Markos 4
1 Tutung acizina udursuzu nani nbiu kuli. igozi nanit gbardang kilinghe, apira nan nya zirgin nmyen acha-chana udu nan nya kule, aso nan nye. Vat ligonzighe wa di mbiu kule.
Once more He began to teach by the side of the Lake, and a vast multitude of people came together to listen to Him. He therefore went on board the boat and sat there, a little way from the land; and all the people were on the shore close to the water.
2 A dursuzo nani imon gbardang nin tinan tigoldo, nan nya dursuzoe, a woro nani:
Then He proceeded to teach them many lessons in figurative language; and in His teaching He said,
3 Lanzan unan tibila wa nusu udu tibila.
"Listen: the sower goes out to sow.
4 Adi tibile, imong imus disso libau, aying da zoto ining.
As he sows, some of the seed falls by the way-side, and the birds come and peck it up.
5 Imong imus disso kupanbaran, bara usalin nmyin, imuse nuzu deidei, bara na nmyine wa di tendeleng.
Some falls on the rocky ground where it finds but little earth, and it shoots up quickly because it has no depth of soil;
6 Kube na uwui wa ghana, bara na nmyine wadi tendeleng kutyiene pya itunna ikoto.
but when the sun is risen, it is scorched, and through having no root it withers away.
7 Imon imus disso nan nya nimart. Na imarte kuno itunna iparda ining na ita iyip ba.
Some, again, falls among the thorns; and the thorns spring up and stifle it, so that it yields no crop.
8 Imon iyip disso kutyen kucine ikunjo ini yatina ita kpasharak. ining macha ita iyoli, imon akut atat, imon akut kutocin, imon akalt-akalt ikata intibile.”
But some of the seed falls into good ground, and gives a return: it comes up and increases, and yields thirty, sixty, or a hundred-fold."
9 Aworo “Ulenge na adinin natuf in lanze na alanza.”
"Listen," He added, "every one who has ears to listen with!"
10 Kube na Yisa wa di usamme, ale na iwa di susut ligowe nighe nin nono katwa me likure nin nan waba itiringhe tigoldo tone.
When He was alone, the Twelve and the others who were about Him requested Him to explain His figurative language.
11 A woro nani, “Anunghere ina ni minu uyiru nimon ilenvge na iyeshin kipin tigo Kutellẹ. Inung ale na idin das ko iyeme imon mine se nin tinnan tigoldo,
"To you," He replied, "has been entrusted the secret truth concerning the Kingdom of God; but to those others outside your number all this is spoken in figurative language;
12 Bara uyenje, eh ba yenju, vat nani iba yenu ba, bara ulanzu, eh ba lanzu, vat nani na iba yinnu ba, bara iwa kpilin kiti Kutellẹ akusu nani.”
that "'They may look and look but not see, and listen and listen but not understand, lest perchance they should return and be pardoned.'"
13 Aworo, “Na anung nyinno ko kugolde ba? Ibati iyiziari iyinin kagisin tigolde?
"Do you all miss the meaning of this parable?" He added; "how then will you understand the rest of my parables?"
14 Unan tibile wa bilsu uliru Kutellẹ.
"What the sower sows is the Message.
15 Imus ilenge na iwa dissu libau, inughere alenge na iwa lanza uliru Kutellẹ itunna isere deidei, asa Shetan nnin da nin kujijing me abolo ulire nan nya nibinayi mine.
Those who receive the seed by the way-side are those in whom the Message is sown, but, when they have heard it, Satan comes at once and carries away the Message sown in them.
16 Inughere ilenge na iwa dissu kitene kupanbara, inughe wa lanza uliru Kutellẹ asa itunna isere unin deidei nin nayi-abo;
In the same way those who receive the seed on the rocky places are those who, when they have heard the Message, at once accept it joyfully,
17 Na iwa di nin tiling liyisin nin nakara ba, asa itere ayi nin kabiri båt; na licin nin niu nda bara ulire itunna isarta ideo.
but they have no root within them. They last for a time; then, when suffering or persecution comes because of the Message, they are immediately overthrown.
18 Imong ilenge na iwa bilsu nan nya nimart. Inneghare wa lanza ulire.
Others there are who receive the seed among the thorns: these are they who have heard the Message,
19 nin nanere adadun inyi, nin tok kagisin nimon in yï, nin lanzu mmang parda ulire, itunna iso hem. (aiōn g165)
but worldly cares and the deceitfulness of wealth and the excessive pursuit of other objects come in and stifle the Message, and it becomes unfruitful. (aiōn g165)
20 Ilenge na iwa bilsu kutein kucine, inneghare ilenge na iwa lanza uliru Kutellẹ isere nin liwui lirum imaca gbardang, imong akut atat, imong akut kutocin imon akalt akalt ikata intibile.
Those, on the other hand, who have received the seed on the good ground, are all who hear the Message and welcome it, and yield a return of thirty, sixty, or a hundred fold."
21 Yisa woro nani, “uwa ti ula inpitilla asa ucheu unin nan nya kukuzughare sa nan nya lii. komi? Asa utarda unin in tadangha.
He went on to say, "Is the lamp brought in in order to be put under the bushel or under the bed? Is it not rather in order that it may be placed on the lampstand?
22 Na imoimon yeshin ilenge na iwaghya idira upune ba, sa imoimon nan nya sirti na iba diru unutune ikanang ba.
Why, there is nothing hidden except with a view to its being ultimately disclosed, nor has anything been made a secret but that it may at last come to light.
23 Ulenge na adinin natuf nlanze, na alanza.
Listen, every one who has ears to listen with!"
24 Aworo nani, “Dinan atuf nimon ile na idin lanzu, kuyangi ko na uguro mun, kunnare iba guru fi mun ukuru use gbardang wang.
He also said to them, "Take care what you hear. With what measure you measure, it will be measured to you, and that with interest.
25 Bara vat nle na adinin nimon iba kpinghe ku, ulenge na asalimun, kitime ima seru ilenge na adimun wang.”
For those who have will have more given them; and from those who have not, even what they have will be taken away."
26 Yisa woro, “Kipin Tigö Kutellẹ masin fo unitari na awa bilsu imus kutein.
Another saying of His was this: "The Kingdom of God is as if a man scattered seed over the ground:
27 Asa a nö nmoro afita kitik nin liring, imuse nuzu ikuno ame löng, na asa yiro nin tikunnanghe ba.
he spends days and nights, now awake, now asleep, while the seed sprouts and grows tall, he knows not how.
28 Kutyiene asa kunutno imus nin litime ita ticilak, itunna nabaga, inin kunjo ida nutuno ati inin ta iyip.
Of itself the land produces the crop-- first the blade, then the ear; afterwards the perfect grain is seen in the ear.
29 Kubi ko na ilewe inyini, ata mass ayira kuwatan a basa bara na kubin basu. “
But no sooner is the crop ripe, than he sends the reapers, because the time of harvest has come."
30 Aworo, “iyapin imonari iba batu kipin tigoh Kutellẹ mun nin, tutung tiyapin tigoldori iba batizu mun?
Another saying of His was this: "How are we to picture the Kingdom of God? or by what figure of speech shall we represent it?
31 Timasin fo fiyip kukù, na iwa bilsu fi katin ko fiyapin fiyip nin cingiling na asa ibila kuttyien.
It is like a mustard-seed, which, when sown in the earth, is the smallest of all the seeds in the world;
32 Vat iwa bilu fining nani fi nuzu, asa fi kuno, fita kucha ku dyå fi kata acha vat nan nya kunene. Asa kuta tilang jakaka kang na agyin kitene kani wang asa ida ke tido mine nan nya nshine.”
yet when sown it springs up and becomes larger than all the herbs, and throws out great branches, so that the birds build under its shadow."
33 Nin tinan tigoldo gbardang nafo tone a bele nani uliru Kutellẹ, udu ligang longo na yiru ulanze.
With many such parables He used to speak the Message to them according to their capacity for receiving it.
34 Nin nani na awa sunani uliru sa tinang tigoldo ba. Nin nani ame ligowe nin nono katwa mere cas asa apuno nani ncasarak nlire.
But except in figurative language He spoke nothing to them; while to His own disciples He expounded everything, in private.
35 Lilole nin kuleleng aworo nani, channari ti kafi uleli uwule.”
The same day, in the evening, He said to them, "Let us cross to the other side."
36 Itunna igya isuna ligozinghe. Nono katwa me gya ligowe naghe nan nya zirgin nmyen, bara asosin nan nya ligowe nanghinu. Ntong tizirgin nmyen wang ligowe waduku.
So they got away from the crowd, and took Him--as He was--in the boat; and other boats accompanied Him.
37 Fiyilili nin funu udya tunna ufita nan nya kurawẹ, tikara nmyen tunnan pichu nan nya zirge utunna ulentina ukulu nin nmyen.
But a heavy squall came on, and the waves were now dashing into the boat, so that it was fast filling.
38 Ame Yisa wana din nmoro nan nya kadasi nzirge. Itunna ifyghe inin din sughe nenge, “Unan dursuzu nanit, tiba ku nan nya zirgi ulele afe nmora?”
But He Himself was in the stern asleep, with His head on the cushion: so they woke Him. "Rabbi," they cried, "is it nothing to you that we are drowning?"
39 Na azinto, a kpada ufune, anin woro kurawe, ta shew, yisina tik.” Ufune tunna u kete, kurawe tunna kusina dang.
So He roused Himself and rebuked the wind, and said to the waves, "Silence! Be still!" The wind sank, and a perfect calm set in.
40 Aworo nani nenge, “Bara iyaghari tå inani lanza fiu? Na iduu nin yinnu sa uyenu mine.”
"Why are you so timid?" He asked; "have you still no faith?"
41 Fiu fidya wa kifo nani iworo nati mine, “imusin yapin unitari ulele di, na ufunu nin kurawa wang din dortu uliru me?”
Then they were filled with terror, and began to say to one another, "Who is this, then? For even wind and sea obey Him."
