« | 1 Corinthians 14 | » |
1 Folowe after loue, and couet spirituall [giftes] but most chiefelie that ye may prophesie.
2 For he that speaketh with the tongue, speaketh not vnto men, but vnto God: For no man heareth [hym]. Howbeit, in the spirite he speaketh misteries.
3 But he that prophesieth, speaketh vnto men to their edifiyng, to their exhortation, and to their comfort.
4 He that speaketh with the tongue, edifieth hym selfe: he that prophesieth, edifieth the Churche.
5 I woulde yt ye al spake with tongues, but rather that ye prophesied: For greater is he that prophesieth, then he that speaketh with tongues, except he expounde it, that the Churche may haue edifiyng.
6 Nowe brethren, yf I come vnto you speakyng with tongues, what shall I profite you, except I speake to you eyther by reuelation, or by knowledge, or by prophesiyng, or by doctrine?
7 Moreouer, thynges without lyfe geuing sound, whether [it be] a pipe or an harpe, except they make a distinction in the soundes, howe shall it be knowen what is piped or harped?
8 And also yf the trumpe geue an vncertayne sounde, who shall prepare him selfe to the warre?
9 Euen so lykewyse, when ye speake with tongues, except ye speake wordes that haue signification, howe shall it be vnderstande what is spoken? For ye shall speake into the ayer.
10 There are so many kyndes of voyces, [as it commeth to passe] in the worlde, and none of them are without signification.
11 If I knowe not what the voyce meaneth, I shalbe lyke vnto hym that speaketh, an aliaunt: and he that speaketh, shalbe an aliaunt vnto me.
12 Euen so, forasmuch as ye couet spirituall [giftes] seke that ye may excell, vnto the edifiyng of the Churche.
13 Wherfore, let him that speaketh with tongue, pray that he may interprete.
14 For yf I pray with tongue, my spirite prayeth, but my vnderstanding is without fruite.
15 What is it then? I wyll pray with the spirite, and wyll pray with the vnderstandyng also. I wyll syng with the spirite, and wyll syng with the vnderstandyng also.
16 Els, when thou blessest with the spirite, howe shall he that occupieth the rowme of the vnlearned, say Amen at thy geuyng of thankes, seyng he vnderstandeth not what thou sayest?
17 Thou veryly geuest thankes well: but the other is not edified.
18 I thanke my God, I speake with tongues more the ye all.
19 Yet had I rather, in the Churche to speake fiue wordes with my vnderstandyng, to the information of other, then ten thousande wordes with the tongue.
20 Brethren, be not chyldren in wytte: Howbeit, as concerning maliciousnesse, be chyldren: but in wytte, be perfect.
21 In the lawe it is written: With sundry tongues, and with sundry lyppes, wyll I speake vnto this people, and yet for all that will they not heare me, sayth the Lorde.
22 Wherfore, tongues are for a signe, not to them that beleue, but to them that beleue not: But prophesiyng [serueth] not for them that beleue not, but for them which beleue.
23 If therfore, when all the Churche is come together in one, & all speake with tongues, there come in they that are vnlearned, or they which beleue not: wyll they not say yt ye are out of your wittes?
24 But yf all prophesie, and there come in one ye beleueth not, or one vnlearned: he is rebuked of all men, and is iudged of euery man:
25 And so are the secretes of his heart made manifest, and so falleth he downe on his face, and worshippeth God, and sayth that God is in you of a trueth.
26 Howe is it then brethren? When ye come together, euery one of you hath a psalme, hath a doctrine, hath a tongue, hath a reuelation, hath interpretation. Let all thynges be done vnto edifiyng.
27 Yf any man speake with tongue, let it be by two, or at the most by three, and that by course, and let one interprete.
28 But yf there be no interpreter, let him kepe scilence in the Churche, and let him speake to hym selfe, and to God.
29 Let the prophetes speake two or three, and let the other iudge.
30 If any reuelation be made to another that sitteth by, let ye first holde his peace.
31 For ye may all prophesie one by one, that all may learne, and all may haue comfort.
32 And the spirites of the prophetes, are subiect to the prophetes.
33 For God is not [the aucthour] of confusion, but of peace, as in all Churches of the saintes.
34 Let your women kepe scilence in the Churches: For it is not permitted vnto them to speake, but to be vnder obedience, as sayth the lawe.
35 If they wyll learne any thyng, let the aske their husbandes at home: For it is a shame for women to speake in the Churche.
36 Sproung the worde of God from you? Either came it vnto you only?
37 If any man thynke hym selfe to be a prophete, either spiritual, let him knowe that the thinges that I write vnto you, are ye commaundementes of the Lorde.
38 But yf any man be ignoraunt, let hym be ignoraunt.
39 Wherfore brethren, couet to prophesie, and forbyd not to speake with tongues.
40 Let all thynges be done honestlie and in order.
The Bishop’s Bible (BB)
The Bishop’s Bible (BB) is a significant English translation of the Bible that was first published in 1568 during the reign of Queen Elizabeth I. It was commissioned by the Church of England as a revision of the Great Bible and as a response to the Geneva Bible, which was popular among the Puritans but contained marginal notes that were considered politically and theologically contentious by the Anglican establishment. The primary goal of the Bishop’ s Bible was to create a translation that would be more acceptable to the ecclesiastical authorities and suitable for use in Anglican churches.
One of the distinguishing features of the Bishop’s Bible is its effort to maintain a high level of accuracy and scholarly integrity while also ensuring that the language used was dignified and appropriate for public reading. The translation was undertaken by a team of bishops and other scholars, hence its name. The translators aimed to preserve the poetic and literary qualities of the original texts, drawing on previous translations such as the Tyndale Bible, the Coverdale Bible, and the Great Bible, while also incorporating their scholarly insights and linguistic refinements.
The Bishop’s Bible was notable for its large, folio format, which was designed to be read from the pulpit. It included extensive marginal notes, though these were more restrained and less controversial than those found in the Geneva Bible. The translation also featured elaborate illustrations and maps, as well as a comprehensive introduction and various prefaces that provided context and guidance for readers. Despite its grandeur and scholarly merit, the Bishop’s Bible did not achieve the widespread popularity of the Geneva Bible among the general populace.
Although the Bishop’s Bible played an essential role in the religious and cultural life of Elizabethan England, it was eventually overshadowed by the King James Version (KJV), which was commissioned in 1604 and published in 1611. The KJV drew heavily on the Bishop’ s Bible, as well as other earlier translations, but ultimately surpassed it in both scholarly rigor and literary quality. Nonetheless, the Bishop’s Bible remains an important milestone in the history of English Bible translations, reflecting the theological and political currents of its time and contributing to the development of subsequent translations.