1Co_14:21

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1Co_14:21
(*Greek NT)  ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ᾿ οὕτως εἰσακούσονταί μου, λέγει Κύριος .
(*Greek NT BYZ+)  εν G1722 PREP τω G3588 T-DSM νομω G3551 N-DSM γεγραπται G1125 V-RPI-3S οτι G3754 CONJ εν G1722 PREP ετερογλωσσοις G2084 A-DPM και G2532 CONJ εν G1722 PREP χειλεσιν G5491 N-DPN ετεροις G2087 A-DPN λαλησω G2980 V-FAI-1S τω G3588 T-DSM λαω G2992 N-DSM τουτω G3778 D-DSM και G2532 CONJ ουδ G3761 CONJ-N ουτως G3779 ADV εισακουσονται G1522 V-FDI-3P μου G1473 P-1GS λεγει G3004 V-PAI-3S κυριος G2962 N-NSM
(*Greek NT TR)  εν τω νομω γεγραπται οτι εν ετερογλωσσοις και εν χειλεσιν ετεροις λαλησω τω λαω τουτω και ουδ ουτως εισακουσονται μου λεγει κυριος
(Greek NT TR+)  εν G1722 PREP τω G3588 T-DSM νομω G3551 N-DSM γεγραπται G1125 V-RPI-3S οτι G3754 CONJ εν G1722 PREP ετερογλωσσοις G2084 A-DPM και G2532 CONJ εν G1722 PREP χειλεσιν G5491 N-DPN ετεροις G2087 A-DPN λαλησω G2980 V-FAI-1S τω G3588 T-DSM λαω G2992 N-DSM τουτω G3778 D-DSM και G2532 CONJ ουδ G3761 CONJ-N ουτως G3779 ADV εισακουσονται G1522 V-FDI-3P μου G1473 P-1GS λεγει G3004 V-PAI-3S κυριος G2962 N-NSM
(*Greek NT WH+)  εν G1722 PREP τω G3588 T-DSM νομω G3551 N-DSM γεγραπται G1125 V-RPI-3S οτι G3754 CONJ εν G1722 PREP ετερογλωσσοις G2084 A-DPM και G2532 CONJ εν G1722 PREP χειλεσιν G5491 N-DPN ετερων G2087 A-GPM λαλησω G2980 V-FAI-1S τω G3588 T-DSM λαω G2992 N-DSM τουτω G3778 D-DSM και G2532 CONJ ουδ G3761 CONJ-N ουτως G3779 ADV εισακουσονται G1522 V-FDI-3P μου G1473 P-1GS λεγει G3004 V-PAI-3S κυριος G2962 N-NSM

King James Version This is the 1769
(KJV)  In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord .
(KJV+)  In G1722 the G3588 law G3551 it is written, G1125 With G1722 men of other tongues G2084 and G2532 other(G1722) G2087 lips G5491 will I speak G2980 unto this G5129 people; G2992 and G2532 yet for all that G3779 will they not G3761 hear G1522 me, G3450 saith G3004 the Lord . G2962
(YLT)  in the law it hath been written, that, 'With other tongues and with other lips I will speak to this people, and not even so will they hear Me, saith the Lord;'

Latin Vulgate Jerome's Latin Vulgate This is the 409
(Latin)  in lege scriptum est quoniam in aliis linguis et labiis aliis loquar populo huic et nec sic exaudient me dicit Dominus

Portuguese João Ferreira de Almeida Atualizada Published in 1877
(Portuguese JFAA)  Na lei está escrito: Falarei a este povo por homens de outras línguas e por lábios de outros povos, e nem assim me ouvirão, diz o Senhor .
(*Portuguese JFAC)  Está escrito na lei: Por gente doutras línguas e por outros lábios, falarei a este povo; e ainda assim me não ouvirão, diz o Senhor .
(NVI)  Pois está escrito na Lei: "Por meio de homens de outras línguas e por meio de lábios de estrangeiros falarei a este povo, mas, mesmo assim, eles não me ouvirão", diz o Senhor.

Spanish Reina-Valera Published in 1909
(Spanish RV)  En la ley está escrito: En otras lenguas y en otros labios hablaré á este pueblo; y ni aun así me oirán, dice el Señor .
(*Spanish RV+)  En G1722 la G3588 ley G3551 está escritoG1125: En G1722 otras lenguas G2084 y G2532 en G1722 otros G2087 labios G5491 hablaré G2980 á este G5129 puebloG2992; y G2532 ni G3761 aun así G3779 me G3450 oirán G1522, dice G3004 el Señor G2962 .(*
Treasury of Scriptural Knowledge
by Canne, Browne, Blayney, Scott, and others, with introduction by R. A. Torrey. Published in 1834;
the law: The passage quoted is taken from the prophet Isaiah; but the term torah, Law, was used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these Sacred Writings from the words of the scribes. It is not taken from the LXX, from which it varies as much as any words can differ from others where the general meaning is similar. It accords much more with the Hebrew; and may be considered as a translation from it; "only what is said of God in the third person, in the Hebrew, is here expressed in the first person, with the addition of λεγει [G3004], Κυριος [G2962]," saith the Lord. - Dr. Randolph. Joh_10:34; Rom_3:19
With: Deu_28:49; Isa_28:11-12; Jer_5:15
The Cambridge Bible for Schools and Colleges
1882-1921;
1Co_14:21
In the law it is written] The law here stands for the whole Old Testament, as we might naturally expect from St Paul’s habit of regarding the whole of the Mosaic dispensation as a progressive order of things having its completion in Christ. See Rom_3:19; Gal_3:23-24; Gal_4:5; Heb_9:8; Heb_9:10. St John uses the word in the same manner; Joh_10:34, Joh_12:34, 1Co_15:25. The passage is from Isa_28:11-12.
Jamieson, Fausset and Brown Commentary
A Commentary, Critical and Explanatory, on the Old and New Testaments. Published in 1871;

1 Corinthians 14:21
In the law — as the whole Old Testament is called, being all of it the law of God. Compare the citation of the Psalms as the “law,” Joh_10:34. Here the quotation is from Isa_28:11, Isa_28:12, where God virtually says of Israel, This people hear Me not, though I speak to. them in the language with which they are familiar; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to Me; which Paul thus applies, Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Grotius]; they who speak in foreign tongues are like “children” just “weaned from the milk” (Isa_28:9), “with stammering lips” speaking unintelligibly to the hearers, appearing ridiculous (Isa_28:14), or as babbling drunkards (Act_2:13), or madmen (1Co_14:23).
 

Matthew Henry's Commentary on the Whole Bible
Published in 1708-1714.
1Co_14:21-25
In this passage the apostle pursues the argument, and reasons from other topics; as,
I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (1Co_14:21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa_28:11. Compare Deu_28:46, Deu_28:49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interpret the other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of instruction, to the discipline of those who speak in another language. And surely the apostle's discourse implies, “You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruction, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure.” And should Christians covet to be in such a state, or to bring the churches into it? Yet thus did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.
II. Tongues were rather a sign to unbelievers than to believers, 1Co_14:22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church; but converts were to be built up in Christianity by profitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but prophesying, and interpreting scripture in their own language, were most for the edification of such as did already believe: so that speaking with tongues in Christians assemblies was altogether out of time and place; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, had been a vain undertaking without the gift of tongues, and the discovery of this gift; but, in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of truth, because they had already embraced it; not for their edification, because they did not understand, and could not get benefit without understanding, what they heard.
III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, The Christian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and vilify their own character, who do any thing that has this aspect. But, on the other hand, 2. If, instead of speaking with tongues, those who minister plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unlearned person, coming in, will probably be convinced, and become a convert to Christianity (1Co_14:24, 1Co_14:25); his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the truth he hears, and so will be brought to confess his guilt, to pay his homage to God, and own that he is indeed among you, present in the assembly. Note, Scripture - truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of frenzy? This last would at once cast contempt on them and their religion too. Instead of procuring applause for them, it would render them ridiculous, and involve their profession in the same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Religious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.

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