TRV
Translation
King James Version
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.
Complete Jewish Bible
but if I don’t know what a person’s sounds mean, I will be a foreigner to the speaker and the speaker will be a foreigner to me.
Berean Standard Bible
If, then, I do not know the meaning of someone’s language, I am a foreigner to the speaker, and he is a foreigner to me.
American Standard Version
If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me.
World English Bible Messianic
If then I don’t know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me.
Geneva Bible (1599)
Except I know then the power of ye voyce, I shall be vnto him that speaketh a barbarian, and he that speaketh, shalbe a barbarian vnto me.
Young's Literal Translation
if, then, I do not know the power of the voice, I shall be to him who is speaking a foreigner, and he who is speaking, is to me a foreigner;
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In the KJVVerse 28,690 of 31,102
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Commentary on 1 Corinthians 14 verses 6–14
6 ¶ Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?
8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.
11 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.
12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.
14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
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."
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 14
Any language we cannot understand we look down on as barbaric.
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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SUMMARY
In the Apostle Paul underscores the critical importance of intelligibility in spiritual communication, particularly within the context of the Corinthian church's use of spiritual gifts. He posits that if a speaker's utterance is not understood by the hearer, the communication utterly fails, rendering both parties as unintelligible foreigners to one another. This verse serves as a powerful illustration of Paul's overarching argument for order, clarity, and edification in corporate worship, emphasizing that the purpose of all spiritual expression is to build up the body of Christ, which requires mutual comprehension.
CONTEXT
Literary Context: This verse is situated within Paul's extensive and corrective teaching on spiritual gifts in 1 Corinthians chapters 12-14. Following his profound exposition on love as the "most excellent way" in 1 Corinthians 13, Paul returns to the practical application of spiritual gifts, with a particular focus on prophecy and tongues. The Corinthian church was evidently struggling with the chaotic and unedifying exercise of glossolalia (speaking in tongues) without interpretation, leading to confusion rather than spiritual growth. Paul's argument progresses from the unity of the Spirit and diversity of gifts in chapter 12 to the supremacy of love, and then to the practical regulation of gifts in chapter 14. Immediately preceding verse 11, Paul uses the analogy of musical instruments in 1 Corinthians 14:7-8, stressing that instruments must produce distinct, recognizable notes to be useful; similarly, words must be intelligible to convey meaning and prepare listeners for action or understanding.
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, a melting pot of various cultures, languages, and philosophies. As a Roman colony, it was home to Greeks, Romans, Jews, and people from across the empire, making linguistic diversity a daily reality. In such an environment, the concept of a "barbarian" (Greek: bárbaros) was not necessarily a derogatory term implying savagery, but rather an onomatopoeic descriptor for anyone whose speech sounded like "bar-bar" – an unintelligible babble – to a Greek speaker. This reflected a lack of shared language, creating a barrier to communication. Within the early Christian community in Corinth, this cultural reality likely informed their understanding of the spiritual gift of tongues. Paul leverages this common experience to highlight that even within the church, if spiritual expressions are not understood, they create the same kind of linguistic and relational barrier, hindering fellowship and mutual edification.
Key Themes: 1 Corinthians 14:11 powerfully contributes to several major themes within the chapter and the broader epistle. First, it reinforces The Primacy of Intelligibility and Understanding in all communication, especially spiritual. Paul's core message is that a "voice" without "meaning" (or intelligibility) is utterly ineffective and fails to achieve its purpose of conveying truth or building up. Second, it directly serves the theme of Edification of the Church. Paul's overarching concern throughout 1 Corinthians 14 is that all spiritual gifts and expressions must contribute to the collective spiritual growth, strength, and instruction of the community, not merely for individual display or personal experience. If no one understands, no one is edified or built up, as he explicitly states in 1 Corinthians 14:26. Finally, the verse highlights the creation of a Barrier to Fellowship and Unity. The lack of shared understanding creates a significant divide, turning people into "barbarians" to each other, fostering alienation rather than the unity and mutual benefit that should characterize the body of Christ, as described in 1 Corinthians 12:12-27.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in 1 Corinthians 14:11 to underscore his point. The most prominent is Analogy, specifically a Metaphor, where he compares unintelligible spiritual speech to the experience of encountering a "barbarian." This metaphor draws on the common cultural experience of linguistic barriers in the diverse Roman world, making his point immediately relatable to the Corinthian believers. The term "barbarian" itself, though not strictly a literary device, functions as a powerful Symbol of alienation and incomprehension. Furthermore, Paul uses Repetition by stating "I shall be unto him that speaketh a barbarian, and he that speaketh [shall be] a barbarian unto me." This symmetrical repetition emphasizes the mutual and complete breakdown of communication, highlighting that the barrier is not just one-sided but affects both speaker and hearer equally, leading to a profound sense of isolation within the community. The verse also implies an Antithesis between speech that edifies (because it is understood) and speech that alienates (because it is not understood), reinforcing the central theme of edification in the chapter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's assertion in 1 Corinthians 14:11 is foundational to a theology of communication within the church, emphasizing that divine truth, when communicated, must be comprehensible to its human recipients. This principle extends beyond spiritual gifts to all forms of teaching, preaching, and worship, underscoring that the ultimate goal is not merely expression, but effective transmission of meaning that leads to spiritual growth and unity. God, in His nature, is a communicator who desires to be understood, and He has given gifts to His church to facilitate this understanding for the common good. Therefore, any practice that obstructs clear understanding undermines the very purpose of the church's gathering: to build up, instruct, and unify the body of Christ in truth and love.
REFLECTION AND APPLICATION
1 Corinthians 14:11 serves as a timeless reminder of the profound responsibility we bear in our communication, particularly within the Christian community. It challenges us to move beyond self-expression to intentional, empathetic communication that prioritizes the understanding and edification of the listener. In an age saturated with information and diverse communication styles, this verse calls us to clarity, humility, and a genuine desire for connection. Whether we are teaching, preaching, leading worship, or simply engaging in conversation, our aim should always be to build bridges of understanding, not walls of confusion. It compels us to consider: Am I speaking in a way that truly communicates, or am I, however unintentionally, becoming a "barbarian" to those I seek to reach? This principle applies not only to formal church settings but also to our daily interactions, urging us to speak with grace, truth, and intelligibility, fostering unity and mutual growth.
Questions for Reflection
FAQ
Does "barbarian" in this verse imply that people speaking in tongues without interpretation are uncivilized?
Answer: No, the term "barbarian" (Greek: bárbaros) in 1 Corinthians 14:11 does not imply that people speaking in tongues without interpretation are uncivilized or savage. In Paul's time, especially in a cosmopolitan city like Corinth, "barbarian" was an onomatopoeic term used by Greeks to describe anyone who did not speak Greek. Their speech sounded like "bar-bar" – an unintelligible babble – to Greek ears. It simply signified someone speaking a foreign, incomprehensible language, creating a linguistic barrier. Paul uses this common cultural experience as a powerful metaphor to illustrate the complete breakdown of communication when a message, even a spiritually gifted one, is not understood by the listener. His point is about the futility of unintelligible speech in a communal setting, not about the character of the speaker.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 14:11, with its emphasis on intelligible communication for edification, finds its ultimate fulfillment in Jesus Christ. He is the perfect "meaning of the voice" of God, the Word made flesh, through whom God has spoken most clearly and definitively to humanity. While humanity, in its fallen state, was like a "barbarian" to God, unable to comprehend His divine will and truth, Christ perfectly bridged this gap. As the Logos of God, Jesus perfectly articulated the Father's heart, mind, and plan, making the invisible God visible and the inaudible God comprehensible. His life, teachings, death, and resurrection are the clearest, most powerful, and universally intelligible message from God to humanity, transcending all linguistic and cultural barriers. The Holy Spirit, given at Pentecost, further reverses the "barbarian" effect of Babel, enabling people from every nation to hear the wonders of God in their own languages, a direct fulfillment of the desire for mutual understanding. Through Christ, and by His Spirit, God ensures that His voice is not a foreign babble but a clear, life-giving message that builds up His church and draws all people to Himself.