1 Ukorintiyawa 11

1 Sun lisosin limang nafo men, nafo na men din su lisosin nafo Kristi.

Imitate me, as I myself imitate Christ.

2 Nene in di liru mine bara na idin lizunu nin mi nan nya nimon vat tutun inin yisin gangang nan nya nadadu alenge na inani munu.

I praise you, indeed, because you never forget me, and are keeping my injunctions in mind, exactly as I laid them on you.

3 Nene ndinin su iyinin Kristiari unan nbu nko kame gankilime, a gakilime ubun nwani, a Kutellẹ amere unan bun nKristi.

But I am anxious that you should understand that the Christ is the head of every man, that man is the head of woman, and that God is the head of the Christ.

4 Gakilime ka na ata nlira sa ayene ubun a litime kirno na ana litime ngongon ba.

Any man who keeps his head covered, when praying or preaching in public, dishonors him who is his head;

5 Nani vat uwani ule na ata nlira sa a yene ubun sa ukirrunu litime na nà litime ngongon ba. Bara usosin imon irumere nin woru apele titime.

while any woman, who prays or preaches in public bare-headed, dishonors him who is her head; for that is to make herself like one of the shameless women who shave their heads.

6 Asa na uwani ma kiru litime ba, na awarin titime cot. Andi imon cingharib uwani werin sa apelu titime, nbara a kiru litime.

Indeed, if a woman does not keep her head covered, she may as well cut her hair short. But, since to cut her hair short, or shave it off, marks her as one of the shameless women, she should keep her head covered.

7 Naneri na gankilime wa kiru litime ba, bara na ame kuyeleri nin gongon Kutellẹ. Ame uwani ngogon ngankilimeri.

A man ought not to have his head covered, for he has been from the beginning the likeness of God and the reflection of his glory, but woman is the reflection of man’s glory.

8 Bara na iwa ke gankilime unuzu kitin nwani ba, uwaneri iwa keghe unuzu kitin gankilime.

For it was not man who was taken from woman, but woman who was taken from man.

9 Na iwa ke gankilime bara uwani ba, iwana ke uwani bara gankilimeri.

Besides, man was not created for the sake of woman, but woman for the sake of man.

10 Unere nta uwani cau ayita nin litappa tigo litime, bara nono kadura Kutellẹ.

And, therefore, a woman ought to wear on her head a symbol of her subjection, because of the presence of the angels.

11 Vat nin nani, kitin Cikilari, uwani sosin lisosin litime ugan nin gankilime ba, a na gankilime wang sosin lisosin litime ugan nin wani ba.

Still, when in union with the Lord, woman is not independent of man, or man of woman;

12 Nafo na uwani na dak unuzu kitin gankilime, nanare gankilime na dak unuzu kitin nwani. A imon vat unuzu kiti Kutellẹ.

for just as woman came from man, so man comes by means of woman; and all things come from God.

13 Sun asarawe ikosu ulire nin natimine, udi dert uwani ti nlira udu kiti Kutellẹ. nin litime fwangha?

Judge for yourselves. Is it fitting that a woman should pray to God in public with her head uncovered?

14 Ani na makeke litime ndurso minu nenge, asa gankilime di nin titi jakaka imon ncighari kitime,

Does not nature herself teach us that, while for a man to wear his hair long is degrading to him,

15 Ani na makeke ndurso minu nwo asa uwani di nin titi ti jakaka na imon ngogon mere ba?

a woman’s long hair is her glory? Her hair has been given her to serve as a covering.

16 Asa umon di nin mong uliru ugang nin lele, na arik dinin namong al ada ugang ba, sa nan nya niti nlira Kutellẹ wang.

If, however, anyone still thinks it right to contest the point – well, we have no such custom, nor have the churches of God.

17 Nan nya nale adue, na ndin liru mine ba, bara asa izuro ligowe, na idin dazu nin nimon icine ba sai inanzan.

In giving directions on the next subject, I cannot praise you; because your meetings do more harm than good.

18 Nin cizune, nna lanza au asa izuro ligowe kuti nlira, usali munu nati din nan nya mine, na nyina nin lirumine vat ba.

To begin with, I am told that when you meet together as a church there are divisions among you. In part I believe this,

19 Uso gwas na ise naissin nan nya mine, bara alenge na iyinna nin liyissin mine inan se useru nan nya mine.

indeed, there must be parties among you, so that the people of real worth become known.

20 Bara iwa zuro ligowe na idin li ujibin NCikilare ba.

When you meet together, as I understand, it is not possible to eat the Lord’s Supper;

21 Asa idin le, kogha mine dirtinu nli ninme imonli, a amon dutu nin kukpon, a umon na yita nin kushiton ntoro.

for, as you eat, each of you tries to secure his own supper first, with the result that one has too little to eat, and another has too much to drink!

22 Na idi nin nilari na imali iso nan nye ba? din yassu kilari Kutellẹ ini tizza anan likimon ilanza ncingha? Nyaghari nba bellin minu? Meng nrù munua? Na nma zazun minu kitene lile imone ba!

Have you no houses in which you can eat and drink? Or are you trying to show your contempt for the church of God, and to humiliate the poor? What can I say to you? Should I praise you? In this matter I cannot praise you.

23 Bara nna seru kitin Ncikilari ilenge imon na meng wang nani minu, Cikilari Yisa, nin kitike na iwa nari ame, ayauna ufungule.

For I myself received from the Lord the account which I have in turn given to you – how the Lord Jesus, on the very night of his betrayal, took some bread,

24 Kimal ntin lira, apuco uni aworo, “ilele kidowo nigharidi, ka naki di bara anung, man suzun nani ilizizin ninmi”

and, after saying the thanksgiving, broke it and said “This is my own body given on your behalf. Do this in memory of me.”

25 Nanere tutung awa yaun kakukke kimal jibe, aworo, “kakkuk kane kan ciu nliru upese ari nannya nmī ning. Suzun nani kubi kongo na idin sonē nin kakukke inan lizino nin me.''

And in the same way with the cup, after supper, saying “This cup is the new covenant made by my blood. Do this, whenever you drink it, in memory of me.”

26 Bara vat kubi ko na ileo ufungal ulele nin kakkuk kane, idin girzunu nkul Ncikilarere udu lirin same.

For whenever you eat this bread and drink the cup, you proclaim the Lord’s death – until he comes.

27 Vat nlege na adin li ufungalle sa adin so kakkuk Ncikilare a ayita likara linanzang ama yitu nin kulapi kiti kidowo nin mī Ncikilare.

Therefore, whoever eats the bread, or drinks the Lord’s cup, in an irreverent spirit, will have to answer for an offense against the Lord’s body and blood.

28 Na unit tu adumun litime, ma anin li ufungal ani sono kakukke.

Let everyone look into their own heart, and only then eat of the bread and drink from the cup.

29 Vat ulenge na adin li aso sa uyenun ngongong kidowo Ncikilare adin li aso usharawari litime.

For the person who eats and drinks brings a judgment on themselves by their eating and drinking, when they do not discern the body.

30 Unnare nta among mine gbardan di nin sali nakara a tikonu, among mine wang nkuzu.

That is why so many among you are weak and ill, and why some are sleeping.

31 Bara asa ti dumuzuna atibite, iba sunari ushara ba.

But, if we judged ourselves rightly, we should not be judged.

32 Nani asa idin su nari ushara, ti dinse ugwaru kitin Ncikilare, bara iwa da walin nari ligowe nin yih.

Yet, in being judged by the Lord, we are undergoing discipline, so that we may not have judgment passed on us with the rest of the world.

33 Bara nani nuana ning, asa ida zuro ligowe kiti kileowe son ncà nati.

Therefore, my friends, when you meet together to eat the Supper, wait for one another.

34 Asa umon din lanzu kukpon, na ali kilari, bara iwa da zuro ligowe nan da so ushara kubi ko nan nda nma bellun minu imn ilenge na idin nbun.

If anyone is hungry, they should eat at home, so that your meetings may not bring a judgment on you. The other details I will settle when I come.