1 Corinthians 14:30-31
Text: (NA27):
Transliteration (Accordance):
Translation (RSV):
Grammatical Analysis (Zerwick/BDAG, meanings in this context):
Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):
Text: (NA27):
ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω. δύνασθε γὰρ καθ᾿ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται.
Transliteration (Accordance):
ean de allō̧ apokalyphthȩ̄ kathēmenō̧, ho prōtos sigatō. dynasthe gar kath’ hena pantes prophēteuein, hina pantes manthanōsin kai pantes parakalōntai.
Translation (RSV):
If a revelation is made to another sitting by, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged
Grammatical Analysis (Zerwick/BDAG, meanings in this context):
ἀποκαλυφθῇ : a revelation is made, aorist passive subjunctive of ἀποκαλύπτω reveal.
καθημένῳ : participle of κάθημαι sit, ἄλλῳ καθημένῳ to another sitting by.
καθ᾿ ἕνα : one by one.
προφητεύειν : infinitive of προφητεύω prophesy.
μανθάνωσιν : subjunctive of μανθάνω learn.
παρακαλῶνται : passive subjunctive of παρακαλέω encourage.
καθημένῳ : participle of κάθημαι sit, ἄλλῳ καθημένῳ to another sitting by.
καθ᾿ ἕνα : one by one.
προφητεύειν : infinitive of προφητεύω prophesy.
μανθάνωσιν : subjunctive of μανθάνω learn.
παρακαλῶνται : passive subjunctive of παρακαλέω encourage.
Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):
30-31 These two sentences offer a further guideline for this gift, so that everything will be “done in a fitting and orderly way” (verse 40). The requirement seems to be aimed at those who might tend to dominate the meeting, although that is not certain. In any case, Paul presupposes that while one is speaking, “a revelation [may come] to someone who is sitting down.” The use of the verb “reveal” in this context suggests that for Paul this was the essential character of what was spoken in a prophecy. See on verses 6, 24–25, and 26. When this happens then “the first speaker,” meaning the one already speaking, “should stop.” The grounds for such a regulation will be given in verse 32; neither the tongues-speaker nor the prophet is out of control.
The “for” that begins verse 31 may be either explanatory, offering an elucidation of what has just been said, or causal, giving its reason. In either case, Paul now offers a justification for the preceding regulation: “you can all prophesy in turn.” As noted above, (1) “all” does not mean that everyone has this gift; the implication is that it is potentially available to everyone; and (2) this language makes almost no sense at all if he is referring to what should take place over several different meetings; the concern throughout, beginning with the verb “you assemble” in verse 26, is with what takes place in a given gathering.
The appeal is both to self-control and to deference. It is difficult to imagine two people prophesying simultaneously. But since they apparently were doing so with tongues, this at least anticipates their also doing so with prophecy as well perhaps as keeping it in the category of “controlled” speech in contrast to pagan varieties.
The reason for such orderliness is given in a final purpose clause. Paul is emphatic: “All may prophesy, so that all may be instructed and all may be encouraged.” As in chapter 12, and again in verse 26 with which this paragraph began, this reflects a concern for edification in which everyone contributes. Since the whole of the divine revelation is not given to just one or a few or in simply one kind of manifestation the concern is that all, including those who speak prophetically, should learn from and be encouraged or exhorted by what the Spirit has given to others. The result of such orderliness, therefore, is that the opening exhortation is fulfilled, that “everything be done for the edification of the church” (verse 26).
The “for” that begins verse 31 may be either explanatory, offering an elucidation of what has just been said, or causal, giving its reason. In either case, Paul now offers a justification for the preceding regulation: “you can all prophesy in turn.” As noted above, (1) “all” does not mean that everyone has this gift; the implication is that it is potentially available to everyone; and (2) this language makes almost no sense at all if he is referring to what should take place over several different meetings; the concern throughout, beginning with the verb “you assemble” in verse 26, is with what takes place in a given gathering.
The appeal is both to self-control and to deference. It is difficult to imagine two people prophesying simultaneously. But since they apparently were doing so with tongues, this at least anticipates their also doing so with prophecy as well perhaps as keeping it in the category of “controlled” speech in contrast to pagan varieties.
The reason for such orderliness is given in a final purpose clause. Paul is emphatic: “All may prophesy, so that all may be instructed and all may be encouraged.” As in chapter 12, and again in verse 26 with which this paragraph began, this reflects a concern for edification in which everyone contributes. Since the whole of the divine revelation is not given to just one or a few or in simply one kind of manifestation the concern is that all, including those who speak prophetically, should learn from and be encouraged or exhorted by what the Spirit has given to others. The result of such orderliness, therefore, is that the opening exhortation is fulfilled, that “everything be done for the edification of the church” (verse 26).
Comment