1 Kolinitō 14

1 Tuli ki he ʻofa, pea holi ki he ngaahi foaki fakalaumālie, kae lahi pe ke mou kikite.

Pursue love, and desire the spiritual gifts, but especially that you may prophesy.

2 He ko ia ʻoku lea ʻi he lea taʻeʻilo, ʻoku ʻikai lea ia ki he tangata, ka ki he ʻOtua: he ʻoku ʻikai ʻilo ia ʻe ha taha; ka ʻoku lea ʻaki ʻe ia ʻae ngaahi meʻa fufū ʻi he laumālie.

Because he who speaks in a ‘language’ is not speaking to people but to God, since no one understands; in spirit he speaks mysteries.

3 Ka ko ia ʻoku kikite, ʻoku lea ia ki he kakai ke langa hake, mo enginaki, mo fakafiemālie.

But he who prophesies speaks edification and exhortation and comfort to people.

4 Ko ia ʻoku lea ʻi he lea taʻeʻiloa, ʻoku ne langa hake ʻe ia ia; ka ko ia ʻoku kikite, ʻoku ne langa hake ʻae siasi.

The one speaking in a ‘language’ edifies himself, but he who prophesies edifies the congregation.

5 ‌ʻAmusiaange ʻeau ʻoku mou lea kotoa pē ʻi he lea kehekehe, kae lahi pe ke mou kikite: he ʻoku lahi hake ʻaia ʻoku kikite ʻiate ia ʻoku lea ʻi he lea kehekehe, ʻo kapau ʻoku ʻikai ke ne fakamatala, koeʻuhi ke maʻu ai ʻe he siasi ʻae langa hake.

I could wish that you all spoke in ‘languages’, but even more that you might prophesy; because the one prophesying is greater than the one speaking in ‘languages’ (unless he interprets), so that the congregation may receive edification.

6 Pea ko eni, ʻe kāinga, kapau te u ʻalu atu kiate kimoutolu ʻoku ou lea ʻi he lea kehekehe, ko e hā ʻeku ʻaonga kiate kimoutolu, ʻo kapau ʻe ʻikai te u lea kiate kimoutolu ʻi he fakahā, pe ʻi he ʻilo, pe ʻi he kikite, pe ʻi he akonaki?

Now then, brothers, what good will I do you if I come to you speaking in ‘languages’ instead of addressing you with revelation, or with knowledge, or with prophecy, or with teaching?

7 Pea ko e ngaahi meʻa taʻemoʻui ka ʻoku ongo, pe ko ha fangufangu, pe ha haʻape, kapau ʻe ʻikai fai kehekehe ia ʻi he ongo, ʻe ʻilo fēfē pe ko e hā ʻoku ifi, pe ko e hā ʻoku tā?

Take lifeless things like a flute or a harp; if they make no distinction in the notes when they produce sound, how will it be known what is being piped or harped?

8 He kapau ʻoku ongo noa mai ʻae meʻa lea, ko hai te ne teu ia ki he tau?

Also a trumpet; if it gives an indistinct sound, who will prepare for battle?

9 Pea ʻe pehē pe ʻakimoutolu, ʻo kapau ʻe ʻikai te mou lea ʻaki ʻae ʻelelo ʻae lea ʻilongofua, ʻe ʻilo fēfē pe ko e hā ia ʻoku lea ʻaki? He temou lea ki he ʻatā.

So it is with you: if you do not deliver an intelligible message with the ‘language’, how will it be known what is being said? You will just be speaking into the air.

10 Pea neongo ʻoku ai ʻae ngaahi lea kehekehe ʻi māmani, pea ʻikai ha taha taʻehanoʻuhinga,

There are probably a great many kinds of sounds in the world, and none of them is without significance.

11 Ka ʻi he ʻikai te u ʻilo hono ʻuhinga ʻoe lea, teu tatau mo e muli kiate ia ʻoku lea, pea ko e muli kiate au ʻaia ʻoku lea mai.

But if I do not know the force of the sound, I will be a foreigner to the speaker, and he will be a foreigner to me.

12 Pea ke pehē pe ʻakimoutolu, koeʻuhi ko hoʻomou fai feinga ki he ngaahi foaki fakalaumālie, mou kumi ke mou poto hake ʻi hono langa hake ʻoe siasi.

And you too: since you are zealous for spiritual things, aim at the edification of the congregation, that you may all grow.

13 Ko ia ia ʻoku lea ʻi he lea taʻeʻiloa, ke ne kole ʻe ia ke ne fai hono fakamatala.

Therefore the one speaking in a ‘language’ should pray that he may interpret.

14 He kapau ʻoku ou lotu ʻi he lea taʻeʻiloa, ʻoku lotu hoku laumālie, ka ʻoku taʻefua ʻeku ʻilo.

For if I pray in a ‘language’, my spirit prays, but my mind is unfruitful.

15 Pea ka ko ia pea hā? Te u lotu ʻaki ʻae laumālie, pea te u lotu ʻaki ʻae ʻilo foki: teu hiva ʻaki ʻae laumālie, pea teu hiva ʻaki ʻae ʻilo foki.

So what then? I will pray with the spirit, but I will also pray with the mind; I will sing with the spirit, but I will also sing with the mind.

16 Ka ʻikai, pea ka ke ka fakafetaʻi ʻaki ʻae laumālie, ʻe fēfeeʻi ʻene pehē, “ʻEmeni,’ ʻi hoʻo fakafetaʻi, ʻaia ʻoku nofo ʻi he potu ʻoe taʻepoto, he ʻoku ʻikai te ne ʻilo ʻaia ʻoku ke lea ʻaki?

Otherwise, if you bless with the spirit, how will he who occupies the place of the outsider say the “Amen” at your giving of thanks, since he does not know what you are saying?

17 He ko e moʻoni ʻoku ke fakafetaʻi lelei, ka ʻoku ʻikai langa hake ai ha tokotaha.

You, of course, give thanks quite well, but the other is not edified.

18 ‌ʻOku ou fakafetaʻi ki hoku ʻOtua, ʻoku lahi ʻeku lea ʻaki ʻae lea kehekehe ʻiate kimoutolu kotoa pē:

I thank my God speaking in ‘languages’ more than you all,

19 Ka ʻoku lelei kiate au ʻeku lea ʻaki ʻae lea ʻilo ʻe nima pe ʻi he siasi, koeʻuhi ke ako ʻaki ʻae niʻihi, ʻi he lea ʻe mano ʻi he lea taʻeʻiloa.

but in the congregation I would rather speak five words with my understanding, precisely so as to instruct others, than ten thousand words in a ‘language’.

20 ‌ʻE kāinga, ʻoua naʻa mou anga fakatamaiki ʻi he ʻilo: ʻi he anga kovi ke mou tatau mo e valevale, ka mou tangata pe ʻi he ʻilo.

Brothers, stop thinking like children—well, in malice be ‘infants’, but in thinking be adults.

21 Kuo tohi eni ʻi he fono, “ʻOku pehē ʻe he ʻEiki, Te u lea ki he kakai ni ʻaki ʻae kau tangata lea kehe mo e loungutu kehe; ka neongo ia kotoa pē ʻe ʻikai te nau fanongo ai kiate au.”

In the law it stands written: “I will speak to this people in foreign languages and with different ‘lips’, but not even then will they listen to me,” says the Lord.

22 Ko ia ko e ngaahi lea kehekehe ko e fakaʻilonga, ka ʻoku ʻikai kiate kinautolu ʻoku tui, ka kiate kinautolu ʻoku taʻetui: ka ko e kikite ʻoku ʻikai maʻanautolu ʻoku taʻetui, ka kiate kinautolu ʻoku tui.

Therefore the ‘languages’ are for a sign, not to believers but to unbelievers; while prophesying is not for unbelievers but for believers.

23 Ko ia kapau kuo kātoa ʻae siasi ki he potu pe taha, pea lea kotoa pē ʻaki ʻae ngaahi lea kehekehe, pea hū ki [ai ha niʻihi ]ʻoku taʻepoto, pe taʻetui, ʻikai te nau lau kuo mou faha?

So if the whole congregation comes together and all are speaking in ‘languages’, but outsiders or unbelievers come in, will they not say that you are raving?

24 Pea kapau ʻoku kikite kotoa pē, pea hū ki ai ha taha ʻoku taʻetui, pe ha taʻepoto, kuo takitalaʻi kotoa pē ia, kuo fakamaau kotoa pē ia:

But if everyone is prophesying, and an unbeliever or outsider comes in, he is reproved by all, he is examined by all.

25 Pea pehē pe hono fakahā ʻoe ngaahi meʻa fufū ʻa hono loto; pea tō fakafoʻohifo ia ki hono mata, pea hū ki he ʻOtua, ʻo fakahā ko e moʻoni ʻoku ʻiate kinautolu ʻae ʻOtua.

And thus the secrets of his heart are exposed, and so, falling on his face he will worship God, affirming, “Truly God is among you!”

26 Pea ʻoku fēfē, ʻe kāinga? ʻOka mou ka fakataha ʻoku mou taki taha maʻu ha saame, ha akonaki, ha lea kehe, ha fakahā, ha fakamatala. Ke fai kotoa pē ʻae meʻa ke langa hake.

So what goes on, brothers? Whenever you come together, each of you has a psalm, has a teaching, has a ‘language’, has a revelation, has an interpretation. Let all things be done for edification.

27 Kapau ʻoku lea ha taha ʻi he lea taʻeʻiloa, ke fai ʻe he toko ua, pea lahi ʻoka toko tolu, ʻonau lelea taha pe; pea ke fakamatala ʻe ha tokotaha.

If anyone speaks in a ‘language’, let it be two—at the most three—and in turn, and let one interpret.

28 Pea kapau ʻoku ʻikai ha taha ke fakamatala, ke longo pē ia ʻi he siasi; pea tuku ke lea ia kiate ia pe, pea ki he ʻOtua.

But if there is no interpreter, let him keep silent in church; let him speak to himself and to God.

29 Ke lea ʻae kau kikite ʻe toko ua pe toko tolu, pea fakamaau ki ai ʻae niʻihi.

Let two or three prophets speak, and let the others evaluate.

30 Kapau ʻoku fakaʻilo ha meʻa ki ha tokotaha ʻoku nofo ofi, ke longo pē ʻae ʻuluaki.

But if another who is sitting by receives a revelation, the first should stop speaking.

31 He te mou kikite hokohoko kotoa pē, koeʻuhi ke akonekina kotoa pē, pea ke fakafiemālieʻi kotoa pē.

For you can all prophesy one by one, so that all may learn and all may be encouraged.

32 He ko e ngaahi laumālie ʻoe kau kikite, ʻoku faʻa puleʻi ʻe he kau kikite.

Yes, spirits of prophets are subordinate to prophets.

33 He ʻoku ʻikai mei he ʻOtua ʻae maveuveu, ka ko e melino, ʻo hangē ko ia ʻoku ʻi he ngaahi siasi kotoa pē ʻoe kakai māʻoniʻoni.

Further, God is not a God of disorder but of peace. As in all the congregations of the saints,

34 Ke longo pē homou kau fefine ʻi he ngaahi siasi: he ʻoku ʻikai ngofua kiate kinautolu ke lea: ka ke nau anganofo, ʻo hangē foki ko e tala ʻe he fono.

your wives should keep silent in the assemblies, for they are not permitted to speak, but to be in subordination, as the law also says.

35 Pea kapau te nau fie ʻilo ha meʻa, ke nau fehuʻi ki honau husepāniti ʻi ʻapi: he ko e meʻa fakamā ke lea ʻae fefine ʻi he siasi.

If they want to learn about something, let them ask their own husbands at home, for it is shameful for women to speak in church.

36 He ko e moʻoni naʻe haʻu ʻae folofola ʻae ʻOtua meiate kimoutolu? Pe naʻe hoko atu ia kiate kimoutolu pe?

Or was it from you that the Word of God went forth? Or was it only to you that it came?

37 Kapau ʻoku mahalo ʻe ha taha ko e palōfita ia, pe ko e fakalaumālie, tuku ke fakahā ʻe ia, ko e ngaahi meʻa ʻoku ou tohi atu kiate kimoutolu, ko e ngaahi fekau ia ʻae ʻEiki.

If anyone thinks that he is a prophet or spiritual, let him acknowledge that the things I write to you are the Lord's commands.

38 Pea kapau ʻoku ai ha taha ʻoku taʻeʻilo, ke ʻiate ia pe ʻene taʻeʻilo.

But if anyone is ignorant, let him remain so.

39 Ko ia, ʻe kāinga, mou holi ke mou kikite, pea ʻoua naʻa taʻofi ʻae lea ʻaki ʻae lea kehekehe.

So then, brothers, seek to prophesy, and do not forbid to speak in ‘languages’.

40 Ka ke fai ʻae ngaahi meʻa kotoa pē ke matamatalelei, pea fai hokohoko lelei pe.

Let all things be done properly and in order.