1 Corinthians 14
1 Seek this love earnestly, and strive for spiritual gifts, above all for the gift of preaching.
Teverai nzira yorudo uye mushuve kwazvo zvipo zvomweya, zvikuru sei chipo chokuprofita.
2 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.
Nokuti ani naani anotaura nendimi haatauri kuvanhu asi kuna Mwari. Zvirokwazvo, hapana anomunzwa; anotaura zvakavanzika mumweya wake.
3 But those who preach are speaking to their fellow men and women words that will build up faith, and give them comfort and encouragement.
Asi anoprofita anotaura kuvanhu kuti vasimbiswe, vakurudzirwe uye kuti vanyaradzwe.
4 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.
Uyo anotaura nendimi anozvisimbisa iye asi anoprofita anosimbisa kereke.
5 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.
Ndinoda kuti mumwe nomumwe wenyu ataure nendimi, asi zvikuru kuti muprofite. Anoprofita mukuru kuna anotaura nendimi, asi kunze kwokunge achidudzira, kuti kereke igosimbiswa.
6 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?
Zvino hama, kana ndikauya kwamuri ndichitaura nendimi, ndingakubatsirai seiko, asi kuti kana ndichitaura nokuzarurirwa kana ruzivo kana chiprofita kana shoko rokurayira?
7 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 recognised?
Kunyange zvinhu zvisina upenyu zvinorirawo wani, zvakaita senyere kana rudimbwa, munhu achaziva seiko kana zvisingasiyani pakurira kwazvo?
8 If the bugle sounds a doubtful call, who will prepare for battle?
Uyezve kana hwamanda isingariri kwazvo, ndianiko angagadzirira kundorwa?
9 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!
Zvakadaro nemi. Kana musingatauri mashoko nendimi dzinonyatsozivikanwa, ko, pane anganzwa here zvamunotaura? Nokuti muchangotaura henyu mumhepo.
10 There are, for instance, a certain number of different languages in the world, and not one of them fails to convey meaning.
Zvirokwazvo panyika pane mitauro mizhinji yakasiyana-siyana, asi hakuna kana mumwe usina zvaunoreva.
11 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.
Zvino kana ndisinganzwisisi zvinotaurwa nomunhu, ndiri mutorwa kumutauri, uye naiyewo mutorwa kwandiri.
12 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.
Zvakadarowo nemi. Sezvo muchishuva zvipo zvoMweya, edzai zvikuru kushingairira zvipo zvinovaka kereke.
13 Therefore anyone who, when speaking, uses the gift of “tongues” should pray for ability to interpret them.
Nokuda kwechikonzero ichi, ani naani anotaura nendimi anofanira kunyengetera kuti adudzirewo zvaanotaura.
14 If, when praying, I use the gift of “tongues,” my spirit indeed prays, but my mind is a blank.
Nokuti kana ndichinyengetera nendimi, mweya wangu ndiwo unonyengetera, asi kufunga kwangu hakuna zvibereko.
15 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.
Zvino ndichaiteiko? Ndichanyengetera nomweya wangu, ndichanyengeterawo nokufunga kwangu; ndichaimba nomweya wangu, asi ndichaimbawo nokufunga kwangu.
16 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!
Kana uchirumbidza Mwari nomweya wako, ko, uyo agere pakati pavasingazivi achati, “Ameni” seiko, pakuvonga kwako, sezvo asinganzwisisi zvauri kutaura?
17 Your thanksgiving may be excellent, but the other is not helped by it.
Unogona kunge uchivonga zvako zvakanaka, asi mumwe munhu haasimbiswi.
18 Thank God, I use the gift of “tongues” more than any of you.
Ndinovonga Mwari kuti ndinotaura nendimi zhinji kupfuura imi mose.
19 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.”
Asi mukereke ndingada zvangu kutaura mashoko mashanu nokufunga kwangu kuti ndidzidzise vamwe pano kutaura mashoko zviuru gumi norumwe rurimi.
20 My friends, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves adults.
Hama, regai kufunga savana. Pazvinhu zvakaipa ivai savacheche, asi pakufunga kwenyu muve savanhu vakuru.
21 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.”
MuMurayiro makanyorwa muchinzi: “Kubudikidza navanhu vedzimwe ndimi uye kubudikidza nemiromo yavatorwa, ndichataura kuvanhu ava, asi kunyange zvakadaro havanganditeereri,” ndizvo zvinotaura Ishe.
22 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.
Naizvozvo, ndimi hadzizi chiratidzo kuvatendi asi kuna vasingatendi; asiwo chiprofita ndechavatendi, kwete vasingatendi.
23 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?
Saka kana kereke yose yaungana pamwe chete uye vose vakataura nendimi, uye vamwe vasinganzwisisi kana vasingatendi vakapinda, havangati mava kupenga here?
24 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;
Asi kana asingatendi kana mumwe munhu asinganzwisisi akapinda vanhu vose vachiprofita, achabatwa nazvo akaziva kuti iye mutadzi uye kuti achatongwa nazvo,
25 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!”
uye zvakavanzika zvomweya wake zvinoratidzwa. Naizvozvo achawira pasi nechiso chake agonamata Mwari, uye agopupura kuti Mwari ari pakati penyu zvirokwazvo.
26 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.
Zvino tichatiiko, hama? Kana muchiungana, mumwe nomumwe ane rwiyo, kana shoko rokurayira, chaakazarurirwa, ndimi kana kududzira. Zvose izvi ngazviitwe kuti zvisimbise kereke.
27 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.
Kana mumwe achitaura nendimi, vaviri, kana vatowanda, vatatu, ngavataure mumwe mushure momumwe, uye mumwe ngaadudzire.
28 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.
Kana pasina anodudzira, ari kutaura ngaanyarare mukereke uye ngaazvitaurire pachake uye nokuna Mwari.
29 Of preachers two or three should speak, and the rest should weigh well what is said.
Vaprofita vaviri kana vatatu ngavataure uye vamwe ngavanyatsoongorora zvaataura.
30 But, if some revelation is made to another person as he sits there, the first speaker should stop.
Uye kana kuzarurirwa kwasvika kuno mumwe munhu agere pasi, mutauri wokutanga ngaanyarare.
31 For you can all preach in turn, so that all may learn some lesson and all receive encouragement.
Nokuti mose munogona kuprofita muchitevedzana mumwe mushure momumwe, kuitira kuti vose varayirwe uye vakurudzirwe.
32 (The spirit that moves the preachers is within the preachers’ control;
Mweya yavaprofita inozviisa pasi pavaprofita.
33 for God is not a God of disorder, but of peace.) This custom prevails in all the churches of Christ’s people.
Nokuti Mwari haasi Mwari wenyonganyonga asi worugare. Sezvinoitwa mune dzimwe kereke dzose dzavatsvene,
34 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.
vakadzi ngavanyarare mukereke. Havatenderwi kutaura asi ngavazviise pasi sezvinoreva murayiro.
35 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.
Kana vachida kubvunza chimwe chinhu, ngavabvunze varume vavo kumba; nokuti hazvina kufanira kuti mukadzi ataure mukereke.
36 What! Did God’s message to the world originate with you? Or did it find its way to none but you?
Ko, shoko raMwari rakatanga nemi here? Kana kuti rakasvika kwamuri moga here?
37 If anyone thinks that he has the gift of preaching or any other spiritual gift, he should recognise that what I am now saying to you is a command from the Lord.
Kana munhu achifunga kuti muprofita kana kuti ane chipo chomweya, ngaatende kuti zvandinokunyorerai murayiro waShe.
38 Anyone who ignores it may be ignored.
Kana akasatenda izvi, iye pachake ngaasatendwe.
39 Therefore, my friends, strive for the gift of preaching, and yet do not forbid speaking in “tongues.”
Naizvozvo, hama dzangu, ivai nechido chokuprofita, uye musadzivisa kutaura nendimi.
40 Let everything be done in a proper and orderly manner.
Asi zvinhu zvose ngazviitwe nomutoo wakafanira uye zvichitevedza mutemo.
