Respects Cymbals Rare

— The apostle having observed in the last verse of the preceding chapter, (with which this chapter is closely connected,) that he would show them a more excellent way, that is, a way more wise, holy, and useful, than that of striving to excel each other in miraculous gifts, now proceeds to do this, directing them to pursue the divine grace of love to God and man, as of the highest excellence, and of absolute necessity. 13:1-3 The excellent way had in view in the close of the former chapter, is not what is meant by charity in our common use of the word, almsgiving, but love in its fullest meaning; true love to God and man. Without this, the most glorious gifts are of no account to us, of no esteem in the sight of God.

A clear head and a deep understanding, are of no value without a benevolent and charitable heart. There may be an open and lavish hand, where there is not a liberal and charitable heart. Doing good to others will do none to us, if it be not done from love to God, and good-will to men. If we give away all we have, while we withhold the heart from God, it will not profit. Nor even the most painful sufferings. How are those deluded who look for acceptance and reward for their good works, which are as scanty and defective as they are corrupt and selfish! Though I speak with the tongues of men - Though I should be able to speak all the languages which are spoken by people.

Artisan Zildjian: 1. Well, my first response is that I genuinely believe that smaller manufacturers and individual artisans are where the 'true' innovation in cymbal making is taking place at the moment. In the past, Zildjian innovated with mass-manufacturing with the 'A' series cymbals when they moved to America.

To speak foreign languages was regarded then, as it is now, as a rare and valuable endowment; compare Virgil, Aeneas vi. The word 'I' here is used in a popular sense, and the apostle designs to illustrate, as he often does, his idea by a reference to himself, which, it is evident, he wishes to be understood as applying to those whom he addressed. It is evident that among the Corinthians the power of speaking a foreign language was regarded as a signally valuable endowment; and there can be no doubt that some of the leaders in that church valued themselves especially on it; see. To correct this, and to show them that all this would be vain without love, and to induce them, therefore, to seek for love as a more valuable endowment, was the design of the apostle in this passage.

Of this verse Dr. Bloomfield, than whom, perhaps, there is no living man better qualified to give such an opinion, remarks, that 'it would be difficult to find a finer passage than this in the writings of Demosthenes himself.' And of angels - The language of angels; such as they speak. Imanage Cost License Renewal California here. Were I endowed with the faculty of eloquence and persuasion which we attribute to them; and the power of speaking to any of the human family with the power which they have. The language of angels here seems to be used to denote the highest power of using language, or of the most elevated faculty of eloquence and speech. It is evidently derived from the idea that the angels are 'superior' in all respects to human beings; that they must have endowments in advance of all which man can have.

It may possibly have reference to the idea that they must have some mode of communicating their ideas one to another, and that this dialect or mode must be far superior to that which is employed by man. Man is imperfect. Arya Ek Prem Pratigya Song Download. All his modes of communication are defective. We attribute to the angels the idea of perfection; and the idea here is, that even though a man had a far higher faculty of speaking languages than would be included in the endowment of speaking all the languages of human beings as people speak them, and even had the higher and more perfect mode of utterance which the angels have, and yet were destitute of love, all would be nothing. It is possible that Paul may have some allusion here to what he refers to in, where he says that when he was caught up into paradise, he heard unspeakable words which it was not possible for a man to utter.

To this higher, purer language of heaven he may refer here by the language of the angels. It was not with him mere 'conjecture' of what that language might be; it was language which he had been permitted himself to hear.

Of that scene he would refain a most deep and tender recollection; and to that language he now refers, by saying that even that elevated language would be valueless to a creature if there were not love. And have not charity - (ἀγάπην δὲ μὴ ἔχω agapēn de mē echō. And have not love. This is the proper and usual meaning of the Greek word. The English word charity is used in a great variety of senses; and some of them cannot be included in the meaning of the word here. CHAPTER 13 1Co 13:1-13. Charity or Love Superior to All Gifts.

The New Testament psalm of love, as the forty-fifth Psalm (see Ps 45:1, title) and the Song of Solomon in the Old Testament. Tongues—from these he ascends to 'prophecy' (1Co 13:2); then, to 'faith'; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ('unto you,' 1Co 12:31) to putting the case in his own person, 'Though I,' &c. Speak with the tongues—with the eloquence which was so much admired at Corinth (for example, Apollos, Ac 18:24; compare 1Co 1:12; 3:21, 22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (1Co 14:2, &c.). Of angels—higher than men, and therefore, it is to be supposed, speaking a more exalted language. Charity—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (1Co 12:1-31).

Sounding tinkling—sound without soul or feeling: such are 'tongues' without charity. Cymbal—Two kinds are noticed (Ps 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.

All gifts, how excellent soever, without charity are nothing worth. The praises of charity, and its preference to faith and hope.

The apostle had promised, in the close of the former chapter, to show them a more excellent thing than gifts, or a more excellent course than that they were so hotly pursuing, in their emulation of the best gifts; he now cometh to show them that way, that course: the way was that of love; the course was the study and pursuing methods how to show their love to God and to one another. For (saith the apostle) though I speak, that is, if I could speak, or admit I did speak, with the tongues used in all the nations of the world, and with the tongues of angels; by which some understand the best and most excellent ways of expressing ourselves. Angels have no tongues, nor make any articulate audible sounds, by which they understand one another; but yet there is certainly a society or intercourse among angels, which could not be upheld without some way amongst them to communicate their minds and wills each to other. How this is we cannot tell: some of the schoolmen say, it is by way of impression: that way God, indeed, communicates his mind sometimes to his people, making secret impressions of his will upon their minds and understandings; but whether angels can do the like, or what their way is of communicating their minds each to other, is a great secret, and we ought to be willingly ignorant of what God hath not pleased, in any part of his revealed will, to tell us. Neither do I judge it a question proper to this place, where the tongues of angels unquestionably signify the best and most excellent ways of expressing and communicating ourselves to others; as manna is called angels’ food,, that is, the most excellent food, for angels, being spiritual substances, need no food, have no mouths to eat, nor bellies to fill; and this the apostle meaneth.

Though I speak with the tongues of men. That is, of all men, all languages that men anywhere speak, or have been spoken by them. The number of these is by some said (i) to be 'seventy five'; but the general opinion of the Jews is, that at the confusion of languages at Babel, they were seventy; for they say (k), that then 'the holy blessed God descended, and 'seventy angels' surrounding the throne of his glory, and confounded the languages of seventy people, and every nation of the seventy had their own language and writing, and an angel set over each nation;' whether this may be the reason, why the tongues of angels are mentioned here with those of men, let it be considered. Mordecai, they say (l), was skilled in all these seventy languages, so that when he heard Bigthan and Teresh, who were Tarsians, talking together in the Tarsian language, he understood them. The same is said (m) of R. Joshua, and R. Eliezer; yet, they say (n), that this was one of the qualifications of the sanhedrim, or of such that sat in that great council, that they should understand these seventy languages, because they were not to hear causes from the mouth of an interpreter.

It is affirmed (o) of Mithridates, king of Pontus and Bithynia, that he had 'twenty five' nations under his government, and that he so well understood, and could speak the language of each nation, as to converse with men of any of them, without an interpreter. This way will be described in, but first its necessity must be proved: this is shown by the five parl[1961] hypotheses of ff.,—respecting tongues, prophecy, knowledge, and devotion of goods or of person. The first supposition takes up the charism last mentioned () and most valued at Cor[1962]: ἐὰν τ.

Γλώσσαις λαλῶ, ἀγάπην δὲ μὴ ἔχω (form of probable hypothesis— too prob. At Cor[1963]), “If with the tongues of men I be speaking, and of angels, but am without love,”—in that case, “I have become a sounding brass or a clanging cymbal”—I have gained by this admired endowment the power of making so much senseless noise ( cf.;; f.). With love in the speaker, his γλωσσολαλία would be kept within the bounds of edification (;; ), and would possess a tone and pathos far different from that described.—“Tongues of men” does not signify foreign languages (so Or[1964], Hf[1965], Al[1966], Thiersch), such as are supposed to have been spoken on the Day of Pentecost (see note on ); they are, in this whole context, ecstatic and inarticulate forms of speech, such as “men” do sometimes exercise: “tongues of angels” ( καὶ of the climax: “aye, and of angels!”) describes this mystic utterance at its highest ( cf.

Λαλεῖ Θεῷ, )—a mode of expression above this world. Associated the supernatural γλῶσσαι, by which he was himself distinguished (), with the ἄρρητα ῥήματα heard by him “in paradise” (); cf. The “song” ( f.) which only “those redeemed out of the earth” understand. The Rabbis held Hebrew to be the language of the angels.— χαλκὸς denotes any instrument of brass; κύμβαλον, the particular loud and shrill instrument which the sound of the “tongues” resembled. [1961] parallel.

[1962] Corinth, Corinthian or Corinthians. [1963] Corinth, Corinthian or Corinthians. [1964] Origen.

Von Hofmann’s Die heilige Schrift N.T. Untersucht, ii. 2 (2te Auflage, 1874). [1966] Alford’s Greek Testament. The tongues of men] i.e. The languages of mankind. See notes on ch.

And of angels] The Rabbis (see Lightfoot in loc.) speak of the languages of angels. It is possible that St Paul may be referring to this notion. But he himself also speaks () of hearing ‘unspeakable words which it is not lawful for a man to utter,’ when he was ‘caught up to the third heaven.’ and have not charity] Tyndale (who is followed by Cranmer and the Geneva Bible), love; Vulgate, caritas.

The force of this eloquent panegyric on love is impaired, and the agreement between the various writers of the New Testament much obscured, by the rendering charity, instead of love. See note on ch.. The aim no doubt of the Vulgate translators was to avoid the sensuous associations which the Latin word amor suggested. But the English word charity has never risen to the height of the Apostle’s argument.

At best it does but signify a kindly interest in and forbearance towards others. It is far from suggesting the ardent, active, energetic principle which the Apostle had in view. And though the English word love includes the affection which springs up between persons of different sexes, it is generally understood to denote only the higher and nobler forms of that affection, the lower being stigmatized under the name of passion.

Thus it is a suitable equivalent for the Greek word here used, which (see Dean Stanley’s note) owes its existence to the Bible, since it does not appear in Classical Greek, and is first found in the Septuagint translation of the O. Sounding brass, or a tinkling cymbal] So Wiclif and Tyndale. The Apostle refers here to, where the Hebrew speaks of ‘cymbals of sound’ and ‘cymbals of clangour,’ and the Septuagint renders almost by the same words as St Paul.

Ch., where the difference between an unmeaning noise and real music is spoken of. Εὰν, if) All the gift s [ although they may be, in the highest degree, delightful, extensive, and useful.—V. G.] ought to be estimated, exercised, and elevated, according to love and its standard. The apostle introduces into the discussion of the gifts a more efficacious discussion respecting love. So in Disputations, we must always return to those points, which give a higher degree of grace.— ταῖς) all.— γλώσσαις, tongues) A gradation: with the tongues,: prophecy,: faith,: I shall have bestowed,.— λαλῶ, I speak) The tenor of love causes, that, whereas he just before used the expression, to you, he should now however speak in the first person singular. He does not except even himself in the condition supposed [viz., Though I speak, etc., and have not charity, etc.]— καὶ τῶν ἀγγέλων, and of angels) Angels excel men, and the tongue or tongues of the former excel those of the latter. Moreover, they use their tongues at least to address men: Luke 1, 2— ἀγάπην, love) by which the salvation of our neighbour is sought.— μὴ ἔχω, have not) in the very use of the gifts, and in the rest of the life.

Many indeed have prophecy and other gifts, without charity and its fruits,;, which are called gifts, not so much in respect of themselves, as of others.— γέγονα) I have become, for want of love. The language becomes severe [obtinet ἀποτομίαν].— χαλκὸς, rass) Brass, for example a piece of money of that metal requires less of the skill of the artist, than a cymbal, for instance, of silver. He may be compared to the one who speaks with the tongues of men without love; to the other, who speaks without love with the tongues of angels.— ἠχῶν— ἀλαλάζον, sounding—tinkling) with any sound whatever, mournful or joyful, without life and feeling. The language varies, I am nothing; it profiteth me nothing,.

Without love, tongues are a mere sound: prophecy, knowledge, faith, are not what they are [seem to be]:;;;;; every such sacrifice [gift exercised without love] is without [the heavenly] reward,[115] however much such a man may please himself, and think that he is something, and promise to himself a great recompense. With love, the good things which are the antitheses to these defects, are understood. [115] Comp..—ED. - The supremely excellent way of Christian love. This chapter has been in all ages the object of the special admiration of the Church. Would that it had received in all ages the loftier and more valuable admiration which would have been expressed by an acceptance of its lessons!

Tertullian says that it is uttered 'with all the force of the Spirit' ( totis Spiritus viribus). It is a glorious hymn or paean in honour of Christian love, in which St. Paul rises on the wings of inspiration to the most sunlit heights of Christian eloquence. Like the forty-fifth psalm, it may be entitled 'A Psalm of Love.' Valcknaer says that the 'oratorical figures which illuminate the chapter have been born spontaneously in an heroic soul, burning with the love of Christ, and placing all things lower than this Divine love.' 1-3 he shows the absolute necessity for love; in vers. 4-7 its characteristics; in vers.

8-12 its eternal permanence; in ver. 13 its absolute supremacy. - Though I speak with the tongues of men and of angels. The case is merely supposed. The tongues of men are human languages, including, perhaps, the peculiar utterance of ecstatic inspiration with which he is now dealing. It is, perhaps, with reference to this latter result of spiritual exultation, at any rate in its purest and loftiest developments, that he adds the words, 'and of angels.'

It is unlikely that he is referring to the rabbinic notion that the angels only understood Hebrew, and not Aramaic or other languages. The words are meant to express the greatest possible climax. The most supreme powers of utterance, even of angelic utterance - if any of the Corinthians had or imagined that they had attained to such utterance - are nothing in comparison with the universally possible attainment of Christian love. It is remarkable that here again he places 'tongues,' even in their grandest conceivable development, on the lowest step in his climax. And have not charity. It is deeply to be regretted that the translators of the Authorized Version here introduced from the Vulgate a new translation for the sacred word 'love,' which dominates the whole New Testament as its Divine keynote.

Greek possesses two words for 'love.' One of these, eros, implying as it did the love which springs from sensual passion, was dyed too deeply in pagan associations to be capable of redemption into holier usage. It is characteristic of the difference between paganism and Christianity, that Plato's eulogy in the 'Symposium' is in honour of eros, not of anything resembling agape. The apostles, therefore, were compelled to describe the ideal of the gospel life by another word, which expressed the love of esteem and reverence and sacred tenderness - the word agape. This word was not indeed classical. No heathen writer had used it.

But the verb agapao, corresponding to the Latin diligo, and bring reserved for this loftier kind of love, suggested at once the substantive agape, which, together with the similar substantive agapesis (, etc.), had already been adopted by the LXX. And by Philo and in Wisd. The word is thus, as Archbishop Trench says, 'born in the bosom of revealed religion' ('New Testament Synonyms,' p. The Vulgate chose caritas (whence our 'charity') to express this love of reason and affection, the dearness which reigns between human beings, and between man and God. This word, like agape, is absolutely unstained with any evil association.

If 'charity' had been exclusively used for agape, no objection need have arisen, although 'love' is English while 'charity' is Latin. But it was an Unmixed evil that, by the use of two different words for the same Greek word, English readers should have been prevented from recognizing the unity of thought on this subject which prevails among all the books of the New Testament (;;;, etc.).

To argue that the word 'love' in English is not unmingled with unhallowed uses is absurd, because those uses of the word have never been supposed for a single moment to intrude into multitudes of other passages where love is used to render agape. Who has ever dreamed of objecting on such grounds to the favourite hymn? - 'Faith and Hope and Love we see Joining hand in hand agree; But the greatest of the three And the best is Love.' It is true that Lord Bacon admired 'the discretion and tenderness of the Rhenish Version' in using the word 'charitie,' 'because of the indifferencies and equivocation of the word [love] with impure love.' But that objection, if it ever existed, has now been done away with by the use of 'love' in such a multitude of other pure and lofty passages of Holy Writ.

It is, therefore, a great gain that the Revised Version restored to this passage the word 'love,' which had been used by Tyndale, Cranmer, and the Geneva Bible. For in modern English usage the word 'charity' is almost confined to 'almsgiving,' and that of a kind which is often made an excuse for shirking all real self denial, and for not acting up to the true spirit of love. Christian love is always and infinitely blessed, but the almsgiving which has usurped the name of 'charity' often does more harm than good. I am become as sounding brass, or a tinkling cymbal; more literally, I have become booming brass, or clanging cymbal.

My 'tongues' without 'love' become a mere discordant, obtrusive, unintelligible dissonance. The Greek word for 'clanging' ( alalazon) is an onomatopoeia, like the Hebrew name for cymbals, tseltselim (). Tongues Mentioned first because of the exaggerated importance which the Corinthians attached to this gift. Angels Referring to the ecstatic utterances of those who spoke with tongues. Charity (ἀγάπην) Rev., love.

The word does not occur in the classics, though the kindred verbs ἀγαπάω and ἀγαπάζω to love, are common. It first appears in the Septuagint, where, however, in all but two of the passages, it refers to the love of the sexes. Eleven of the passages are in Canticles. See, also,, Sept. The change in the Rev. From charity to love, is a good and thoroughly defensible one. Charity follows the caritas of the Vulgate, and is not used consistently in the A.V.

On the contrary, in the gospels, ἀγάπη is always rendered love, and mostly elsewhere, except in this epistle, where the word occurs but twice. Charity, in modern usage, has acquired the senses of tolerance and beneficence, which express only single phases of love. There is no more reason for saying 'charity envieth not,' than for saying 'God is charity;' 'the charity of Christ constraineth us;' 'the charity of God is shed abroad in our hearts.' The real objection to the change on the part of unscholarly partisans of the A.V. Is the breaking of the familiar rhythm of the verses. Sounding brass (χαλκὸς ἠχῶν) The metal is not properly brass, the alloy of copper and zinc, but copper, or bronze, the alloy of copper and tin, of which the Homeric weapons were made. Being the metal in common use, it came to be employed as a term for metal in general.

Afterward it was distinguished; common copper being called black or red copper, and the celebrated Corinthian bronze being known as mixed copper. The word here does not mean a brazen instrument, but a piece of unwrought metal, which emitted a sound on being struck.

In the streets of Seville one may see pedlers striking, together two pieces of brass instead of blowing a horn or ringing a bell. Tinkling cymbal (κύμβαλον ἀλαλάζον) The verb rendered tinkling, alalazo, originally meant to repeat the cry alala, as in battle. It is used by Mark () of the wailings of hired mourners. Hence, generally, to ring or clang. Rev., clanging. Κύμβαλον cymbal, is derived from κύμβος a hollow or a cup.

The cymbal consisted of two half-globes of metal, which were struck together. In middle-age Latin, cymbalum was the term for a church or convent-bell. Ducange defines: 'a bell by which the monks are called to meals, and which is hung in the cloister.' The comparison is between the unmeaning clash of metal, and music; between ecstatic utterances which are jargon, and utterances inspired by love, which, though unintelligible to the hearers, may carry a meaning to the speaker himself and to God,,.