αλλω 243 A-DSM δε 1161 CONJ ενεργηματα 1755 N-NPN δυναμεων 1411 N-GPF αλλω 243 A-DSM δε 1161 CONJ προφητεια 4394 N-NSF αλλω 243 A-DSM δε 1161 CONJ διακρισεις 1253 N-NPF πνευματων 4151 N-GPN ετερω 2087 A-DSM δε 1161 CONJ γενη 1085 N-NPN γλωσσων 1100 N-GPF αλλω 243 A-DSM δε 1161 CONJ ερμηνεια 2058 N-NSF γλωσσων 1100 N-GPF
Vincent's NT Word Studies
10. Prophecy. Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet, Luke vii. 26. The fact of direct inspiration distinguished prophecy from "teaching."Discerning of spirits. Rev., correctly, discernings. Distinguishing between the different prophetic utterances, whether they proceed from true or false spirits. See 1 Tim. iv. 1; 1 John iv. 1, 2.
Divers kinds of tongues (genh glwsswn).
I. PASSAGES RELATING TO THE GIFT OF TONGUES. Mark xvi. 17; Acts ii. 3-21; x. 46; xix. 6; 1 Cor. xii. 10, 28; xiii. 1; 14. Possibly Eph. v. 18; 1 Pet. iv. 11.
II. TERMS EMPLOYED. New tongues (Mark xvi. 17): other or different tongues (eterai, Acts ii. 4): kinds (genh) of tongues (1 Corinthians xii. 10): simply tongues or tongue (glwssai glwssa, 1 Corinthians 14.): to speak with tongues or a tongue (glwssaiv or glwssh lalein, Acts ii. 4; x. 46; xix. 6; 1 Cor. xiv. 2, 4, 13, 14, 19, 27): to pray in a tongue (proseucesqai glwssh, 1 Cor. xiv. 14, 15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians xiii. 1).
III. RECORDED FACTS IN THE NEW TESTAMENT.
(1.) The first recorded bestowment of the gift was at Pentecost (Acts 2.). The question arises whether the speakers were miraculously endowed to speak with other tongues, or whether the Spirit interpreted the apostle's words to each in his own tongue.
Probably the latter was the case, since there is no subsequent notice of the apostles preaching in foreign tongues; there is no allusion to foreign tongues by Peter, nor by Joel, whom he quotes. This fact, moreover, would go to explain the opposite effects on the hearers.
(2.) Under the power of the Spirit, the company addressed by Peter in the house of Cornelius at Caesarea spake with tongues. Acts x. 44-46.
(3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts xix. 6.
IV. MEANING OF THE TERM "TONGUE." The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language.
V. NATURE OF THE GIFT IN THE CORINTHIAN CHURCH.
(1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Cor. xii. 10, 30; xiv. 5, 13, 26, 27. (2.) It was closely connected with prophesying: 1 Cor. xiv. 1-6, 22, 25; Acts ii. 16-18; xix. 6. Compare 1 Thess. v. 19, 20. It was distinguished from prophesying as an inferior gift, 1 Corinthians xiv. 4, 5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians xiv. 14-16.
(3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Cor. xiv. 2, 19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts ii. 13, 15; 1 Corinthians xiv. 11, 23. Hence it is distinguished from the utterance of the understanding, 1 Cor. xiv. 4, 14-16, 19, 27.
VI. PAULS ESTIMATE OF THE GIFT. He himself was a master of the gift (1 Cor. xiv. 18), but he assigned it an inferior position (1 Corinthians xiv. 4, 5), and distinctly gave prophesying and speaking with the understanding the preference (1 Cor. xiv. 2, 3, 5, 19, 22).VII. RESULTS AND PERMANENCE. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Cor. xiv. 9, 11, 17, 20-23, 26-28, 33, 40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites.121
Robertson's NT Word Studies
12:10 {Workings of miracles} (energemata dunamewn). Workings of powers. Cf. energwn dunameis in #Ga 3:5; Heb 2:4 where all three words are used (semeia, signs, terata, wonders, dunameis, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (profeteia). Late word from profetes and profemi, to speak forth. Common in papyri. this gift Paul will praise most (chapter #1Co 14). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (diakriseis pneumatwn). diakrisis is old word from diakrinw (see #11:29) and in N.T. only here; #Ro 14:1; Heb 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (#1Ti 4:1; 1Jo 4:1f.). {Divers kinds of tongues} (gene glwsswn). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, gen) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (#14:4) and was intelligible to God (#14:2,28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (#14:13): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. this is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on Ac 2:13-21; 10:44-46; 19:6. {The interpretation of tongues} (hermeneia glwsswn). Old word, here only and #14:26 in N.T., from hermeneuw from hermes (the god of speech). Cf. on diermeneuw in #Lu 24:27; Ac 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
