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8 all things, endureth all things. Love never faileth: but whether there be prophecies, they shall be done away *; whether there be languages, they shall cease; whether 9 there be knowledge, it shall be done away". For we know 10 in part, and we prophesy in part: but when that which is perfect cometh, then that which is in part will be 11 done away *. When I was a child, I spake as a child, I thought as a child, I reasoned as a child: but when I 12 became a man, I did away childish things. For now we see as through a dim glass, darkly; but then we shall see face to face: now I know in part; but then I shall 13 clearly know, as I also am clearly known. And now remaineth faith, hope, lovet, these three ; but the greatest of these is love. Ch. xiv. Follow after love; and zealously desire spiritual 2 gifts; but rather that ye may prophesy. For he who speaketh in a different language, speaketh not to men, but to God : for none understandeth him ; however, in 3 his spirit he speaketh mysteries: but he who prophesieth, speaketh to men edification, and exhortation, and conso4 lation. He who speaketh in a different language, edifieth himself; but he who prophesieth, edifieth the 5 church . Now I would that ye all spake in different languages, but rather that ye prophesied: for greater is he who prophesieth, than he who speaketh with tongues; unless he interpret, that the church may receive edification. 6 And now, brethren, if I come to you speaking in different languages, what shall I profit you, unless I shall speak to you either by a revelation, or by knowledge, or 7 by prophesying, or by doctrine In like manner if things without life, which give sound, whether pipe or harp, give no distinction in the sounds, how shall it be known 8 what is piped or harped 2 For if the trumpet give an un

* Or, come to an end, N. m. + Or, faith, hope, love, will remain. N. m. : Or, the congregation, N. m.

9 certain sound, who shall prepare himself to battle ? So

likewise unless ye utter by the tongue words which can

be understood, how shall it be known what is spoken? 10 for ye will speak to the air. There are I know not how

many kinds of languages * in the world; and none of them 11 is without signification. If therefore I know not the

meaning of the language, I shall be a barbarian to him

who speaketh, and he who speaketh will be a barbarian 12 to me. So likewise, since ye are zealous of spiritual gifts

, seek that ye may abound in them to the edification of the 13 church f. Wherefore, let him who speaketh in an un14 known language pray that he may interpret. For if I

pray in an unknown language, my spirit prayeth, but my 15 meaning is unprofitable. What is it then? I will pray

with the spirit, and I will pray with the understanding

also I: I will sing with the spirit, and I will sing with the 16 understanding also. Otherwise, when thou shalt bless God

with thy spirit, how shall the unlearned hearer g say

Amen at thy thanksgiving, since he knoweth not what thou 17 sayest ? For thou indeed givest thanks well; but the 18 other is not edified. I give thanks to [my] God, speak19 ing in different languages more than ye all : yet I would

rather speak in the church † five words with meaning, that by my voice I might instruct others also, than ten thou

sand words in an unknown language. 20 Brethren, be not children in understanding: however,

in wickedness be infants, but in understanding be perfect 21 men. It is written in the law, With men of other lan

guages and with other lips, I will speak to this people ;

yet neither then will they hearken to me, saith the Lord.” 22 Wherefore different languages are for a sign, not to those

who believe, but to unbelievers; but prophesying is for

• Or, There is a certain number of languages, N. m.

+ Or, congregation. N. m. with my spirit, and with meaning also, N.

So Wakefield. "he that filleth the place of the unlearned" N. He who is is the condition of an unlearned person, Rosenmuller. Schleusner.

23 a sign, not to unbelievers, but to those who believe. If

therefore the whole church * come together into one place, and all speak in unknown languages, and those that

are unlearned or unbelievers come in, will they not say 24 that ye are mad? But if all prophesy, and an unbeliever

or one unlearned come in, he is convicted by all, he is 25 searched out by all : † the secrets of his heart are made

manifest; and then he will fall down on his face and

worship God, declaring that God is in you of a truth. 26 How is it then, brethren? when ye come together,

hath each of you a psalm, hath he a doctrine, hath he

an unknown language, hath he a revelation, hath he an 27 interpretation ? Let all things be done to edifying. Now

if any man speak in an unknown language, let it be by

two, or at the most by three, and that in succession; and 28 let one interpret: but if there be no interpreter, let such

keep silence in the church*; and let him speak to him29 self, and to God. And let two or three prophets speak; 30 and let the others discern. But if any thing be revealed 31 to another who sitteth by, let the first keep silence. For

yė may all prophesy one by one; that all may learn, and 32 all may be exhorted. Now the spirits of the prophets are 33 subject to the prophets ; (for God is not the author of

disorder, but of peace;) as in all churches of the saints. 34 Let your women keep silence in the churches I: for

they are not permitted to speak; but are commanded to 35 be under obedience, as the law also saith. And if they

desire to learn any thing, let them ask their husbands at home : for it is unbecoming that women should speak in

the church*. 36 What? did the word of God come forth from you ? or 37 hath it reached to you only? If any man seem to be a

prophet, or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.

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But if any man be ignorant, let him beignorant. Wherefore, brethren, zealously desire to prophesy; and yet forbid not to speak in different languages. But let all things be done decently and in order.

Ch. xv. Now I declare to you, brethren, the gospel which I

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preached to you, which ye have received also, and in which ye stand; by which ye are saved also, if ye keep in memory what doctrine I preached to you : unless ye have believed in vain. For I delivered to you among the chief things, what I received also, that Christ died for our sins, according to the scriptures; and that he was buried, and that he rose the third day, according to the scriptures; and that he was seen by Peter*, then by the twelve. After that, he was seen by above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep. After that, he was seen by James; then by all the apostles. And, last of all, he was seen by me also, as by one born out of due time. For I am the least of the apostles, that am not worthy to be called an apostle, because I persecuted the charch of God. But by the favour of God I am what I am : and his favour which was bestowed on me, was not in vain; but I laboured more abundantly than they all; yet not I, but the favour of God which was with me. Whether therefore it be I or they, so we preach, and so ye have believed. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead t 2 But if there be no resurrection of the dead, then Christ is not risen. And if Christ be not risen, then our preaching is vain, and your faith also is vain. Yea, we are found false witnesses also concerning God; because we have testified of God that he raised up Christ,


* Gr, Cephas.
+ “that the resurrection of the dead is an impossibility ?” Newcome.

16 17

18 19

20 21


whom he raised not up, if the dead rise not. For if the dead rise not, then Christ is not risen. And if Christ be not risen, your faith is vain; ye are still in your sins. Then those also that are fallen asleep in Christ, have perished. If in this life only we have hope in Christ, we are of all men most miserable. But indeed Christ hath been raised from the dead”, the first-fruits of those who sleep. For since by man came death, by man also cometh the resurrection of the dead. For as through Adam all die, so likewise through Christ all will be made alivet. But every one in his own order: Christ the first-fruits; afterward those that are Christ's at his appearance. (Then will be the end, when Christ shall have delivered up the kingdom to God, even the Father; when he shall have put down; all rule, and all authority, and power: for he must reign, till he have put all enemies under his feet. The last enemy shall be destroyed even death S. For “he hath subjected all things under his feet.” But when it is said, “ All things are subjected,” it is manifest that He is excepted who subjected all things to him. And when all things shall be subjected to him,

* So Wakefield. But now Christ is risen from the dead, he is, &c. N.

+ “Here,” says Dr. Priestley in his note upon the text, “the apostle evidently considers Christ as a mere man as much as Adam was ; death being introduced by one man, and eternal life by another.” It is also to be observed, that all, without exception, who die in Adam, will participate in this glorious and happy resurrection by Christ. Not, indeed, all at the same time, but each in his own order. First, Christ; afterwards, all virtuous persons and true believers, at his second coming; lastly, cometh the end, the grand consummation of all things, when all his enemies shall be put under his feet, and all things shall be subdued to him: that is, when all natural and moral evil shall be exterminated, and death shall be swallowed up in victory. This is that glorious issue of the divine administration to which the gospel encourages us to look forward, and for which it is intended to qualify and prepare all who practically embrace it. “Blessed and holy is he who hath part in the first resurrection; on such the second death hath no power.” See Chancy on Univeral Salvation, p. 197.

† done away, N.

§ The last enemy who will be done away is death. N. This translation, which agrees also with the common version, greatly enervates the apostle's meaning ; which is to announce that this great enemy will be completely destroyed; not merely that he will be the last in order for destruction. See Doddridge, and Hallet's Notes and Obs, vol. i. P. 75.

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