Tongue
Tongue
Physiologically, the tongue () is accessory both to the sense of taste and to the faculty of speech, but in the literature of apostolic Christianity (e.g. 1Co 14:9) it is connected with speech alone.* [Note: Similarly, in the OT, taste is not specially connected with the tongue (Job 20:12 refers to the mouth as a whole), but with the palate (). For the more scientific Greek view, see Aristotle, de Anima, ii. 10.] Here, as in primitive thought generally, to which the nervous system and the more minute structure of the tissues were unknown, the tongue was thought to possess an inherent faculty of speech, and the ethical qualities attaching to what was said were attributed to the organ itself (ethnic parallels in J. G. Frazer, GB [Note: B Golden Bough (J. G. Frazer).] 2, London, 1900, ii. 421, 422, note). As, in the OT, the tongue is said to concoct deceit (Psa 50:19), and iniquity is said to be in it (Job 6:30) or under it (Psa 10:7), so, in the NT, it is said to defile the whole body, to be a restless evil, full of deadly poison (Jam 3:6; Jam 3:8). This vivid language is not adequately characterized by saying, with Mayor, The tongue is of course merely the innocent instrument employed by the free will of man (The Epistle of St. James 3, London, 1910, p. 220). That which seems to us to be odd and exaggerated in the language of St. James really marks the difference between ancient and modern psychology. When joy (Act 2:26; Act 2:1 Clem. xviii. 15), arrogance (1 Clem. lvii. 2), deceit (Rom 3:13; Rom 3:1 Clem. xxxv. 8) are connected with the tongue, a psycho-physical idea underlies the usage, which springs from the conception of the organ as an integral part of the whole personality.
Early Christian ethics seems to have found it necessary to emphasize the control of the tongue; it is even made the sine qua non of religion (Jam 1:26) and the condition of life (1Pe 3:10; 1Pe 3:1 Clem. xxii. 3; cf. Psa 34:13). It is particularly urged on women (1 Clem. xxi. 7, Hermas, Vis. II. ii. 3). Evidently the scourge of the tongue (1 Clem. lvi. 10; cf. Job 5:21) was a very real evil in early Christian communities. We may also note the rebuke of hypocrisy and insincerity, as shown by the contrast between the inner life and its outer expression: let us not love in word, neither with the tongue (1Jn 3:18). On confession itself great emphasis was naturally placed (Rom 14:11; see also article Mouth); it is felt that the truth of the inner life will instinctively utter itself in the testimony of the spoken word: As the fountain gushes out its water, so my heart gushes out the praise of the Lord and my lips utter praise to Him, and my tongue His psalms (Odes of Solomon, xl. 4, 5).
The word tongue occurs in a figurative sense in Act 2:3 (tongues of fire; cf. Isa 5:24) and Rev 5:9, etc. (= language). On the phenomena of glossolalia, which St. Paul regards chiefly as a sign to unbelievers (1Co 14:21 f.), see articles Tongues, Gift of, and Holy Spirit.
Literature-The Commentaries; see also articles Man and mouth.
H. Wheeler Robinson.
Fuente: Dictionary of the Apostolic Church
TONGUE
DUTIES OF THE. “
1. To glorify God by magnifying his name.
2. To sing his praises.
3. To declare to others God’s goodness.
4. To pray to him for what we want.
5. To make open profession of our subjection to him.
6. To preach his word.
7. To defend the truth.
8. To exhort men to particular duties.
9. To confess our sins to God.
10. To crave the advice of others.
11. To praise that which is good in others.
12. To bear witness to the truth.
13. To defend the cause of the innocent and just.
14. To communicate to others the same good impressions we have received.”
Fuente: Theological Dictionary
Tongue
(, lash6nd ) is used in Scripture in various senses.
1. It stands, literally, for the human tongue (Jdg 7:5; Job 27:4; Psa 35:28; Psa 39:1; Psa 39:3; Psa 51:14; Psa 66:17; Pro 15:2; Zec 14:12; Mar 7:33; Mar 7:35; Luk 1:64; Luk 16:24; Rom 3:13; 1Co 14:9; Jam 1:26; Jam 3:5-6; Jam 3:8; 1Pe 3:10; Rev 16:10; Eccles. 17:6; Wis 10:21; 2Ma 7:4); and so for the tongue of the dog (Psa 68:23), of the viper (Job 20:16), of idols (Bar 6:8); the tongues of the seven brethren cut out (2Ma 7:4; 2Ma 7:10; comp. Pro 10:20).
Various explanations have been offered why (in the passage first cited above) Gideon’s three hundred followers should have been selected because they lapped water out of their hands, standing or perhaps moving onward, while they who stayed and bowed down to drink were rejected. Josephus says that the former thereby showed their timorousness and fear of being overtaken by the enemy, and that these poor-spirited men were chosen on purpose to illustrate the power of God in the victory (Ant. 5, 6, 3).
On Mar 7:33; Mar 7:35, Dr. A. Clarke offers the interpretation that it was the deaf and stammering man himself who put his own fingers into his ears to intimate his deafness; spat or emptied his mouth that the Savior might look at his tongue; touched his own tongue to intimate that he could not speak; looked up to heaven as imploring divine aid; and groaned to denote his distress under his affliction; and that our Savior simply said, Be opened (Commentary). This explanation certainly clears the passage of some obscurities.
Jam 3:8, Dr. Macknight translates, But the tongue of men no one can subdue; that is, the tongue of other men, for the apostle is exhorting the Christian to subdue his own (comp. Jam 3:13). He observes that (Ecumenius read the passage interrogatively, as much as to say, Wild beasts, birds, serpents, marine animals, have been tamed by man, and can no man tame the tongue?’
2. It is personified. Unto me every tongue shall swear, that is, every man (Isa 45:23; comp. Rom 14:11; Php 2:11; Isa 54:17). The tongue is said to rejoice (Act 2:26); to meditate (Psa 52:2); to hate (Pro 26:28); to be bridled (Jam 1:26); to be tamed (3:8; comp. Sir 28:18, etc.). It is apostrophized (Psa 120:3).
3. It is used by metonymy for speech generally. Let us not love in tongue only (1Jn 3:18 comp. , Theogn. 63, 13; Job 6:30; Job 15:5; Pro 6:24); a soft tongue, i.e. soothing language (Pro 25:15); accuse not a servant to his master, literally hurt not with thy tongue (Pro 30:10); the law of kindness is in her tongue, i.e. speech (Pro 31:26; Isa 3:8; Isa 1:4; Wis 1:6). On the confusion of tongues, SEE BABEL; SEE ETHNOLOGY; SEE LANGUAGE, etc.
4. For a particular language or dialect spoken by any particular people. Every one after his tongue (Gen 10:5; Gen 10:20; Gen 10:31); So also in Deu 28:49; Est 1:22; Dan 1:4; Joh 5:2; Act 1:19; Act 2:4; Act 2:8; Act 2:11; Act 26:14; 1Co 12:10; 1Co 13:1; 1Co 14:2; Rev 16:16).
5. For the people speaking a language (Isa 66:18; Dan 3:4; Dan 3:7, etc.; Rev 5:9; Rev 7:9; Rev 10:11; Rev 11:9; Rev 14:6; Rev 17:15).
6. It is used figuratively for anything resembling a tongue in shape. -Thus, a wedge of gold, literally a tongue (Jos 7:21; Jos 7:24; ; Vulg. regula aurea). The French still say, un lingot dor, a little tongue of gold, whence, by corruption, our word ingot, The bay that looketh southward, literally tongue (Jos 15:2; Jos 18:19); a tongue of fire (Isa 5:24; comp. Act 2:3; Isa 11:15).
7. Some of the Hebrew idioms, phrases, etc., formed of this word are highly expressive. Thus, an evil speaker (Psa 140:11; , literally a man of tongue; comp. Sir 8:3, and see Ecc 10:11, Hebrew, or margin); a forward or rather false tongue (Pro 10:31; , a tongue of revolvings ); a wholesome tongue (Pro 15:4; , literally the healing of the tongue, reconciliation, etc.; Sept. , lingua placabilis); a backbiting tongue (Pro 25:23; , secret); slow of speech (Exo 4:10; , literally heavy of tongue, unfit to be an orator, ; contrast Sir 4:29); the tongue of the stammerer (Isa 32:4), i.e. rude, illiterate (comp. 35:6; on Isa 28:11, see Lowth). In Isa 33:19, it means a foreign language, which seems gibberish to those who do not understand it (comp. Eze 3:5); the tongue of the learned (Isa 1:4), i.e. of the instructor. The lexicons will point out many other instances.
8. Some metaphorical expressions are highly significant. Thus, Hos 7:16, the rage of the tongue, i.e. verbal abuse; strife of tongues (Psa 31:20); scourge of the tongue (Job 5:21, SEE EXECRATION; comp. Sir 26:6; Sir 28:17); snare of the slanderous tongue (Sir 51:2); on the phrase strange tongue (Isa 28:11), see Lowth, notes on Isa 28:9-12, and afterwards the vivid -rendering of the Vulg.; to slip with the tongue (Sir 20:18; Sir 25:8), i.e. use inadvertent or unguarded speech; they bend their tongues, their bows, for lies (Jer 9:3), i.e. tell determined and malicious falsehoods; they sharpen their tongues (Psa 104:3), i.e. prepare cutting speeches (comp. Psa 57:4) ) to smooth the tongue (Jer 23:31), employ flattering language; to smite with the tongue (Jer 18:18), i.e. to traduce-if it should not be rendered, on the tongue, alluding to a punishment for false witness; to lie in wait with the tongue (Sir 5:14); to stick out the tongue (Isa 57:4), i.e. to mock; against any of the children of Israel shall not a dog move his tongue (Exo 11:7), i.e. none shall hurt them; but both Sept. and Vulg. have not a dog belonging to the children of Israel shall howl, which, as opposed to the great cry in Egypt over the first-born, means, not one of the children of Israel shall have cause to wail (Jos 10:21; Jdt 11:9). To hide under the tongue means to have in the mouth, whether spoken of hidden wickedness (Job 20:12; comp. Psa 10:7) or delicious language (Son 4:11); the word of God in the tongue denotes inspiration (2Sa 23:2); to divide the tongues of the wicked is to raise up dissensions among them (Psa 55:9; comp. 2Sa 15:34; 2Sa 17:14-15). The tongue cleaving to the palate signifies profound attention (Job 29:10) or excessive thirst (Lam 4:4; comp. 22:16); to cause the tongue to cleave to the palate is to inflict supernatural dumbness (Eze 3:26; Psa 137:6). To gnaw one’s tongue is a sign of fury, despair, and torment (Rev 16:10).
9. Some beautiful comparisons occur. An evil tongue is a sharp sword (Psa 57:4); the tongue of the wise is health (Pro 12:18); like choice silver (Pro 10:20), i.e. his words are solid, valuable, sincere.
10. The vices of the tongue are specified in great variety: flattery (Psa 5:9; Proverbs 28:33); backbiting (Psa 15:3), literally run about with the: tongue (Pro 25:23); deceit (Psalm 1:19); unrestrained speech (Psa 73:9); lying (Psa 109:2); a lying tongue hateth those that are afflicted by it (Pro 26:28; comp. Tacit. Agr. 42, Proprium humani ingenii est, odisse quem laeseris ). They have taught their tongue to speak lies. and weary themselves to commit iniquity (Jer 9:5) words which beautifully illustrate the fact that falsehood and vice are not natural, but are a restraint and compulsion upon nature: double-tongued (1Ti 3:8), , saying one thing to this man and another to that (comp. Sir 5:9; Sir 5:14; Sir 28:13). The retribution of evil-speakers is represented as brought on themselves (Isa 64:8).
11. The virtuous uses of the tongue are specified: keeping the tongue (Psa 34:13; 1Pe 3:10; Pro 21:23); ruling the tongue (Sir 19:6; Jam 1:26); the origin of the right and wrong use of the tongue traced to the heart (Mat 12:34).
12. Mistranslations: as holding the tongue; the Hebrews had no such idiom (Psa 39:2; Sir 20:1; Sir 20:7; comp. the Bible and Prayer-book version of Hab 1:13). In Ezr 4:7, the Syrian tongue, literally in Syriac (Est 7:4). Our mistranslation of Pro 16:1 has misled many: The preparations of the heart in man, and the answer of the tongue, is from the Lord; literally, Of man are the dispositions of the heart, but a hearing of the tongue is of the Lord.
13. The miraculous gift of tongues, as well as its corresponding gift of interpretation, has been the subject of two opinions. It was promised by Christ to believers: they shall speak (Mar 16:17); and fulfilled at Pentecost, when the apostles and their companions began to speak (Act 2:4; Act 2:11; comp. Act 10:46; Act 19:6; 1Co 12:30; 1Co 14:2; 1Co 14:39). In the last passage we have to pray in a tongue (1Co 14:14), to speak words in a tongue (1Co 14:19), tongues (1Co 12:10; 1Co 12:28; 1Co 13:8; 1Co 14:22; 1Co 14:26). The obvious explanation of most of these passages is, to speak in other living languages, the supernatural acquisition of which demonstrated the truth of the Gospel, and was a means of diffusing it. Some verses in 1 Corinthians 14 :however, have given rise to the notion of a strange, ecstatic, inspired, unearthly language; but these all admit of a different solution. In 1Co 14:2, he who speaketh in a tongue evidently means, he who speaks some foreign living language; the supplied word unknown in the A.V. is needless, and misleads the English reader. It is further said that he edifieth himself (which, as Macknight justly pleads, required that he should understand himself), and edifieth the Church also if an interpreter were present (1Co 14:28). The apostle says (1Co 14:14), If I pray in a tongue, my spirit prayeth, but my understanding is unfruitful, which words in English seem to intimate that the speaker might not understand himself; but the words sigify my meaning (comp. 1Co 2:16; Vulg. sensum Domini ), or, as Hammond and Schleusner say, my faculty of thinking upon and explaining to others the meaning of what I utter (comp. 1Co 14:15; 1Co 14:19), though in 1Co 14:15 some take v as a dativus commodi, and render that others may understand. The key to the difficulties of this subject is the supposed absence of an inspired interpreter (1Co 14:28), in which case the gift would not be profitable to the hearers. The gift of tongues was to cease (1Co 13:8). Irenieus testifies (1Co 5:6) that it subsisted in the Church in his time. When Paul says, that though he should speak with the tongue of men and of angels, it would be nothing without charity, he uses a supposed hyperbole; as when we say, angelical beauty, angelical voice, etc., e.g. I would have every one set a due value on the gift of tongues; but though a man possessed the most exquisite eloquence, this inestimable gift would be of little use to him, as to salvation, if he be without charity. See Macknight, Notes on 1 Corinthians 14; Oihausen, Comment. on Acts 2, 4; Neander, Hist. of the Apostolic Age, and in Bibl. Repos. 4:249, etc.; Stosch, Archaeol. (Econ. N.T. p. 93; Gataker, ad M. Anton. p. 120; and Ernesti, Lex. Techn. Gr. Rhet. p. 62. SEE SPIRITUAL GIFTS.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
TONGUE
Speech is one of the most powerful forces human beings have available to them, for by their words they can bring great benefit or do great damage (Pro 12:18; Pro 12:25; Pro 15:1; Pro 15:4; Jam 3:5; Jam 3:9). What they say and the way they say it are therefore matters of the highest importance. Yet all people have difficulty with them. The person who can control the tongue can control the whole self (Jam 3:1-4; Jam 3:7-8; cf. Psa 141:3).
Control of the tongue
The root of peoples problem with the tongue is the evil heart within them. Sin has corrupted human nature, and the wrong within people shows itself in an uncontrolled tongue (Mar 7:21-23; Jam 3:6). Christians, being indwelt by the Spirit, have divine help in resisting the pressures of the old nature. The Spirit teaches them to control the tongue and makes them realize the inconsistency of using the same tongue to bless God and curse their fellows (Gal 5:17; Gal 5:22; Eph 4:30-31; Col 4:6; Tit 2:8; Jam 1:26; Jam 3:9-12; see BLESSING; CURSE; MALICE; PRAISE).
Wrong use of the tongue does not have to be as obvious as cursing in order to be damaging. It may consist only of idle chatter, because even that can easily involve harmful gossip (Pro 11:9; Pro 11:13; Pro 26:18-22; Ecc 5:3; see GOSSIP). Since the more a people speak the more likely they are to sin, wise people will limit their words and control the way they expresses them. Fools, by contrast, talk at length and so proclaims their folly (Pro 10:19; Pro 12:23; Pro 15:2; Pro 17:27-28; Pro 18:2; Pro 18:6-7; 2Co 11:16-19; Eph 5:4; see BOASTING; FOOLISHNESS).
Although people may control their words, such control must be sincere. If they simply uses smooth words to hide evil feelings, they are hypocrites (Psa 41:5-6; Psa 55:21; Pro 10:18; Pro 26:23-25; Mat 22:15-18; Mat 23:28; see HYPOCRISY). They must be truthful and straightforward with the words they use. The cunning twisting of words can be merely a form of lying (Pro 12:19; 2Co 4:2; Eph 4:25; 1Pe 3:10; see LIE). While people should always speak the truth, they should do so in a spirit of love. Their words give an indication of the quality of their character (Pro 10:11; Pro 10:20-21; Pro 16:23; Eph 4:15; Jam 1:19; see TRUTH).
Christian witness
Words are an indication of peoples relationship with Christ. They may confess Christ as Lord, or deny all knowledge of him (Rom 10:9; Mat 26:70-74; see CONFESSION; DENIAL). But a confession of faith may be false (1Ti 1:19), and a denial of Christ may be a temporary failure that a person soon corrects (Joh 21:15-17). Everyday speech, rather than an occasional public declaration, is often a better indication of a persons spiritual condition. Such everyday speech will be used as evidence on the day of judgment (Mat 12:36-37).
Christian preachers in particular have to be careful with their words. They know that words are persuasive (Pro 16:21), and therefore they must be careful not to use their speaking abilities to gain control over people. They should want people to have their faith rooted in God and his Word, not in the preacher and his style (1Co 2:1-5; 1Co 3:5-7; 2Co 4:2; 2Co 11:6; 1Th 2:4; see PREACHING).
Fuente: Bridgeway Bible Dictionary
Tongue
TONGUE ().
1. The organ of speech (Mar 7:33; Mar 7:35). Its power for good or evil is indicated in Scripture by the figures of a sword (Psa 57:4; Psa 64:3), a serpent (Psa 140:3), an arrow (Jer 9:8), fire (Isa 30:27, Jam 3:6), a beast of prey (Jam 3:8). It is referred to as a personality with independent will and the power of devising and executing plans (Psa 50:19; Psa 52:2, Pro 18:21). It walks (Psa 73:9), it rises in rebellion (Isa 54:17), it has ethical and emotional qualities (Psa 120:2-3; Psa 126:2), it performs acts of worship (Isa 45:23, Rom 14:11, Php 2:11).
2. Language (Mar 16:17, Act 2:8).In this sense it forms a counterpart to deed and actuality (Mat 7:21, 1Jn 3:18). In Revised Version NT 1881, OT 1885 of Act 1:19; Act 2:8; Act 21:40; Act 22:2; Act 26:14 language is substituted for Authorized Version tongue as translation of , local and provincial speech. Language formed one of the first antipathies that the preaching of the Kingdom encountered, and one of its earliest triumphs was in the discovery and declaration that in the new citizenship there was neither Greek nor barbarian (Rom 1:14, Col 3:11).
3. Index of nationality, Rev 5:9; Rev 14:6, being thus equivalent to race, people, humanity.
In keeping with the important influence attached to language, Christ charged His disciples to avoid unloving, untruthful, and irreverent speech (Mat 5:22; Mat 5:33-37). He trusted the defence of Himself and His teaching to the power of right words (Luk 12:11-12), and the future extension of His Kingdom to the proclamation of a definite message (Mat 10:27; Mat 28:19).
G. M. Mackie.
Fuente: A Dictionary Of Christ And The Gospels
Tongue
tung: Almost invariably for either , lashon, or , glossa the latter word with the cognates , heteroglossos, of strange tongues (1Co 14:21), , glossodes, talkative, English Versions of the Bible full of tongue (Sirach 8:3; 9:18), , glossotomeo, to cut out the tongue (2 Macc 7:4), , dglossos, double-tongued (Sirach 5:9; 28:13). In 1Ti 3:8, however, double-tongued is for , dlogos, literally, two-worded. Where tongue in the King James Version translates , dialektos (Act 1:19; Act 2:8; Act 21:40; Act 22:2; Act 26:14), the Revised Version (British and American) has language, while for the King James Version in the Hebrew tongue in Joh 5:2; Rev 9:11; Rev 16:16 (, Hebraist) the Revised Version (British and American) has simply in Hebrew. In addition, in the Old Testament and Apocrypha, the King James Version uses to hold one’s tongue as a translation for various verbs meaning to be silent; the Revised Version (British and American) in the Old Testament writes to hold one’s peace and in the Apocrypha to be silent, except in Sirach 32:8, where the King James Version is retained (, siopao).
The various uses of tongue in English are all possible also for lashon and glossa, whether as the physical organ (Exo 11:7; Mar 7:33, etc.) or as meaning language (Gen 10:5; Act 2:4, etc.) or as describing anything shaped like a tongue (Isa 11:15; Act 2:3, etc.). In addition, both words, especially lashon appear in a wider range of meanings than can be taken by tongue in modern English. So the tongue appears as the specific organ of speech, where we should prefer mouth or lips (Exo 4:10; Psa 71:24; Psa 78:36; Pro 16:1; Phi 2:11, etc.), and hence, tongue is used figuratively for the words uttered (Job 6:30; Psa 139:4; 1Jo 3:18, etc.). So the tongue can be said to have moral qualities (Psa 109:2; Pro 15:4, etc.) or to be glad (Act 2:26); to love with the tongue (1Jo 3:18) is to love in word only, and to be double-tongued (Sirach 5:9; 28:13; 1Ti 3:8 is to be a liar. A further expansion of this figurative use has produced expressions that sound slightly bizarre in English, although their meaning is clear enough: e.g., Who have whet their tongue like a sword (Psa 64:3); His tongue is as a devouring fire (Isa 30:27); My tongue is the pen of a ready writer (Psa 45:1), and, especially, Their tongue walketh through the earth (Psa 73:9).
In Job 20:12, Though wickedness be sweet in his mouth, though he hide it under his tongue, the figure is that of an uncultured man rolling a choice morsel around in his mouth so as to extract the utmost flavor. In Psa 10:7; Psa 66:17 (Revised Version margin), however under the tongue means in readiness to utter, while in Son 4:11, Honey and milk are under thy tongue, the pleasure of a caress is described. To divide their tongue (Psa 55:9) is to visit on offenders the punishment of Babel. See TONGUES, CONFUSION OF.
Fuente: International Standard Bible Encyclopedia
Tongue
Tongue is used,
1.literally, for the human tongue. ‘Everyone that lappeth the water with his tongue, as a dog lappeth’ (Jdg 7:5). Various explanations have been offered, why Gideon’s three hundred followers should have been selected because they lapped water out of their hands, standing or perhaps moving onward, while they who stayed and ‘bowed down to drink’ were rejected. Josephus says, that the former thereby showed their timorousness and fear of being overtaken by the enemy, and that these poor-spirited men were chosen on purpose to illustrate the power of God in the victory (Antiq. v. 6. 3).
2.It is personified. ‘Unto me every tongue shall swear,’ that is, every man (Isa 45:23; comp. Rom 14:11; Php 2:11, Isa 54:17).
3.It is used by metonymy for speech generally. ‘Let us not love in tongue only’ (1Jn 3:18).
4.For a particular language or dialect, spoken by any particular people. ‘Everyone after his tongue’ (Gen 10:5; Gen 10:20; Gen 10:31).
5.For the people speaking a language (Isa 66:18; Dan 3:4; Dan 3:7, etc.; Rev 5:9).
6.It is used figuratively for anything resembling a tongue in shape. Thus, ‘a wedge of gold,’ literally a ‘tongue’ (Jos 7:21; Jos 7:24).
The miraculous gift of tongues, as well as its corresponding gift of interpretation, has been the subject of two opinions. It was promised by Christ to believers (Mar 16:17); and fulfilled at Pentecost (Act 2:4; Act 2:11). In 1Co 14:2; 1Co 14:39, we have ‘to pray in a tongue’ (1Co 14:14), ‘to speak words in a tongue’ (1Co 14:19). The obvious explanation of most of these passages is, to speak in other living languages, the supernatural acquisition of which demonstrated the truth of the Gospel, and was a means of diffusing it. Some verses however in 1 Corinthians 14 have given rise to the notion of a strange, ecstatic, inspired, unearthly language; but these all admit of a different solution. In 1Co 14:2, ‘he who speaketh in a tongue’ evidently means, he who speaks some foreign living language; the supplied word ‘unknown’ in the Auth. Vers. is needless, and misleads the English reader. It is further said that ‘he edifieth himself’ (which, as Macknight justly pleads, required that he should understand himself), and edifieth the church also if an interpreter were present (1Co 14:28). The key to the difficulties of this subject is the supposed absence of an inspired interpreter (1Co 14:28), in which case the gift would not be profitable to the hearers. The gift of tongues was to cease (1Co 13:8).
Fuente: Popular Cyclopedia Biblical Literature
Tongue
Language
Gen 10:5; Gen 10:20; Isa 66:18; Rev 7:9
Confusion of
Gen 11:1-9
Gift of
Act 2:1-18; Act 2:33; Act 10:46; Act 19:6; 1Co 12:10; 1Co 12:28; 1Co 12:30; 1Ch 14
Loquacious
Pro 10:8; Pro 10:19
Restrained by wisdom
Pro 17:27; Pro 21:23; Ecc 3:7; Jas 1:26; Jas 3:1-12
Hasty
Pro 29:20
An evil tongue
Speaking, Evil; Slander
Fuente: Nave’s Topical Bible
Tongue
This word is taken in three different senses.
1. For the material tongue, or organ of speech, Jam 3:5.
2. For the tongue or language that is spoken in any country, Deu 28:49. (See Language.)
3. For good or bad discourses, Pro 12:18; Pro 17:20. Tongue of the sea signifies a gulf. To gnaw the tongue, Rev 16:10, is a token of fury, despair, and torment. The gift of tongues was that which God granted to the apostles and disciples assembled at Jerusalem on the day of pentecost, Acts 2. The tongue of angels, a kind of hyperbole made use of by St. Paul, 1Co 13:1.
Fuente: Biblical and Theological Dictionary
Tongue
This word is used as a type in a great many ways. Many writers use it to express many and varied meanings.
We shall observe some of them here.
Psa 45:1 (a) It is used as a pen because it makes impressions on hearts.
Psa 57:4 (a) It is used as a sword because it cuts into people’s souls. (See Psa 64:3).
Psa 73:9 (a) It is like a detective searching people’s lives.
Pro 10:20 (a) It is like silver because it produces valuable results.
Pro 15:4 (a) It is like a tree because it adds to the joys of life.
Isa 30:27 (a) It is like fire which destroys evil things in the lives of others.
Jer 9:3 (a) It is like a bow because it sends forth sharp words. (See Jer 9:8).
Rev 5:9 (a) The tongue is used for language in its general aspect. (See Gen 10:5).
Tongues have many descriptions:
The lying tongue Psa 109:2; Pro 6:17.
The false tongue Psa 120:3.
The sharpened tongue Psa 140:3.
The froward tongue Pro 10:31.
The wholesome tongue Pro 15:4.
The naughty tongue Pro 17:4.
The perverse tongue Pro 17:20.
The soft tongue Pro 25:15.
The backbiting tongue Pro 25:23.
The stammering tongue Isa 33:19.
The fiery tongue Jam 3:6.