1 Ukorintiyawa 14
1 Cheo ayi npiziru nsu nin filizunu Kutellẹ, bara inan se usu anaba.
Seek this love earnestly, and strive for spiritual gifts, above all for the gift of preaching.
2 Bara ulenge na adin su uliru nin long lilen na adin su uliru nin nanutari ba nin Kutelleari, na umon wasa ayininghe ba bara na adin bellu nan nya Nfip milau imon ile na inyesin.
The person who, when speaking, uses the gift of ‘tongues’ is speaking, not to people, but to God, for no one understands them; yet in spirit they are speaking of hidden truths.
3 Ulenge na adin su annabci, din liru nin nanitari atizanani ikunjo, atizanani likara, anin tizanani ayi asheu.
But those who preach are speaking to their fellow men and women words that will build up faith, and give them comfort and encouragement.
4 Ulenge na adin su uliru nin tilem din zazinu litimere, a unan sun annabci kpizina tukunan kilari Kutellẹ.
Those who, when speaking, use the gift of ‘tongues’ builds up their own faith, while those who preach build up the faith of the church.
5 In di nin su vat mine iwa din su uliru nin tong tilem, nin likati nane wang, usu nighari isu anabci. Ulenge na adinsuzu anabci katin unan liru nin tilem adi na unan kpilizu tileme duku ba, bara kilari nlire nan se ukunu.
Now I want you all to speak in ‘tongues,’ but much more I wish that you should preach. A preacher is worth more than one who speaks in ‘tongues,’ unless they interprets their words, so that the faith of the church may be built up.
6 Nene nuana nilime nin nishono, nwa dak kitimine nnin liru nin tong tilem, iyaghari ima se kitinighe, se de ntunun minu nliru fwang, sa uyiru, sa anabci, sa udursuzu kiti?
This being so, friends, what good will I do you, if I come to you and speak in ‘tongues,’ unless my words convey some revelation, or knowledge, or take the form of preaching or teaching?
7 Andi adadu nsali tilai nafo ishirya sa abengbeng na tiwuyi mine di ngangang ba, ima ti iyinzari umon yinin iyaghari idin wulusue?
Even with inanimate things, such as a flute or a harp, though they produce sounds, yet unless the notes are quite distinct, how can the tune played on the flute or the harp be recognized?
8 Asa ipene kulantun ghe nin lon li wuyi ugan na lin likumba, umon ba ti iyinzari ayinin kubin kelu ndu likume?
If the bugle sounds a doubtful call, who will prepare for battle?
9 Nanere di ni ghinue wang; asa idin su uliru nin ti gbulang tongo nati di kanan ba, iyizari imati umong yining imon ile na ibelle, iba liru, na umon ba yinu ba.
And so with you; unless, in using the gift of ‘tongues,’ you utter intelligible words, how can what you say be understood? You will be speaking to the winds!
10 Tilem duku gbardang nyi, na nlong duku sa uma'na ba.
There are, for instance, a certain number of different languages in the world, and not one of them fails to convey meaning.
11 Bara nani andi na nyinno imong ile na idin belẹ nin long lilem ba, nmaso kumara kiti nnan lirẹ, ame unan lirẹ wang so kumara kitining.
If, however, I do not happen to know the language, I will be a foreigner to those who speak it, and they will be foreigners to me.
12 Anung wang andi idin yalinu nworu iyene Nfip micine in nan nya mine yitan yakyak n kelu kutin nlira.
And so with you; since you are striving for spiritual gifts, be eager to excel in such as will build up the faith of the church.
13 Ame ule na adin liru nin long lilem na asu nlira ase ukpiliuwe.
Therefore anyone who, when speaking, uses the gift of ‘tongues’ should pray for ability to interpret them.
14 Bara nwa ti nlira nin long lilem, uruhu nghari di nlire a na kibinayi ni nnin mara imon icine ba.
If, when praying, I use the gift of ‘tongues,’ my spirit indeed prays, but my mind is a blank.
15 Nyaghari meng basu? Mba su nlira nin ruhu ning, nkquru nsu nlira nin kibinayi ning tutung. Mba su avu nin ruhu nin, nkuru su avu nin kibinayi nin tutung.
What, then, is my conclusion? Simply this – I will pray with my spirit, but with my mind as well; I will sing with my spirit, but with my mind as well.
16 Andi na nani ba, uwa su liru Kutellẹ nin ruhu ame ule na adin lanzu timap feba ti inyizari aworo ''usonani'' andi udin nakpu ngudiya, a na ame yiro imon ilenge na fe din belue ba?
If you bless God with your spirit only, how can people in the congregation who are without your gift say ‘Amen’ to your thanksgiving? They do not know what you are saying!
17 Fe nnaKpa ugudiyẹ fe gegeme kang, na ulele in nin setikunang nan nya ba.
Your thanksgiving may be excellent, but the other is not helped by it.
18 Ngode Kutellẹ nworu nkatin minu vat nin su nliru nin tilem ngangang.
Thank God, I use the gift of ‘tongues’ more than any of you.
19 Ukatin mengku nworu nbelin agbulang ataun nan nya kuti Nlira nin yinnu ning nnan kele among, nnin woru nenge nbelin agbulang amui nin tilem likure a na umong lanza ba.
But at a meeting of the church I would rather speak five words with my mind, and so teach others, than ten thousand words when using the gift of ‘tongues.’
20 Nuana nilime ni nishono, na iwa su ukpilizu tinonoba. Kitene nimon inanzang, son nafo nono, nan nya kpilizu mine yitan awasara.
My friends, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves adults.
21 Nan nya sharawe ina yertin, “Kiti nanit tilem tilem nin tinu namarari nma liru nin nanit alele; vat nin nani na ima lanzui ba,” Ubellun Ncikilari.
It is said in the Law – ‘In strange tongues and by the lips of strangers will I speak to this people, but even then they will not listen to me, says the Lord.’
22 Bara nani tileme alamar, na kiti na nan dortu Kutellẹ ba, se kiti na nan salin dortu Kutellẹ. U anabci na kulapari kiti na nan ṣali dortu Kutellẹ ba se kiti na nan dortu Kutellẹ.
Therefore the gift of the ‘tongues’ is intended as a sign, not for those who believe in Christ, but for those who do not, while the gift of preaching is intended as a sign, not for those who do not believe in Christ, but for those who do.
23 Andi bara nanere, vat anan dortu Kutellẹ nwa dazuro isu uliru nin tilem, anan das nin nanan salin dortu Kutellẹ nin da pira, na iba woru tidi nin nilazaba? ag,
So, when the whole church meets, if all present use the gift of ‘tongues,’ and some people who are without the gift, or who are unbelievers, come in, will not they say that you are mad?
24 Iwa din woru vat mine di nan nya annabci kunan das sa unan salin dortu Kutellẹ nin da pira, amase uyinnu vat nile imon na alanza, ame kpilizu nin litime imon irika na alanza idin belue.
While, if all those present use the gift of preaching, and an unbeliever, or someone without the gift, comes in, they are convinced of their sinfulness by them all, they are called to account by them all;
25 Imon liyeshin kibinayi me ba nuzu kanang anin diu nin muro me a su Kutellẹ usujada a durso kanang Kutellẹ nan nya mine.
the secrets of their heart are revealed, and then, throwing themselves on their face, they will worship God, and declare ‘God is indeed among you!’
26 N'yaghari tutung nuana nilime nin nishono? Iwa da zuro ligowe, umon dinin na sem, umon udursuzu kiti, umon upuzunu nimon, umon uliru nin tilem, sa ukpilizu tilem. Na tisu imon vat ti nan se tikunant kuti Nlira.
What do I suggest, then, friends? Whenever you meet for worship, each of you comes, either with a hymn, or a lesson, or a revelation, or the gift of ‘tongues,’ or the interpretation of them; let everything be directed to the building up of faith.
27 Asa umon lira nin lon lilem, na ise anit naba sa natat, nan nya mine, ise umon unan kpilizu nimon ile na ibelle.
If any of you use the gift of ‘tongues,’ not more than two, or at the most three, should do so – each speaking in his turn – and someone should interpret them.
28 Asa na unan kpiliu dukuba, kogha mine min tik nan nya kilari nlire, na ana su uliru nin litime usanme a Kutellẹ.
If there is no one able to interpret what is said, they should remain silent at the meeting of the church, and speak to themselves and to God.
29 Na a annabawa naba sa natat su uliru, na among anan lanzẹ nin dumun ulire na ibelle.
Of preachers two or three should speak, and the rest should weigh well what is said.
30 Andi ujinjin duku nan nya lissosin mine na ayinno, na ame ulenge na ayita nlire ti tik.
But, if some revelation is made to another person as he sits there, the first speaker should stop.
31 Andi kogha mine nsu u annabnaci nalalarum bara kogha mine nan se likara nibinayi.
For you can all preach in turn, so that all may learn some lesson and all receive encouragement.
32 Bara ti ruhu na anabawa, inung a anabawere nin nati mine din dortu mun.
(The spirit that moves the preachers is within the preachers’ control;
33 Bara na Kutellẹ. di Kutellẹ. ku shogolog ba, kun lisosin limanghari. Nafo na nitin nlira nanit alauwe di.
for God is not a God of disorder, but of peace.) This custom prevails in all the churches of Christ’s people.
34 Na awani mizin tik nan nya niti nlira. Bara na iyina nani isu uwiliru ba, na inughe yita nin ni nati, nanere uduke din belu.
At the meetings of the church married women should remain silent, for they are not allowed to speak in public; they should take a subordinate place, as the Law itself directs.
35 Andi imoimon duku ile na idin konu nani ayi inyinnuẹ na itirin ales mine nilari. Bara imon ncinghari uwani su uliru nan nya kilari nlira.
If they want information on any point, they should ask their husbands about it at home; for it is unbecoming for a married woman to speak at a meeting of the church.
36 Uliru Kutellẹ na nuzu kiti minere? Anughere una duru kiti mine cassa?
What! Did God’s message to the world originate with you? Or did it find its way to none but you?
37 Asa umon din pillu ame annabiari sa unit unan ruhu, na a belu nenge imon ile na ina nyertin minu uduka Ncikilariari.
If anyone thinks that he has the gift of preaching or any other spiritual gift, he should recognize that what I am now saying to you is a command from the Lord.
38 Asa umon nari ule ulire na iwa yinin ninghe. ba.
Anyone who ignores it may be ignored.
39 Bara nani linuana, piziran usu nworu isu u ananbci, nani na iwa wanting uliru nin tilem ba.
Therefore, my friends, strive for the gift of preaching, and yet do not forbid speaking in ‘tongues.’
40 Bara nani na tisu imon vat nan nyan kanang nin libau dert licine gegeme.
Let everything be done in a proper and orderly manner.
