1 Corinthians 14:10

Translation
King James Version
There are, it may be, so many kinds of voices in the world, and none of them is without signification.
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KJV (with Strong's)
G1487 There are G2076, it may be G5177, so many G5118 kinds G1085 of voices G5456 in G1722 the world G2889, and G2532 none of them G3762 is without signification G880 G846.
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Complete Jewish Bible
There are undoubtedly all kinds of sounds in the world, and none is altogether meaningless;
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Berean Standard Bible
Assuredly, there are many different languages in the world, yet none of them is without meaning.
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American Standard Version
There are, it may be, so many kinds of voices in the world, and no kind is without signification.
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World English Bible Messianic
There are, it may be, so many kinds of sounds in the world, and none of them is without meaning.
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Geneva Bible (1599)
There are so many kindes of voyces (as it commeth to passe) in the world, and none of them is dumme.
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Young's Literal Translation
There are, it may be, so many kinds of voices in the world, and none of them is unmeaning,
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In the KJVVerse 28,689 of 31,102

Study This Verse

SUMMARY

First Corinthians 14:10 serves as a foundational premise in Paul's argument for intelligible speech within the church, particularly concerning the use of spiritual gifts. Paul observes the vast diversity of sounds and languages present in the world, asserting that each distinct "voice" inherently carries meaning for those who understand it. This universal principle of signification sets the stage for his subsequent exhortation that spiritual utterances in public worship must be clear, comprehensible, and edifying to all hearers, rather than being unintelligible noise.

CONTEXT

  • Literary Context: This verse is situated within 1 Corinthians 14, a chapter primarily dedicated to regulating the use of spiritual gifts, especially tongues and prophecy, in the Corinthian church assembly. Paul's overarching concern is the edification of the body of Christ, emphasizing that all spiritual expressions should contribute to mutual understanding and growth. He contrasts the private, self-edifying nature of uninterpreted tongues with the public, church-edifying nature of prophecy. In the verses immediately preceding 1 Corinthians 14:10, Paul has already begun to stress the necessity of clarity, asking in 1 Corinthians 14:9 how anyone can understand if a trumpet gives an indistinct sound. Verse 10 builds upon this by establishing a general principle about communication in the world before applying it directly to spiritual gifts in the following verses.
  • Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, a melting pot of various cultures, languages, and philosophies. Its diverse population would have been accustomed to hearing a multitude of languages spoken daily in its markets, docks, and public spaces. This real-world experience of linguistic diversity provides the backdrop for Paul's analogy. Within the Corinthian church, there was a particular emphasis on spiritual gifts, especially speaking in tongues, which some members may have valued for its ecstatic or demonstrative qualities, perhaps even viewing it as a sign of spiritual superiority. However, this practice, when uninterpreted, was causing confusion and disorder in the communal gatherings, hindering the church's ability to truly grow together in understanding and faith. Paul addresses this imbalance by grounding his teaching in practical principles of communication.
  • Key Themes: First Corinthians 14 is dominated by the themes of orderly worship, edification of the church, and the proper use of spiritual gifts. Paul consistently prioritizes that which builds up the entire community over that which merely benefits an individual. The verse contributes to the theme of intelligibility in communication, asserting that meaning is inherent in distinct sounds, which then necessitates that for communal benefit, this meaning must be conveyed clearly. This ties directly into Paul's broader argument that love—the supreme gift extolled in 1 Corinthians 13—should govern the exercise of all gifts, ensuring they serve the common good. The concept of diversity is also present, acknowledging the natural variety of languages and expressions in the "world," which then leads to the crucial point about the need for interpretation or clear articulation within the church setting, as highlighted in verses like 1 Corinthians 14:26.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • kinds (Greek, génos', G1085): This word refers to a "kin" or "stock," implying diversity, generation, or a specific type. In this context, it emphasizes the vast variety and distinct categories of "voices" or languages that exist. It points to the natural differentiation among human utterances, each belonging to its own unique class or form.
  • voices (Greek, phōnḗ', G5456): This term denotes a "tone," "sound," or "language." It's a broad term that can refer to articulate human speech, animal sounds, or even artificial sounds. Here, it specifically refers to distinct languages or utterances, underscoring that each has its own unique acoustic properties and, by implication, its own system of meaning.
  • without signification (Greek, áphōnos', G880): This word literally means "voiceless" or "mute." Combined with the negative particle ("none of them is without signification"), it emphatically states that no sound or language is inherently meaningless or unintelligible in itself. Rather, every distinct utterance carries a potential message or purpose, even if it is not understood by every hearer.

Verse Breakdown

  • "There are, it may be, so many kinds of voices in the world": Paul begins with an observation about the natural state of affairs. He acknowledges the immense variety of sounds and languages that exist globally ("in the world"). The phrase "it may be" (G5177, tynchánō) suggests a concession or an acknowledgment of a widely recognized truth, implying that this diversity is a common and undeniable reality. This sets a universal premise for his argument.
  • "and none of them [is] without signification": This is the crucial assertion of the verse. Paul declares that despite the multiplicity of "voices," not a single one is devoid of meaning or purpose. Every distinct sound or language, no matter how foreign it might be to a listener, inherently conveys information or has a system of meaning for those who understand it. This establishes the principle that all true communication has an underlying significance.

Literary Devices

Paul employs Observation and Generalization in this verse to establish a universal truth before applying it to the specific context of spiritual gifts. He starts with a common, observable phenomenon—the existence of diverse languages in the world—and then draws a general conclusion that is foundational to his argument: every distinct "voice" carries inherent meaning. This serves as a Premise for his subsequent logical progression, moving from the general principle of intelligibility in the natural world to the specific requirement for intelligibility in the spiritual realm of the church. The use of Litotes (a form of understatement where a positive is expressed by negating its opposite) is evident in "none of them is without signification," which emphatically asserts that all voices do have signification. This rhetorical device strengthens his point about the inherent meaningfulness of all distinct sounds.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, while seemingly a simple observation, carries profound theological implications for communication, divine order, and the nature of revelation. It underscores that God, as the author of creation and language, has imbued all forms of distinct communication with the capacity for meaning. This principle extends to how God communicates with humanity, whether through creation, Scripture, or spiritual gifts. Just as natural languages are designed to convey meaning, so too are spiritual utterances intended to communicate divine truth. The challenge, then, is ensuring that this meaning is accessible and transformative for the intended audience, aligning with God's desire for understanding and edification within His people.

REFLECTION AND APPLICATION

1 Corinthians 14:10 calls us to a deeper appreciation for the inherent meaning in all forms of communication and challenges us to ensure our own words are purposeful and clear. In a world saturated with noise and information, this verse reminds us that true communication is about conveying meaning that can be understood and acted upon. For believers, this means being intentional about how we share the Gospel, how we teach in our churches, and how we interact in our daily lives. Are our words building up, clarifying, and leading to understanding, or are they causing confusion and division? This principle extends beyond verbal communication to how we present ourselves and our faith. If even the "voices in the world" have signification, how much more should the voice of the Church, speaking God's truth, be clear, coherent, and comprehensible to all who hear? It compels us to strive for intelligibility, not for intellectual showmanship, but for the genuine edification and spiritual growth of others.

Questions for Reflection

  • In what areas of my life do I need to prioritize clearer, more intelligible communication?
  • How does the principle that "none of them is without signification" challenge me to listen more carefully to perspectives or expressions I don't immediately understand?
  • How can I ensure that my spiritual expressions, whether in public or private, are aimed at edifying others through clear meaning, rather than merely self-expression?

FAQ

Why does Paul make this seemingly obvious statement about "voices in the world"?

Answer: Paul's statement in 1 Corinthians 14:10 is not an obvious truism for its own sake, but a crucial foundational premise for his subsequent argument. He is establishing a universal principle of communication: every distinct sound or language inherently carries meaning for those who understand it. By starting with this widely accepted observation about the natural world, Paul sets the stage to logically argue that if even secular "voices" have signification, then spiritual utterances within the church, particularly speaking in tongues, must also convey understandable meaning to be beneficial to the assembled body. He uses this common ground to highlight the absurdity of speaking in ways that are unintelligible to others in a communal setting, especially when the goal is mutual edification and understanding, as he emphasizes throughout 1 Corinthians 14.

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 14:10 directly addresses the practicalities of communication within the church, its underlying principle of meaning-laden speech finds its ultimate fulfillment in Christ. Jesus Christ is the quintessential "Word" of God, the perfect and ultimate communication from the Father to humanity. As John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God." He is the divine utterance that is never "without signification," but is instead the full and complete revelation of God's character, will, and redemptive plan. In Christ, God's message to humanity is made perfectly intelligible and accessible. He is the one through whom God speaks clearly, embodying truth and grace (John 1:14). Furthermore, the Holy Spirit, sent by Christ, enables believers to understand and articulate divine truths, ensuring that the church's proclamation of the Gospel is not an "unintelligible sound" but a clear, life-giving message that points all people to the saving work of the Lamb of God, who takes away the sin of the world! Thus, the principle of meaningful communication in 1 Corinthians 14:10 is profoundly fulfilled in the person and work of Jesus Christ, the Word made flesh, who ensures that God's message is always understood by those with ears to hear.

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Commentary on 1 Corinthians 14 verses 6–14

In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.

I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,

Barbarus hic ego sum, quia non intelligor ulli,

I am a barbarian here, none understand me.

To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.

II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–14. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 1
The apostle thus speaks: "So likewise ye, except ye utter by the tongue a word easy to be understood, how shall ye know what is spoken? for ye shall speak into the air. There are, it may be, so many kind of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me." And, "Let him that speaketh in an unknown tongue pray that he may interpret."
John ChrysostomAD 407
Homily on 1 Corinthians 35
"There are, it may be, so many kinds of voices in the world, and no kind is without signification:" i. e., so many tongues, so many voices of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, innumerable other nations.

"If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian." "For suppose not," saith he, "that this happens only in our case; rather in all one may see this taking place: so that I do not say this to disparage the voice, but to signify that to me it is useless, as long as it is not intelligible." Next, that he may not render the accusation unpalatable, he makes his charge alike for the two, saying, "He shall be unto me a barbarian, and I to him." Not from the nature of the voice, but from our ignorance. Seest thou how by little and little he draws men to that which is akin to the subject. Which is his use to do, to fetch his examples from afar, and to end with what more properly belongs to the matter. For having spoken of a pipe and harp, wherein is much that is inferior and unprofitable, he comes to the trumpet, a thing more useful; next, from that he proceeds to the very voice itself. So also before, when he was discounting to show that it was not forbidden the Apostles to receive, beginning first with husbandmen, and shepherds, and soldiers, then he brought the discourse on to that which is nearer to the subject, the priests in the old covenant.

But do thou, I pray, consider, how every where he hath given diligence to free the gift from censure, and to bring round the charge to the receivers of it. For he said not, "I shall be a barbarian," but, "unto him that speaketh, a barbarian." And again, he did not say, "he that speaketh shall be a barbarian," but "he that speaketh shall be a barbarian unto me."
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
There is no language without meaning because all languages are human.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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