Make charity your aim, the spiritual gifts your aspiration; and, by preference, the gift of prophecy.

Sectamini caritatem, æmulamini spiritualia: magis autem ut prophetetis.

Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy.

The man who talks in a strange tongue is talking to God, not to men; nobody understands him, he is holding mysterious converse with his own spirit;

Qui enim loquitur lingua, non hominibus loquitur, sed Deo: nemo enim audit. Spiritu autem loquitur mysteria.

For he that speaketh in a tongue, speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.

whereas the prophet speaks to edify, to encourage, to comfort his fellow men.

Nam qui prophetat, hominibus loquitur ad ædificationem, et exhortationem, et consolationem.

But he that prophesieth, speaketh to men unto edification, and exhortation, and comfort.

By talking in a strange tongue, a man may strengthen his own faith; by prophesying he can strengthen the faith of the church.

Qui loquitur lingua, semetipsum ædificat: qui autem prophetat, ecclesiam Dei ædificat.

He that speaketh in a tongue, edifieth himself: but he that prophesieth, edifieth the church.

I would gladly see you all speaking with strange tongues, but I would rather you should prophesy, because the prophet ranks higher than the man who speaks with strange tongues. It would be different if he could translate them, to strengthen the faith of the church;

Volo autem omnes vos loqui linguis: magis autem prophetare. Nam major est qui prophetat, quam qui loquitur linguis; nisi forte interpretetur ut ecclesia ædificationem accipiat.

And I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth, than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.

but as things are, brethren, what good can I do you by coming and talking to you in strange languages, instead of addressing you with a revelation, or a manifestation of inner knowledge, or a prophecy, or words of instruction?

Nunc autem, fratres, si venero ad vos linguis loquens: quid vobis prodero, nisi vobis loquar aut in revelatione, aut in scientia, aut in prophetia, aut in doctrina?

But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine?

Senseless things may be vocal, a flute, for example, or a harp; but even with these, there must be distinctions between the sounds they give, or how can we recognize what melody flute or harp is playing?

Tamen quæ sine anima sunt vocem dantia, sive tibia, sive cithara; nisi distinctionem sonituum dederint, quomodo scietur id quod canitur, aut quod citharizatur?

Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?

If a trumpet, for that matter, gives out an uncertain note, who will arm himself for battle?

Etenim si incertam vocem det tuba, quis parabit se ad bellum?

For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

So it is with you; how can it be known what your message is, if you speak in a language whose accents cannot be understood? Your words will fall on empty air.

Ita et vos per linguam nisi manifestum sermonem dederitis: quomodo scietur id quod dicitur? eritis enim in aëra loquentes.

So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.

No doubt all these different languages exist somewhere in the world, and each of them has its significance;

Tam multa, ut puta genera linguarum sunt in hoc mundo: et nihil sine voce est.

There are, for example, so many kinds of tongues in this world; and none is without voice.

but if I cannot understand what the language means, the effect is that I am a foreigner to the man who is speaking, and he is a foreigner to me.

Si ergo nesciero virtutem vocis, ero ei, cui loquor, barbarus: et qui loquitur, mihi barbarus.

If then I know not the power of the voice, I shall be to him to whom I speak a barbarian; and he that speaketh, a barbarian to me.

So the case stands with you. Since you have set your hearts on spiritual gifts, ask for them in abundant measure, but only so as to strengthen the faith of the church;

Sic et vos, quoniam æmulatores estis spirituum, ad ædificationem ecclesiæ quærite ut abundetis.

So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.

the man who can speak in a strange tongue should pray for the power to interpret it.

Et ideo qui loquitur lingua, oret ut interpretetur.

And therefore he that speaketh by a tongue, let him pray that he may interpret.

If I use a strange tongue when I offer prayer, my spirit is praying, but my mind reaps no advantage from it.

Nam si orem lingua, spiritus meus orat, mens autem mea sine fructu est.

For if I pray in a tongue, my spirit prayeth, but my understanding is without fruit.

What, then, is my drift? Why, I mean to use mind as well as spirit when I offer prayer, use mind as well as spirit when I sing psalms.

Quid ergo est? Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente.

What is it then? I will pray with the spirit, I will pray also with the understanding; I will sing with the spirit, I will sing also with the understanding.

If thou dost pronounce a blessing in this spiritual fashion, how can one who takes his place among the uninstructed say Amen to thy thanksgiving? He cannot tell what thou art saying.

Ceterum si benedixeris spiritu, qui supplet locum idiotæ, quomodo dicet: Amen, super tuam benedictionem? quoniam quid dicas, nescit.

Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? because he knoweth not what thou sayest.

Thou, true enough, art duly giving thanks, but the other’s faith is not strengthened.

Nam tu quidem bene gratias agis, sed alter non ædificatur.

For thou indeed givest thanks well, but the other is not edified.

Thank God, I can speak any of the tongues you use;

Gratias ago Deo meo, quod omnium vestrum lingua loquor.

I thank my God I speak with all your tongues.

but in the church, I would rather speak five words which my mind utters, for your instruction, than ten thousand in a strange tongue.

Sed in ecclesia volo quinque verba sensu meo loqui, ut et alios instruam: quam decem millia verborum in lingua.

But in the church I had rather speak five words with my understanding, that I may instruct others also; than ten thousand words in a tongue.

Brethren, do not be content to think childish thoughts; keep the innocence of children, with the thoughts of grown men.

Fratres, nolite pueri effici sensibus, sed malitia parvuli estote: sensibus autem perfecti estote.

Brethren, do not become children in sense: but in malice be children, and in sense be perfect.

We read in the law, I will speak to this people with an unknown tongue, with the lips of strangers, and even so they will not listen to me, says the Lord.

In lege scriptum est: Quoniam in aliis linguis et labiis aliis loquar populo huic: et nec sic exaudient me, dicit Dominus.

In the law it is written: In other tongues and other lips I will speak to this people; and neither so will they hear me, saith the Lord.

Thus talking with a strange tongue is a sign given to unbelievers, not to the faithful; whereas prophecy is meant for the faithful, not for unbelievers.

Itaque linguæ in signum sunt non fidelibus, sed infidelibus: prophetiæ autem non infidelibus, sed fidelibus.

Wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers.

And now, what will happen if the uninstructed or the unbelievers come in when the whole church has met together, and find everyone speaking with strange tongues at once? Will they not say you are mad?

Si ergo conveniat universa ecclesia in unum, et omnes linguis loquantur, intrent autem idiotæ, aut infideles: nonne dicent quod insanitis?

If therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?

Whereas, if some unbeliever or some uninstructed person comes in when all alike are prophesying, everyone will read his thoughts, everyone will scrutinize him,

Si autem omnes prophetent, intret autem quis infidelis, vel idiota, convincitur ab omnibus, dijudicatur ab omnibus:

But if all prophesy, and there come in one that believeth not, or an unlearned person, he is convinced of all, he is judged of all.

all that is kept hidden in his heart will be revealed; and so he will fall on his face and worship God, publicly confessing that God is indeed among you.

occulta cordis ejus manifesta fiunt: et ita cadens in faciem adorabit Deum, pronuntians quod vere Deus in vobis sit.

The secrets of his heart are made manifest; and so, falling down on his face, he will adore God, affirming that God is among you indeed.

What am I urging, then, brethren? Why, when you meet together, each of you with a psalm to sing, or some doctrine to impart, or a revelation to give, or ready to speak in strange tongues, or to interpret them, see that all is done to your spiritual advantage.

Quid ergo est, fratres? Cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad ædificationem fiant.

How is it then, brethren? When you come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification.

If there is speaking with strange tongues, do not let more than two speak, or three at the most; let each take his turn, with someone to interpret for him,

Sive lingua quis loquitur, secundum duos, aut ut multum tres, et per partes, et unus interpretatur.

If any speak with a tongue, let it be by two, or at the most by three, and in course, and let one interpret.

and if he can find nobody to interpret, let him be silent in the church, conversing with his own spirit and with God.

Si autem non fuerit interpres, taceat in ecclesia: sibi autem loquatur, et Deo.

But if there be no interpreter, let him hold his peace in the church, and speak to himself and to God.

As for the prophets, let two or three of them speak, while the rest sit in judgement on their prophecies.

Prophetæ autem duo, aut tres dicant, et ceteri dijudicent.

And let the prophets speak, two or three; and let the rest judge.

If some revelation comes to another who is sitting by, let him who spoke first keep silence;

Quod si alii revelatum fuerit sedenti, prior taceat.

But if any thing be revealed to another sitting, let the first hold his peace.

there is room for you all to prophesy one by one, so that the whole company may receive instruction and comfort;

Potestis enim omnes per singulos prophetare: ut omnes discant, et omnes exhortentur:

For you may all prophesy one by one; that all may learn, and all may be exhorted:

and it is for the prophets to exercise control over their own spiritual gifts.

et spiritus prophetarum prophetis subjecti sunt.

And the spirits of the prophets are subject to the prophets.

God is the author of peace, not of disorder; such is the teaching I give in all the churches of the saints.

Non enim est dissensionis Deus, sed pacis: sicut et in omnibus ecclesiis sanctorum doceo.

For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.

And women are to be silent in the churches; utterance is not permitted to them; let them keep their rank, as the law tells them:

Mulieres in ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.

Let women keep silence in the churches: for it is not permitted them to speak, but to be subject, as also the law saith.

if they have any question to raise, let them ask their husbands at home. That a woman should make her voice heard in the church is not seemly.

Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in ecclesia.

But if they would learn any thing, let them ask their husbands at home. For it is a shame for a woman to speak in the church.

Tell me, was it from you that God’s word was sent out? Are you the only people it has reached?

An a vobis verbum Dei processit? aut in vos solos pervenit?

Or did the word of God come out from you? Or came it only unto you?

If anybody claims to be a prophet, or to have spiritual gifts, let him prove it by recognizing that this message of mine to you is God’s commandment.

Si quis videtur propheta esse, aut spiritualis, cognoscat quæ scribo vobis, quia Domini sunt mandata.

If any seem to be a prophet, or spiritual, let him know the things that I write to you, that they are the commandments of the Lord.

If he does not recognize it, he himself shall receive no recognition.

Si quis autem ignorat, ignorabitur.

But if any man know not, he shall not be known.

Set your hearts, then, brethren, on prophesying; and as for speaking with strange tongues, do not interfere with it.

Itaque fratres æmulamini prophetare: et loqui linguis nolite prohibere.

Wherefore, brethren, be zealous to prophesy; and forbid not to speak with tongues.

Only let us have everything done suitably, and with right order.

Omnia autem honeste, et secundum ordinem fiant.

But let all things be done decently, and according to order.