XIV.
1 Kōrojit pēc mīlesteibas.
Pravīteibas un runas dōvonas.
Steidzitēs arī pēc gora dōvonom, seviški pēc pravītōšonas. 2 Volūdā runōtōjs narunoj tik daudz cylvākim, kai Dīvam, un nivins jō nasaklausa, jo jys ikš Gora runoj nūslāpumus. 3 Bet kas pravītoj, tys runoj ļaužu uzlobōšonai, pamūdynōšonai un īprīcynōšonai. 4 Kas runoj kaidā volūdā, tys uzloboj pats sevi, bet kas pravītoj, tys ceļ (Dīva) draudzi. 5 Es gon grybātu, lai jyus runōtu volūdōs, bet vēļ vairōk, lai jyus pravītōtu; jo tys, kas pravītoj, stōv augšōk na kai tys, kas volūdōs runoj. Bez tam vēļ ir vajadzeigs kas iztulkōtu, lai draudze tyktu pamūdynōta uz lobu.
6 Brōli, jo es pi jums aizgōjis, runōtu volūdōs, kaids tad nu manis jums lobums, jo es jums nanastu ni pasludynōšonas, ni zineibas, ni pravītōšonas, ni pamōceišonas. 7 Jo nadzeivī instrumenti fleita un citara skaņu dūtu, bet tona skaidri naatškērtu, kai tad varātu saprast, kas jymōs teik spālāts? 8 Un jo trompete dūtu tikai naskaidru skaņu, kas tad brūņōtūs kaujai? 9 Tai pat ir arī ar jums. Jo runojūt jyus naizsaceitu saprūtamu vōrdu, kai tad izsaceitū lai saprūt? Tad jyus runōtu vējā. 10 Pasaulī ir tik daudz volūdu, bet nivīna nav bez skaņas. 11 Un jo es skaņas nūzeimes nasaprūtu, tad es runōtōjam asmu svešs un runōtōjs man ir svešs.
12 Jo jyus steidzatēs pēc Gora dōvonom, tad ryupejitēs par tū, lai sajimtu piļneibā taidas, kas nūdar draudzes paceļšonai. 13 Tōpēc tys, kas kaidā volūdā jau runoj, lai lyudz iztulkōšonas dōvonas. 14 Jo es kaidā volūdā lyudzūs, tad muns gors gon lyudzās, bet muns prōts palīk bez auglim. 15 Kas tad iznōk? Es grybu na tikvin ar goru, bet arī ar saprasšonu lyugtīs; es grybu dzīdōt na tik vin ar goru, bet arī ar saprōtu. 16 Un jo tu pateiceibas lyugšonu skaiti tikai gorā, kai tad tys, kas ījam nasapratēja vītu, tovai pateiceibas lyugšonai var pasaceit amen? Jys tō, kū tu soki, nasaprūt. 17 Tova pateiceibas lyugšona var gon byut eista, bet cyta caur jū tu napaceļ. 18 Man, paļdis Dīvam, volūdu dōvonu ir vairōk par jums vysim, 19 bet sapuļcē es lobōk grybātu pīcus vōrdus pasaceit ar saprasšonu, lai cytus pamōceitu, na kai desmit tyukstūšas vōrdu volūdā.
20 Brōli, naesit bārni saprasšonā, bet gon esit kai mozi bārni ļaunumā; saprasšonā, turpretim, esit kai pīauguši. 21 Lykumā ir saceits: Šytai tautai es grybu runōt caur svešom mēlem un svešom lyupom, bet arī tod jei manis naklauseis, soka Kungs. 22 Tōpēc volūdu dōvona ir zeime na ticeigajim, bet gon naticeigajim, un pravītōjumu dōvona ir zeime na bezticeigajim, bet gon ticeigajim. 23 Jo tad vysa draudze saītu kūpā un vysi sōktu runōt volūdōs un kad īkšā īītu nasaprateigī vai naticeigī, vai tad jī napasaceitu, ka jyus asat ōrprōtā? 24 Bet jo vysim pravītojūt īnōktu ikšā kaids naticeigais vai arī nasaprateigais, un jo vysi jam pōrmastu, vysi jū pōrbaudeitu un 25 jō sirds nūslāpumus atklōtu, tad tys nūkrystu uz sova vaiga, pagūdynōtu Dīvu un izzeitu: Patīši, storp jums ir Dīvs!
26 Brōli, kas nu tō iznōk? Kad jyus sasapuļcejat un ikvinam nu jums ir vai dzīsme, mōceiba, atklōjums, volūdas runa, vai arī iztulkōšona, tad tys vyss lai nūteik uzceļšonai. 27 Jo kas grib runōt volūdōs, tad tū lai dora tikai divi, vai, lelōkais, trejs pēc kōrtas, un vins lai iztulkoj. 28 Bet jo nav nivīna iztulkōtōja, tad tī sapulcē lai klus; tī var runōt tikai poši ar sevi un ar Dīvu. 29 Arī pravīši lai runoj tikai divi vai trejs, cyti lai pōrbauda. 30 Bet jo kam nu klōtasūšajim nōk atklōjums, tod pyrmais lai nūklust. 31 Pravītōt jyus varat vysi, vins pēc ūtra, lai vysim byutu pamōceišona un pamūdynōjums. 32 Pravīšu gori pravīšim ir pakļōveigi, 33 jo Dīvs nav kildu, bet mīra.
Kai vysōs svātūs draudzēs, 34 tai arī (pi jums) sapuļcēs sīvītem ir jōklus. Jom napīdīn runōt, bet gon byut paklauseigom, kai tū pīsoka lykums. 35 Un jo jōs grib kaut kū izzynōt, tad lai jautoj nu sovim veirim mōjōs. Nabyutu pīklōjeigi, kad sapulcē runōtu sīvīte. 36 Vai tad Dīva vōrds nu jums ir izgōjis, vai arī uz jums vin ir nōcis?
37 Jo kas dūmoj, ka jam ir pravītōšonas, vai arī kaida cyta dōvona, tad jam ir jōatsazeist, ka tys, kū es rokstu, ir Kunga pīsacejumi. 38 Jo jys tō naatzeitu, tad arī jys pats natiks atzeits. 39 Tai tad, brōli, steidzatēs pēc pravītōšonas, bet arī nalīcit škēršļu runōt volūdōs. 40 Vyss, tūmār, lai nūteik pīklōjeigi un kōrteigi.
More about Gifts from the Spirit
1 It is love, then, that you should strive for. Set your hearts on spiritual gifts, especially the gift of proclaiming God's message. 2 Those who speak in strange tongues do not speak to others but to God, because no one understands them. They are speaking secret truths by the power of the Spirit. 3 But those who proclaim God's message speak to people and give them help, encouragement, and comfort. 4 Those who speak in strange tongues help only themselves, but those who proclaim God's message help the whole church.
5 I would like for all of you to speak in strange tongues; but I would rather that you had the gift of proclaiming God's message. For the person who proclaims God's message is of greater value than the one who speaks in strange tongues—unless there is someone present who can explain what is said, so that the whole church may be helped. 6 So when I come to you, my friends, what use will I be to you if I speak in strange tongues? Not a bit, unless I bring you some revelation from God or some knowledge or some inspired message or some teaching.
7 Take such lifeless musical instruments as the flute or the harp—how will anyone know the tune that is being played unless the notes are sounded distinctly? 8 And if the one who plays the bugle does not sound a clear call, who will prepare for battle? 9 In the same way, how will anyone understand what you are talking about if your message given in strange tongues is not clear? Your words will vanish in the air! 10 There are many different languages in the world, yet none of them is without meaning. 11 But if I do not know the language being spoken, those who use it will be foreigners to me and I will be a foreigner to them. 12 Since you are eager to have the gifts of the Spirit, you must try above everything else to make greater use of those which help to build up the church.
13 The person who speaks in strange tongues, then, must pray for the gift to explain what is said. 14 For if I pray in this way, my spirit prays indeed, but my mind has no part in it. 15 What should I do, then? I will pray with my spirit, but I will pray also with my mind; I will sing with my spirit, but I will sing also with my mind. 16 When you give thanks to God in spirit only, how can ordinary people taking part in the meeting say “Amen” to your prayer of thanksgiving? They have no way of knowing what you are saying. 17 Even if your prayer of thanks to God is quite good, other people are not helped at all.
18 I thank God that I speak in strange tongues much more than any of you. 19 But in church worship I would rather speak five words that can be understood, in order to teach others, than speak thousands of words in strange tongues.
20 Do not be like children in your thinking, my friends; be children so far as evil is concerned, but be grown up in your thinking. 21 In the Scriptures it is written,
“By means of people speaking strange languages
I will speak to my people, says the Lord.
I will speak through lips of foreigners,
but even then my people will not listen to me.”
22 So then, the gift of speaking in strange tongues is proof for unbelievers, not for believers, while the gift of proclaiming God's message is proof for believers, not for unbelievers.
23 If, then, the whole church meets together and everyone starts speaking in strange tongues—and if some ordinary people or unbelievers come in, won't they say that you are all crazy? 24 But if everyone is proclaiming God's message when some unbelievers or ordinary people come in, they will be convinced of their sin by what they hear. They will be judged by all they hear, 25 their secret thoughts will be brought into the open, and they will bow down and worship God, confessing, “Truly God is here among you!”
Order in the Church
26 This is what I mean, my friends. When you meet for worship, one person has a hymn, another a teaching, another a revelation from God, another a message in strange tongues, and still another the explanation of what is said. Everything must be of help to the church. 27 If someone is going to speak in strange tongues, two or three at the most should speak, one after the other, and someone else must explain what is being said. 28 But if no one is there who can explain, then the one who speaks in strange tongues must be quiet and speak only to himself and to God. 29 Two or three who are given God's message should speak, while the others are to judge what they say. 30 But if someone sitting in the meeting receives a message from God, the one who is speaking should stop. 31 All of you may proclaim God's message, one by one, so that everyone will learn and be encouraged. 32 The gift of proclaiming God's message should be under the speaker's control, 33 because God does not want us to be in disorder but in harmony and peace.
As in all the churches of God's people, 34 the women should keep quiet in the meetings. They are not allowed to speak; as the Jewish Law says, they must not be in charge. 35 If they want to find out about something, they should ask their husbands at home. It is a disgraceful thing for a woman to speak in a church meeting.
36 Or could it be that the word of God came from you? Or are you the only ones to whom it came? 37 If anyone supposes he is God's messenger or has a spiritual gift, he must realize that what I am writing to you is the Lord's command. 38 But if he does not pay attention to this, pay no attention to him.
39 So then, my friends, set your heart on proclaiming God's message, but do not forbid the speaking in strange tongues. 40 Everything must be done in a proper and orderly way.
