Parallel Bible results for "1 corinthians 14"

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1 Corinthians 14

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VUL

1 Go after a life of love as if your life depended on it - because it does. Give yourselves to the gifts God gives you. Most of all, try to proclaim his truth.
1 sectamini caritatem aemulamini spiritalia magis autem ut prophetetis
2 If you praise him in the private language of tongues, God understands you but no one else does, for you are sharing intimacies just between you and him.
2 qui enim loquitur lingua non hominibus loquitur sed Deo nemo enim audit Spiritu autem loquitur mysteria
3 But when you proclaim his truth in everyday speech, you're letting others in on the truth so that they can grow and be strong and experience his presence with you.
3 nam qui prophetat hominibus loquitur aedificationem et exhortationem et consolationes
4 The one who prays using a private "prayer language" certainly gets a lot out of it, but proclaiming God's truth to the church in its common language brings the whole church into growth and strength.
4 qui loquitur lingua semet ipsum aedificat qui autem prophetat ecclesiam aedificat
5 I want all of you to develop intimacies with God in prayer, but please don't stop with that. Go on and proclaim his clear truth to others. It's more important that everyone have access to the knowledge and love of God in language everyone understands than that you go off and cultivate God's presence in a mysterious prayer language - unless, of course, there is someone who can interpret what you are saying for the benefit of all.
5 volo autem omnes vos loqui linguis magis autem prophetare nam maior est qui prophetat quam qui loquitur linguis nisi si forte ut interpretetur ut ecclesia aedificationem accipiat
6 Think, friends: If I come to you and all I do is pray privately to God in a way only he can understand, what are you going to get out of that? If I don't address you plainly with some insight or truth or proclamation or teaching, what help am I to you?
6 nunc autem fratres si venero ad vos linguis loquens quid vobis prodero nisi si vobis loquar aut in revelatione aut scientia aut prophetia aut in doctrina
7 If musical instruments - flutes, say, or harps - aren't played so that each note is distinct and in tune, how will anyone be able to catch the melody and enjoy the music?
7 tamen quae sine anima sunt vocem dantia sive tibia sive cithara nisi distinctionem sonituum dederint quomodo scietur quod canitur aut quod citharizatur
8 If the trumpet call can't be distinguished, will anyone show up for the battle?
8 etenim si incertam vocem det tuba quis parabit se ad bellum
9 So if you speak in a way no one can understand, what's the point of opening your mouth?
9 ita et vos per linguam nisi manifestum sermonem dederitis quomodo scietur id quod dicitur eritis enim in aera loquentes
10 There are many languages in the world and they all mean something to someone.
10 tam multa ut puta genera linguarum sunt in mundo et nihil sine voce est
11 But if I don't understand the language, it's not going to do me much good.
11 si ergo nesciero virtutem vocis ero ei cui loquor barbarus et qui loquitur mihi barbarus
12 It's no different with you. Since you're so eager to participate in what God is doing, why don't you concentrate on doing what helps everyone in the church?
12 sic et vos quoniam aemulatores estis spirituum ad aedificationem ecclesiae quaerite ut abundetis
13 So, when you pray in your private prayer language, don't hoard the experience for yourself. Pray for the insight and ability to bring others into that intimacy.
13 et ideo qui loquitur lingua oret ut interpretetur
14 If I pray in tongues, my spirit prays but my mind lies fallow, and all that intelligence is wasted.
14 nam si orem lingua spiritus meus orat mens autem mea sine fructu est
15 So what's the solution? The answer is simple enough. Do both. I should be spiritually free and expressive as I pray, but I should also be thoughtful and mindful as I pray. I should sing with my spirit, and sing with my mind.
15 quid ergo est orabo spiritu orabo et mente psallam spiritu psallam et mente
16 If you give a blessing using your private prayer language, which no one else understands, how can some outsider who has just shown up and has no idea what's going on know when to say "Amen"?
16 ceterum si benedixeris spiritu qui supplet locum idiotae quomodo dicet amen super tuam benedictionem quoniam quid dicas nescit
17 Your blessing might be beautiful, but you have very effectively cut that person out of it.
17 nam tu quidem bene gratias agis sed alter non aedificatur
18 I'm grateful to God for the gift of praying in tongues that he gives us for praising him, which leads to wonderful intimacies we enjoy with him. I enter into this as much or more than any of you.
18 gratias ago Deo quod omnium vestrum lingua loquor
19 But when I'm in a church assembled for worship, I'd rather say five words that everyone can understand and learn from than say ten thousand that sound to others like gibberish.
19 sed in ecclesia volo quinque verba sensu meo loqui ut et alios instruam quam decem milia verborum in lingua
20 To be perfectly frank, I'm getting exasperated with your infantile thinking. How long before you grow up and use your head - your adult head? It's all right to have a childlike unfamiliarity with evil; a simple no is all that's needed there. But there's far more to saying yes to something. Only mature and well-exercised intelligence can save you from falling into gullibility.
20 fratres nolite pueri effici sensibus sed malitia parvuli estote sensibus autem perfecti estote
21 It's written in Scripture that God said, In strange tongues and from the mouths of strangers I will preach to this people, but they'll neither listen nor believe.
21 in lege scriptum est quoniam in aliis linguis et labiis aliis loquar populo huic et nec sic exaudient me dicit Dominus
22 So where does it get you, all this speaking in tongues no one understands? It doesn't help believers, and it only gives unbelievers something to gawk at. Plain truth-speaking, on the other hand, goes straight to the heart of believers and doesn't get in the way of unbelievers.
22 itaque linguae in signum sunt non fidelibus sed infidelibus prophetia autem non infidelibus sed fidelibus
23 If you come together as a congregation and some unbelieving outsiders walk in on you as you're all praying in tongues, unintelligible to each other and to them, won't they assume you've taken leave of your senses and get out of there as fast as they can?
23 si ergo conveniat universa ecclesia in unum et omnes linguis loquantur intrent autem idiotae aut infideles nonne dicent quod insanitis
24 But if some unbelieving outsiders walk in on a service where people are speaking out God's truth, the plain words will bring them up against the truth
24 si autem omnes prophetent intret autem quis infidelis vel idiota convincitur ab omnibus diiudicatur ab omnibus
25 and probe their hearts. Before you know it, they're going to be on their faces before God, recognizing that God is among you.
25 occulta cordis eius manifesta fiunt et ita cadens in faciem adorabit Deum pronuntians quod vere Deus in vobis est
26 So here's what I want you to do. When you gather for worship, each one of you be prepared with something that will be useful for all: Sing a hymn, teach a lesson, tell a story, lead a prayer, provide an insight.
26 quid ergo est fratres cum convenitis unusquisque vestrum psalmum habet doctrinam habet apocalypsin habet linguam habet interpretationem habet omnia ad aedificationem fiant
27 If prayers are offered in tongues, two or three's the limit, and then only if someone is present who can interpret what you're saying.
27 sive lingua quis loquitur secundum duos aut ut multum tres et per partes et unus interpretetur
28 Otherwise, keep it between God and yourself.
28 si autem non fuerit interpres taceat in ecclesia sibi autem loquatur et Deo
29 And no more than two or three speakers at a meeting, with the rest of you listening and taking it to heart.
29 prophetae duo aut tres dicant et ceteri diiudicent
30 Take your turn, no one person taking over.
30 quod si alii revelatum fuerit sedenti prior taceat
31 Then each speaker gets a chance to say something special from God, and you all learn from each other.
31 potestis enim omnes per singulos prophetare ut omnes discant et omnes exhortentur
32 If you choose to speak, you're also responsible for how and when you speak.
32 et spiritus prophetarum prophetis subiecti sunt
33 When we worship the right way, God doesn't stir us up into confusion; he brings us into harmony. This goes for all the churches - no exceptions.
33 non enim est dissensionis Deus sed pacis sicut in omnibus ecclesiis sanctorum
34 Wives must not disrupt worship, talking when they should be listening,
34 mulieres in ecclesiis taceant non enim permittitur eis loqui sed subditas esse sicut et lex dicit
35 asking questions that could more appropriately be asked of their husbands at home. God's Book of the law guides our manners and customs here. Wives have no license to use the time of worship for unwarranted speaking.
35 si quid autem volunt discere domi viros suos interrogent turpe est enim mulieri loqui in ecclesia
36 Do you - both women and men - imagine that you're a sacred oracle determining what's right and wrong? Do you think everything revolves around you?
36 an a vobis verbum Dei processit aut in vos solos pervenit
37 If any one of you thinks God has something for you to say or has inspired you to do something, pay close attention to what I have written. This is the way the Master wants it.
37 si quis videtur propheta esse aut spiritalis cognoscat quae scribo vobis quia Domini sunt mandata
38 If you won't play by these rules, God can't use you. Sorry.
38 si quis autem ignorat ignorabitur
39 Three things, then, to sum this up: When you speak forth God's truth, speak your heart out. Don't tell people how they should or shouldn't pray when they're praying in tongues that you don't understand.
39 itaque fratres aemulamini prophetare et loqui linguis nolite prohibere
40 Be courteous and considerate in everything.
40 omnia autem honeste et secundum ordinem fiant
Published by permission. Originally published by NavPress in English as THE MESSAGE: The Bible in Contemporary Language copyright 2002 by Eugene Peterson. All rights reserved.
The Latin Vulgate is in the public domain.