1 Corinthians 14:9

1Co 14:9. Ὑμεῖς, you) who have life [opp. to things without life]; comp. 1Co 14:7.—διὰ, by) i.e. then, when you speak in an unknown tongue.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_14:9. Inference from 1Co_14:7 f.: accordingly, if you also, et.

διὰ τῆς γλώσσης] for it was by means of the tongue that his readers brought forth so much unintelligible matter through their glossolalia. The ὑμεῖς διὰ τῆς γλώσσης speaking unintelligibly correspond to those instruments in 1Co_14:7-8; hence διὰ τ. γλ. is put immediately after ὑμεῖς, and before ἐάν (comp. 1Co_6:4).

εὔσημον λόγον] an easily distinguishable discourse, the meaning of which comes plainly out by clear and distinct words and connection. Comp. Soph. Ant. 1008; Polyb. x. 44. 3; Men. ap. Athen. xiii. p. 571 E.

ἔσεσθε γὰρ κ.τ.λ.] expressing the unsuitable relation of state, hence not the mere future (comp. Kühner, II. p. 40): for ye shall be people, who, et.

εἰς ἀέρα] palpably illustrates the uselessness (what does not remain with the hearer). Comp. 1Co_9:26; Lucretius, iv. 929; Pflugk, ad Eur. Hec. 334. Philo: ἀε̈ρομυθεῖν, to speak to the wind, and ἀερόμυθος.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 14:9 enforces the twofold illustration of 1Co 14:7 f.: “So also in your case ( οὕτως καὶ ὑμεῖς ), if through the tongue you do not give a word of clear signification ( εὔσημον λόγον ), how will that which is spoken be discerned?” εὔ - σημος (from εὖ and σῦμα , a sign ) implies a meaning in the word, and a meaning good to make out ; cf. Sophocles, Antig ., 1004, 1021. πῶς γνωσθήσεται κ . τ . λ .; is an echo from 1Co 14:7 ; and “the tongue” ( διὰ τῆς γλώσσης : cf. 1Co 3:5 , 1Co 6:4 , 1Co 7:17 ), as the means of living speech, is thrust before the ἐὰν in emphatic contrast to “the lifeless” pipe, etc. P. does not therefore refer in this sentence (as Est., Gd [2055] , Ed [2056] would have it) to the supernatural Tongue (elsewhere, moreover, expressed by the anarthrous γλῶσσα : otherwise here), for it is precisely his objection to this charism that it gives an ἄσημον instead of a εὔσημον λόγον (1Co 14:16 ; 1Co 14:19 ; 1Co 14:23 ); he means to say: “As inanimate instruments by due modulation, and by the fixed meaning attached to their notes, become expressive, so it is in a higher degree with the human tongue; its vocables convey a meaning just in so far as they are ordered, articulate, and conformed to usage”. Now this is what the Cor [2057] Glossolalia was not : “for you will be (otherwise) speaking into the air” the issue of uninterpreted Tongue-speaking ( cf. 1Co 14:2 ; 1Co 14:17 , etc.). εἰς ἀέρα λαλεῖν , a proverbial expression ( cf. 1Co 9:26 ) for ineffectual speech, like our “talking to the wind”; in Philo, ἀερομυθεῖν .

[2055] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2056] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[2057] Corinth, Corinthian or Corinthians.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 9. “So likewise ye, except ye utter by the tongue distinct speech, how shall it be known what is spoken, for ye shall speak into the air?”

Those who, like Hofmann, already find in 1Co 14:9 an example taken from human language, may punctuate after καὶ ὑμεῖς, in the sense of: so ye also. “As inanimate instruments must give forth distinct sounds if their music is to be understood, so ye also. As men, you ought to speak distinctly, if you wish to be understood by your fellows.” The words διὰ τῆς γλώσσης, by means of the tongue, may be understood in this case either of the material organ, or of the faculty of language (Hofmann). But if this were the apostle’s meaning, he would not say: “Likewise ye also.” For the general truth thus expressed would apply no more to the Corinthians than to other men. Paul would be emphasizing more precisely the contrast between inanimate beings and man, as such. We must therefore regard the passage as the application which Paul makes of the foregoing examples to the Corinthians: “And you also, Corinthians, if in your glossolalia you do not speak a distinct language, it will be like an unintelligible voice lost in the air.” The expression: by the tongue, should be taken, as is natural, in the same sense as throughout the chapter: speaking in an ecstatic tongue. The means of rendering this language distinct is interpretation. The apostle confirms this conclusion in 1Co 14:10-11, by appealing to the intelligible character of all the languages in use among men.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_14:9

So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

This is the application of the preceding illustration, and affords another proof of what the apostle intended to illustrate. It was not the nature of the sounds uttered, but their unintelligibleness to the hearer, which was to be considered. By the tongue, i.e. by means of the tongue as the organ of speech. Words easy to be understood, or rather, an intelligible discourse. This does not imply, as is contended by the advocates of the modern theories, that those who spoke with tongues uttered inarticulate sounds. The opposite of εὔσημος, is not inarticulate, but unintelligible, i.e. what is not in fact understood. Ye shall speak into the air, i.e. in vain. Your words are lost in the air, no ear receives them. In 1Co_9:26, the man who struck: in vain is said to smite the air.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

That do fitly utter the matter itself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

So . . . ye--who have life; as opposed to "things without life" (Co1 14:7).

by the tongue--the language which ye speak in.

ye shall speak--Ye will be speaking into the air, that is, in vain (Co1 9:26).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Likewise ye] If ye do not speak in the Church so as to be understood, your labour is useless; ye shall speak into the air-your speech will be lost and dissipated in the air, without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) So likewise ye.—This is not the application of the foregoing, but the introduction of a third illustration, viz., the varieties of human language. The “tongue” here is simply the actual organ of speech, distinguished in the Greek, by the insertion of the article, from “tongues” which flow from the spiritual gift. If a human being does not use words that those spoken to understand, it is useless; such words pass as sounds into the air and are useless.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. words easy to be understood] Literally, a well marked discourse, language which has a clearly discernible meaning.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So likewise you, unless ye utter by the tongue words easy to be understood,.... This is an accommodation of the foregoing similes to the case in hand: for as unless there is a distinction of notes and tunes, it cannot be music, nor it cannot be known what is piped or harped; and unless the trumpet gives a certain sound, none can know when to prepare himself for the battle; so unless in the public ministry and service a language is spoken, and words made use of, which are understood without difficulty:

how shall it be known what is spoken? the subject matter of the discourse, prayer, or psalm, will be all lost, and therefore cannot be for edification, exhortation, or comfort:

for ye shall speak into the air; into which such words are resolved, and the use and benefit of them, as to others, cease with the breath, by which they are delivered: any part of divine service performed in such a way is all in vain, and to no purpose; it is all lost labour, it is beating the air, and talking to the wind. This condemns the practice of the Papists, performing divine service in a language not understood by the common people; and exposes the folly of those, who are fond of a florid style, of bombast words, great swelling words of vanity in their public discourses: this is only speaking into the air, with regard to the vulgar, whose edification should be consulted: and as the end of the Gospel ministry is public usefulness and edification, plainness of speech, words easy to be understood, should be used; such as are apt and fit to convey the true idea of things to people in common; these are the acceptable words, which the wise preacher, who is desirous of doing good to the souls of men, will seek out, and studiously make use of.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

Ver. 9. Ye shall speak into the air] You shall lose your labour, and may as well keep your breath to cool your broth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So likewise ye ... - To apply the case. If you use a foreign language, how shall it be known what is said, or of what use will it be, unless it is made intelligible by interpretation?

Utter by the tongue - Unless you speak.

Words easy to be understood - Significant words (margin), words to which your auditors are accustomed.

For ye shall speak into the air - You will not speak so as to be understood; and it will be just the same as if no one was present, and you spoke to the air. We have a proverb that resembles this: “You may as well speak to the winds:” that is, you speak where it would not be understood, or where the words would have no effect. It may he observed here, that the practice of the papists accords with what the apostle here condemns, where worship is conducted in a language not understood by the people; and that there is much of this same kind of speaking now, where unintelligible terms are used, or words are employed that are above the comprehension of the people; or where doctrines are discussed which are unintelligible, and which are regarded by them without interest. All preaching should be plain, simple, perspicuous, and adapted to the capacity of the hearers.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By λογον ευσημον is meant words which signify well to those that hear them; for words may be significant enough in themselves, yet nothing at all significant to them that hear them, being unlearned; such sounds of words can contribute nothing to people’s knowledge, but are so much lost labour. This is a text that deserveth the thoughts of those who affect in preaching, if not the use of languages, yet the use of a style, or method, which not one of many of those who hear them understand. It is all one to speak in an unknown tongue, as in a style or method that people do not understand; and truly, such are the generality of ministers’ hearers, that words most significant in themselves, and to learned ears, are least significant to them, being hardest to be understood; so as they know nothing of what they say, and the minister doth but, as to the far greater number of people, beat the air (which is a dreadful meditation).

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Words easy to be understood—The unexplained tongue is like the uncertain trumpet; it communicates no idea, and leaves the hearer no wiser than it found him.

Speak into the air—Just as the unaiming athlete beateth the air. If your speech be a nothing, your proper hearer is empty space.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Words easy to be understood; rather, distinguishable speech. Ye shall speak; rather, ye shall be (all the time) speaking. Into the air. Mere pulses of useless inarticulate breath, spoken ins Blaue hinein. Philo has the word aeromuthos one who speaks to the wind.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Unless ye utter by the tongue - Which is miraculously given you. Words easy to be understood - By your hearers. Ye will speak to the air - A proverbial expression. Will utterly lose your labour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

So also ye, unless ye utter by the tongue speech easy to be understood, how shall it be known what is spoken? for ye will be speaking into the air .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9. So also ye, unless ye utter by the tongue, etc. It is only speech to the air, unless there is the distinction of intelligible words.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. εὔσημον. Related to σῆμα, σημεῖον. Literally, well marked, i.e. intelligible.

ἔσεσθε … λαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] Application of these instances.

διὰ τ. γλώσσης is most naturally understood physically, by means of your tongue, as answering to the utterance of the sound by the musical instruments. But the technical rendering, by means of the tongue (in the sense of γλώσσῃ λαλεῖν), is allowable.

ἔσεσθε … λαλ.] This periphrasis of the future implies, ye will be, so long as ye speak, speaking, … On εἰς ἀέρα, see ref.: it implies the non-reception by hearers of what is said.

10,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. If the military trumpet is more potent than pipe or lyre, still more expressive is the human tongue; but that also can produce sounds which convey no meaning.

‘So also ye, unless by means of the tongue ye give speech that is distinct, how shall it be known what is spoken?’ The tongue here means the organ of speech, not the ecstatic Tongue, which never gave εὔσημον λόγον, but rather what was ἄσημον, excepting to one who had the gift of interpretation. Εὔσημος (here only, but classical) means ‘well-marked,’ ‘definite,’ ‘significant.’ Origen suggests that this text intimates that the obscure portions of Scripture, such as the account of the sacrifices in Leviticus and of the Tabernacle in Exodus, ought not to be read in public worship, unless some one explains their meaning.

ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες. ‘For ye will be speaking into the air’—to the winds. The periphrastic tense indicates the lasting condition to which the unintelligible speaker is reduced. Compare ἀέρα δέρων, 9:26; also Wisd. 5:11, 12: except in Wisd., ἀήρ is rare in the LXX.* Tu fac ne ventis verba profundam (Lucr. iv. 932).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.