An Interpretation of "γλῶσσα" written in the 1 Corinthians ③

CHAPTER 2. Academic preceding study on “tongue (s)” (γλῶσσα)

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Scholars have been arguing over the interpretation of “γλῶσσα”. At the heart of the debate is whether the modern church "tongue (s)" is the same as the "tongue (s)" in the Corinthian church. The controversy stems from the premise that 1 Corinthians “tongue (s)” (γλῶσσα) was used in one sense. In the Old and New Testaments 1 Corinthians 14 is the only case that the term “tongue(s)” (γλῶσσα) is used together in singular and plural nouns with different meanings. Even the use of 1 Corinthians 12 and 13 is used only in plural nouns. Therefore, here we will concentrate on the use of 1 Corinthians 14 to examine the relationship between the “tongue (s)” of the modern church and the “tongue (s)” (γλῶσσα) of the Corinthian church.

Was the “tongue (s)” of the Early Church era “foreign language tongues as a gift”, or was it an unknown tongue? Or both? Is the “tongue (s) phenomenon of the modern church” “foreign languages”, “a fascinating sound in a religious extactic state” or “repeated unknown sound”?

This judgment is at the heart of the “tongue (s)” debate. A study of the nature or language of the "tongue (s)" (γλῶσσα) is necessary to gain an appreciation of the phenomenon itself and to give an adequate assessment of the modern "tongue (s) movement.” 1

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Ⅰ. Theory seeing as “unknown sound”

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This theory is based on 1 Corinthians 14: 2, not "foreign language tongues as a gift”, but "fantasy of ecstasy" (language of angels or religious ecstatic) in a positive sense, or "repeated unknown sound"(tongue) in a negative sense. According to this theory, "tongues" in 1 Corinthians 12 does not mean "foreign languages." Because the context of I Corinthians 12–14 makes this impossible. They also argue that "1 Corinthians 14: 2 means to speak to God in mysterious language during prayer, that is, to pray in words that the world does not understand, so that others cannot understand it at all."[11] This theory states that the "tongue" (γλῶσσα) in 1 Corinthians 14: 2, as well as the "tongues" (γλῶσσα) in Chapter 12, is "religious ecstatic (including ‘repeated unknown tongue’)." This argument seems to be misinterpreted because tyhe considered the meaning of “tongue (s)” (γλῶσσα) in 1 Corinthians as all the same thing.

Pastor Kim Dongchan, who received his Ph.D. from Oral Roberts University for the first time in Korea, considered that “tongue (s)” (γλῶσσα) in the entire book of 1 Corinthians is “unintelligible utterance”. And he asserted that it is not "foreign languages as a gift." He said, “If translating 'tongues' (plurals) in 1 Corinthians into ‘foreign languages,’ it is nonsense judging from biblical or ecclesiastical cases. It is because Paul repeated five times in 1 Corinthians 14, over and over again explaining that “tongue (s)” has incomprehensible attributes.” [12] However, if we interpret the “tongue (s)” (γλῶσσα) of 1 Corinthians as “unintelligible utterance”, there are too many parts that cannot be interpreted contextually. For example, in 1 Corinthians 13: 1 there is no way to explain a phrase that is obviously foreign languages, such as “all 'tongues’ of men”. Nor can we interpret portions of 1 Corinthians 14 that speak positively and sometimes negatively.

J. Oswald Sanders also views the “tongue (s)” (γλῶσσα) of the Corinthian church in a negative sense as “an unknown sound”. In addition, he tried to compare the "tongues" of Acts 2 with the "tongue (s)" of 1 Corinthians 14 to prove that the two "tongue (s)" were completely different phenomena. The “tongues of Pentecost spoke to man (Acts 2: 6). But the “tongue (s)” of the Corinthian church was speaking only to God. (1 Corinthians 14: 2; 9). The “tongue (s)” of the Corinthian church was a sign for unbelievers (1 Corinthians 14:22). The “tongues of Pentecost was in perfect harmony (Acts 2: 1-4), but the “tongue (s) ”of the Corinthian church caused confusion.” [13] He sees the “tongue (s)” (γλῶσσα) of the Corinthian church as the main cause of extreme confusion in the church. But according to his theory, we cannot explain not only the "tongue (s) as a gift" in Chapter 12, but also to interpret Paul's expression of "don't stop speaking in tongues" in 14:39.

Lee Sanghoon argues that “tongues” in Acts 2 and “tongue (s)” in 1 Corinthians 14 are two different things. First, Peter supported the "tongues" of Pentecost as "the fulfillment of the Old Testament" (Joel 2:28), but the "tongue (s)" of 1 Corinthians 14, on the contrary, Paul did not support but prohibit it. Secondly, he interpreted “tongue (s)” as “interpretation” rather than “translation”, so that he considered “tongue (s)” (γλῶσσα) throughout 1 Corinthians was “an unknown tongue.”[14] But Paul said only negatively in the case of “an unknown tongue” (repeated unknown sound). Judging from the cases of “foreign language tongues as a gift” and “languages of angels” in 1 Corinthians 12 and 13: 1, it is clear that Lee's argument is a fragmentary view, not overall view. He also expressed Greek “ἑρμηνεία” as an interpretation, but his argument is unreasonable because “ἑρμηνεία” can be seen not only as “interpretation” but also as “translation”. Lee Sanghoon also insists on the premise that “tongue (s)” (γλῶσσα) in 1 Corinthians has only one meaning.

In the United States, academic research on “tongue (s)” (γλῶσσα) was actively conducted in the 1960s, leading to a re-evaluation of “tongue (s)” from an academic point of view. From a linguistic point of view, the "tongue (s)" study has attempted to determine whether "tongue (s)" is a known foreign language or not. One study found that “tongue (s)” is more active in the right brain, which is responsible for emotion, willpower, imagination, and spatial perception than the left brain, which is responsible for language and thinking. "Tongue (s)" is not a language, because the right brain is used mainly.[15] It is not a language that can be learned. "Tongue (s)" is not a language because it does not have the attributes of natural language. But that does not mean that it is not entirely language. Thus, the term "similar language" is also used, and "angel's language" and "celestial language." Yoo Myongbok argues that "some people think that 'tongue (s)' is to be learned, but it must be seen as a gift from the Holy Spirit, and it must be impressed with the Holy Spirit rather than trying to receive it through learning." [16] He sees this as "the utterance of ecstasy."

In 1 Corinthians 13: 1, there is a possibility to interpret “tongue (s)” (γλῶσσα) as “angelic language”. “Even if I say the words “tongue (s)” of humans and angels, but without love, it becomes a sounding copper and a ringing connoisseur.” This is a very important expression. For it seems that the apostle Paul admits that "tongue (s)" is not only "foreign languages as a gift" but also "religious ecstasy" such as an angelic language. In other words, this verse is an evidence that he thought “tongue(s)” (γλῶσσα) have a variety of meanings. It is clear that “tongue (s)” (γλῶσσα) as singular in 1 Corinthians 14 is different from “tongues” in Acts 2. This is because “tongues” in Acts is a clear “foreign languages as a gift”, but “tongue (s)” in 1 Corinthians does not speak to people.[17]

Examining the above theories, the "tongue (s)" (γλῶσσα) of the Corinthian church have at least over two meanings. First, there are positive aspects that are used in plural, such as “foreign languages as gifts” or “languages of angels.” Second, it is “an unknown tongue” that contains negative and positive meanings in singular. KJV explained when “tongue (s)” (γλῶσσα) is used as a singular by adding “an unknown” that is not in the original Greek text (1 Corinthians 14:2, 13, 14, 19, 27). However, in the case of 14:26, it is peculiar not to have "an unknown" even though it is used in singular form. This point will be discussed from point from point in Chapter 3.

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