1 Corinthians 14
1 Sue ye charite, loue ye spiritual thingis, but more that ye prophecien.
Sectamini charitatem, æmulamini spiritualia: magis autem ut prophetetis.
2 And he that spekith in tunge, spekith not to men, but to God; for no man herith. But the spirit spekith mysteries.
Qui enim loquitur lingua, non hominibus loquitur, sed Deo: nemo enim audit. Spiritu autem loquitur mysteria.
3 For he that prophecieth, spekith to men to edificacioun, and monestyng, and coumfortyng.
Nam qui prophetat, hominibus loquitur ad ædificationem, et exhortationem, et consolationem.
4 He that spekith in tunge, edifieth hym silf; but he that prophecieth, edifieth the chirche of God.
Qui loquitur lingua, semetipsum ædificat: qui autem prophetat, Ecclesiam Dei ædificat.
5 And Y wole, that alle ye speke in tungis, but more that ye prophecie. For he that prophecieth, is more than he that spekith in langagis; but perauenture he expoune, that the chirche take edificacioun.
Volo autem omnes vos loqui linguis: magis autem prophetare. Nam maior est qui prophetat, quam qui loquitur linguis: nisi forte interpretetur ut Ecclesia ædificationem accipiat.
6 But now, britheren, if Y come to you, and speke in langagis, what schal Y profite to you, but if Y speke to you ethir in reuelacioun, ethir in science, ethir in prophecie, ether in techyng?
Nunc autem, fratres, si venero ad vos linguis loquens: quid vobis prodero, nisi vobis loquar aut in revelatione, aut in scientia, aut in prophetia, aut in doctrina?
7 For tho thingis that ben withouten soule, and yyueth voices, ethir pipe, ether harpe, but tho yyuen distinccioun of sownyngis, hou schal it be knowun that is sungun, ether that that is trumpid?
Tamen quæ sine anima sunt vocem dantia, sive tibia, sive cithara: nisi distinctionem sonituum dederint, quomodo scietur id, quod canitur, aut quod citharizatur?
8 For if a trumpe yyue an vncerteyn soune, who schal make hym silf redi to batel?
Etenim si incertam vocem det tuba, quis parabit se ad bellum?
9 So but ye yyuen an opyn word bi tunge, hou schal that that is seid be knowun? For ye schulen be spekynge in veyn.
Ita et vos per linguam nisi manifestum sermonem dederitis: quomodo scietur id, quod dicitur? Eritis enim in aera loquentes.
10 There ben many kyndis of langagis in this world, and no thing is with outen vois.
Tam multa, ut puta genera linguarum sunt in hoc mundo: et nihil sine voce est.
11 But if Y knowe not the vertu of a vois, Y schal be to hym, to whom Y schal speke, a barbarik; and he that spekith to me, schal be a barbarik.
Si ergo nesciero virtutem vocis, ero ei, cui loquor, barbarus: et qui loquitur, mihi barbarus:
12 So ye, for ye ben loueris of spiritis, seke ye that ye be plenteuouse to edificacioun of the chirche.
Sic et vos, quoniam æmulatores estis spirituum, ad ædificationem Ecclesiæ quærite ut abundetis.
13 And therfor he that spekith in langage, preie, that he expowne.
Et ideo qui loquitur lingua: oret ut interpretetur.
14 For if Y preye in tunge, my spirit preieth; myn vndurstondyng is with outen fruyt.
Nam si orem lingua, spiritus meus orat, mens autem mea sine fructu est.
15 What thanne? Y schal preye in spirit, Y schal preye in mynde; Y schal seie salm, in spirit, Y schal seie salm also in mynde.
Quid ergo est? Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente.
16 For if thou blessist in spirit, who fillith the place of an ydiot, hou schal he seie Amen on thi blessyng, for he woot not, what thou seist?
Ceterum si benedixeris spiritu: qui supplet locum idiotæ, quomodo dicet, Amen, super tuam benedictionem? Quoniam quid dicas, nescit.
17 For thou doist wel thankyngis, but an othir man is not edefied.
Nam tu quidem bene gratias agis: sed alter non ædificatur.
18 Y thanke my God, for Y speke in the langage of alle you;
Gratias ago Deo meo, quod omnium vestrum lingua loquor.
19 but in the chirche Y wole speke fyue wordis in my wit, that also Y teche othere men, than ten thousynde of wordis in tunge.
Sed in Ecclesia volo quinque verba sensu meo loqui, ut et alios instruam: quam decem millia verborum in lingua.
20 Britheren, nyle ye be maad children in wittis, but in malice be ye children; but in wittis be ye parfit.
Fratres, nolite pueri effici sensibus, sed malitia parvuli estote: sensibus autem perfecti estote.
21 For in the lawe it is writun, That in othere tungis and othere lippis Y schal speke to this puple, and nether so thei schulen here me, seith the Lord.
In lege scriptum est: Quoniam in aliis linguis et labiis aliis loquar populo huic: et nec sic exaudient me, dicit Dominus.
22 Therfor langagis ben in to tokene, not to feithful men, but to men out of the feith; but prophecies ben not to men out of the feith, but to feithful men.
Itaque linguæ in signum sunt non fidelibus, sed infidelibus: prophetiæ autem non infidelibus, sed fidelibus.
23 Therfor if alle the chirche come togidere in to oon, and alle men speken in tungis, if idiotis, ether men out of the feith, entren, whether thei schulen not seie, What ben ye woode?
Si ergo conveniat universa Ecclesia in unum, et omnes linguis loquantur, intrent autem idiotæ, aut infideles: nonne dicent quod insanitis?
24 But if alle men prophecien, if ony vnfeithful man or idiot entre, he is conuyct of alle, he is wiseli demyd of alle.
Si autem omnes prophetent, intret autem quis infidelis, vel idiota, convincitur ab omnibus, diiudicatur ab omnibus:
25 For the hid thingis of his herte ben knowun, and so he schal falle doun on the face, and schal worschipe God, and schewe verili that God is in you.
occulta cordis eius manifesta fiunt: et ita cadens in faciem adorabit Deum, pronuncians quod vere Deus in vobis sit.
26 What thanne, britheren? Whanne ye comen togidere, ech of you hath a salm, he hath techyng, he hath apocalips, he hath tunge, he hath expownyng; alle thingis be thei don to edificacioun.
Quid ergo est, fratres? Cum convenitis, unusquisque vestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad ædificationem fiant.
27 Whether a man spekith in tunge, bi twei men, ethir thre at the moste, and bi partis, that oon interprete.
Sive lingua quis loquitur, secundum duos, aut ut multum tres, et per partes, et unus interpretatur.
28 But if there be not an interpretour, be he stille in the chirche, and speke he to hym silf and to God.
Si autem non fuerit interpres, taceat in ecclesia, sibi autem loquatur, et Deo.
29 Prophetis tweine or thre seie, and othere wiseli deme.
Prophetæ autem duo, aut tres dicant, et ceteri diiudicent.
30 But if ony thing be schewid to a sittere, the formere be stille.
Quod si alii revelatum fuerit sedenti, prior taceat.
31 For ye moun `prophecie alle, ech bi hym silf, that alle men lerne, and alle moneste.
Potestis enim omnes per singulos prophetare: ut omnes discant, et omnes exhortentur:
32 And the spiritis of prophetis ben suget to prophetis;
et spiritus prophetarum prophetis subiecti sunt.
33 for whi God is not of discencioun, but of pees; as in alle chirchis of hooli men `Y teche.
Non enim est dissensionis Deus, sed pacis: sicut et in omnibus Ecclesiis sanctorum doceo.
34 Wymmen in chirchis be stille; for it is not suffrid to hem to speke, but to be suget, as the lawe seith.
Mulieres in Ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.
35 But if thei wolen ony thing lerne, `at home axe thei her hosebondis; for it is foule thing to a womman to speke in chirche.
Si quid autem volunt discere, domi viros suos interrogent. Turpe est enim mulieri loqui in Ecclesia.
36 Whether `of you the word of God cam forth, or to you aloone it cam?
An a vobis Verbum Dei processit? Aut in vos solos pervenit?
37 If ony man is seyn to be a prophete, or spiritual, knowe he tho thingis that Y write to you, for tho ben the comaundementis of the Lord.
Si quis videtur propheta esse, aut spiritualis, cognoscat quæ scribo vobis, quia Domini sunt mandata.
38 And if ony man vnknowith, he schal be vnknowun.
Si quis autem ignorat, ignorabitur.
39 `Therfor, britheren, loue ye to prophecie, and nyle ye forbede to speke in tungis.
Itaque fratres æmulamini prophetare: et loqui linguis nolite prohibere.
40 But be alle thingis don onestli, and bi due ordre in you.
Omnia autem honeste, et secundum ordinem fiant.
