TRV
Translation
King James Version
If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
Complete Jewish Bible
If the gift of tongues is exercised, let it be by two or at most three, and each in turn; and let someone interpret.
Berean Standard Bible
If anyone speaks in a tongue, two, or at most three, should speak in turn, and someone must interpret.
American Standard Version
If any man speaketh in a tongue, let it be by two, or at the most three, and that in turn; and let one interpret:
World English Bible Messianic
If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret.
Geneva Bible (1599)
If any man speake a strange tongue, let it be by two, or at the most, by three, and that by course, and let one interprete.
Young's Literal Translation
if an unknown tongue any one do speak, by two, or at the most, by three, and in turn, and let one interpret;
See also
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In the KJVVerse 28,706 of 31,102
Study This Verse
Commentary on 1 Corinthians 14 verses 26–33
26 ¶ How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
29 Let the prophets speak two or three, and let the other judge.
30 If any thing be revealed to another that sitteth by, let the first hold his peace.
31 For ye may all prophesy one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the prophets.
33 For God is not the author of confusion, but of peace, as in all churches of the saints.
In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.
I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts (Co1 14:26): When you come together every one hath a psalm, hath a doctrine, hath a tongue, etc.; that is, "You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has a doctrine, or revelation;" or else, "You are apt to be confused in the same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar? Can this be edifying? And yet all religious exercises in public assemblies should have this view, Let all things be done to edifying."
II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after another. And even this was not to be done unless there were some one to interpret (Co1 14:27, Co1 14:28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if another were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (Co1 14:28), that is (as I think) in private, at home; for all who are present at public worship should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (Co1 14:20), and this successively, not all at once; and that the other should examine and judge what he delivered, that is, discern and determine concerning it, whether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not - what was of divine inspiration and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine afflatus, he could not be judged; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders that, if any assistant prophet had a revelation, while another was prophesying, the other should hold his peace, be silent (Co1 14:30), before the inspired assistant uttered his revelation. Indeed, it is by many understood that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For why must one that was speaking by inspiration be immediately silent upon another man's being inspired, and suppress what was dictated to him by the same Spirit? Indeed, he who had the new revelation might claim liberty of speech in his turn, upon producing his vouchers; but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers? Would the Spirit of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed (Co1 14:31): That all might prophesy, one by one, or one after another, which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be if he who was afterwards inspired forbore to deliver his new revelation till the former prophet had finished what he had to say. And, to confirm this sense, the apostle quickly adds, The spirits of the prophets are subject to the prophets (Co1 14:33); that is, the spiritual gifts they have leave them still possessed of their reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not, like the diabolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves; but are sober and calm, and capable of regular conduct. The man inspired by the Spirit of God may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.
III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their instruction and consolation. It is that all may learn, and all may be comforted or exhorted, that the prophets were to speak in the orderly manner the apostle advises. Note, The instruction, edification, and comfort of the church, is that for which God instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God is not the God of confusion, but of peace and good order, Co1 14:33. Therefore divine inspiration should by no means throw Christian assemblies into confusion, and break through all rules of common decency, which yet would be unavoidable if several inspired men should all at once utter what was suggested to them by the Spirit of God, and not wait to take their turns. Note, The honour of God requires that things should be managed in Christian assemblies so as not to transgress the rules of natural decency. If they are managed in a tumultuous and confused manner, what a notion must this give of the God who is worshipped, to considerate observers! Does it look as if he were the God of peace and order, and an enemy to confusion? Things should be managed so in divine worship that no unlovely nor dishonourable notion of God should be formed in the minds of observers. 3. He adds that things were thus orderly managed in all the other churches: As in all the churches of the saints (Co1 14:33); they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church of Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most churches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to the rules of natural decency and order should restrain us from breaking these rules. Thus far they may be proposed as examples, and it is a shame not to follow them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–33. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul does not want these people to take up the whole day and leave insufficient time for expounding the Scriptures.
John ChrysostomAD 407
Homily on 1 Corinthians 36
"And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret. But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God."
What sayest thou, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, dost thou command again to speak with tongues? I do not command, saith he, neither do I forbid; as when he saith, "if any of them that believe not bid you to a feast and ye be disposed to go," he saith it not laying down a law for them to go, but not hindering them: so likewise here. "And let him speak. to himself and to God." If he endure not to be silent, saith he, but is so ambitious and vain-glorious, "let him speak by himself." And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your incontinency." But not so did he speak, when he was discoursing of prophecy. How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a tongue is not sufficient of himself. Wherefore if any hath both gifts, let him speak. But if he hath not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man. "But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing for ambition. Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he will speak. For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he saith, "but if any hunger, let him eat at home:" and seeming to give permission, he touches them hereby the more sharply. "For ye come not together for this purpose," saith he, "that ye may show that ye have a gift, but that ye may edify the hearers;" which also he before said, "Let all things be done unto edifying."
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 1 Corinthians 14:27, the Apostle Paul provides clear, restrictive guidelines for the public exercise of speaking in tongues within the Corinthian church. He mandates that if tongues are spoken in a congregational setting, it must be limited to a maximum of two or three individuals, speaking sequentially, and critically, that each utterance must be followed by an interpretation to ensure the edification and understanding of the entire assembly. This instruction is part of Paul's broader effort to bring order and intelligibility to the chaotic worship practices prevalent in Corinth, emphasizing that all spiritual gifts should serve the common good of the body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several significant literary devices in 1 Corinthians 14:27 to convey his instructions with clarity and authority. The most prominent is Prescriptive Language, evident in the direct commands ("let it be," "let one interpret"). This imperative tone underscores the non-negotiable nature of these regulations for the Corinthian church. Closely related is Regulation, as Paul sets specific quantitative limits ("by two, or at the most by three") and qualitative conditions ("by course," "let one interpret"). This precise regulation aims to bring order to what was likely a disorderly practice. Furthermore, the verse functions as a Conditional Statement ("If any man speak... then let it be..."), establishing a clear cause-and-effect relationship: if the gift is exercised publicly, these rules must be followed. Underlying these devices is Paul's overarching Emphasis on Order, which he explicitly states is characteristic of God Himself (1 Corinthians 14:33), reinforcing the theological basis for his practical directives.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 14:27 profoundly shapes our understanding of the proper function of spiritual gifts within the corporate worship of the church. It underscores the theological truth that while God sovereignly bestows diverse gifts upon His people for the common good (1 Corinthians 12:7), their exercise must always be governed by principles of love, order, and edification. The verse teaches that individual spiritual experiences, however genuine, must be submitted to the greater purpose of building up the entire body of Christ. It highlights the importance of intelligibility in divine communication within the assembly, ensuring that God's message is understood by all and can lead to spiritual growth, conviction, and worship. This emphasis on communal benefit over individual display is a cornerstone of Paul's ecclesiology and remains a vital principle for contemporary church practice.
REFLECTION AND APPLICATION
The timeless principles embedded in 1 Corinthians 14:27 extend far beyond the specific gift of tongues, offering profound guidance for all aspects of corporate worship and the exercise of spiritual gifts today. Paul's emphasis on order, intelligibility, and mutual edification serves as a crucial reminder that our gatherings should not be chaotic or self-serving, but rather purposeful, clear, and focused on building up the entire community of faith. Whether through preaching, teaching, music, or any other spiritual expression, the ultimate goal should be that all present can understand, participate, and be spiritually nourished. This verse challenges believers to consider how their individual contributions to worship serve the collective body, fostering an environment where God is honored, the Gospel is clearly proclaimed, and believers are equipped to live out their faith. It calls for a humble submission of personal preferences and expressions to the greater good of the church, reflecting a Christ-like love that prioritizes others.
Questions for Reflection
FAQ
What is an "unknown tongue" in this context?
Answer: The KJV's addition of "[unknown]" to "tongue" (Greek: glōssa) accurately conveys the meaning here. In 1 Corinthians 14, glōssa refers to a language that is not naturally understood by the hearers in the assembly. This could be a human language previously unknown to the speaker (often called xenolalia, as seen in Acts 2:4-11) or a divinely inspired utterance in a language not understood by anyone present without a special gift of interpretation (often called glossolalia). The key point is its unintelligibility to the congregation, which is why interpretation is mandated for public use.
Why is interpretation so important for speaking in tongues in public?
Answer: Paul emphasizes interpretation because the primary purpose of spiritual gifts in public worship is the edification of the entire church (1 Corinthians 14:26). If a message is spoken in a tongue without interpretation, it remains unintelligible to the majority, offering no spiritual benefit or understanding to the listeners. It would be like "speaking into the air" (1 Corinthians 14:9). Interpretation transforms an otherwise incomprehensible utterance into a clear, understandable message, allowing the entire congregation to be built up, instructed, and to say "Amen" (1 Corinthians 14:16) to what has been spoken.
Does this verse forbid speaking in tongues?
Answer: No, 1 Corinthians 14:27 does not forbid speaking in tongues. In fact, Paul states earlier, "I would that ye all spake with tongues" (1 Corinthians 14:5) and "forbid not to speak with tongues" (1 Corinthians 14:39). However, he places strict regulations on its public exercise to ensure order and edification. The verse is a directive for proper, orderly, and beneficial use, not a prohibition. It encourages the gift's use when accompanied by interpretation and within specific limits, ensuring it serves the common good.
CHRIST-CENTERED FULFILLMENT
The principles of order, edification, and intelligibility found in 1 Corinthians 14:27 find their ultimate fulfillment and purpose in Christ. Jesus Christ is the perfect revelation of God, the "Word made flesh" (John 1:14), through whom God has spoken His final and most comprehensive message to humanity (Hebrews 1:1-2). His life, death, and resurrection are the intelligible and complete message of salvation, requiring no further "interpretation" in the sense of making an obscure utterance clear, but rather requiring faith and understanding. The Holy Spirit, whom Christ sent, guides believers into all truth (John 16:13) and empowers the church not for chaotic display, but for the unified building up of the body "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ephesians 4:13). Thus, the regulations concerning tongues in 1 Corinthians 14 ultimately point to Christ as the one who brings perfect order, clarity, and the ultimate edification to His church, enabling His followers to mature into His likeness and effectively proclaim His clear message to the world.