1st Corinthians Chapter 14 verse 2 Holy Bible

ASV 1stCorinthians 14:2

For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries.
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BBE 1stCorinthians 14:2

For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.
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DARBY 1stCorinthians 14:2

For he that speaks with a tongue does not speak to men but to God: for no one hears; but in spirit he speaks mysteries.
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KJV 1stCorinthians 14:2

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
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WBT 1stCorinthians 14:2


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WEB 1stCorinthians 14:2

For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries.
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YLT 1stCorinthians 14:2

for he who is speaking in an `unknown' tongue -- to men he doth not speak, but to God, for no one doth hearken, and in spirit he doth speak secrets;
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Pulpit Commentary

Pulpit CommentaryVerse 2. - In an unknown tongue. The interpolation of the word "unknown" in our Authorized Version is quite unjustifiable, and shows the danger of giving way to the bias of mere conjectures. Probably it is this word, not found in the original, which has given rise to the perplexing, unhistoric, and unwarranted theory that "the gift of tongues" was a power of speaking in foreign languages. Speaketh not unto men. Because, as a rule, no one understands anything that he says. The word literally means "hears." It may, perhaps, imply that no special attention was given to those who gave way to these impulses of utterance. The whole of this chapter proves in a most striking way the close analogy between "the tongue" and the impassioned soliloquies of inarticulate utterance which were poured forth in tones of thrilling power among the Montanists, and in modern times among the Irvingites. In the spirit. It is uncertain whether this means "in his own spirit," or "in the Spirit of God," i.e. as a result of inspiration. Probably the former (John 4:24; Romans 8:13, etc.). Perhaps, however, the two imply the same thing. The spirit is the one Divine part of our human being, and when a man is a true Christian his spirit is in union with, is as it were lost in, the Spirit of God. St. Paul recognizes the true tongue - for it might be simulated by hysteria and even by mere physical imposture - as a result of inspiration, that is, of the overpowering dominance of the human spirit by a supernatural power. Nevertheless, he points out the extreme peril of yielding to or self inducing these emotions public, or in leaving them uncontrolled. Mysteries. Secrets revealed possibly to him, but unrevealed by this strange "tongue" to others.

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) For he that speaketh in an unknown tongue.--Better, For he that speaketh in a tongue. The word "unknown" is not in the original, but it has been inserted in connection with the word tongue "all through this chapter, so as to make the various passages seem to be consistent with the theory that the gift of tongues was a gift of languages. This is not the place to enter into the question of what particular external manifestation of this gift was evidenced on the Day of Pentecost. (See Acts 2:1-13.) Still, believing that the gift of tongues here spoken of is identical with the gift of tongues which was first bestowed at Pentecost, I would say that the phenomena described as occurring then must be explained by the fuller and more elaborate account of the nature of the gift which is given to us here. Against the theory that the gift was one of a capacity to speak various languages we have three considerations. (1) The word dialectos, which is repeatedly used to express languages (Acts 1:19; Acts 2:6; Acts 2:8; Acts 21:40; Acts 22:2; Acts 26:14), is never used by St. Paul or by the author of the Acts in reference to the utterances of those who possessed the gift of tongues, but the other word, glossa, which is, literally, the physical organ of speech--as if the utterances were simply sounds that proceeded from it. (2) There is no trace whatever of this knowledge of languages having been ever used for the purpose of preaching to those who spoke foreign languages. The language of the Lycaonians was evidently not understood by the Apostles when they were addressed in it (see Acts 14:11), and they did not speak in it. That the hearers at Pentecost said they heard those who were filled with the Spirit "speak in our own language" would only imply, either that the outpouring on Pentecost had for the moment a miraculous effect, which immediately ceased, or that "all the various elements of Aramaic and Hellenistic speech, latent in the usual language of the time, were quickened, under the power of this gift, into a new life, sometimes intelligible, sometimes unintelligible to those who heard it, but always expressive of the vitality and energy of the Spirit by which it was animated." (3) The description of the gift in this chapter is utterly inconsistent with it being a gift of languages. The gift was the result of a quickened spiritual power by the action of the Holy Ghost (see also Acts 2:4; Acts 10:44-46; Acts 19:6); it poured itself forth in wild, impassioned utterances, which were sometimes mistaken for delirium (1Corinthians 14:23); and these were the expressions, not of thoughts, but of feelings, unintelligible always, if uninterpreted, to the listener, and sometimes to the utterer himself. . . .