TRV
Translation
King James Version
If any thing be revealed to another that sitteth by, let the first hold his peace.
Complete Jewish Bible
And if something is revealed to a prophet who is sitting down, let the first one be silent.
Berean Standard Bible
And if a revelation comes to someone who is seated, the first speaker should stop.
American Standard Version
But if a revelation be made to another sitting by, let the first keep silence.
World English Bible Messianic
But if a revelation is made to another sitting by, let the first keep silent.
Geneva Bible (1599)
And if any thing be reueiled to another that sitteth by, let the first holde his peace.
Young's Literal Translation
and if to another sitting anything may be revealed, let the first be silent;
See also
See on the biblical-era map
In the KJVVerse 28,709 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.
Copy as
CyprianAD 258
Epistle LXXIII
But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be "litigious, nor contentious, but gentle and teachable." Now he is teachable who is meek and gentle to the patience of learning. For it behoves a bishop not only to teach, but also to learn; because he also teaches better who daily increases and advances by learning better; which very thing, moreover, the same Apostle Paul teaches, when he admonishes, "that if anything better be revealed to one sitting by, the first should hold his peace." But there is a brief way for religious and simple minds, both to put away error, and to find and to elicit truth. For if we return to the head and source of divine tradition, human error ceases; and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth. If a channel supplying water, which formerly flowed plentifully and freely, suddenly fail, do we not go to the fountain, that there the reason of the failure may be ascertained, whether from the drying up of the springs the water has failed at the fountainhead, or whether, flowing thence free and full, it has failed in the midst of its course; that so, if it has been caused by the fault of an interrupted or leaky channel, that the constant stream does not flow uninterruptedly and continuously, then the channel being repaired and strengthened, the water collected may be supplied for the use and drink of the city, with the same fertility and plenty with which it issues from the spring? And this it behoves the priests of God to do now, if they would keep the divine precepts, that if in any respect the truth have wavered and vacillated, we should return to our original and Lord, and to the evangelical and apostolical tradition; and thence may arise the ground of our action, whence has taken rise both our order and our origin.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
In particular, the higher-ranking person should give way to the lower. It is simply not the case that every privilege can be granted to a single individual. Nor can it be that anyone, however low in the hierarchy, should have nothing given to him. No one is without the grace of God.
John ChrysostomAD 407
Homily on 1 Corinthians 36
"But if a revelation he made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be comforted."
What may this be which is spoken? "If when thou prophesiest," saith he, "and art speaking, the spirit of another stir him up, be silent thenceforth." For that which he said in the case of the tongues, this also here he requires, that it should be done "in turn," only in a diviner way here. For he made not use of the very expression, "in turn?" but "if a revelation be made to another." Since what need was there further, that when the second was moved to prophesy the first should speak? Ought they then both? Nay, this were profane and would produce confusion. Ought the first? This too were out of place. For to this end when the one was speaking, the Spirit moved the other, in order that he too might say somewhat.
So then, comforting him that had been silenced, he saith, "For ye all can prophesy one by one, that all may learn, and all may be comforted." Seest thou how again he states the reason wherefore he doeth all things? For if him that speaks with tongues he altogether forbid to speak, when he hath not an interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not this quality, but createth confusion and disturbance and unseasonable tumult.
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.
Copy as
Continue studying 1 Corinthians 14:30 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In 1 Corinthians 14:30, the Apostle Paul provides a crucial directive for maintaining order and facilitating divine communication within the Corinthian church's worship assembly. He instructs that if, during a public gathering, a new revelation is given by God to someone who is seated and listening, the person currently speaking should immediately cease, allowing the newly revealed message to be shared. This instruction underscores the priority of divine inspiration, the importance of orderly worship, and the humility required for the mutual edification of the body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this concise instruction to convey its weight and clarity. The primary device is the Imperative Mood ("let the first hold his peace"), which lends an authoritative and direct tone to the command, indicating that this is not a suggestion but a mandatory practice for orderly worship. There is a clear Conditional Clause ("If [any thing] be revealed..."), which establishes the specific circumstance under which the imperative applies, creating a logical framework for action. Contrast is evident between the "first" speaker and "another that sitteth by," highlighting the shift in focus and authority from human initiative to divine intervention. The term "revealed" (apokalýptō) itself functions as a Metaphor of "unveiling," implying that spiritual truth is often hidden until God chooses to disclose it, underscoring the supernatural origin of the message. Finally, the passage demonstrates a Didactic Tone, characteristic of Paul's pastoral instruction throughout his letters, aiming to teach and correct the Corinthians' practices.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes our understanding of corporate worship, divine communication, and the Spirit's work. It asserts that God's active revelation is not confined to a single speaker or a pre-planned agenda but can spontaneously manifest through any Spirit-filled believer in the assembly. This emphasizes the organic, dynamic nature of the church as a living body, responsive to its Head. The theological implication is that true worship is not merely human performance but a Spirit-empowered encounter with God, where His voice is paramount. It calls for a profound humility among all participants, especially those in leadership or speaking roles, to yield their platform when the Holy Spirit clearly moves through another, prioritizing the corporate edification over individual expression or ego. This principle ensures that the church remains a conduit for fresh truth and divine guidance, fostering an atmosphere where God's voice is genuinely sought and honored.
REFLECTION AND APPLICATION
1 Corinthians 14:30 offers timeless principles for contemporary Christian gatherings, urging us to cultivate an environment that is both orderly and open to the spontaneous leading of the Holy Spirit. It challenges us to move beyond rigid structures that might inadvertently quench the Spirit, while simultaneously guarding against chaos or self-serving displays. For those who lead or speak, it calls for profound humility and a willingness to yield the platform when God clearly moves through another, recognizing that the Spirit "distributes to each one individually as He wills" (1 Corinthians 12:11). For all believers, it encourages active listening and a posture of receptivity, understanding that God can speak to anyone and through anyone. Ultimately, the application of this verse fosters a culture where the edification of the entire body is paramount, and where every member is valued as a potential vessel for divine truth, ensuring that our gatherings truly reflect the presence and power of God.
Questions for Reflection
FAQ
Does this verse mean anyone can interrupt a sermon or teaching with a "revelation" today?
Answer: While the verse clearly indicates a willingness to yield to new revelation, its application in modern contexts requires careful discernment. Paul's immediate context is the prophetic utterance within the early church, where multiple prophets might speak "by course" (1 Corinthians 14:29). The goal is always edification and order, not disruption. In contemporary services, this principle might translate to leaders being sensitive to the Spirit's leading to alter a planned schedule, or providing designated times for congregational sharing or prophetic words, rather than outright interruption. The emphasis is on the divine origin of the message and the humility of the speaker, ensuring that "all things be done decently and in order" (1 Corinthians 14:40).
What kind of "revelation" is Paul talking about here? Is it new doctrine?
Answer: The "revelation" (Greek apokalýptō) here refers to a divine disclosure of truth, often in the form of a prophetic word, insight, or instruction given by the Holy Spirit. It is not about receiving new, foundational doctrines that contradict or add to the established biblical canon, which is complete and sufficient (2 Timothy 3:16-17). Instead, it pertains to specific, timely messages from God that apply His truth to the current situation of the church, offering encouragement, exhortation, comfort, or guidance for the immediate assembly, as described for prophecy in 1 Corinthians 14:3.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 14:30, though addressing practical church order, finds its ultimate fulfillment and deepest meaning in Christ. Jesus is the supreme revelation of God, the "Word made flesh" who "dwelt among us" (John 1:14). He is the one through whom God has "spoken to us by His Son" (Hebrews 1:1-2). In Him, all divine truth is unveiled, making Him the ultimate "revelation" to humanity. Furthermore, Christ perfectly embodies the humility required by this verse; though "in the form of God," He "did not consider equality with God something to be grasped, but emptied Himself, taking the form of a bondservant" (Philippians 2:6-7). His willingness to "hold His peace" before His accusers and to submit to the Father's will, even to death on a cross (Isaiah 53:7, Matthew 26:39), exemplifies the self-sacrificial yielding that Paul calls for in the church. As the Head of the Church (Colossians 1:18), Christ ensures that all spiritual gifts, including revelation, function for the edification of His body, reflecting His own character of order, love, and self-giving for the building up of His people.