An Interpretation of "γλῶσσα" written in the 1 Corinthians ⑩

Ⅲ. Interpretation of 1 Corinthians 14

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So far, we have analyzed Corinthian situation at the time of Paul to interpret the “tongue (s)” (γλῶσσα) in 1 Corinthians 14. We also looked at the use of “tongue (s)” (γλῶσσα) in other New Testament books except 1 Corinthians 14. When “tongue (s)” (γλῶσσα) is used in plural, it was confirmed that it means “foreign languages ​​as gifts” with almost no exception. Here, I would like to make a correct interpretation of “tongue (s)” (γλῶσσα) in 1 Corinthians 14 on this basis. By doing so, we will analyze whether the “tongue (s)” (γλῶσσα) of the modern church has a biblical basis or not. To do this, we first interpret “foreign language tongues as gifts” in plural with little controversy, and then analyze tongue as “an unknown tongue” used as a singular in a number of controversies.

In 1 Corinthians 14, Paul described “tongue (s)” (γλῶσσα), alternating between tongues as “foreign language tongues as gifts” and “unknown sound”. This has caused a lot of confusion for future generations to interpret this. In particular, when we translate this into Korean, we are particularly confused because plural or singular forms are translated into singular in Korean. Paul or Luke, Mark and John, who used “tongue (s)” (γλῶσσα), wrote the Bible clearly with distinction between singular and plural forms. It is our job to interpret this. Paul recommends not speaking in the church without an interpreter, whether it is "foreign language tongues as a gift" or "unknown sound.” However, Paul said that they should not forbid speaking in a foreign language as a gift (verse 39). This is because, as mentioned earlier, foreign language tongues as gifts can be used as a miracle for unbelievers as they are used (verse 22).

Paul wants all members of the Corinthian church to speak “foreign language tongues as gifts.” However, it is emphasized that prophecy is superior to this, unless someone interprets these foreign language tongues as gifts to bring virtue to the church (14: 5). Here, prophecy does not mean “to predict the future as superstition” (預言), but “to convey the will of God.” (代言) Also, “προφητεία” (prophesing), which means prophecy, also means “prophesed text,” so it is natural in context to translate it as “the word of God.” Then Paul himself asks, “What is the benefit of not speaking revelation, knowledge, prophecy, or teaching (v. 6)” by saying “tongue (s)” (γλῶσσα)? Paul encouraged the Corinthians to prophesy in the church because prophecy is more beneficial than “tongue (s)” (γλῶσσα).

On the other hand, when analyzing the interpretation of “tongue” (γλῶσσα) as a singular noun in 14: 2 at the center of controversy, “For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. ” (1 Corinthians 14: 2, NIV)”(Ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ · οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια ·) (NA 28), if you look at “θεῷ ·” here, you can see that a semicolon (Greek ‘·’, English ‘;’) is attached.[43] The role of the semicolon is to supplement the preceding sentence. Therefore, in consideration of this, if we translate it again, “He who speaks a tongue (an unknown tongue) does not do it to anyone but to God.[44] ; It is said to tell the secret in spirit[45](δὲ), but no one understands it. ” In addition, verse 2 has a semicolon (;) appended to the last letter "μυστήρια ·". Therefore, the sentence is not yet finished. Since Greek does not have a colon (:) in English and only a semicolon (;), it should be considered that the semicolon (;) can play both roles of a colon (:) and a semicolon (;) in Greek. The period of the sentence is at the end of verse 3. “Ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν”(NA 28). Therefore, when verses 2 and 3 are combined and translated, “he who speaks tongues does not speak to man, but to God; It is said to tell the secret in spirit (δὲ), and no one understands it : On the other hand, those who prophesy speak to people, and it is to edify, exhort, and comfort.” Verses 2 and 3 are mutually contrasting expressions. “What you do to God” and “what you do to people” becomes a contrast, There is a contrast between the phrase “I tell you the secret in the spirit, but no one understands it” and the phrase “Educate, encourage, and comfort”.

The next verse 4 is a phrase that clearly reveals how Paul sees the “tongue” (an unknown tongue) as a singular. “Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church” (1 Corinthians 14: 4, NIV). The Greek manuscripts of this verse are as follows; “Ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ · ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ” (NA28). The Greek “ἑαυτὸν οἰκοδομεῖ” is translated by NKRV as “to build one's own virtue,” and the English version (KJV, NIV) translates to “edify himself.” Here “οἰκοδομέω”means “build, build up, strengthen.” Since the word is linked to both “self” and “church,” it clearly shows that “tongue” (an unknown tongue) is beneficial to himself. The overall context of verse 4 only means that “tongue (s)” is only good for oneself, while “prophecy” is good for the whole church. This should be interpreted as referring to the superiority of "prophecy" over dialect, and not to say that "tongue" as a singular is not beneficial. Although the whole Chapter 14 is in a negative context for “tongue” (γλῶσσα), the positive “an unknown tongue” in 14: 4 is considered personally beneficial.

Next, verses 5 and 6 refer to “foreign language tongues” as gifts. Paul wants all church members to receive the gift of "foreign language tongues," but he said this was also worse than prophecy. In other words, prophecy is more virtuous to the church than "foreign language tongues."

In verses 7 to 11, Paul negatively criticizes the “tongue” (an unknown tongue) as a singular, insisting that when a person speaks, he must let others know what it means. This part is clearly different from what Paul said in 14: 4 that "tongue" (an unknown tongue) as a singular is "good for the individual." This shows Paul's attitude toward the “tongue” (an unknown tongue) as a singular. He thought it could be a "religious ecstasy" in a positive sense or a "repeated sound of unknown meaning" in a negative sense. In this regard, verse 9 uses the definite article to refer to “τῆς γλώσσης” (the tongue). It is clear from the grammatical structure that it refers to an unknown tongue mentioned in verses 2 and 4 as seen earlier.

Paul then admonishes church members (v. 13) that if they want to speak an unknown tongue, then they should pray for the gift of interpretation to be received as well. Then Paul said, "If I pray with my tongue" (an unknown tongue), my spirit will pray, but I will not understand myself "(verse 14). Then he said, "I will have to pray in 'tongue' (an unknown tongue) and pray again with understandable words, and I will have to praise again in 'tongue' (an unknown tongue) and praise with understandable words" (verse 15). And Paul is asking, "How can someone who doesn't know well say "Amen" if they give thanks only with the spirit?" (16).[46] What is noteworthy here is that it is difficult for us to know clearly whether Paul himself prayed or praised with “an unknown tongue” or not. This is because, as we saw earlier, Paul is writing a subjunctive saying, "If I pray with ‘tongue’”(an unknown tongue). Therefore, it is more important to know how Paul judges it, because it is difficult to know whether he did "prayer in an unknown tongue" or not. In this regard, the next verse “What shall I do then”? (NKRV, 14: 15a) shows Paul's attitude toward "prayer in an unknown tongue." However, KJV and NIV have different positions. KJV negatively says, "What is it then?", And NIV neutrally or positively, "So what shall I do?"

Therefore, we must comprehend and interpret the context after all. The purpose of 1 Corinthians' writing is to correct the wrong part of the Corinthian Church, and in this epistle, Paul devotes much space on “tongue (s)” (γλῶσσα) to provide recommendations and advice. Judging from this series of circumstances, it is believed that Paul is rebuking the members of the Corinthian church for doing the wrong thing. At the time of Paul's writing of 1 Corinthians, he might not yet be convinced of what the Corinthian "tongue (s)" was. Paul told the Corinthian church members, “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret.” (1 Corinthians 14:27, NIV). It is presumed that Paul was concerned because the “tongue(s)”(γλῶσσα) prevalent in the Corinthian Church were in disorder. Therefore, in the overall context of Chapter 14, it can be said that Paul described "prayer in an unknown tongue" in the church in a negative tone and "prophecy" in a positive tone.

Here is one thing to be considered. Paul may have heard from Timothy that some members of the church at Corinth speak "unknown sound", not "foreign language tongues as gifts" or "angelic languages". So he might have instructed that if someone tried to “unknown sound”, it should be limited only if they could interpret, because he still doesn't know exactly what “unknown sound” is.

In conclusion, Paul himself was thanking God for more “foreign language tongues as gifts” than anyone else (v. 18). However, he might have judged that the singular “unknown sound” had both positive and negative aspects. So he said, “I would rather say five enlightened words than ten thousands words like that” (v. 19). That's why Paul is asking earnestly the members of the church at Corinth, saying "If someone wants to speak with an 'an unknown tongue' in the church, do it in turn, but never do it without an interpreter" (v. 27, 28).

 

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