For you most certainly give thanks well, but the other person is not built up.
Parallel Translations
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For you most certainly give thanks well, but the other person is not built up.
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Thou verely gevest thankes well but the other is not edyfied.
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For thou verely giuest thankes well, but the other is not edified.
Cross-references (2)
Passages linked to 1 Corinthians 14:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 14:4 He who speaks in another language edifies himself, but he who prophesies edifies the assembly.
- 1 Corinthians 14:6 But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Trapp 1656 · Public Domain 17 For thou verily givest thanks well, but the…
17 For thou verily givest thanks well, but the other is not edified.
Ver. 17. But the other is not edified] This we should all labour, viz. to edify others. Synesius speaks of some, who having a treasure of tongues and other abilities in them, would as soon part with their hearts as their meditations; the canker of whose great skill shall be a witness against them.
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.
Matthew Poole 1685 · Public Domain Otherwise, saith the apostle, it is possible that thou…
Otherwise, saith the apostle, it is possible that thou mayst give thanks well; but others get no good by it, nor can make any good and spiritual improvement of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For thou verily givest thanks well,.... In very proper…
For thou verily givest thanks well,.... In very proper words, and pertinent expressions, with great affection and devotion, suitable to the service;
but the other is not edified; the rest of the people, who do not understand the language in which thanks are given; "thy friend", as the Syriac version reads it; or thy next neighbour, he that stands by thee, receives no manner of profit by it, because he does not understand what is said.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 17. Thou verily givest thanks well] Because he…
Verse 17. Thou verily givest thanks well] Because he felt gratitude, and, from a sense of his obligation, gave praise to God; but because this was in an unknown tongue, those who heard him received no edification.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For thou verily givest thanks well - That is,…
For thou verily givest thanks well - That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain givest thanks--The prayers of the synagogue were called "eulogies,"…
givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; Th1 5:17-18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [TERTULLIAN, Prayer].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 17. Not edified—Completely and conclusively does Paul’s language and…
17. Not edified—Completely and conclusively does Paul’s language and reasoning forbid the Romish use of the Latin language in divine service all over the world. It is an unknown tongue, and, therefore, the people are not edified. It is useless for Rome to reply that it was only unknown charismatic tongues that were forbidden. For if even an inspired person might not speak Latin without a translation, much more the uninspired.
This was often done in former times by priests who did not themselves understand Latin; and Fulke, in his “Confutation of the Rhemish Testament,” gives some amusing specimens of murdered Latin current in the Romish utterance of the ritual.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17. thou verily givest thanks well] Well, either (1)…
17. thou verily givest thanks well] Well, either (1) as referring to the fact that thanks were given—it is well to give thanks—or, (2) to the manner and spirit in which that action was performed—καλῶς, nobly, honourably. Some would translate givest thanks by celebratest the Eucharist. See ch. 1Co_11:24.
the other] i.e. he who fills the layman’s place.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (17) For thou verily givest thanks well.—It is here…
(17) For thou verily givest thanks well.—It is here implied that speaking in a tongue was, as regards an individual, an acceptable mode of worship, and it is the public use of it that all throughout this passage the Apostle is dealing with.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Well. It is good and honourable for thee to…
Well. It is good and honourable for thee to utter the voice of Eucharist; but if this be done in the unintelligible tongue, what does the Church profit? The other. The "layman" or "ungifted person."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain For thou verily givest thanks well, but the other…
For thou verily givest thanks well, but the other is not edified . [The one who was so under the influence of the Spirit of God as to speak with tongues, produced words and sentences with little or no intellectual effort. His spirit, being in accord with the Spirit of God, uttered the exhortation or the prayer with his spirit rather than with his understanding. Therefore, taking the case of prayer as an example, Paul advises that the understanding be kept as active as the spirit, and that a man so control the flow of prayer as to pause from time to time that he might interpret it, thus making his understanding as fruitful as his spirit. If he does not do this, he prays with his tongue indeed, but his understanding bears no fruit in the congregation where he prays. For this reason the apostle made it his rule to pray with his spirit and interpret with his understanding, and to sing also in like manner. If the speaker did not do this, how could one who was not gifted to interpret say Amen to the petition offered, seeing that he knew not what it was? Thus, no matter how ably the gifted one might pray, the ungifted one would not be edified. Amen was then, as now, the word of ratification or assent to an expression of prayer or praise, of blessing or cursing ( Deu_27:15 ; Neh_5:13 ; Rev_5:14 ). Justin Martyr (Ap., c. 65, 67) describes the use of the Amen, after the prayer at the communion service. It is to that or some similar use that Paul refers. Doddridge justly says that this passage is decisive against the ridiculous practice of the church of Rome of praying and praising in Latin, which is not only a foreign, but a dead, tongue. Moreover, it shows that prayer is not a vicarious duty done for us by others. We must join in it.]
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 you certainly give
you certainly give
Paul is speaking to the Corinthians as if they were one person, so the word "you" here is singular. (See: Forms of You)
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the other person is not built up
Building people up represents helping them become mature and strong in their faith. This can be stated in active form. See how you translated "builds up" in 1 Corinthians 8:1. AT: "the other person is not strengthened" or "what you say does not strengthen any outsider who might hear you" (See: Metaphor and Active or Passive)
than ten thousand words in a tongue
Paul was not counting words, but used exaggeration to emphasize that a few understandable words are far more valuable than even a great number of words in a language that people cannot understand. AT: "10,000 words" or "a great many words" (See: Numbers and Hyperbole and Generalization)
translationWords
God
tongue
church
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.