman to act (11:6), and here he lists another. This English rendering helps to highlight Paul’s desire to protect the gracious and glorious witness of women from being twisted and abused in the church.

arrived
Some translate verb καταντάω (katantaō) as “come,” but the term is almost exclusively translated as “attained” or “arrived” throughout the New Testament. Thus, the English gloss “arrived” is not only more consistent, but it also gives a greater rhetorical emphasis on the destination of the action. In 1 Corinthians, Paul uses the term twice (10:11 and here) and treats the Corinthian saints as the destination of something great that has arrived to them, but in each case, his nuance is different. Earlier, Paul highlighted their privileged position in human history in light of how the ends of the ages have come upon them (10:11). Here, Paul gives much the opposite point. He seeks to humble these saints by asking if the word of God has arrived to them only and no one else. By asking this, Paul also indicates that God’s saving word and purpose extends well beyond the saints in Corinth.

ignorant…ignored
The term ἀγνοέω (agnoeō) here has been translated as “recognize” by some translations, but this word is a different term than that which was translated as “recognize” in verse 37 (ἐπιγινώσκω; epiginōskō), and thus should have a distinct gloss. Also, ἀγνοέω (agnoeō) has been translated as “ignorant” in other contexts (cf. 2 Cor 2:11; 1 Tim 1:13) and the same translation here provides consistency. This also shows the wordplay that Paul uses here as the English words “ignorant” and “ignored” communicate that the false prophet who is “ignorant” of the Lord’s word coming through Paul is to be understood as someone who is “ignored” or “unknown” (also ἀγνοέω; agnoeō) by God, the final Judge of all things. By giving this severe of a test, Paul therefore calls these men to account and provides the Corinthians with an opportunity to see these false prophets as the frauds God knows them to be.

earnestly desire
The phrase “earnestly desire” provides a consistent rendering of the Greek term ζηλόω (zēloō; 1 Cor 12:31; 14:1). In the past, the word order has been reversed in different occurrences, but this translation helps readers to notice the same verb every time it appears and better see the connection Paul is making as he directs the desires of these saints towards holy ends.