Ugalantiyawa 4
1 Ndin bellu nenge andi unan gadue gonari, na adi ugan nin kucin ba, andi amere unan nimone vat.
My point is this — As long as the heir is under age, there is no difference between him and a slave, though he is master of the whole estate.
2 Vat nani adi nacara na nan yenju nin na nan dortu ninghe uduru kubi kongo na ucife na ceo.
He is subject to the control of guardians and stewards, during the period for which his father has power to appoint them.
3 Arike wang nanere kubi kongo na tiwadi infitu, iwa min nari nan nya licin nadu in yï.
And so is it with us; when we were under age, as it were, we were slaves to the puerile teaching of this world;
4 Nani na kubi wa dak dert Kutellẹ tọ Gono me, unuzu kitin wanni, kumatt nan nyan duka.
but, when the full time came, God sent his Son — born a woman’s child, born subject to Law —
5 Anan se utucu nale na iwa di nan nyan duka, tinan se useru lisosin nafo nono.
To ransom those who were subject to Law, so that we might take our position as sons.
6 Bara na anung nonari, Kutellẹ na tü nin Ruhunin Gono me nan nya nibinayi bite, ule na udin yicu ''Abba Ucif.''
And it is because you are sons that God sent into our hearts the Spirit of his Son, with the cry — ‘Abba, our Father.’
7 Bari nani, na udi kucin ba, uso gono, andi udi gono, uso fe unan gaduari unuzu Kutellẹ.
You, therefore, are no longer a slave, but a son; and, if a son, then an heir also, by God’s appointment.
8 A idutu, na iwadi isa yinno Kutellẹ ba, iwa din licin na lenge na iwa di atellẹ ba sam. Nene na iyinno Kutellẹ.
Yet formerly, in your ignorance of God, you became slaves to ‘gods’ which were no gods.
9 Nene na iyinno Kutellẹ, sa negene na Kutellẹ yiru minu, in yaghari nta idin kpilzunu tuyung kiti nimon ile na idi (anfaniba) ba? Idi nin su ikuru i kpilin licin tutungha?
But now that you have found God — or, rather, have been found by him — how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?
10 Idin dortu among ayiri na ina fere, iceo likot tipui tipese, kubi, nin nakus.
You are scrupulous in keeping Days and Months and Seasons and Years!
11 In din lanzu fiu nin ghinu, in din lanzu nfong fiu bara uwa da so nafo ndi su katuwa nan ghinu hem.
You make me fear that the labour which I have spent on you may have been wasted.
12 Ndi minu kucukus linuana, yitan nafo meng, nafo nameng wang nso nafo anughe. Na ina tanni ba,
I entreat you, Brothers, to become like me, as I became like you. You have never done me any wrong.
13 iyiru bara udiru kayiri kidowo nwa su minu ulirun tucu nin kubie na nwa cizin.
You remember that it was owing to bodily infirmity that on the first occasion I told you the Good News.
14 Ile imon nan ina so ujaraba kiti mine unuzu liti ning na ina yassu ba, ana ina niari ba, vat nin nani ina na serui nafo gono kadura Kutellẹ, sa nafo ima seru Kristi Yisa ku.
And as for what must have tried you in my condition, it did not inspire you with scorn or disgust, but you welcomed me as if I had been an angel of God — or Christ Jesus himself!
15 Ani, nene liburi libo mine din we? Bara meng bellin minu fo useri iwa kaluzu ijiji mine wang inayi.
What has become then, of your blessings? For I can bear witness that, had it been possible, you would have torn out your eyes and given them to me!
16 Ani nene in ni so udon nivira mins bara na in bellin minu kidegengha?
Am I to think, then, that I have become your enemy by telling you the truth?
17 Inughe na pizuru minu kang a na nimon icine ba. Idi nin su ikosu minu nan mi inan dofino nani.
Certain people are seeking your favour, but with no honourable object. No, indeed, they want to isolate you, so that you will have to seek their favour.
18 Ucaun iyita nin nayi asheu nin likaea kiti nimon icine ko kome kubi na macas meng wa di kiti mine ba.
It is always honourable to have your favour sought in an honourable cause, and not only when I am with you, my dear children —
19 Nono nin nibebene, ndin niu nin piu nin pazaza bara anughe tutung, sei Kristi nse lisosin nan nya mine!
You for whom I am again enduring a mother’s pains, till a likeness to Christ shall have been formed in you.
20 Ndi nin su nwa yitu ku ligowe nan ghinu kikane nene nkpilla liwui nighe, bara kibinayi nighe non ni ghinu ba.
But I could wish to be with you now and speak in a different tone, for I am perplexed about you.
21 Bellen ni anung na idin pizuru uyitu nan nya nduka, na ilanza imon ile na uduken belle ba?
Tell me, you who want to be still subject to Law — Why do not you listen to the Law?
22 Nafo na iyerte di au Ibrahim wadi nin nono niba, kirum kitin wani katuwa ngame a kirum kitin wani nilugma.
Scripture says that Abraham had two sons, one the child of the slave-woman and the other the child of the free woman.
23 Vat nin woro kin wani kata kilare iwa maru kinin nan nya kidowo, a kinin kin qani nilugme iwa maru kinin unuzu likawali.
But the child of the slave-woman was born in the course of nature, while the child of the free woman was born in fulfilment of a promise.
24 Ullenge ulirue kuyeli nimon ibari na iwasa ipuno ining kanang. Awani alele abe masin uchiwu nliru ubari, kirum unuzu likup in Sinai. Ulele mara nono licin. ule na amere Hajaratu.
This story may be taken as an allegory. The women stand for two Covenants. One Covenant, given from Mount Sinai, produces a race of slaves and is represented by Hagar
25 Nengene Hajaratu likup in Sinai yari in Arabiya linnare so nafo Urshalime kitimone, adi nan nya licin nin nono me.
(The word Hagar meaning in Arabia Mount Sinai) and it ranks with the Jerusalem of to-day, for she and her children are in slavery.
26 Nani uni Urshalima ulenge na udi kitene kani na udi licin ba, unnare una bite.
But the Jerusalem above is free, and she it is who is our mother.
27 Nafo na iyerte di, ''Ta ayi abo, fe uwani in sali kumat, fe ulenge na una maru ba; Suna kibinayi usanfi uti ntet nayi abo, fe ulenge na uyiru ukonu liburi kumat ba; Bara na nono nnan sali kumate din gbardang, ni katin nin le na adi nin less.
For Scripture says — ‘Rejoice, thou barren one, who dost never bear, Break into shouts, thou who art never in labour, For many are the children of her who is desolate — aye, more than of her who has a husband.’
28 Arik nene, nuwana, nafo Ishaku, nono likawaliari.
As for ourselves, brothers, we, like Isaac, are children born in fulfilment of a promise.
29 Nafo na uwadi, ulenge na iwa marughe nan nya kidowo din ti ulenge na ina marughe nan nya Ruhu Kutellẹ aneo, nanere udi wang nene.
Yet at that time the child born in the course of nature persecuted the child born by the power of the Spirit; and it is the same now.
30 Uliru Kutellẹ nworo iyaghari? Kọ uwani licine nin gono me. Bara na gono in wani licin bali ugadu ligowe nin wani nilugma ba.
But what does the passage of Scripture say? ‘Send away the slave-woman and her son; for the slave’s son shall not be co-heir with the son of the free woman.’
31 Bara nani nuwana, na arik nono nwani licinari ba, nani arik na di nonon nwani nilugmari.
And so, Brothers, we are not children of a slave, but of her who is free.
