SEV Biblia, Chapter 14:5
Así que, quisiera que todos vosotros hablaseis lenguas, pero quisiera ms que profetizaceis, porque mayor es el que profetiza que el que habla lenguas, a no ser que interpretare, para que la Iglesia tome edificacin.
Clarke's Bible Commentary - 1 Corinthians 14:5
Verse 5. I would that ye all spake with tongues] The word qelw does not so much imply a wish or desire, as a command or permission. As if he had said: I do not restrain you to prophesying or teaching though I prefer that; but I give you full permission to speak in Hebrew whenever it is proper, and when one is present who can interpret for the edification of the Church, provided yourselves have not that gift, though you understand the language. The apostle said tongue, in the singular number, 1 Corinthians xiv. 2, 4, because he spoke of a single man; now he says tongues, in the plural number, because he speaks of many speaking; but he has the same meaning in both places. - Lightfoot. Greater is he that prophesieth] A useful, zealous preacher, though unskilled in learned languages, is much greater in the sight of God, and in the eye of sound common sense, than he who has the gift of those learned tongues; except he interpret: and we seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud of his attainments, and despise his less learned but more useful brother. This judgment of St. Paul is too little regarded.
John Gill's Bible Commentary
Ver. 5. I would that ye all spake with tongues , etc.] This the apostle says, to prevent being misunderstood; for his view was not to bring the gift of tongues into contempt, or to represent it as at all times, and on all occasions, useless and insignificant; nor would he be thought to envy them this gift, or beat them off of desiring it; for, for his own part, he could wish they all had it, was it the will of God; though he must needs say, that prophesying was most desirable by him, as being most profitable; but rather that ye prophesied ; he wished them all prophets, as Moses did all the Lords people; he was not against their speaking with tongues, but this was the most eligible, for which he gives this reason: for greater is he that prophesieth, than he that speaketh with tongues ; that is, he is more useful and profitable to men, and so consequently more honourable, in higher esteem, and more valued, and in greater dignity, being in a more serviceable post and office, and which is more beneficial and advantageous to mankind: except he interpret ; what he said; and then he might stand upon an equal foot, and be equally useful with him that prophesieth; but this everyone could not do that spake with tongues; for speaking with tongues, and the interpretation of tongues, were two distinct gifts; (see 1 Corinthians 12:10,30) and though a man that had the gift of tongues might understand what he himself said to his own edification, yet not be able to interpret it to the understanding and edification of others; and if he could not do this, his speaking was to no purpose: hence the apostle advises such an one to pray that he might interpret, have the gift of interpretation also, in ( Corinthians 14:13). That the church may receive edifying : which otherwise cannot be thought it should, or be expected, and then an opportunity and ordinance would be wholly lost.
Matthew Henry Commentary
Verses 1-5 - Prophesying, that is, explaining Scripture, is compared with speakin with tongues. This drew attention, more than the plain interpretatio of Scripture; it gratified pride more, but promoted the purposes of Christian charity less; it would not equally do good to the souls of men. What cannot be understood, never can edify. No advantage can be reaped from the most excellent discourses, if delivered in languag such as the hearers cannot speak or understand. Every ability of possession is valuable in proportion to its usefulness. Even fervent spiritual affection must be governed by the exercise of the understanding, else men will disgrace the truths they profess to promote.
Greek Textus Receptus
θελω 2309 5719 V-PAI-1S δε 1161 CONJ παντας 3956 A-APM υμας 5209 P-2AP λαλειν 2980 5721 V-PAN γλωσσαις 1100 N-DPF μαλλον 3123 ADV δε 1161 CONJ ινα 2443 CONJ προφητευητε 4395 5725 V-PAS-2P μειζων 3187 A-NSM-C γαρ 1063 CONJ ο 3588 T-NSM προφητευων 4395 5723 V-PAP-NSM η 2228 PRT ο 3588 T-NSM λαλων 2980 5723 V-PAP-NSM γλωσσαις 1100 N-DPF εκτος 1622 ADV ει 1487 COND μη 3361 PRT-N διερμηνευη 1329 5725 V-PAS-3S ινα 2443 CONJ η 3588 T-NSF εκκλησια 1577 N-NSF οικοδομην 3619 N-ASF λαβη 2983 5632 V-2AAS-3S
Robertson's NT Word Studies
14:5 {Except he interpret} (ektos ei me diermeneuei). Pleonastic combination of ektos (preposition except) and ei me (if not, unless) as in #15:2; 1Ti 5:19. For use of ei with subjunctive rather than ean see #Php 3:12 (common enough in the _Koin_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on 12:30; Lu 24:27; Ac 9:36. {Receive} (labei). Second aorist (ingressive) active subjunctive of lambanw, may get edification.
