Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 3: Lugha na Tafsiri ya LughaThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 3: Tongues and Interpretation

Mstari MkuuKey Verse

"Maana yeye anenaye kwa lugha hanenei watu, bali Mungu; kwa kuwa hapana asikiaye; lakini kwa roho anena siri." (1 Wakorintho 14:2, SUV)"For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries." (1 Corinthians 14:2, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kutofautisha matumizi matatu ya lugha katika Agano Jipya: ishara ya ubatizo katika Roho, maombi ya faragha, na karama ya hadharani pamoja na tafsiri.1. Distinguish three uses of tongues in the New Testament: the sign of Spirit baptism, private prayer, and the public gift with interpretation.

2. Kueleza kile Paulo anachofundisha juu ya thamani ya lugha na juu ya mipaka yake katika 1 Wakorintho 14.2. Explain what Paul teaches about the value of tongues and about their limits in 1 Corinthians 14.

3. Kueleza karama ya tafsiri na kusema inavyotofautiana na kutafsiri lugha (translation).3. Describe the gift of interpretation and state how it differs from translation.

4. Kutoa kanuni ambazo Paulo anaweka kwa lugha katika kusanyiko na kuzitumia kwenye ibada.4. Give the rules Paul sets for tongues in the assembly and apply them to a service.

5. Kutaja pingamizi kuu dhidi ya lugha, pamoja na hoja ya kukoma kwa karama, na kutoa jibu la Kipentekoste.5. State the main objections to tongues, including the cessationist argument, and give the Pentecostal answer.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kawaida, kwa ajili ya wanafunzi wanaoyashiriki. Ni ya kihafidhina na ya kiutatu (Utatu Mtakatifu). Tunaamini kwamba kunena kwa lugha ni karama ya Roho inayoendelea kanisani leo. Wakristo wengine waaminifu hawakubaliani, na tunaeleza mawazo yao kwa haki kabla ya kujibu. Kozi ya 2, Vipindi vya 4 na 5, tayari husoma ubatizo katika Roho na fundisho la ushahidi wa awali, na Kozi ya 1 inasimulia historia. Kipindi hiki hakirudii masomo hayo. Kinauliza swali la vitendo: Biblia inafundisha nini juu ya jinsi lugha na tafsiri zinavyofanya kazi, na mchungaji aongozeje kanisa linalozitumia?This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We believe that speaking in tongues is a gift of the Spirit that continues in the church today. Other faithful Christians disagree, and we state their views fairly before we answer. Course 2, Units 4 and 5, already study Spirit baptism and the doctrine of initial evidence, and Course 1 tells the history. This unit does not repeat those studies. It asks a practical question: what does the Bible teach about how tongues and interpretation work, and how should a pastor lead a church that practices them?

Matumizi Matatu ya LughaThree Uses of Tongues

Mkanganyiko wa kawaida hutokea kwa sababu watu husema juu ya "lugha" kana kwamba Biblia inamaanisha kitu kimoja tu. Usomaji wa uangalifu unaonyesha matumizi matatu, na mchungaji anayeona tofauti hiyo anaweza kujibu maswali mengi.A common confusion arises because people speak of "tongues" as if the Bible meant only one thing. A careful reading shows three uses, and a pastor who sees the difference can answer many questions.

1. Lugha kama ishara ya ubatizo katika Roho. Katika Matendo, lugha huambatana na kuja kwa Roho juu ya makundi ya waumini. "Wakajazwa wote Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Nyumbani kwa Kornelio, waumini Wayahudi waliwasikia Wamataifa "wakinena kwa lugha na kumtukuza Mungu" (Matendo 10:46). Efeso, "Roho Mtakatifu akawajilia, wakawa wakinena kwa lugha na kutabiri" (Matendo 19:6). Mapokeo yetu yanafundisha kwamba lugha ni ushahidi wa awali wa ubatizo katika Roho. Hoja ya hili ilitolewa katika Kozi ya 2, Kipindi cha 5, na hatuirudii.1. Tongues as the sign of Spirit baptism. In Acts, tongues accompany the coming of the Spirit on groups of believers. "And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). At the house of Cornelius, the Jewish believers heard the Gentiles "speak with tongues and magnify God" (Acts 10:46). At Ephesus, "the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6). Our tradition teaches that tongues are the initial evidence of Spirit baptism. The case for this was made in Course 2, Unit 5, and we do not repeat it.

2. Lugha kama maombi na sifa za faragha. Katika 1 Wakorintho 14, Paulo anasema juu ya mtu anayenena kwa lugha "hanenei watu, bali Mungu" (14:2). Anasema, "Anenaye kwa lugha hujijenga mwenyewe" (14:4). Kisha anaongeza, "Nitaomba kwa roho, tena nitaomba kwa akili pia; nitaimba kwa roho, tena nitaimba kwa akili pia" (14:15). Anamshukuru Mungu kwamba yeye ananena kwa lugha kuliko Wakorintho wote (14:18). Paulo anaichukulia lugha kama sehemu ya kawaida ya maisha yake ya ibada ya faragha. Wapentekoste wengi pia wanaunganisha hili na Warumi 8:26, ambapo Roho hutusaidia katika udhaifu wetu na kutuombea kwa kuugua kusikoweza kutamkwa. Kama Paulo ana lugha akilini katika mstari huo linajadiliwa, kwa hiyo tunaitumia kwa tahadhari.2. Tongues as private prayer and praise. In 1 Corinthians 14, Paul speaks of a person who speaks in a tongue "not to men but to God" (14:2). He says, "He who speaks in a tongue edifies himself" (14:4). He then adds, "I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding" (14:15). He thanks God that he speaks in tongues more than all the Corinthians (14:18). Paul treats tongues as a normal part of his own devotional life. Many Pentecostals also connect this with Romans 8:26, where the Spirit helps our weakness and intercedes with groanings too deep for words. Whether Paul has tongues in mind in that verse is debated, so we use it with care.

3. Lugha kama karama kwa kusanyiko, pamoja na tafsiri. Katika 1 Wakorintho 12:10 Paulo anaorodhesha "aina za lugha" na "tafsiri za lugha" miongoni mwa dhihirisho la Roho. Katika kanisa lililokusanyika, ujumbe kwa lugha unapaswa kutafsiriwa ili wote wajengwe (14:5, 27-28). Hii ndiyo matumizi yanayohitaji utaratibu mwingi zaidi na hekima nyingi zaidi ya kichungaji.3. Tongues as a gift for the assembly, with interpretation. In 1 Corinthians 12:10 Paul lists "different kinds of tongues" and "the interpretation of tongues" among the manifestations of the Spirit. In the gathered church, a message in tongues is to be interpreted so that all may be built up (14:5, 27-28). This is the use that needs the most order and the most pastoral wisdom.

Paulo anauliza, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30). Swali hilo linatarajia jibu hapana, na mazingira yake ni karama ya hadharani kanisani. Wapentekoste wanalisoma kama swali juu ya karama katika kusanyiko. Si kila mtu ana huduma ya hadharani ya lugha pamoja na tafsiri, ingawa kila mwamini anaweza kupokea lugha kama Roho anavyojalia kutamka katika ubatizo katika Roho. Wainjilisti wengine wanasoma swali hilo kwa njia tofauti. Tunatoa sababu zetu katika Kozi ya 2.Paul asks, "Do all speak with tongues?" (1 Corinthians 12:30). The question expects the answer no, and the context is the public gift in the church. Pentecostals read this as a question about the gifts in the assembly. Not everyone has the public ministry of tongues with interpretation, while every believer may receive tongues as the Spirit gives utterance in Spirit baptism. Some evangelicals read the question differently. We present our reasons in Course 2.

Lugha ni Nini?What Are Tongues?

Lugha zinazojulikana na lugha zisizojulikanaKnown languages and unknown tongues

Siku ya Pentekoste umati ulishangaa kwa sababu kila mtu aliwasikia wanafunzi wakinena kwa lugha yake mwenyewe (Matendo 2:6-8). Hili linaonyesha kwamba Roho anaweza kuwapa waumini lugha ambayo hawakuwahi kujifunza. Hata hivyo, katika 1 Wakorintho 14 Paulo anasema "hapana asikiaye" (14:2), na ujumbe kwa lugha unahitaji tafsiri. Paulo pia anaandika, "Nijaponena kwa lugha za wanadamu na za malaika" (1 Wakorintho 13:1). Wanafunzi wa Kipentekoste wana maoni tofauti juu ya kama lugha za 1 Wakorintho daima ni lugha za kibinadamu, au wakati mwingine zinaweza kuwa usemi wa mbinguni au wa kiroho. Biblia haitutaki tulitatue swali hilo. Kwa hali zote mbili, mnenaji haelewi maneno kwa akili yake, na Roho ndiye anayetoa usemi.At Pentecost the crowd was amazed because each person heard the disciples speaking in his own language (Acts 2:6-8). This shows that the Spirit may give believers a language they have never learned. In 1 Corinthians 14, however, Paul says "no one understands him" (14:2), and a message in tongues needs interpretation. Paul also writes, "Though I speak with the tongues of men and of angels" (1 Corinthians 13:1). Pentecostal students hold different views on whether the tongues of 1 Corinthians are always human languages, or may sometimes be a heavenly or spiritual speech. The Bible does not require us to settle the question. In both cases the speaker does not understand the words with his mind, and the Spirit gives the utterance.

Kwa miaka mingi, wasomi wengine wamechunguza sauti za lugha na kusema kwamba hazionekani kama lugha za asili. Tunajibu kwamba Maandiko, si isimu, hutuambia karama hiyo ni nini. Utafiti wa kisayansi unaweza kueleza sauti. Hauwezi kuonyesha kama Roho anafanya kazi, na hauwezi kuwa kipimo cha mwisho.Over the years, some scholars have studied the sounds of tongues and have said that they do not look like natural languages. We reply that Scripture, not linguistics, tells us what the gift is. A scientific study may describe the sounds. It cannot show whether the Spirit is at work, and it cannot be the final test.

Thamani ya lughaThe value of tongues

Paulo hadharau lugha. Anasema "Napenda ninyi nyote mnene kwa lugha" (14:5), na "msizuie kunena kwa lugha" (14:39). Anathamini lugha kwa kujijenga, kwa maombi na sifa, na kwa kuwabariki wengine zinapotafsiriwa. Waumini wa Kipentekoste mara nyingi wanaripoti kwamba kuomba kwa lugha huimarisha maisha yao ya ibada, huwafanya wawe makini zaidi kwa Roho, na huwasaidia kuomba wasipojua cha kusema. Tunapokea ushuhuda huu kwa shukrani, lakini pia tunakumbuka kwamba hisia si uthibitisho, na kwamba karama ni kwa ajili ya huduma na si kwa ajili ya kiburi.Paul does not despise tongues. He says "I wish you all spoke with tongues" (14:5), and "do not forbid to speak with tongues" (14:39). He values tongues for self-edification, for prayer and praise, and for blessing others when interpreted. Pentecostal believers often report that praying in tongues strengthens their devotional life, makes them more sensitive to the Spirit, and helps them pray when they do not know what to say. We receive this witness with thanks, but we also remember that feelings are not proof, and that the gift is for service and not for pride.

Kikomo cha lughaThe limit of tongues

Paulo pia anafundisha mipaka. "Anenaye kwa lugha hujijenga mwenyewe; bali yeye anenaye kwa unabii analijenga kanisa" (14:4). Kanisani anapendelea usemi ulio wazi: "afadhali kunena maneno matano kwa akili yangu, nipate kuwafundisha na wengine, kuliko kunena maneno elfu kumi kwa lugha" (14:19). Hii si kukataa lugha. Ni kanuni ya upendo. Swali katika kusanyiko si "Ninahisi nini?" bali "Nani anasaidiwa?"Paul also teaches limits. "He who speaks in a tongue edifies himself, but he who prophesies edifies the church" (14:4). In the church he prefers clear speech: "yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue" (14:19). This is not a rejection of tongues. It is a rule of love. The question in the assembly is not "What do I feel?" but "Who is helped?"

Karama ya TafsiriThe Gift of Interpretation

Ujumbe kwa lugha unapotolewa katika kusanyiko, Paulo anasema mtu atafsiri (14:13, 27). Mtu anayenena kwa lugha anaambiwa aombe apate kutafsiri (14:13), kwa hiyo mtu mmoja anaweza kuwa na karama zote mbili.When a message in tongues is given in the assembly, Paul says someone should interpret (14:13, 27). A person who speaks in a tongue is told to pray that he may interpret (14:13), so one person may have both gifts.

Tafsiri si sawa na kutafsiri lugha (translation). Mtafsiri wa lugha hufanya kazi kutoka lugha inayojulikana na kutoa kila neno. Yule atafsiriye karama hii hupokea kutoka kwa Roho maana ya ujumbe. Tafsiri inaweza kuwa fupi au ndefu kuliko usemi huo, na inaweza isifuate neno kwa neno. Paulo anasema kwamba lugha pamoja na tafsiri ina thamani ile ile ya unabii: "yeye atabiriye ni mkuu kuliko yeye anenaye kwa lugha, isipokuwa kama yeye anafasiri ili kanisa lipate kujengwa" (14:5). Kwa vitendo, tafsiri kwa kawaida ni ujumbe wa sifa, wa kutia moyo au wa maombi kwa Mungu, au maneno yaliyo karibu na unabii. Kwa sababu hiyo, hupimwa kwa njia ile ile kama unabii, ambao Kipindi cha 4 kitaufundisha.Interpretation is not the same as translation. A translator works from a known language and renders each word. The one who interprets receives from the Spirit the meaning of the message. The interpretation may be shorter or longer than the utterance, and it may not follow word for word. Paul says that tongues with interpretation have the same value as prophecy: "he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification" (14:5). In practice, interpretations are usually messages of praise, encouragement or prayer to God, or words that are close to prophecy. For this reason, they are weighed in the same way as prophecy, which Unit 4 will study.

Neno kwa makanisa yenye lugha mbili ni la manufaa. Katika makutaniko yetu mengi, mgeni anaweza kuzungumza Kihispania, Kiingereza, au lugha ya wenyeji, na mchungaji anaweza kujaribiwa kuichukulia tafsiri ya karama kama tafsiri ya lugha. Ni afadhali kulifundisha kusanyiko wazi kwamba mkalimani wa kibinadamu hutafsiri mahubiri kutoka lugha moja hadi nyingine, na kwamba mtu mwenye karama ya tafsiri hutoa maana ya usemi wa lugha. Yote mawili ni ya thamani, na yasichanganywe.A word to bilingual churches is useful. In many of our congregations, a visitor may speak Spanish, English, or an indigenous language, and the pastor may be tempted to treat interpretation as language translation. It is better to teach the congregation clearly that a human translator renders a sermon from one language to another, and that a person with the gift of interpretation gives the meaning of an utterance in tongues. Both are valuable, and they should not be mixed.

Kanuni za Paulo kwa KusanyikoPaul's Rules for the Assembly

Katika 1 Wakorintho 14:26-33, Paulo anatoa kanuni za vitendo.In 1 Corinthians 14:26-33, Paul gives practical rules.

1. Kila kitu lazima kijenge (14:26). Kanisa linapokutana, kila mmoja anaweza kuwa na zaburi, mafundisho, lugha, ufunuo, tafsiri. Yote lazima yafanywe kwa kulijenga kanisa.1. Everything must edify (14:26). When the church comes together, each one may have a psalm, a teaching, a tongue, a revelation, an interpretation. All must be done for the strengthening of the church.

2. Wawili, au wasiozidi watatu, wanene kwa lugha, kila mmoja kwa zamu (14:27).2. Two or at most three may speak in a tongue, and each in turn (14:27).

3. Lazima mtu atafsiri. Kama hakuna mtafsiri, mnenaji anyamaze kanisani na anene na nafsi yake na Mungu (14:28).3. Someone must interpret. If there is no interpreter, the speaker is to keep silent in the church and speak to himself and to God (14:28).

4. Manabii nao wanene kwa zamu, na wengine wapime wanayoyasema (14:29-32).4. The prophets also speak in turn, and the others weigh what is said (14:29-32).

5. Mnenaji hujitawala. "Roho za manabii huwatii manabii" (14:32). Roho haondoi kujitawala, na kwa hiyo hakuna anayeweza kusema, "Sikuweza kujizuia."5. The speaker keeps control. "The spirits of the prophets are subject to the prophets" (14:32). The Spirit does not take away self-control, and so no one can say, "I could not help it."

6. Sababu ni tabia ya Mungu: "Maana Mungu si Mungu wa machafuko, bali wa amani, kama katika makanisa yote ya watakatifu" (14:33).6. The reason is God's character: "For God is not the author of confusion but of peace, as in all the churches of the saints" (14:33).

Paulo anamalizia kwa mistari ambayo mchungaji anapaswa kuijua kwa moyo: "Kwa hiyo, ndugu zangu, takeni sana kutabiri, wala msizuie kunena kwa lugha. Lakini yote yafanyike kwa adabu na kwa utaratibu" (14:39-40). Amri hizo mbili zinasimama pamoja. Kanisa linalokataza lugha linavunja ya kwanza. Kanisa linaloruhusu machafuko linavunja ya pili.Paul ends with the verses a pastor should know by heart: "Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order" (14:39-40). The two commands stand side by side. A church that forbids tongues disobeys the first. A church that allows disorder disobeys the second.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Lugha zimekomaObjection 1: Tongues have ceased

Wanaoamini kukoma kwa karama wanahoji kwamba lugha zilikuwa ishara kwa kipindi cha mitume. B. B. Warfield alifundisha hili katika Counterfeit Miracles (1918). Wengine pia wanataja kauli ya Paulo kwamba lugha "zitakoma" (13:8), na nukuu yake kutoka Isaya kwamba lugha ni "ishara, si kwa wale waaminio, bali kwa wale wasioamini" (14:22), na kuhitimisha kwamba ishara hiyo ilikusudiwa Israeli wasioamini wakati wa kuanzishwa kwa kanisa.Cessationists argue that tongues were a sign for the apostolic age. B. B. Warfield taught this in Counterfeit Miracles (1918). Some also point to Paul's statement that tongues "will cease" (13:8), and to his quotation from Isaiah that tongues are "a sign, not to those who believe but to unbelievers" (14:22), and conclude that the sign was meant for unbelieving Israel at the founding of the church.

Jibu letu. Tunalichukulia kwa uzito wasiwasi wa Warfield, na hatudai kwamba lugha huongeza Maandiko. Lakini andiko la 1 Wakorintho 13:8-10 linasema lugha zitakoma "ile iliyo kamilifu itakapokuja." Tunaelewa hili kumaanisha kurudi kwa Kristo, tutakapoona uso kwa uso, na tumetoa sababu katika Kozi ya 1, Kipindi cha 1. Kifungu hicho hicho cha 1 Wakorintho 14 kinachoita lugha ishara kwa wasioamini pia kinaliamuru kanisa kuzitumia kwa utaratibu na kinasema Paulo mwenyewe anafanya hivyo. Paulo hasemi kwamba karama ingekoma kabla ya Kristo kurudi. Ishara kwa wasioamini pia inapatana na kinachotokea leo mgeni anapoguswa kwa kusikia sifa za Roho, ingawa Paulo pia anaonya kwamba wageni wanaweza kudhani kanisa ni wazimu ikiwa wote watanena kwa lugha bila utaratibu (14:23).Our answer. We take Warfield's concern seriously, and we do not claim that tongues add to Scripture. But the text of 1 Corinthians 13:8-10 says tongues will cease when "that which is perfect has come." We understand this to mean the return of Christ, when we shall see face to face, and we have given the reasons in Course 1, Unit 1. The same passage in 1 Corinthians 14 that calls tongues a sign for unbelievers also commands the church to use them with order and says Paul does it himself. Paul does not say the gift would stop before Christ returns. A sign for unbelievers also fits what happens today when an outsider is moved by hearing the Spirit's praise, though Paul also warns that outsiders might think the church mad if all speak in tongues without order (14:23).

Pingamizi la 2: Lugha ni hisia tu au tabia iliyojifunzwaObjection 2: Tongues are only emotion or learned behavior

Wakosoaji wengine wanasema kwamba lugha za siku hizi ni kuiga kulikojifunzwa au kutoa hisia. Ukosoaji huu wakati mwingine ni wa haki, na mchungaji anapaswa kuwa mkweli juu yake. Katika makanisa mengine watu hushinikizwa kutoa lugha au hufundishwa mbinu ya "kuzipata."Some critics say that modern tongues are learned imitation or emotional release. This criticism is sometimes just, and a pastor should be honest about it. In some churches people are pressed to produce tongues or are taught a method to "get" them.

Jibu letu. Matumizi mabaya hayafutilii mbali karama. Roho ndiye atoaye usemi (Matendo 2:4); juhudi za binadamu haziutoi. Hatupaswi kumshinikiza yeyote, na hatupaswi kumwambia mtafutaji kwamba ameshindwa. Yesu alisema kwamba Baba huwapa Roho Mtakatifu wale wamwombao (Luka 11:13). Tunawaalika watu waombe, waamini, na wajisalimishe, na tunamwachia Mungu kazi. Pia tunajaribu tunda: kazi ya kweli ya Roho huleta upendo kwa Kristo, utii kwa Maandiko, na unyenyekevu. Kipindi cha 8 kitazungumzia kupambanua kwa undani zaidi.Our answer. Abuse does not cancel the gift. The Spirit gives the utterance (Acts 2:4); human effort does not produce it. We should not pressure anyone, and we should not tell a seeker that he has failed. Jesus said that the Father gives the Holy Spirit to those who ask Him (Luke 11:13). We invite people to ask, to believe, and to yield, and we leave the work to God. We also test the fruit: a genuine work of the Spirit leads to love for Christ, obedience to Scripture, and humility. Unit 8 will discuss discernment more fully.

Pingamizi la 3: Lugha hugawanya kanisaObjection 3: Tongues divide the church

Pingamizi hili ni zito. Korintho yenyewe iligawanyika juu ya karama, na makanisa mengi yameumizwa na madai kwamba watu wenye lugha ni wa kiroho zaidi kuliko wengine.This objection is serious. Corinth itself was divided over gifts, and many churches have been hurt by claims that people with tongues are more spiritual than others.

Jibu letu. Dawa ya Paulo si kuondoa lugha bali kuziweka chini ya upendo, utaratibu na faida ya wote. Mwili wa Kristo unajumuisha wale wanaonena kwa lugha na wale wasionena. Hatusemi kwamba mwamini asiye na lugha amepotea, au ni duni, au anapendwa na Mungu kidogo. Tunafundisha tunachokiona katika Maandiko na tunawaalika wote wakitafute, na tunabaki mezani pamoja na ndugu na dada wanaosoma vifungu hivi kwa njia tofauti.Our answer. Paul's remedy is not to remove tongues but to place them under love, order and the profit of all. The body of Christ includes those who speak in tongues and those who do not. We do not say that a believer without tongues is lost, or inferior, or less loved by God. We teach what we find in Scripture and invite all to seek it, and we remain at the table with brothers and sisters who read these passages differently.

Matumizi ya KichungajiPastoral Application

Wakati wa ibada ya Jumapili katika kanisa dogo, mwanamke anasimama na kunena kwa lugha kwa sauti kubwa. Baada yake, mwanamume mwingine anafanya hivyo. Mtu wa tatu anaanza kabla wa pili hajamaliza. Hakuna anayetafsiri. Wanandoa wageni kutoka kanisa lingine wanaonekana kutostarehe. Mchungaji anafikiri, "Je, niwazuie? Nikifanya hivyo, je, namzuia Roho?"During the Sunday service in a small church, a woman stands and speaks loudly in tongues. After her, another man does the same. A third person begins before the second has finished. No one interprets. A visiting couple from another church look uncomfortable. The pastor thinks, "Do I stop them? If I do, am I forbidding the Spirit?"

Anakumbuka 1 Wakorintho 14. Baadaye, hamwaibishi yeyote mbele ya kusanyiko. Anakutana kibinafsi na watu waliohusika, kwa upole, akiwa na Maandiko wazi. Anaeleza kanuni tatu za Paulo: wasiozidi watatu, kila mmoja kwa zamu, na mtafsiri au ukimya.He remembers 1 Corinthians 14. Afterward, he does not shame anyone before the congregation. He meets privately with the people involved, with kindness, and with Scripture open. He explains Paul's three rules: no more than three, each in turn, and an interpreter or silence.

Kisha anafundisha kanisa zima mfululizo mfupi juu ya 1 Wakorintho 12 hadi 14, ili utaratibu ueleweke na usilazimishwe tu. Anawaambia kwamba machafuko hayamheshimu Roho, na kwamba ukimya wakati hakuna tafsiri ni utii kwa Maandiko.Then he teaches the whole church a short series on 1 Corinthians 12 to 14, so that the order is understood and not just imposed. He tells them that disorder does not honor the Spirit, and that silence when there is no interpretation is itself obedience to Scripture.

Katika ibada zinazofuata, anamwalika kwa upole mshiriki aliyekomaa kutafsiri inapowezekana, na yuko tayari kusema, "Tumngojee Bwana," wakati hakuna tafsiri inayokuja. Pia anazungumza na wale wanandoa wageni baada ya ibada, anawashukuru kwa kuja, na kueleza kile kanisa linachoamini na kwa nini. Huenda hawakubaliani, lakini wataona kwamba kanisa linajaribu kuifuata Biblia.In the next services, he gently invites a mature member to interpret when possible, and he is ready to say, "Let us wait on the Lord," when no interpretation comes. He also speaks to the visiting couple after the service, thanks them for coming, and explains what the church believes and why. They may not agree, but they will see that the church tries to follow the Bible.

MuhtasariSummary

Agano Jipya linaonyesha matumizi matatu ya lugha: ishara ya ubatizo katika Roho katika Matendo, maombi na sifa za faragha kama katika 1 Wakorintho 14, na karama ya hadharani pamoja na tafsiri. Paulo anathamini lugha, anazitumia, na hazizuii. Pia anafundisha kwamba kanisani, usemi ulio wazi na tafsiri ni muhimu zaidi, kwa sababu lengo ni kuwajenga wengine. Tafsiri inatoa maana ya usemi na si tafsiri ya neno kwa neno. Kanuni za Paulo zinataka wasiozidi wawili au watatu wanene kwa zamu, mtafsiri awepo au mnenaji anyamaze, na mnenaji ajitawale, kwa sababu Mungu ni Mungu wa amani. Tunajibu yule anayeamini kukoma kwa karama, mwenye mashaka, na mkosoaji wa mgawanyiko kutoka kwenye andiko, na tunashikilia imani zetu kwa unyenyekevu na upendo.The New Testament shows three uses of tongues: the sign of Spirit baptism in Acts, private prayer and praise as in 1 Corinthians 14, and the public gift with interpretation. Paul values tongues, practices them, and does not forbid them. He also teaches that in the church, clear speech and interpretation matter more, because the aim is the building up of others. Interpretation gives the meaning of the utterance and is not word-for-word translation. Paul's rules require that no more than two or three speak in turn, that an interpreter be present or the speaker be silent, and that the speaker keep self-control, because God is a God of peace. We answer the cessationist, the skeptic and the critic of division from the text, and we hold our convictions with humility and love.

Usomaji ZaidiFurther Reading

• Gordon D. Fee, God's Empowering Presence (1994) (Uwepo wa Mungu Unaowezesha).• Gordon D. Fee, God's Empowering Presence (1994).

• Max Turner, The Holy Spirit and Spiritual Gifts (1996) (Roho Mtakatifu na Karama za Roho).• Max Turner, The Holy Spirit and Spiritual Gifts (1996).

• Wayne Grudem, mhariri, Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni kwa Leo? Maoni Manne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

• Jack Deere, Surprised by the Power of the Spirit (1993) (Kushangazwa na Nguvu za Roho).• Jack Deere, Surprised by the Power of the Spirit (1993).

• B. B. Warfield, Counterfeit Miracles (1918) (Miujiza ya Bandia), hoja ya kukoma kwa karama.• B. B. Warfield, Counterfeit Miracles (1918), a cessationist argument.

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