BIBLE-WORLD

本稿では、まず、1コリント14の「方言」（γλῶσσα）の解釈との関連で、「γλῶσσα」の理論について、①「エクスタシー発話」（「未知の音」を含む）としての先行研究を行う ② 「外国語」の理論 ③「既知 の 舌」と「外国語」 の意味が 混在する理論。次に、 1コリントの 使用を分析するために、Mark and Actsの「方言」 （γλῶσσα）の 現象としての「γλῶσσα」の意味を調べます。また、啓示の使用を分析して、1コリントの「方言」（γλῶσσα）の意味を決定します。これには、イザヤ28:10の「ラション」（לָשׁוֹן）の分析も含まれます。最後に、1コリント14で書かれた「方言」（γλῶσσα）は、単数形と複数形に分けられます。複数形は、「外国語」の意味と単数形の「エクスタシーといえば」（未知の方言）とを明確に区別します。特に1コリント14は韓国語で「方言」のみを表しているため、2つの意味を交互に使用して解釈を混乱させています。したがって、これを明確にして対処します。この点で、キングジェームスバージョン（KJV）は、外国語を指すときは「方言」を指します。

この記事（投稿）は、多言語聖書研究所（多言語聖經硏究所、Multilingual Bible Institute）に私的な著作権のある記事（写真を含む）です。無断複製や配布、加工が不可能ですが資料の出所とURLを明記する場合に使用が可能です。本研究所は、宣教活動のための多言語の聖書を読む（聖經通讀、Reading the Bible）運動と未伝道少数民族の聖書翻訳事業を支援する機関です。聖書を読むための聖書ヘブライ語（Hebrew）、聖書ギリシャ語（Greek）講座と一緒に古典ラテン（Latin）の講義も開設（onlineとoffline可能）になっています。また、子供から大人を対象とした正哲BIBLE ENGLISHシステムを通じた英語の講座も実施しています。この記事（投稿）は、英語（English）、中国語（Chinese）、日本語（Japanese）、韓国語（Korean）の4カ国語に翻訳され、世界中でサービスされて、キリスト教の宣教師人を活発に耐えています。

宣教活動など提携のお問い合わせ：usedslr@gmail.com、YouTube：多言語の聖書研究所

Ⅱ。研究方法和範圍

A.  “方言（γλῶσσα）”的定義

方言在英語中被稱為“方言”，是“方言”（語言）一詞的複數形式。在哥林多前書14章中，單數和復數一起使用。用更專業的術語來說，“ glossolalia”一詞是兩個希臘人的組合。這個詞是一個複合詞，指的是19世紀前後的方言，是“γλῶσσα”（方言）和“λαλέω”（可以說）的組合詞。在《聖經生活詞典》中，"方言"（γλῶσσα）作為一個單詞''是①每個地區的語言（尼13:24;賽36:13;슥8:23;利7：9）或外語（使徒行傳2：4 –11）和②的含義是 通過聖靈的工作和上帝賜予特殊人民聖靈的禮物而在無私狀態下所說的神秘語言（哥林多前書14：2，21，22 ）。因此，方言現象並非在所有轉向者中都出現” 據說.

斯坦利（Stanley Brugess先生）研究了中世紀的例子， 對方言的類型 進行了分類：“'Xenolalia'相當於說一門我不知道的外語。人們會以自己的語言理解內容的 “heteroglossolalia” 或 “akolalia”（沒有聲音聽到的內容） 以及以未知的語言說出的現代教堂。 有 “ glossolalia”，被認為是 方言現象。他的 “heteroglossolalia” 理論將在解釋困難的段落中起 決定性的作用, 哥林多前書14:21，將在第3章中提到。

今天，在許多信徒中，聖靈經常被誤解為方言的來源，如果查看方言的各種文獻，您會發現方言的來源可能來自聖靈以外的許多地方。據說，除了聖靈給的方言外，邪靈也給方言，從心理上講，方言可能是由解離引起的多種人格現象引起的。因此，在本文中，我們將推斷出使徒保羅寫《哥林多前書》時的情況，並確認哥林多教會中的現象來自聖靈。

在新約中，“方言”（γλῶσσα）出現了約50次，被用作 “舌頭”，“外語”， “天使的語言”和“宗教狂喜”（未知的聲音）的含義，但引起了很大爭議。 學者的觀點與哥林多前書14章中 “風扇”（γλῶσσα）的含義完全不同。因此，本文將著重於掌握新約中“方言”（γλῶσσα）中的哥林多前書第十四章的含義。 

B.學習方法

在本文中，為了掌握 “方言”（γλῶσσα）的聖經含義，我們首先看一下先 前的研究例子，然後，了解使徒保羅寫過哥林多前書和哥林多後書，尤其是哥林多前書。其次，將深入分析哥林多前書中 “方言”（γλῶσσα）的 含義，這與現代教會的方言有關。

首先，《哥林多前書》是一封很有價值的信，其中包含非常具體而真誠的使徒保羅的基督教哲學，即如何應對哥林多教會的眾多問題。可能存在各種問題，現代教會中遇到的大多數問題都已遇到，並詳細說明了解決這些問題的措施。很難理解，在一個規模不大的教堂中，同時發生了許多問題。保羅對當時哥林多教會周圍各種問題的解決方案將揭示現代教會的問題和解決方案。應當指出的是，在許多問題中，保羅在致力於方言問題的同時投入了大量的空間，他認為這是嚴肅的。保羅在哥林多教會事奉時，這一切並沒有浮出水面，但這一定是在他離開哥林多事奉後不久發生的。因為在哥林多前書中，“方言”（γλῶσσα）佔用了大量空間，但似乎他自己的單詞前後矛盾，給以後的翻譯帶來了混亂。但是，保羅在以下書信（哥林多後書，羅馬書等）中都沒有提到 “方言''（γλῶσσα）。由此看來，直到哥林多後書的前身才似乎完全解決了。

在本文中，首先，對於哥林多前書14章中對“方言”（γλῶσσα）的解釋， “γλῶσσα” 被認為是①“語言語言”（包括“仙人掌的未知聲音”）和②羅馬 為了 分析哥林多人的用法，將對一種當地語言被認為是“外語”，並且 ③ 將 “語言” 和 “外語” 的含義進行混合的理論進行了學術先例研究。我們考察了 馬可福音中 “γλῶσσα” 作為方言現象的含義，並進一步分析了《啟示錄》 確定哥林多前書中 “方言”（γλῶσσα）的含義。它還包括對以賽亞書 28: 10中 “ Rashon”（לָשׁוֹן）的分析。

最後，在哥林多前書第1章14中寫的“方言”（γλῶσσα）被分為單數和復數，意思是 “本地方言（外語）”，以復數和單數含義是 “狂喜”（未知 聲音）。特別是在哥林多前書第14章中，“方言” 一詞用韓語表達，並且 這兩種含義交替使用，使解釋混亂。在這方面，英王欽定版（KJV）的英文版本在指代外語時被稱為 “tongues”，而“狂喜”（未知 聲音）被翻譯為 “an unknown tongue”，希臘原文也以單數和復數形式表示 “γλῶσσα”。 由於它是單獨使用的，因此我們將重點考慮。

B. 研究の目的

一方、国内外で「現代教会の方言現象」を肯定するか否定するかについては、多くの意見や書物が発表されており、一般的に「方言」の経験は信仰生活に良い影響を与える「方言の祈り」は祈りを長く情熱的にすることができることを発見しましたが、いくつかの論文や少数意見は以下の理由で「方言」に反対しています：①新約聖書の「方言」（γλῶσσα）は外国語であり、人々はそれを認識できます。 ②「現代教会の方言 現象」 は聖書の証拠にはない。 これらの両極端の真っ只中で、 「現代教会の方言現象」には聖書の根拠がない（または彼らの聖書の根拠が弱いか識別が困難である）と主張する人もいれば、人々が禁止する必要はないと主張する人もいます。「方言」は信者 に実際に役立つ からです。

しかし、「現代教会の方言現象」が聖霊によるものかどうかは神のみに知られているかもしれません。「現代教会の方言現象」が正か負か、あるいは両方の混合物。次に、聖書の根拠があるかどうかを確認します。特に、論争の中心である1コリント14章の「方言」（γλῶσσα）を解釈します。この解釈は3つの理論に分けることができます。 ① 「未知 の音」としての理論 ② 「外国語」としての理論 ③ 二つの意味が混在 する 理論学者による以前の 研究を分析することにより、 この現象を どのように見るかについての基礎も提供します。現代の教会の「方言」が聖書の真の「方言」であるならば、それを探し求め、それをすでに受けた人は、さらに発展し、メリットを分析し、他の信者を励ますべきです。現代の教会の「方言」が聖書に基づいていない場合は、それが聖霊に由来するものかどうかを最初に識別しなければなりません。それは聖霊と他の霊の混合であるかもしれません。それが使徒ヨハネが「すべての霊を信じないでください、しかし彼らが神の霊であるかどうかを見分けなさい」と警告している理由です（1ヨハネ4：1)。

それにもかかわらず、聖書の「方言」（γλῶσσα）の解釈は決して簡単ではありませんが、議論の余地があります。聖書は多くの異なる解釈の余地を残しています。また、各コピーや翻訳の解釈が異なる場合が多く、外国語と一種の外来性発話（未知の方言）とを区別することが難しい。したがって、この論文ではまず、コリント式教会を取り巻く歴史的、文化的、社会経済的状況を検討し、使徒パウロの手紙を書く目的を検討します。また、新約聖書における「方言」（γλῶσσα）の用法を比較検討することにより、コリント人への「方言」（γλῶσσα）を含む主要なテキストを分析し、関連する文脈を特定して、ポールの視点について結論を導きます。 

この記事（投稿）は、多言語聖書研究所（多言語聖經硏究所、Multilingual Bible Institute）に私的な著作権のある記事（写真を含む）です。無断複製や配布、加工が不可能ですが資料の出所とURLを明記する場合に使用が可能です。本研究所は、宣教活動のための多言語の聖書を読む（聖經通讀、Reading the Bible）運動と未伝道少数民族の聖書翻訳事業を支援する機関です。聖書を読むための聖書ヘブライ語（Hebrew）、聖書ギリシャ語（Greek）講座と一緒に古典ラテン（Latin）の講義も開設（onlineとoffline可能）になっています。また、子供から大人を対象とした正哲BIBLE ENGLISHシステムを通じた英語の講座も実施しています。この記事（投稿）は、英語（English）、中国語（Chinese）、日本語（Japanese）、韓国語（Korean）の4カ国語に翻訳され、世界中でサービスされて、キリスト教の宣教師人を活発に耐えています。

宣教活動など提携のお問い合わせ：usedslr@gmail.com、YouTube：多言語の聖書研究所

1コリントに書かれた「γλῶσσα」の解釈
-1コリントの第14章に焦点を当てて

この記事（投稿）は、多言語聖書研究所（多言語聖經硏究所、Multilingual Bible Institute）に私的な著作権のある記事（写真を含む）です。無断複製や配布、加工が不可能ですが資料の出所とURLを明記する場合に使用が可能です。本研究所は、宣教活動のための多言語の聖書を読む（聖經通讀、Reading the Bible）運動と未伝道少数民族の聖書翻訳事業を支援する機関です。聖書を読むための聖書ヘブライ語（Hebrew）、聖書ギリシャ語（Greek）講座と一緒に古典ラテン（Latin）の講義も開設（onlineとoffline可能）になっています。また、子供から大人を対象とした正哲BIBLE ENGLISHシステムを通じた英語の講座も実施しています。この記事（投稿）は、英語（English）、中国語（Chinese）、日本語（Japanese）、韓国語（Korean）の4カ国語に翻訳され、世界中でサービスされて、キリスト教の宣教師人を活発に耐えています。

宣教活動など提携のお問い合わせ：usedslr@gmail.com、YouTube：多言語の聖書研究所

B.研究目的

同時，國內外對於確認或否認現代教會的“方言”現象發表了許多意見和著作。通常，那些聲稱“方言”（γλῶσσα）經歷對其信仰生活有積極影響的人發現，“方言（γλῶσσα）祈禱”可以使祈禱漫長而充滿激情。但是，由於下列原因，一些論文和少數派人士反對“方言”（γλῶσσα）：①新約的“方言”（γλῶσσα）是外語，人們可以識別。②“現代教會的方言”（γλῶσσα）現像不是聖經依據，在這兩個極端之間，有人認為“現代教會的方言”（γλῶσσα）現像沒有聖經根據（或者他們的聖經依據薄弱或難以辨別），因此 人們沒有必要禁止“方言”（γλῶσσα），因為它們實際上對信徒有幫助。

但是，關於“現代教會的方言”（γλῶσσα）現像是否源於聖靈的問題可能只有上帝知道。我們將確定現代教會的“方言”（γλῶσσα）現像是正面還是負面的現象，或者是兩者的混合。然後，我們將看看它是否具有聖經依據。特別是，我們將在哥林多前書14章中解釋“方言”（γλῶσσα），這是有爭議的中心。這種解釋可以分為三種理論。①作為“未知聲音”的理論；②作為“外語”的理論；③兩種含義混合在一起的理論。通過分析學者以前的研究，我們還將為如何看待這種現象提供基礎。如果現代教會的“方言”（γλῶσσα）是聖經中真正的“方言”（γλῶσσα），我們應該尋找它並尋求它，已經接受它的人應該進一步發展，分析其優點，並鼓勵其他信徒。如果現代教會的“方言”（γλῶσσα）不是基於聖經的，則必須首先辨別它是否來自聖靈。它也可能是聖靈和其他精神的混合體。這就是為什麼使徒約翰警告說：“不要相信所有的靈魂，而要知道他們是否屬於上帝”（約翰一書4：1）。

然而，聖經對“方言”（γλῶσσα）的解釋從來都不是容易的，而是有爭議的。因為聖經為許多不同的解釋留出了余地。另外，由於在許多情況下每種副本或譯文的解釋不同，因此很難區分外語和某種外來話語（未知方言）。 因此，本文首先考察了哥林多教會周圍的歷史，文化和社會經濟狀況，並考察了寫使徒保羅的信的目的。此外，通過比較和檢驗《新約》中“方言”（γλῶσσα）的用法，我們將分析哥林多前書中包括“方言”（γλῶσσα）的關鍵文本，並找出相關的語境以掌握並得出有關保羅的觀點的結論。

哥林多前书中“γλῶσσα”的解释①
 
-着重于哥林多前书第14章

第1章 提出問題

Ⅰ。研究的必要性和目的

A.  研究的必要性

現代教會中有關“方言”（glossolalia,γλῶσσα）的爭論很容易過熱。他們 彼 此 交談 不善， 但一旦開始討論，他們就會變成激烈的辯論。 這將在 未來繼續。為什麼會過熱？首先，這是因為聖經，特別是哥林多前書中的“方言”（γλῶσσα）這個概念，並不是一件事，而是有很多含義，而且難以解釋。結果，他們用相同的詞有不同的理解和用法，因此對於不同的概念，討論如此糾結，以至於他們以後不知道它是什麼。

我晚年上教堂，讀聖經時對基督教神學感興趣，並出於某些原因進入神學院。在我第一次受洗之後的聖經學習過程中，我看到許多人在現代教堂祈禱時說“未知的方言”。我知道這叫做“方言”，並且每個教會，信徒和牧師都有各自的觀點。當我研究進行中的神學時，我開始認為現代教會的“方言”佔有重要地位，他們可以控制我們的基督教世界觀本身。因此，我寫這篇論文來分析這一觀點，堅信必須站在正確的信仰道路上。 

基督教顯然是神秘的上帝的宗教。我們只是通過啟示來推測上帝，沒有人能夠確定地回答精神世界。只有上帝知道現代教會的“方言”（γλῶσσα）是什麼。但是，考慮到“方言”（γλῶσσα）在基督教歷史中的地位，值得認真研究。特別是在20世紀，五旬節教派出現了，它強調了聖靈和屬靈的恩賜，創造了席捲世界的巨大復興。美國的新教主義分為自由主義和原教旨主義兩大類，形成了新的教派，舊的自由主義開闢了新正統主義和新自由主義，並促進了厄瓜多爾運動。甚至保守的新教也被分為原教旨主義和新福音派。在最近的美國基督教社會中，最具影響力的運動是超凡魅力的複興運動，尤其是新五旬節主義，它強調康復和方言。因此，每個基督徒都有責任了解其基本性質並根據聖經進行研究。

自20世紀以來，五旬節運動徹底改變了基督教歷史。眾所周知，五旬節運動支持了許多曾經是世界上最大的教堂的韓國最大的教堂。從規模上講，與世界各地的早期教會的爆炸性邪教組織的增長和由於改革引起的人類意識海嘯變化相當的事情實際上正在全世界範圍內進行，尤其是在韓國教會中。在這一巨大浪潮的基礎上，是現代教堂的“方言”。無論我們是否承認，是正面還是負面地思考，這就是為什麼我們必須研究並決定如何看待對所有信徒都有巨大影響的現代教會的 “方言”。 

那些倡導五旬節運動（五旬節主義）的人聲稱“方言”現像被稱為“聖靈的洗禮”，甚至聲稱“除非得到方言，否則人們將不會得救”。另一方認為，“現代教會的方言現象”不是基於聖經或聖靈。如何解釋“方言（γλῶσσα）”的問題不僅是一個教派有教義的問題，而是這是區分信徒是按照正確的信念還是錯誤的信念生活的問題。 因此,可能有必要首先檢查聖經如何解釋這一點. Moon Hyosik強調了五旬節運動在現代基督教中的影響以及如下研究 聖靈運動的必要性；

五旬節教派在哥林多前書14章中找到了“現代教會方言現象”的基礎，無論這是否基於聖經都是非常重要的，這是因為五旬節運動的核心從那時起席捲了基督教。20世紀，是“現代教會的方言現象”，因此，有必要把握這一現實，以確定五旬節運動的主體，即所謂的聖靈運動，該運動影響了包括天主教在內的所有基督徒。

CHAPTER 4. CONCLUSION

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As described above, starting with the definition of “tongue (s)” (γλῶσσα), we have examined why this study is necessary and how important it is in the interpretation of modern theology. We also contrasted and compared the Bible in the original language and many versions to understand the exact meaning, and based on the achievements already developed by the advanced leaders of faith, we tried to argue the apostle Paul's view of 1 Corinthians 14 “tongue (s).”

In the 20th century, the rise of the Pentecostal movement, emphasizing the Holy Spirit and spiritual gifts, brought “tongue (s)” (γλῶσσα) to a large proportion in the modern church. Therefore, studying this is absolutely necessary for believers, and in fact, many theologians have studied it. However, in the interpretation of the “tongue (s)” (γλῶσσα) used in 1 Corinthians, most people misinterpreted that it was used only in one meaning. For that reason, there has been semantic confusion, and it has been difficult to explain in logic contextually.

Looking at the use of “tongue (s)” (γλῶσσα) used in the entire New Testament except for 1 Corinthians, we saw that it is used in the sense of “foreign languages” when it is used in plural even from Mark, Acts, and Revelation. The term “tongue (s)” (γλῶσσα) used in 1 Corinthians 14 are classified two meanings broadly and at least three meanings when categorized in detail. That is, in relation to the plural and singular forms of “tongue (s)” (γλῶσσα), the plural methods are “foreign languages”, and the singular method is subdivided into a positive side “an utterance of ecstasy” and a negative side “repeated meaningless sound.”

As such, we have confirmed that the use of the singular in 1 Corinthians Chapter 14 is not explicitly used as a “foreign language”. The singular “an unknown tongue” was also a positive side “an utterance of ecstasy”, but there must have been a “repeated meaningless sound” in a negative side as well. It is presumed that the members of the Corinthian Church acted as if they had been given the best gift in disorderly abuse of these “tongue (s).”

It is true that in the interpretation of 1 Corinthians 14, all sorts of misunderstandings were prevalent because the “tongue (s)” (γλῶσσα) is not accurately distinguished from the plural and singular usages. In various circumstances, it is estimated that the apostle Paul spoke a considerable number of foreign languages. And this foreign language ability would have been an indispensable gift to his historical mission on the Mediterranean coast, which was the world at the time. Paul had no reason to think negatively about speaking a foreign language in general. In this way, the apostle Paul welcomed "general foreign language ability", "foreign language tongues as a gift", and "the language of the ecstatic angels." But with regard to “foreign language tongues as gifts”, he said it was a one-time miracle used to show unbelievers. Therefore, he taught that "foreign language tongues as gifts" should not be done by many people at any time in the church. On the other hand, the prophecy of preaching God's will was thought to be more beneficial for the church.

On the contrary, for the singular "an unknown tongue", Paul advised to be cautious and restrictive only if there was an interpreter, because he did not yet know exactly what it was. Since it has seemed to be chaotic, it would be okay if there was an interpreter, but it was recommended to be limited in order. However, Paul says in 14: 4 that “tongue” as a singular is also beneficial to “edify oneself,” and verse 28 also says, “Don't do it in the church when there is no interpreter, but do it to yourself and to God.” Therefore, we would interpret as following; Paul believed that if anyone believed that it was beneficial, it was a privacy, and it was not necessary to forbid it.

Thus, we have reviewed the use cases related to the “tongue (s)” (γλῶσσα) of the New Testament and analyzed “tongue (s)” (γλῶσσα) in 1 Corinthians 14. Through this study, we demonstrated that the apostle Paul clearly used the singular and plural of “tongue (s)” (γλῶσσα) in 1 Corinthians 14 in different ways. This was originally the hypothesis raised by "King James Version" (KJV) and No Uho. In this paper, this hypothesis is further strengthened by analyzing it by assigning it to the entire New Testament (including some Old Testament), especially 1 Corinthians 14. This opened the possibility for this hypothesis to develop into a theory in the future. In addition, through the analysis of 13: 1 and 14: 4, it was believed that Paul acknowledged not only the “foreign language as a gift” but also the “language of angels” and the positive “utterance of ecstasy.” A new attempt was also made by analyzing the definite articles and punctuation (semicolon) of the Greek original Bible in relation to 14: 2-3. Above all, in this paper, an in-depth analysis of "tongues" in Chapter 14:21 was conducted. Paul used "tongues" as "heteroglossolalia" where the listener hears the content in their own language when the other person speaks a foreign language. By interpreting this, we were able to make a logical interpretation of 1 Corinthians 21-25 and 39.

In this way, I have analyzed the “tongue (s)” (γλῶσσα) of 1 Corinthians from various angles, but rather than concluding a conclusion on this part, it is just a foundation for future research. And further study will be continued to study based on this. In particular, we concluded that Paul divided "an unknown tongue", which is similar to "the tongue(s) phenomenon of the modern church", into "utterance of the ecstasy" on the positive side and "repeated meaningless sound" on the negative side. Based on this report, I hope that more research will be conducted on what the “the tongue(s) phenomenon of the modern church” is like, and at the time, it is like the “an unknown tongue” of 1 Corinthians.

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute

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).

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute