critics are agreed that the gift of tongues, according to Paul, was not the power of speaking foreign languages previously unknown.(1) But for the narrative in Acts ii. no one would ever have thought of such an interpretation. {385} Coming now to consider the two Charismata, "kinds of tongues" and "the interpretation of tongues," more immediately in connection with our inquiry, as so-called miraculous gifts of the Holy Spirit, we shall first endeavour to ascertain some of their principal characteristics. The theory of foreign languages supernaturally imparted without previous study may be definitively laid aside. The interpretation of tongues may go with it, but requires a few observations. It is clear from Paul's words throughout this dissertation that the interpretation of tongues not only was not invariably attached to the gift of tongues(1) (1 Cor. xiv. 13, 27, 28), but was at least often a separate gift possessed without the kinds of tongues (cf. xii. 10, 28, xiv. 26, 28). Nothing can be more specific than xii. 10"... to another kinds of tongues; and to another interpretation of tongues;" and again, v. 30: "do all speak with tongues? do all interpret?" This is indeed presaged by the "diversities of gifts," &c, of xii. 4 ff. Upon the hypothesis of foreign languages, this would presuppose that some spoke languages which they could not interpret, and consequently could not understand, and that others understood languages which they could not speak. The latter point is common enough in ordinary life; but, in this instance, the miracle of supernaturally receiving a perfect knowledge of {386}