Ibraniyawa 9
1 Nene nin nalikawali nburne wadi nin kiti ntumuzunu Kutelle, kikane inye, a duka ntimuzune,
THEN also the first tabernacle had indeed regulations for the divine service, and a sanctuary furnished.
2 Bara nanya kilari nliran, ina kele kutyi ku, kongo na idin yicu kiti kilau, nanya kiti kane upitila liyisin duku, a kutebul, a uborodi yita ku.
For the tabernacle was prepared; the first part, in which was both the candlestick, and the table, and the shew-bread, which is called the holy.
3 Nin mamal kuzeni kibulun kin be nkon kutyi duku idin yicu kiti kilau kang.
But behind the second vail was the tabernacle, called the holy of holies:
4 Kidinin nbagadi fizinariya bara upizuru nwesu kulapi tutun kite dinin nakpati nalikawali, kanga na ina yacu vat nin nazurfa, nanya lisu fizinariya min umanna, ucah Haruna na tillo, allo natala aba duku an nalikawali.
having the golden censer, and the coffer of the covenant, overlaid with gold within and without, in which were the golden urn containing the manna, and Aaron’s rod which had budded, and the stone tables of the covenant;
5 Kitine nakpati nalikawali, kuyeli ngongon ncherebin di kitene mmarapin nse nwesu kulapi, konga na tiwasa ti belle nene ba.
and above, over it the cherubim of glory, overshadowing the propitiatory.
6 Asa ikele imone, ame upirist ko kome kubi asa a pira kutyi ndase anan su uhidimomi.
Now when these things were thus disposed, the priests entered continually into the first tabernacle indeed, performing the divine services:
7 Ame upirist udia asa apira kutyi kunba ame usame urum ko lome likus, na sa ugutunu mmyii bara litime nan naniti mye bara utazinu kugbas.
but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people:
8 Nfip milau din dursuzu nworu libau ndu kiti kilauwe Isa puno ba, andi kiti nliran ncizinue duku liyisin.
the Holy Ghost thus signifying, that the way into the holies was not yet made manifest, whilst the first tabernacle held its station;
9 ulere umusali nko kube, vat unizu nin ngutunu mmii na idin nnizu nene, na a wasa ata nibinai nanan durtu Kutelle lau ba.
which figurative representation continues unto the present time, according to which both gifts and sacrifices are offered, which cannot, with respect to conscience, make him perfect who performs the services,
10 Inine uliari nin nsonu cas, umunu imusi tibuki nkusu tone vat udukari bara kidowo, na ina ni kamin upese iba da ciu unin kite.
as they consist only of meats, and drinks, and different ablutions, and corporal services, until the appointed time of perfect reformation.
11 Kristi na dak nafo upirist udia, un nimon icine na ina dak, unzu ndia nin gbardang nlau kilari Kutelle, kanga na acara nnitari na ke ba, kanga na kidi kin nyulele ba.
But Christ becoming the high-priest of future good things, through a better and more perfect tabernacle, not made with hands, that is, not of this creation;
12 Na iwadi bara nmii niyin sa aluka, barci nmii mere Kristi wa piru kiti kilau kubi kurum bara kogha, ase nari usortu sa ligan. (aiōnios g166)
nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained eternal redemption. (aiōnios g166)
13 Bara andi nmii niyin nan nadaki ciu uzaminu ntong kuluka kiti nale na idi lau ba, asa mikusu nani ita lau nidowo.
For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the defiled sanctifieth to corporal purification,
14 Ani iziyari bati nmii Kristi, ulenge kiti nfip min sali ligan, awa nii litime ame anansali kulap kiti Kutelle, a kusu nibinai bit nin nadadu tikul tinan tumuzuno Kutelle nlaiya? (aiōnios g166)
how much more shall the blood of Christ, who, by the eternal Spirit, offered up himself in sacrifice without blemish to God, cleanse our conscience from dead works, that we may perform divine service to the living God? (aiōnios g166)
15 Bara nanere, Kristi di kiyitik nalikawali apese, uwa so nani, bara awa kuu anan bunku nari unuzu nalikawali nburne, unuzu nsu nduk kulapi bara aworu alenge na Kutelle na yicila nani iseru lukawali ngadu sa ligan. (aiōnios g166)
And for this cause he is the mediator of the new testament, that, death being suffered for the redemption of transgressions committed against the first testament, they who are called might receive the promise of an eternal inheritance. (aiōnios g166)
16 Bara asa umong nsuna uliru kiti na nan kidung mye, uso gbasari idursu ukul nnit une ulenge na an su uliruwe.
For where a testament is, of necessity the death of the testator is implied.
17 Bara uciu nliru uso dole cas kiti nle na ukul duku, bara na uso dole kiti nle na adinin nlai ba.
For a testament is valid when men are dead; for else it is of no efficacy whilst the testator is alive.
18 Nanere na iwa tunno alkawali nburne sa nmii ba.
Wherefore also that first testament was not consecrated without blood.
19 Bara na Musa wa nii ko uyeme uduka nanya lidu, kiti vat nanit, a wa yiru nmii naluka nan niyin nin nmyen, aca ashine a kufan izob a zamina vat kubanga nan nanite vat,
For when every command according to the law had been spoken by Moses to all the people, taking the blood of calves and of goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people,
20 anin woro “monere nmii nalikawali na Kutelle wa ni uduka kitimine”.
saying, This is the blood of the testament which God hath enjoined unto you.
21 Nanya nimon irume, awa zamin nmii nanya kuteen nliran nan vat nakpangiri na idin su katuwa npirist mung.
And the tabernacle also, and all the vessels employed in the divine service, he in like manner sprinkled with blood.
22 “Nin nbellen lidu kusan vat nimon asa ikusu nin nmii, sa ugutunu nmii na ushawu kulapi di ba.
And almost all things are purified by blood according to the law, and without effusion of blood there is no remission of sin.
23 Bara nani uwa so gbas nworu imon nanya kitene iba kusu, nin ngutunu nmiii ninawa ntene,
There was a necessity therefore that the representations of the things in heaven should be purified by these; but the celestial things themselves with better sacrifices than these.
24 Bara na Kristi wa piru nanya kiti kilau kanga na ina ke nin nacara nanit, kanga na kidi kuyeli nicine, nin nani apira kitene kane nin litime kikanga na ana duk ubun nmuro Kutelle bara arike.
For Christ is not entered into the holies made with hands, the antitypes of the true; but into heaven itself, now to appear before the presence of God for us:
25 Na awa do kikane bara ani litime ko kome kubi ba, nafo na upirist udia din suzu, ulenge na adin picu kiti kila, likus udu likus nin nmong nmii ugang.
and not that he should often offer up himself in sacrifice, as the high-priest enters every year into the holies with blood not his own,
26 Andi nani kidegenere, uba so gbasari kitime kubi kurumari, udu kibi nimalin nworu awa nuzu akalla kulapi nin ngutunu nmii litime. (aiōn g165)
(for in that case he must have suffered often since the foundation of the world: ) but now once for all at the consummation of the ages hath he been manifested for the abolishing sin by the sacrifice of himself. (aiōn g165)
27 Ina ceo unit akuu urum, mamal nani udak nwucu kidegen.
And forasmuch as it is appointed to men once to die, but after this the judgment,
28 nanere tutun Kristi, ulenge na iwa nakpa ghe urum ada yaun kulapi nanit gbardang, aba kuru adak unba, na nin woro adas nnono nin kulapi ba, bara udu tucu nalenge na idin ncaa mye nin nayi asheu.
so Christ having been once offered in sacrifice to bear the sins of men, will appear the second time without sin, to those who expect him, for their salvation.
