Ibraniyawa 7
1 Amere Malkisadak une, Ugon Salem, upirist udiya Kutelle unan kitine kani, ulenge na awa zurro nin Ibrahim mme na awa kpillin unuzu nmolusu nagowe, atina ata nghe nmari.
It was this Melchizedek, king of Salem and priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing;
2 Ibrahim wa nighe likure nanya nimon ilenge na awa bollu, lisame “Malkisadak” nnufi “ugu usheu.
and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is ‘king of righteousness,’ and besides that, he was also king of Salem, which means ‘king of peace.’
3 A wandi sa ucif, sa unah, na awa dinin nankah ba, na awadi nin nayirin ncizinu ba, sa ayiri nimalin, nin nanere awa lawa upirist sa ligan nafo gono Kutelle.
There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous.
4 Nene yenen imusin ngbardang na unit une di, ame kah bite Ibrahim was ni likure nanyan nimon icine na awa yiru kiti likume.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 Nin kidegenere, likuran Levi wa seru kutyin npirist iwa ni uduke kiti nanit, kiti nadon mine ana Isiraila, nin nani inug wang likura ri unuzun Ibrahim.
Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the Law – that is from their own kindred, although they also are descended from Abraham.
6 Bara Malkisadak, ame na a wandi likura unuzu Levi ba, wa seru uzakka kiti Ibrahim, awa tinghe nmari, ame ulenge na adinin likawale.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 na nari duku ba, nworu unit ubene nase nmari kiti nnit udiya.
Now no one can dispute that it is the superior who blesses the inferior.
8 Nanya nanere annit alenge na idin sesu uzukka iba kuzu nlonliri, nanya nkon kusari inug alenge na ina seru uzakka Ibrahim in woro inunghere anan nlai.
In the one case the tithes are received by people who are mortal; in the other case by one about whom there is the statement that his life still continues.
9 nin nanya umon uliru, Levi, ame wa seru uzakka tutung awa biya kiti Ibrahim.
Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
10 Bara Levi wandi kidowon nkah mere Ibrahim, kubi na Malkisadak wa zurro Ibrahim Ku.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 Nene andi ndedei nso nani, unuzu likuran Levi upirist (bara kadas nin unit nsere uduka) iyaghari nin du nbun upiziru nmon upirist fita kimal nbellun Malkisadak, a na iba ninghe lissan Haruna ba.
If, then, perfection had been attainable through the Levitical priesthood – and it was under this priesthood that the people received the Law – why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron?
12 Bara kubi na iba saku upirist, uduke wang ba saku tutun.
With the change of the priesthood a change of the Law became a necessity.
13 Bara ame ulenge na iwa bellin kitene me, ame di nlon lukara ugan, na umon mine na su katuwa nprist ba,
And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
14 nene ushaidari nworu ciklari bite, na nuzu likuran Yahuda, likura longo na Musa wa bellin imomon kiti mmine nbellen npirist ba.
For it is plain that our Lord had sprung from the tribe of Judah, though of that tribe Moses said nothing about their being priests.
15 Bara ille imon na tibelle idi fong, nene asa umon upirist nfita nanya nkama Malkisadak.
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 Ame ulenge upirist upese, na amere ulle na abada so upirist nnuzu nduka na udi nniit ba, bara nani unuzu nanya likara nanya nlai unsalin nnanu.
and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
for that is the meaning of the declaration – ‘You are for all time a priest of the order of Melchizedek.’ (aiōn g165)
18 Bara uduka unkatuwe ina ceo unin kusari, bara usali likara nin diru ampani.
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 Na uduka nsa uta imon dedei ba, bara nani, tidi nin nciu kibinayi bara ubun, unuzu nle na ti din dasu kupo Kutelle.
(for the Law never brought anything to perfection); and, on the other hand, we have the introduction of a better hope, which enables us to draw near to God.
20 Bara na ulenge uti kibinai nse sa usu nisilin ba, na alenge apirist na su isilin ba.
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 Ame Kutelle wa su isillin kubi na awa bellin kitene Kristi “cikilari wa sillo na aba saki kibinai me ba, fe upiristari sa ligan.” (aiōn g165)
but his appointment was ratified by an oath, when God said to him – ‘The Lord has sworn, and will not change, “You are a priest for all time.”’ (aiōn g165)
22 Nind nanere Yisa na da so uyinnu nin likawali acine.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 Vat nani ukul na wanti upirist usu katuwa sa ligan, unere nta tidinin na pirist gbardang, ulle udu nalenge.
Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
25 Bara nani awasa amalizina utucu nalenge na ida kupo Kutelle unuzu kitime, bara ame sosin ko kome kubi ana fo acara bara inughe.
And that is why he is able to save perfectly those who come to God through him, living for ever, as he does, to intercede of their behalf.
26 Bara imusin nleli upirist idia tidi nin suwe bara arike, na adinin kulapi ba, usali nimon inanzan, ulau ina kosoghe na nan kulapi, amini na da so unan nbun kitene kani.
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 Ame ndira imomon ba, nafo among apirist adidiawe na iba ni ugutunu nmyi ko lome liri, asa atu ana bara kulapi me, anin na bara aalipi nanite, Ame wa su nani urume cas, kubi na awa ni litime.
one who has no need to offer sacrifices daily as those high priests have, first for their own sins, and then for those of the people. For this he did once and for all, when he offered himself as the sacrifice.
28 Bara uduka wa fere annit anan nsali nagang iso apirist, bara ligbulang nisilin, longo na liwa dak kimal nduka, ifere gono, ulenge na awa di dedei sa ligan. (aiōn g165)
The Law appoints as high priests men who are weak, but the words of God’s oath, which was later than the Law, name the Son as, for all time, the perfect priest. (aiōn g165)
