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For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.

Now I wish that you might all speak in [unknown] tongues, but more especially [I want you] to prophesy (to be inspired to preach and interpret the divine will and purpose). He who prophesies [who is inspired to preach and teach] is greater (more useful and more important) than he who speaks in [unknown] tongues, unless he should interpret [what he says], so that the church may be edified and receive good [from it].

Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

Or, for example, if the trumpet give an uncertain sound, what soldier will be prepared for battle?

If I know not what the voice meaneth, I shall be unto him that speaketh an alien: and he that speaketh shall be an alien unto me.

Therefore, the person who speaks in an [unknown] tongue should pray [for the power] to interpret and explain what he says.

For if I pray in a language [supernaturally], [it is] my spirit that is praying, but my mind does not understand [what I am saying]. [Note: Here Paul raises an objection to the use of a language without the person knowing what he is saying].

Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

If some speak in a [strange] tongue, let the number be limited to two or at the most three, and each one [taking his] turn, and let one interpret and explain [what is said].

If there is no one able to interpret what is said, they should remain silent at the meeting of the Church, and speak to themselves and to God.

If anyone thinks and claims that he is a prophet [filled with and governed by the Holy Spirit of God and inspired to interpret the divine will and purpose in preaching or teaching] or has any other spiritual endowment, let him understand (recognize and acknowledge) that what I am writing to you is a command of the Lord.

Now I am going to make clear to you, my brothers, what the good news was which I gave to you, and which you took, and on which your faith is based,

So, whether then it was I or they, this is what we preach and this is what you believed [what you adhered to, trusted in, and relied on].

Now if what we preach about Christ is that he was raised from the dead, how can some of you say that there is no such thing as a resurrection of the dead?

Come to your senses; do what is right and stop sinning. Some of you do not know God [i.e., in a personal way]. I am saying this to make you ashamed.

And what thou sowest, thou sowest not the body that shall be, but a bare grain: it may be of wheat, or some one of the rest:

But God gives it what body he pleases, and to each kind of seed its own body.

What the earthy one is, that also are those who are earthy; and what the heavenly One is, that also are those who are heavenly.

But this I tell you, brethren: our mortal bodies cannot inherit the Kingdom of God, nor will what is perishable inherit what is imperishable.

For so it must be: this perishable nature must clothe itself with what is imperishable, and this mortality must clothe itself with immortality.

But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen: "Death is swallowed up in victory."

As to the collection for God's people, what I have directed the Churches of Galatia to do, you must do also.

On the first [day] of each week, let each one of you [personally] put aside something and save it up as he has prospered [in proportion to what he is given], so that no collections will need to be taken after I come.

But I rejoice in the coming of Stephanas and Fortunatus and Achaicus; because they have supplied what was lacking on your part.

Having therefore this purpose, did I then use lightness? Or what I purpose, do I purpose according to flesh, that there should be with me yea yea, and nay nay?

As surely as God is trustworthy and faithful and means what He says, our speech and message to you have not been Yes [that might mean] No.

for what I, and Timothy, and Silvanus preached concerning Jesus Christ, the son of God, is not inconsistent, but invariably the same.

not that I would arbitrarily prescribe what you should believe, but rather encourage you to go on: for 'tis by faith you have stood.

This is what I said in my letter, so that I might avoid coming and having my feelings hurt by the very people who might have been expected to make me happy, for I felt sure about you all, that what made me happy would make you all happy.

I had this further object, also, in what I wrote--to ascertain whether you might be relied upon to be obedient in everything.

Indeed, in view of this fact, what once had splendor [ the glory of the Law in the face of Moses] has come to have no splendor at all, because of the overwhelming glory that exceeds and excels it [ the glory of the Gospel in the face of Jesus Christ].

For if what was transitory [came] with glory, by much more what remains [is] with glory.

and not as Moses used to place a veil over his face, in order that the sons of Israel would not stare at the end of what was transitory.

For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.

Therefore, being conscious of fearing the Lord with respect and reverence, we seek to win people over [to persuade them]. But what sort of persons we are is plainly recognized and thoroughly understood by God, and I hope that it is plainly recognized and thoroughly understood also by your consciences (your inborn discernment).

We are not trying to commend ourselves to you again, but are giving you an opportunity to be proud of us, so that you may be able to answer those who take pride in outward appearance and not in what is in the heart.

Once convinced of this, then, I estimate no one by what is external; even though I once estimated Christ by what is external, I no longer estimate him thus.

in honour and disgrace, under infamy, and in repute: look'd upon as an impostor, while I say what is true;

Yet I am glad now, not because you were pained, but because you were pained into repentance [and so turned back to God]; for you felt a grief such as God meant you to feel, so that in nothing you might suffer loss through us or harm for what we did.

For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

This is what comforted us. In addition to our own comfort, we were even more delighted at the joy of Titus, because his spirit had been set at rest by all of you.

For I was not put to shame in anything in which I may have made clear to him my pride in you; but as we said nothing to you but what was true, so the good things which I said to Titus about you were seen by him to be true.

His heart goes out all the more to you, as he recalls how you all obeyed him, and with what reverence and trembling you received him.

Now here is my advice on what is best to do in this matter: Since you were the first ones to begin [taking up a collection] a year ago, [now you should] not only be doing something [about it], but [you should continue] wanting to do something [as well].

On the present occasion, what you can spare may supply their need, so that at another time what they can spare may supply your need, and thus matters may be equalized.

What is more, he has been appointed by the churches to travel with me in the interests of this generous undertaking, which I am superintending to honor the Lord and to show our readiness to help.

What we are specially guarding against is that any fault should be found with us in regard to our administration of this charitable fund;

Show to these men, therefore, in the sight of the churches, the reality and plain truth of your love (your affection, goodwill, and benevolence) and what [good reasons] I had for boasting about and being proud of you.

So my reason for sending our Brothers is to prevent what we said about you from proving, in this particular matter, an empty boast, and to enable you to be as well prepared as I have been saying that you are.

You will be made rich in everything so you can be generous in every way. This will result in people thanking God [for what you have done] through us.

For when, through this work of giving, they see what you are, they give glory to God for the way in which you have given yourselves to the good news of Christ, and for the wealth of your giving to them and to all;

Now I, Paul, myself make request to you by the quiet and gentle behaviour of Christ, I who am poor in spirit when with you, but who say what is in my mind to you without fear when I am away from you:

Do ye look at what concerns appearance? If any one has confidence in himself that he is of Christ, let him think this again in himself, that even as he is of Christ, so also are we.

Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present.

For we do not dare to classify or compare ourselves with certain people who commend themselves. People who measure their [spiritual] stature by what [they think] they are, and compare their [spiritual] status with their own set of standards, are foolish.

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