1 Wakorintu 12
1 Vinu walongu wayangu, nfira muvimani visoweru vya mafupu ga Rohu Mnanagala, neni nfira mwenga muvimani unakaka kuusu vitwatira avi.
In the next place, friends, I do not want you to be ignorant about spiritual gifts.
2 Muvimana kuwera, pamberi pa mwenga kuwera wantu yawammana Mlungu, mlongoziwitwi munjira zya kuviguwira vinyagu.
You know that there was a time when you were Gentiles, going astray after idols that could not speak, just as you happened to be led.
3 Su muvimani kuwera kwahera muntu yoseri yakalongoziwa na Rohu gwa Mlungu kaweza kutakula, “Yesu kapangiritwi!” Ntambu iraayi muntu yoseri hapeni kawezi kutakula, “Yesu ndo Mtuwa,” Pakalongoziwa ndiri na Rohu Mnanagala.
Therefore I tell you plainly that no one who speaks under the influence of the Spirit of God says “JESUS IS ACCURSED,” and that no one can say “JESUS IS LORD,” except under the influence of the Holy Spirit.
4 Kwana ntambu yingi yingi ya mafupu ga shirohu, kumbiti Rohu yumu hera yakalaviya mafupu aga.
Gifts differ, but the Spirit is the same;
5 Kwana ntambu yingi yingi zya kutendera, kumbiti Mtuwa yakatenderwa ndo yumu hera.
ways of serving differ, yet the Master is the same;
6 Kwana ntambu yingi yingi ya kutenda lihengu, kumbiti Mlungu yumu hera yakatenda mahengu goseri kwa wantu woseri, wapananwa makakala ga kutenda lihengu lyoseri kwa woseri.
results differ, yet the God who brings about every result is in every case the same.
7 Roho Mnanagala kalilanguziya kwa njira zya ntambu yingi yingi kwa kila muntu kwa mota ya woseri.
To each of us there is given spiritual illumination for the general good.
8 Rohu kampanana muntu yumu ujumbi wa luhala na muntu yumonga ujumbi wa malifa ga kuvimana vitwatira, ntambu yakafira Rohu ulaa ayu.
To one is given the power to speak with wisdom through the Spirit; to another the power to speak with knowledge, due to the same Spirit;
9 Rohu ulaa ayu kampanana muntu yumu njimiru na muntu yumonga kapananwa lifupu lya kuponiziya wantu.
to another faith by the same Spirit; to another power to cure diseases by the one Spirit; to another supernatural powers;
10 Rohu Mnanagala kampanana yumu lifupu lya kutenda mauzauza, yumonga kapananwa lifupu lya kuwubwera ujumbi wa Mlungu, yumonga kapananwa lifupu lya uwezu wa kutakula mafupu ga ntambu yingiyingi yagalawiti kwa Rohu na vyavilawiti ndiri kwa Rohu. Kampanana yumonga lifupu lya kutakula kwa luga zyazimanika ndiri na muntu gwingi kapananwa uwezu wa kutakulira shilii shashitakulitwi.
to another the gift of preaching; to another the gift of distinguishing between true and false inspiration; to another varieties of the gift of “tongues”; to another the power to interpret “tongues.”
11 Kumbiti goseri aga ndo mahengu ga Rohu ulaa ulii yumu hera, yakambagulira kila muntu lifupu lya ntambu yingi yingi, ntambu yakafira mweni.
All these result from one and the same Spirit, who distributes his gifts to each individually as he wills.
12 Handa shimba yimu ntambu yaiwera na viwungiru vivuwa, tembera yana viwungiru vivuwa, vitenda nshimba yimu, ndo ntambu yaiwera vilaa kwa Kristu.
For just as the human body is one whole, and yet has many parts, and all its parts, many though they are, form but one body, so it is with the Christ;
13 Toziya twenga, patuwera Twawayawudi ama wantu yawawera ndiri Wayawudi, wamanda ama wantu walekiziwa, twawoseri tubatizwa kwa Rohu yumu mushimba yimu ayi, na twawoseri tupananwa Rohu yumu ayu.
for it was by one Spirit that we were all baptized to form one body, whether Jews or Greeks, slaves or free, and were all imbued with one Spirit.
14 Vilaa nshimba yahera shiwungiru shimu hera, kumbiti iwera na viwungiru vivuwa.
The human body, I repeat, consists not of one part, but of many.
15 Handa ligulu melitakuliti, “Toziya neni naliwoku ndiri, su neni gwa nshimba ndiri,” Hashi, ligulu meliweri ndiri lya nshimba?
If the foot says “Since I am not a hand, I do not belong to the body,” it does not because of that cease to belong to the body.
16 Handa likutu melitakuliti, “Toziya neni nalisu ndiri, su neni gwa nshimba ndiri?” Hashi, likutu meliweri lya nshimba ndiri? Ndala!
Or if the ear says “Since I am not an eye, I do not belong to the body,” it does not because of that cease to belong to the body.
17 Handa nshimba yoseri meiweri lisu, hashi, muntu mekapikaniri ntambu gaa? Handa nshimba yoseri meiweri likutu, muntu mekawezi hashi kunusiya?
If all the body were an eye, where would the hearing be? If it were all hearing, where would the sense of smell be?
18 Kumbiti ntambu yayiwera, Mlungu kavituliti hweri viwungiru vyoseri avi ntambu yingi yingi munshimba, ntambu yakafiriti.
But in fact God has placed each individual part just where he thought fit in the body.
19 Handa viwungiru vyoseri meviweri shiwungiru shimu, nshimba meiweri koshi?
If, however, they all made up only one part, where would the body be?
20 Nakaka kuwera, kwana viwungiru vivuwa, kumbiti nshimba yimu hera.
But in fact, although it has many parts, there is only one body.
21 Su lisu hapeni liwezi kuligambira liwoku, “Neni nukufira ndiri.” Ama mtuwi hapeni guwezi kugagambira magulu, “Nuwafira ndiri mwenga.”
The eye cannot say to the hand “I do not need you,” nor, again, the head to the feet “I do not need you.”
22 Kumbiti pamuhera na hangu, ilanguziya kuwera viwungiru vilii vya nshimba viwoneka legilegi kumbiti vyana mana nentu.
No! Those parts of the body that seem naturally the weaker are indispensable;
23 Na viwungiru vilii vyatulihola kuwera vifiruwa ndiri ligoya likulu, ndo yatuvilola nentu hweri, viwungiru vya nshimba vyaviwoneka ndiri kuwera viherepa nentu, vilolerwa hweri.
and those parts which we deem less honourable we surround with special honour; and our ungraceful parts receive a special grace which our graceful parts do not require.
24 Kumbiti viwungiru vimonga vifira ndiri kulembeziwa. Mlungu mweni kayitula nshimba mumpangu, su kavipanana ligoya ng'anji viwungiru vilii vyavipungukiwitwi ligoya.
Yes, God has so constructed the body – by giving a special honour to the part that lacks it –
25 Su nakuwera ubagula munshimba, kumbiti viwungiru vyoseri vya ntambu yingi yingi vililoleri vyeni kwa vyeni.
As to secure that there should be no disunion in the body, but that the parts should show the same care for one another.
26 Handa shiwungiru shimu pashitendua, su viwungiru vyoseri vyankulitenduwa pamuhera nashu na shiwungiru shimu pashikwiswa, viwungiru vimonga vyoseri vinemelera pamuhera nashu.
If one part suffers, all the others suffer with it, and if one part has honour done to it, all the others share its joy.
27 Su mwawoseri mwenga mwanshimba ya Kristu, kila yumu gwenu kashiwungiru sha nshimba ayi.
Together you are the body of Christ, and individually its parts.
28 Mlungu katula mushipinga sha wantu vyawamjimira Yesu, kwanja wantumintumi, pili wambuyi wakuwi, ntatu wafunda, shakapanu kawatula walii yawawera na lifupu lya kutenda mauzauza, wamonga lifupu lya kuponiziya na kuwatanga wamonga, ama kuwalonguziya womberi na wamonga lifupu lya kutakula luga zyazimanika ndiri.
In the church God has appointed, first, apostles, secondly preachers, thirdly teachers; then he has given supernatural powers, then power to cure diseases, aptness for helping others, capacity to govern, varieties of the gift of “tongues.”
29 Woseri wawera ndiri wantumintumi ama wambuyi wa Mlungu ama wafunda. Na kila muntu ndiri kana makakala ga kutenda mauzauza,
Can everyone be an apostle? Can everyone be a preacher? Can everyone be a teacher? Can everyone have supernatural powers?
30 ama woseri ndiri yawaweza kuponiziya ama kutakula kwa luga zyazimanika ndiri ama kutakulira shilii shashitakulwa.
Can everyone have power to cure diseases? Can everyone speak in “tongues”? Can everyone interpret them?
31 Su mfiri mafupu makulu nentu. Naneni hanuwalanguziyi njira iherepa nentu kuliku zyoseri azi.
Strive for the greater gifts. Yet I can still show you a way beyond all comparison the best.
