The Meaning of 1 Corinthians 12:10 Explained

1 Corinthians 12:10

KJV: To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

YLT: and to another in-workings of mighty deeds; and to another prophecy; and to another discernings of spirits; and to another divers kinds of tongues; and to another interpretation of tongues:

Darby: and to another operations of miracles; and to another prophecy; and to another discerning of spirits; and to a different one kinds of tongues; and to another interpretation of tongues.

ASV: and to another workings of miracles; and to another prophecy; and to another discernings of spirits; to another divers kinds of tongues; and to another the interpretation of tongues:

What does 1 Corinthians 12:10 Mean?

Study Notes

prophecy
The N.T. prophet is not ordinarily a foreteller, but rather a forth-teller, one whose gift enabled him to speak "to edification, and exhortation, and comfort" 1 Corinthians 14:3 .

Verse Meaning

Miracles are mighty works (Gr. dynameis) that alter the natural course of events. Probably all types of miracles beside healings are in view. God gave the ability to do miracles to His Son and to some Christians in the early church to signify that He was with them and empowering them (cf. Luke 4:14 to Luke 9:50; Galatians 3:5; Hebrews 2:4). Luke"s Gospel, in particular, presents Jesus as teaching and then validating His teaching by doing miracles. Acts shows the apostles doing the same thing.
Prophecy has a four-fold meaning in the New Testament. Prophets foretold future events. They also declared things known only by special new revelation from God. Third, they uttered under the Spirit"s prompting some lofty statement or message in praise of God, or a word of instruction, refutation, reproof, admonition, or comfort for others (cf. 1 Corinthians 11:4; 1 Corinthians 13:9; 1 Corinthians 14:1; 1 Corinthians 14:3-5; 1 Corinthians 14:24; 1 Corinthians 14:31; 1 Corinthians 14:39). Fourth, they led in worship ( Exodus 15:20-21; 1 Chronicles 25:1). Evidently the first and second of these abilities passed out of existence with the composition of the last New Testament books. The last of the New Testament books that God inspired was probably Revelation , which most likely dates from about A.D95. [1]
"First, although prophecy was an especially widespread phenomenon in the religions of antiquity, Paul"s understanding-as well as that of the other NT writers-was thoroughly conditioned by his own history in Judaism. The prophet was a person who spoke to God"s people under the inspiration of the Spirit. The "inspired utterance" came by revelation and announced judgment (usually) or salvation. Although the prophets often performed symbolic Acts , which they then interpreted, the mainstream of prophetic activity, at least as it came to be canonized, had very little to do with "ecstasy," especially "frenzy" or "mania." For the most part the prophets were understood only too well! Often the word spoken had a futuristic element, so in that sense they also came to be seen as "predicters"; but that was only one element, and not necessarily the crucial one." [2]
The ability to distinguish between spirits was apparently a gift of discernment. It enabled a person to tell whether a propounded prophecy was genuine or counterfeit, namely, from the Holy Spirit or a false spirit (cf. 1 Corinthians 14:29; 1 Thessalonians 5:20-21). Thus it had a relationship to prophecy similar to that between interpretation and tongues. [3]
The gift of tongues, about which Paul would say much more in chapter14 , was the ability to speak in one or more languages that the speaker had not learned. However the languages do not seem limited to human languages (cf. 1 Corinthians 13:1). Nevertheless they were intelligible with interpretation ( 1 Corinthians 14:10-14). They were not just gibberish. The New Testament writers did not consider the ecstatic utterances of pagans or Christians that were other than languages to be manifestations of the Spirit"s gift of tongues.
It should be noted ... that only tongues is included in every list of "gifts" in these three chapters [4]. Its place at the conclusion of each list in chap12 , but at the beginning in 1 Corinthians 13:1 and 1 Corinthians 14:6, suggests that the problem lies here. It is listed last not because it is "least," but because it is the problem. He always includes it, but at the end, after the greater concern for diversity has been heard." [5]
The person with the ability to interpret tongues (languages) could translate what a tongues-speaker said accurately so others present could know the meaning of what he or she said. Presumably some Christians with the gift of tongues also had the gift of interpreting tongues so they could explain what they had said.
"With the possible exception of faith, all these gifts seem to have been confirmatory and foundational gifts for the establishment of the church (cf. Hebrews 2:4; Ephesians 2:20) and were therefore temporary." [6]

Context Summary

1 Corinthians 12:1-11 - Differing Spiritual Gifts
Each believer, being an heir of God, has the same amount of grace placed to his credit in the heavenly bank, on which he can draw in time of need. This is the parable of the pounds. Each servant received the same amount. But there are great diversities in the gifts with which we are endowed. Some have five talents, others two, and large numbers only one. A full enumeration of these gifts is made in 1 Corinthians 12:8-11, and it is a comfort to learn that to everyone something is allotted, 1 Corinthians 12:7; 1 Corinthians 12:11.
Notice that the allotment is made by the Holy Spirit acting sovereignly as He will, 1 Corinthians 12:11. We are not informed when it is made-perhaps it is at the moment of our regeneration or adoption-but it is important to bear in mind that our gifts will probably correspond with our natural endowment. Hence our Lord tells us that to every man was given according to his several ability, Matthew 25:15.
Mark the allusion to the Divine Trinity: the same Spirit, 1 Corinthians 12:4; the same Lord, 1 Corinthians 12:5; the same God, 1 Corinthians 12:6. The Spirit directs, the Savior is the channel of supply, and the Father is the fountain of all. [source]

Chapter Summary: 1 Corinthians 12

1  Spiritual gifts,
4  are diverse,
7  yet to profit all
8  And to that end are diversely bestowed;
12  as the members of a natural body tend all to the mutual decency,
22  service,
26  and helpfulness of the same body;
27  so we should do for one another, to make up the body of Christ

Greek Commentary for 1 Corinthians 12:10

Workings of miracles [ενεργηματα δυναμεων]
Workings of powers. Cf. ενεργων δυναμεις — energōn dunameis in Galatians 3:5; Hebrews 2:4 where all three words are used Some of the miracles were not healings as the blindness on Elymas the sorcerer. [source]
Prophecy [προπητεια]
Late word from προπητης — prophētēs and προπημι — prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων — diakriseis pneumatōn). Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
Discernings of spirits [διακρισεις πνευματων]
Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). [source]
Divers kinds of tongues [γενη γλωσσων]
No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
The interpretation of tongues [ερμηνεια γλωσσων]
Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
Prophecy []
Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet, Luke 7:26. The fact of direct inspiration distinguished prophecy from “teaching.” [source]
Discerning of spirits []
Rev., correctly, discernings. Distinguishing between the different prophetic utterances, whether they proceed from true or false spirits. See 1 Timothy 4:1; 1 John 4:1, 1 John 4:2. [source]
Divers kinds of tongues [γένη γλωσσῶν]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:20-23,6 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER-
-DIVIDER-
III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER-
-DIVIDER-
IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER-
-DIVIDER-
V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER-
-DIVIDER-
VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER-
-DIVIDER-
VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1618178798_97 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for 1 Corinthians 12:10

Acts 2:4 As the Spirit gave them utterance [κατως το πνευμα εδιδου αποπτεγγεσται αυτοις]
This is precisely what Paul claims in 1 Corinthians 12:10, 1 Corinthians 12:28, but all the same without an interpreter the gift was not to be exercised (1 Corinthians 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here Perhaps they did not all speak at once, but one after another. Αποπτεγγεσται — Apophtheggesthai is a late verb (lxx of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, Acts 2:14; Acts 26:25. Αποπτεγμ — Apophthegm is from this verb. [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 14:1 Doubtful disputations [διακρίσεις διαλογισμῶν]
Lit., judgings of thoughts. The primary meaning of διαλογισμός is a thinking-through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on Mark 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1 Corinthians 12:10; Hebrews 5:14); discerning with a view to forming a judgment. Hence the meaning is, “receive these weak brethren, but not for the purpose of passing judgment upon their scruples.” [source]
Romans 14:1 Receive ye [προσλαμβανεστε]
Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων — mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Romans 14:1 Yet not to doubtful disputations [μη εις διακρισεις διαλογισμων]
“Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
1 Corinthians 14:32 The spirits []
The movements and manifestations of the divine Spirit in the human spirit, as in 1 Corinthians 12:10. [source]
1 Corinthians 14:29 Judge []
See on 1 Corinthians 11:29. Referring to the gift of the discernment of spirits. See on 1 Corinthians 12:10. [source]
1 Corinthians 12:8 To one [ωι μεν]
Demonstrative ος — hos with μεν — men in dative case, to this one. The distribution or correlation is carried on by αλλωι δε — allōi de (1 Corinthians 12:8, 1 Corinthians 12:9, 1 Corinthians 12:10), ετερωι δε — heterōi de (1 Corinthians 12:9, 1 Corinthians 12:10) for variety, nine manifestations of the Spirit‘s work in 1 Corinthians 12:8-10. [source]
1 Corinthians 12:28 In the church [en tēi ekklēsiāi)]
The general sense of αποστολους — ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους — prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28 Then miracles [δυναμεισ ιαμητων γλωσσων]
Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). [source]
1 Corinthians 12:10 Divers kinds of tongues [γένη γλωσσῶν]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER-
-DIVIDER-
III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER-
-DIVIDER-
IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER-
-DIVIDER-
V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER-
-DIVIDER-
VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER-
-DIVIDER-
VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER-
-DIVIDER-
[source]

1 Corinthians 12:28 Teachers [διδασκω]
Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:30 Do all interpret? [μη παντες διερμηνευουσιν]
He adds this query to the list in 1 Corinthians 12:28, but it is in 1 Corinthians 12:10. [source]
1 Corinthians 14:29 Let the others discern [οι αλλοι διακρινετωσαν]
Whether what is said is really of the Spirit. Cf. 1 Corinthians 12:10 διακρισεις πνευματων — diakriseis pneumatōn f0). [source]
Galatians 3:5 Miracles [δυνάμεις]
See on Matthew 11:20. Either miracles, as Mark 6:2; 1 Corinthians 12:10, or miraculous powers, as 1 Corinthians 12:6; Philemon 2:13; Ephesians 2:2. The analogy of these latter passages favors the second meaning. [source]
Ephesians 4:11 Prophets []
Preachers and expounders under the immediate influence of the Spirit, and thus distinguished from teachers. 1 Corinthians 12:10. [source]
Ephesians 2:20 Of the apostles and prophets []
The foundation laid by them. Prophets are New-Testament prophets. See Ephesians 3:5; Ephesians 4:11. See on 1 Corinthians 12:10. [source]
1 Thessalonians 5:21 Prove all things [πάντα δοκιμάζετε]
A general exhortation, not confined to prophesyings; but Paul elsewhere insists that a test be applied to phenomena which claim to be supernatural. See on discerning of spirits, 1 Corinthians 12:10; see on 1 Corinthians 14:29, and comp. 2 Thessalonians 2:2, and 1 John 4:1-3. For δοκιμάζετε prove, see on 1 Peter 1:7. In lxx, Proverbs 27:21; Psalm 11:6, δοκίμιον is a crucible or furnace. [source]
1 Thessalonians 5:21 Prove all things [παντα δε δοκιμαζετε]
Probably δε — de (but) is genuine. Even the gift of prophecy has to be tested (1 Corinthians 12:10; 1 Corinthians 14:29) to avoid error. Paul shows fine balance here. [source]
1 Timothy 1:18 According to the prophecies which went before on thee [κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]
Philemon 1:6 May become effectual [ἐνεργὴς]
See on James 5:16. This adjective, and the kindred ἐνεργέω towork, be effectual, ἐνέργημα workingoperation, and ἐνέργεια energypower in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philemon 2:13; 1 Corinthians 12:10; Hebrews 4:12. [source]
2 Peter 1:20 Interpretation [ἐπιλύσεως]
Only here in New Testament. Compare the cognate verb expounded (Mark 4:34:) and determined (Acts 19:39). The usual word is ἑρμηνεία (1 Corinthians 12:10; 1 Corinthians 14:26). Literally, it means loosening, untying, as of hard knots of scripture. [source]
1 John 4:1 Try [δοκιμάζετε]
Better, as Rev., prove. See on 1 Peter 1:7; see on Luke 12:55. Compare the phrase discerning of spirits, 1 Corinthians 12:10. [source]
Revelation 2:2 Hast tried [ἐπειράσω]
Rev., didst try. See on tried, 1 Peter 1:7; and compare 1 John 4:1; 1 Corinthians 12:10. [source]
Revelation 11:6 That it rain not [ινα μη υετος βρεχηι]
Sub-final use of ινα μη — hina mē with the present active subjunctive of βρεχω — brechō old verb to rain (Matthew 5:45), here with υετος — huetos as subject.During the days (τας ημερας — tas hēmeras). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here.Of their prophecy Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων — epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι — pataxai). First aorist active infinitive of πατασσω — patassō used here with εχουσιαν εχουσιν — exousian echousin (they have power), as is στρεπειν — strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν — hosakis ean thelēsōsin). Indefinite temporal clause with οσακις — hosakis and modal εαν — ean (= αν — an) and the first aorist active subjunctive of τελω — thelō “as often as they will.” [source]
Revelation 11:6 Of their prophecy [της προπητειας αυτων]
Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων — epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι — pataxai). First aorist active infinitive of πατασσω — patassō used here with εχουσιαν εχουσιν — exousian echousin (they have power), as is στρεπειν — strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν — hosakis ean thelēsōsin). Indefinite temporal clause with οσακις — hosakis and modal εαν — ean (= αν — an) and the first aorist active subjunctive of τελω — thelō “as often as they will.” [source]

What do the individual words in 1 Corinthians 12:10 mean?

to another now working of miracles prophecy distinguishing of spirits and to a different one various kinds of tongues interpretation
ἄλλῳ δὲ ἐνεργήματα δυνάμεων προφητεία διακρίσεις πνευμάτων ἑτέρῳ γένη γλωσσῶν ἑρμηνεία

ἄλλῳ  to  another 
Parse: Adjective, Dative Masculine Singular
Root: ἄλλος  
Sense: another, other.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐνεργήματα  working 
Parse: Noun, Nominative Neuter Plural
Root: ἐνέργημα  
Sense: thing wrought.
δυνάμεων  of  miracles 
Parse: Noun, Genitive Feminine Plural
Root: δύναμις  
Sense: strength power, ability.
προφητεία  prophecy 
Parse: Noun, Nominative Feminine Singular
Root: προφητεία  
Sense: prophecy.
διακρίσεις  distinguishing 
Parse: Noun, Nominative Feminine Plural
Root: διάκρισις  
Sense: a distinguishing, discerning, judging.
πνευμάτων  of  spirits 
Parse: Noun, Genitive Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἑτέρῳ  and  to  a  different  one 
Parse: Adjective, Dative Masculine Singular
Root: ἀλλοιόω 
Sense: the other, another, other.
γένη  various  kinds 
Parse: Noun, Nominative Neuter Plural
Root: γένος  
Sense: race.
γλωσσῶν  of  tongues 
Parse: Noun, Genitive Feminine Plural
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.
ἑρμηνεία  interpretation 
Parse: Noun, Nominative Feminine Singular
Root: διερμηνεία 
Sense: interpretation.