24. However, if all speak forth divrei hanevu'ah (words of prophecy), and then in walks some Apikorosim or am ha'aretz, such a visitor is brought under conviction by all, he is brought into mishpat (judgment) by all,
25. What is hiding in his lev (heart) becomes manifest, and, having fallen on his face, he worships Hashem, declaring that G-d is among you (Zech 8:23; Isa 45:14; Dan 2:47).
26. Nu? Well? Achim b'Moshiach, when you come together, each one has a mizmor (hymn, psalm), a musar (teaching with an ethical point), a dvar hisgalus (a dvar of revelation), a lashon (tongue), or a pitron (interpretation) of a lashon (tongue); let all things be for edification.
27. If anyone speaks in a lashon (tongue), let the speakers be shenayim (two) or at most shloshah (three), and by turn, and let one give the pitron (interpretation).
28. But if there is no one to give the pitron, let the one with the lashon (tongue) be silent in the kehillah and let him instead speak to himself and to Hashem.
29. And let shenayim or shloshah nevi'im speak and let the other nevi'im be used with discernings of ruchot (spirits) (12:10).
30. And if a dvar hisgalus (a word of revelation) is given to a navi sitting by, let the first navi become silent.
31. For you all are able one by one to speak forth a dvar hanevu'ah (word of prophecy), in order that all may learn and receive chizzuk (strengthening).
32. And the neshamot of nevi'im are subject to the nevi'im.
33. For Hashem is no Elohei HaMevucha (the G-d of Confusion, Tohu); He is Elohei HaShalom, and this is so in all the kehillot of the Kadoshim.