1 Corinthians 14

14:1-5

Vocabulary

• παραμυθία, ἡ – comfort, consolation
• διερμηνεύω – I interpret, translate

Translation

1. Διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ πνευματικά, μᾶλλον δὲ ἵνα προφητεύητε.	Pursue love, and eagerly desire the spiritual [gifts], especially that you may prophesy.
2. ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·	For the one speaking in a tongue speaks not to men and women but to God; for noone hears, but in the Spirit that one speaks mysteries.
3. ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν.	But the one prophesying to men and women speaks [words of] building up and encouragement and comfort.
4. ὁ λαλῶν γλώσσῃ ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ.	The one speaking in a tongue builds up himself; but the one prophesying builds up the church.
5. θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ.	I want all of you to speak in tongues, but especially that you prophesy; greater [is] the one prophesying than the one speaking in tongues, except if someone interprets, in order that the church receives edification.

Notes

• Practical application.
• Primacy of love, and right view of spiritual gifts as related to gatherings.
• Priority of prophecy over tongues, based on guiding principle of building up (which shapes entire chapter).

1

• Summary of 13 (pursue love) but combined with 12:31 (Inclusio)
• Reiterates encouragement of 12:31.

2-4

• Contrast two gifts.
• Tongues are positive – offered to God – but prophecy is better in context of gathering.
• Is self-edification positive or negative?
  • Thiselton (tentative) argues negative, i.e. building up status and ego. But this is only for untranslated tongues in assembly
• 3 terms in v. 3 are cumulative, stressing beneficial character of prophecy.
• Witherington, on implications of tongues being to God:
  • Not human, but special prayer language
  • Tongues + interpretation != prophecy (praise ->
    God not exhortation -> people)

5

• Surprising, given Paul’s statements about diversity in ch. 12. Perhaps he desires that they all receive the benefit, although aware that God does not give gift to all.
• Prophecy to be valued in the gathering, although interpreted tongues also to be valued.

14:6-12

Vocabulary

• ὠφελέω – I profit, help, benefit
• ὅμως – likewise; nevertheless, yet
• ἄψυχος – inanimate, lifeless
• αὐλος, ὁ – flute
• κιθάρα – harp
• διαστολή, ἡ – distinction, difference
• φθόγγος, ὁ – sound
• αὐλεω – I play the flute
• κιθαρίζω – I play the harp or lyre
• ἄδηλος – uncertain, indistinct
• σάλπιγξ, ἡ – trumpet
• παρασκευάζω – I prepare
• πόλεμος, ὁ – war
• εὔσημος – clear, distinct
• ἀήρ, ὁ – air
• τοσοῦτος – so many, so great, so much
• τύχοι – aor. opt. of τυγχάνω meet, happen
  • εἰ τύχοι – perhaps
• ζηλωτής, ὁ – zealot, enthusiast
• περισσεύω – I abound, overflow

Translation

6. Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ [ἐν] διδαχῇ;	But now, brothers and sisters, if I come to you speaking in tongues, what will I benefit you if I do not speak to you either in revelation or en knowledge or in prophecy or [in] teaching?
7. ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον;	Likewise, the lifeless things giving a sound, either flute or harp, if it does not give distinct sound, how will what is played on the flute or played on the harp be made intelligible?
8. καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον;	Indeed, if a trumpet gives an indistinct sound, who will prepare themselves for war?
9. οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.	Likewise with you, by means of the tongue, if you do not give an intelligible word, how will the one speaking be made intelligible? For you will be speaking into air.
10. τοσαῦτα εἰ τύχοι [2aor opt] γένη φωνῶν εἰσιν ἐν κόσμῳ καὶ οὐδὲν ἄφωνον·	If it may happen that there are many different sounds in the world and none are unsounded;
11. ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.	Therefore if I do not know the power of the sound, I will be a foreigner/barbarian to the one speaking and the one speaking foreign to me.
12. οὕτως καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.	So it is with you, since you are zealous of spirits, seek to abound towards the building up of the church.

Notes

6

• Hypothetical question
• First person
  • Rhetorical device, to invite participation?
  • Reference to his own practice?
  • Reference to his impending arrival?
• List is intended to cover all understandable utterance, hence no point trying to divide between elements.

7-8

• Analogy: flute, harp & trumpet
  • Intended to convey a message – sound is meaningful
  • Message requires distinction/clarity in order to be understood
  • Trumpet heightens the urgency

9

• Analogy is applied
• εὔσημον is parallel to ἄδηλον in v. 8 and γνωσθήσεται τὸ λαλούμενον is parallel to γνωσθήσεται το αὐλούμενον ἢ τὸ κιθαριζόμενον in v. 7.
• ‘By means of a tongue’ rather than ‘in a tongue’.

10-11

• Further analogy – compared with speaking in unknown language.
  • Is it an analogy? If Paul can use foreign language as analogy it reinforces argument that ‘tongues’ are not real human languages.
• τοσαῦτα… γένη – ‘so many kinds of’
• εἰ τύχοι – 2nd aor. opt. of τυγκάνω
  • ‘it may be that…’ or ‘if one were to count them’
  • Signals protasis to the apodosis of οὐδὲν ἄφωνον?
  • cf. Psalm 19:3, where there is a similar ambiguity.
• v. 11 makes point clear: every language makes some sort of noise, but if it is not understood it is meaningless
• Analogy effective in cosmopolitan Corinth

12

• Conclusion: give priority to building up the church
• πνεῦματα
  • ‘Spiritual things/gifts’?
  • Zeal to excel in their possession of ‘spirits’ that they can tap into in worship?

14:13-25

Vocabulary

• διερμηνεύω – I interpret,
  translate
• ἄκαρπος – unfruitful
• ψάλλω – I sing, sing praise
• ἀναπληροω – I fill, fulfill
• ἰδιώτης, ὁ – layman; ungifted person
• σός – your
• μύριοι – ten thousand
• φρήν, ἡ – thinking, understanding
• κακία, ἡ – evil, wickedness
• νηπιάζω – I am a child
• χεῖλος, τό – lip
• εἰσακούω – I obey, hear
• μαίνομαι – I am mad, out of my mind
• ἐλέγχω – I reprove, convict
• κρυπτός – hidden
• ὀντως – truly, indeed, really

Translation

13. Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ.	Therefore, let the one speaking in a tongue  pray that he/she may interpret.
14. ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.	[For] if praying in a tongue, my spirit prays, but my mind is unfruitful.
15. τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ.	Therefore what is it [that I shall do]? I will pray in the Spirit, but I will pray also in the mind; I will sing in the Spirit, but I will also sing in the mind.
16. ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν·	Since if you praise in Spirit, how will the one filling the place of the uninitiated say, ‘Amen,’ concerning your prayer, since he does not know what you are saying?
17. σὺ μὲν γὰρ καλῶς εὐχαριστεῖς ἀλλ᾿ ὁ ἕτερος οὐκ οἰκοδομεῖται.	For you are giving thanks well, but the other one is not built up.
18. Εὐχαριστῶ τῷ θεῷ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·	I give thanks to God [that] I speak in tongues more than all of you;
19. ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ.	But in the church I would rather speak five words with my mind, in order that I may instruct another, than ten thousand words in a tongue.
20. Ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσὶν ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.	Brothers [and sisters], do not be children in thinking but be infants in evil, and in thinking be mature.
21. ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ᾿ οὕτως εἰσακούσονταί μου, λέγει κύριος.	In the Law it has been written, “In other tongues and in other lips I will speak to this people, and not even thus will they hear me,” says the Lord.
22. ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν οὐ τοῖς πιστεύουσιν ἀλλὰ τοῖς ἀπίστοις, ἡ δὲ προφητεία οὐ τοῖς ἀπίστοις ἀλλὰ τοῖς πιστεύουσιν.	Thus tongues are not a sign for believers but for unbelievers, and the prophecies not for unbelievers but for believers.
23. Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;	Therefore if the whole church gathers in the same [place] and all are speaking in tongues at the same time, and an uninitiate enters or an unbeliever, will they not say you are insane?
24. ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων,	But if all prophesy, and an unbeliever or uninitiate enters, he is convicted by all, judged by all,
25. τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ θεῷ ἀπαγγέλλων ὅτι ὄντως ὁ θεὸς ἐν ὑμῖν ἐστιν.	The hidden things of his heart will become revealed, and in this way, falling upon the face he will pray to God, declaring that God is really among you.

Notes

13

• διὸ indicates that 13 is application of 12
• Don’t discard tongues, but desire edification of hearers.
• προσευχέσθω – 3rd imperative
• διερμηνεύω – more than translate, perhaps ‘put into words’

14

• Tongues without interpretation of no benefit, because speaker doesn’t understand their own words – the ‘barren’ mind yields no fruit.
• ‘My spirit’ need not be explicitly defined – the important thing is the contrast with ‘my mind/understanding’.

15

• Sets scene for 16ff.
• Public praying and singing.
• Referring to himself hypothetically in place of tongues-speaker.
• Parallel usage of pr
  aying/singing: singing in tongues?

16

• Example: thanksgiving prayer calls for others to join in, but they can’t unless they understand.
• ἐπει (‘since’) here seems to function with an implied ‘otherwise…’
• ‘In the position of’
  • Literal?
  • Figurative?
• ἰδιώτης? – ‘uninitiate’

17

• Paul desires that all present should understand and thus have opportunity to be built up.
• εὐχαριστεῖς – indicative, Paul not casting doubt on belief that one who speaks is genuinely giving thanks to God.

18-19

• Priority of intelligibility in the assembly
• Uses first person
  • State personal practice, calling on them to emulate
  • Confirms Paul’s own practice of often speaking in tongues, but in private. Possibly Paul was disrespected because of apparent lack of this gift.
• ἢ in last clause implies a μᾶλλον in previous clause (‘[rather]… than’).

20

• Fresh address (Ἀδελφοί) prepares way for what follows
• Present tense prohibition (μὴ παιδία γίνεσθε) ‘stop being children’ rather than ‘stop becoming…’.

21

• Selective quotation from Is 28:11f.
• Sound of foreign language is work of God’s judgment on Israel for not listening to his voice.

22

• Tongues a sign for unbelievers, prophecy a sign for believers
  • Tongues place believers/unbelievers alike in position of unbelievers, not understanding God, whereas prophecy brings grace -> Corinthians should seek way of grace.

23

• Hyperbolic situation, with all in one place, all speaking in tongues
• Outsiders/uninitiates (ἰδιῶται) and unbelievers (ἄπιστοι) enter.
  • Different/same? Perhaps unbaptised enquirers and total unbelievers respectively.
• Perceived as ‘out of one’s mind’, thus left in judgement. cf. Acts 2, where tongues were human

24-25

• On the other hand, hearing intelligible prophecy may lead to positive result.
• If 2 categories in 23, Paul seems particularly concerned about unbelievers.

14:26-33a

Vocabulary

• ψαλμός, ὁ – song of praise, psalm
• πλεῖστος – superl. of πολύς most
• ἀνα μέρος – in turn
• διερμηνευτής, ὁ – interpreter
• σιγκάω – I am silent
• διακρίνω – I judge, pass judgement
• καθ᾽ ἕνα – one by one
• μανθάνω – I learn
• ἀκαταστασία – disorder, confusion

Translation

26. Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.	What then, brothers and sisters? Whenever you gather, each has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation; let them all happen for building up.
27. εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω·	If someone speaks in a tongue, according to two or at most three and upon part [turn?], and let someone interpret;
28. ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ.	But if there is not an interpreter, let him be silent in church, or let him speak to himself and to God.
29. προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν καὶ οἱ ἄλλοι διακρινέτωσαν·	Let two or three prophets speak and let the others evaluate;
30. ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω.	But if it is revealed to another who is sitting, let the first be silent.
31. δύνασθε γὰρ καθ᾿ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται.	For you are all able according to one [singly?] to prophesy, in order that all may learn and all may be encouraged.
32. καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται,	And the spirits of prophets are subject to prophets,
33a. οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης.	For God is not of confusion but of peace.

Notes

• Call for orderly procedure in gatherings (theme for remainder of chapter)
  • ὑποτασσομαι (32, 34)
  • οὐκ… ἀκαταστασία… ἀλλὰ εἰρήνη (33)
  • εὐσχημόνως καὶ κατὰ τάξιν (40)
• Order reflects character of God (33) and leads to edification (26, 31)
• Garland’s breakdown:
  • General principle (26)
  • Applied to tongues (27-28)
  • Applied to prophecy (including weighing) (29-35)
    • Assumes 33b-36 not third sub-section relating to women speaking in assembly, but continuation of prophecy instructions.
  • Concluding injunction and restatement (36-40)

26

• Rhetorical question introduces practical conclusions preceding arguments
• Terms cannot be exactly defined, but seem to suggest contributions by members of assembly
• Edification the key principle.

27

• Three requirements for orderly exercise of tongues:
  • Limited number
  • One at a time
  • Interpretation
• Does εἱς have numerical force (after δύο/τρεῖς)? i.e. single interpreter, separate from tongue-speaker
  • Not necessarily – may simply mean ‘a person’

28

• Requirement for interpreter is emphasised as essential
• No interpreter -> silence
  • At home?
  • ‘Under breath’?

29

• Begins to regulate prophecy in similar fashion
• Absence of conditional structure found in 27 and absence of ‘at most’ suggest Paul regards prophecy as essential element of gathering.
• ‘Weighing’ is unclear, but at least indicates prophecy not unconditionally accepted.
• ‘Others’ presumably whole congregation
  • Possibly ‘other prophets’, but this would negate responsibility Paul places on all to evaluate in 1 Thess 5:20-21. (cf. ‘discern all things’ 1 Cor 2:15).

30-31

• There is a place for spontaneity
• Repetition of ‘all’ serves to remind of Paul’s emphasis on community setting.
• Desired effect is both instruction and encouragement.

32

• Anticipated objection: Paul rejects idea that prophecy is involuntary (presumably also tongues, or else previous injunctions impractical).

33

• Further reason for orderly gatherings: reflects nature of God.
• ‘Peace’ is more than order – wholeness or well-being (shalom).

14:33b-40

Vocabulary

• ἀκαταστασία, ἡ – disorder, confusion
• σιγάω – be silent
• ἐπιτρέπτω – I allow, permit
• αἰσχρός – shameful, base
• καταντάω – I come to, arrive, reach
• ἀγνοέω – I do not recognize, disregard, do not know
• ζηλόω – I strive, am jealous
• κωλύω – I hinder
• εὐσχημόνως – decently, becomingly; properly
• τἀξις, ἡ – arrangement, order

Translation

33b. Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων	As in all the c hurches of the saints,
34. αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.	Let women be silent in the churches; for it is not permitted for them to speak, but let them be subjected, as the Law also says.
35. εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.	But if they desire to learn anything, let them ask their own husband in the home; for it is shameful for a woman to speak in church.
36. ἢ ἀφ᾿ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;	Or [was it] from you the word of God came, or into you alone it has arrived?
37. Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή·	If anyone thinks to be a prophet or a spiritual one, let him recognise the things I am writing to you are a commandment of the Lord.
38. εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.	If anyone ignores, let him be ignored.
39. Ὥστε, ἀδελφοί [μου], ζηλοῦτε τὸ προφητεύειν καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσαις·	Thus, my brothers and sisters, eagerly desire the [gift] to prophesy and do not forbid the [gift] to speak in tongues;
40. πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω.	But let all things become honestly and according to order.

Notes

33b-35

• Either third subsection concerning ‘ordering of women’ or continuation of instructions regarding prophecy, and the role played by women/wives.

33b

• Connected with preceding or following?
  • Some mss. show vv. 34-35 after v. 40.
  • Forms inclusio with v. 36.
  • Repetition of ἐν … ταῖς ἐκκλησίαις is awkward, but preferable to alternative.

34-35

• Interpretation must be consistent with 11:2-16.
• Placement here or after v. 40?
  • Later interpolation?
  • More likely simple scribal error, then corrected by adding to margin.
• Silence
  • Within gathering.
  • Not absolute silence, otherwise 11:2
    -16, where women are described as praying/prophesying with head covered, would not make sense.
  • Disruptive speaking? Assumption that synagogue-seating, with women in separate part of room.
    • Pro: concern for speaking one at a time vv. 27, 31
    • Pro: general concern for order
    • Con: Unlikely modelled on synagogue.
    • Con: Paul gives instruction only to women.
  • When prophecy weighed
    • Something to do with submission of wives to husbands
    • Women or wives? Assumed they have their own husbands at home.
    • Submission to husband or to order established by God?
    • ‘Shame’?
      • Husband’s prophecy publicly examined by wife?
      • Intrinsic shamefulness? Or Greco-Roman social more? cf. ‘glory’ & ‘disgrace’ of 11:2-16.

36-38

• Reinforce importance of heeding previous instruction.
• Rebuke.

36

• Rebukes arrogant pursuit of own way.
• cf. 33b, and ‘all the churches’.
• Primarily applicable to 34f., but also more widely applicable.

37

• More specific rebuke of arrogance of those claiming to be ‘prophets’ or ‘spiritual’.
• Textual variants for last couple of words are manifold, but not shown in UBS4.
• Which things? Previous verse(s) or entire chapter?
  • Which would Paul be most defensive over?

38

• Word play: ignores/ignored.
  • ἀγνοέω is negation of ‘I know’
  • ἐπιγνώσκω is an intensification.
• Who ignores?
  • Passive indicative -> God
  • Third person active imperative -> community

39-40

• Reiterate main points of chapter.
• Prophecy is strongly endorsed (ζηλοῦτε), tongues less so (μὴ κωλύετε)
• κατὰ τάξιν
  • Pragmatic – order within gathering
  • Theological – reflect God of order.