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.
And eft Jhesus bigan to teche at the see; and myche puple was gaderid to hym, so that he wente in to a boot, and sat in the see, and al the puple was aboute the see on the loond.
2 A dursuzo nani imon gbardang nin tinan tigoldo, nan nya dursuzoe, a woro nani:
And he tauyte hem in parablis many thingis. And he seide to hem in his techyng,
3 Lanzan unan tibila wa nusu udu tibila.
Here ye. Lo! a man sowynge goith out to sowe.
4 Adi tibile, imong imus disso libau, aying da zoto ining.
And the while he sowith, summe seed felde aboute the weie, and briddis of heuene camen, and eeten it.
5 Imong imus disso kupanbaran, bara usalin nmyin, imuse nuzu deidei, bara na nmyine wa di tendeleng.
Othere felde doun on stony places, where it had not myche erthe; and anoon it spronge vp, for it had not depnesse of erthe.
6 Kube na uwui wa ghana, bara na nmyine wadi tendeleng kutyiene pya itunna ikoto.
And whanne the sunne roos vp, it welewide for heete, and it driede vp, for it hadde no roote.
7 Imon imus disso nan nya nimart. Na imarte kuno itunna iparda ining na ita iyip ba.
And othere felde doun in to thornes, and thornes sprongen vp, and strangliden it, and it yaf not fruyt.
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.”
And other felde doun in to good loond, and yaf fruyt, springynge vp, and wexynge; and oon brouyte thretti foold, and oon sixti fold, and oon an hundrid fold.
9 Aworo “Ulenge na adinin natuf in lanze na alanza.”
And he seide, He that hath eeris of heryng, here he.
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.
And whanne he was bi hym silf, tho twelue that weren with hym axiden hym to expowne the parable.
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,
And he seide to hem, To you it is youun to knowe the priuete of the kyngdom of God. But to hem that ben with outforth, alle thingis be maad in parablis, that thei seynge se,
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.”
and se not, and thei herynge here and vnderstonde not; lest sum tyme thei be conuertid, and synnes be foryouun to hem.
13 Aworo, “Na anung nyinno ko kugolde ba? Ibati iyiziari iyinin kagisin tigolde?
And he seide to hem, Knowe not ye this parable? and hou ye schulen knowe alle parablis?
14 Unan tibile wa bilsu uliru Kutellẹ.
He that sowith, sowith a word.
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.
But these it ben that ben aboute the weie, where the word is sowun; and whanne thei han herd, anoon cometh Satanas, and takith awei the word that is sowun in her hertis.
16 Inughere ilenge na iwa dissu kitene kupanbara, inughe wa lanza uliru Kutellẹ asa itunna isere unin deidei nin nayi-abo;
And in lijk maner ben these that ben sowun on stony placis, whiche whanne thei han herd the word, anoon thei taken it with ioye;
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.
and thei han not roote in hem silf, but thei ben lastynge a litil tyme; aftirward whanne tribulacioun risith, and persecucioun for the word, anoon thei ben sclaundrid.
18 Imong ilenge na iwa bilsu nan nya nimart. Inneghare wa lanza ulire.
And ther ben othir that ben sowun in thornes; these it ben that heren the word,
19 nin nanere adadun inyi, nin tok kagisin nimon in yï, nin lanzu mmang parda ulire, itunna iso hem. (aiōn g165)
and disese of the world, and disseit of ritchessis, and othir charge of coueytise entrith, and stranglith the word, and it is maad with out fruyt. (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.
And these it ben that ben sowun on good lond, whiche heren the word, and taken, and maken fruyt, oon thritti fold, oon sixti fold, and oon an hundrid 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.
And he seide to hem, Wher a lanterne cometh, that it be put vndur a buschel, or vndur a bed? nay, but that it be put on a candilstike?
22 Na imoimon yeshin ilenge na iwaghya idira upune ba, sa imoimon nan nya sirti na iba diru unutune ikanang ba.
Ther is no thing hid, that schal not be maad opyn; nethir ony thing is pryuey, that schal not come in to opyn.
23 Ulenge na adinin natuf nlanze, na alanza.
If ony man haue eeris of heryng, here he.
24 Aworo nani, “Dinan atuf nimon ile na idin lanzu, kuyangi ko na uguro mun, kunnare iba guru fi mun ukuru use gbardang wang.
And he seide to hem, Se ye what ye heren. In what mesure ye meten, it schal be metun to you ayen, and be cast to you.
25 Bara vat nle na adinin nimon iba kpinghe ku, ulenge na asalimun, kitime ima seru ilenge na adimun wang.”
For it schal be youun to hym that hath, and it schal be takun awei fro him that hath not, also that that he hath.
26 Yisa woro, “Kipin Tigö Kutellẹ masin fo unitari na awa bilsu imus kutein.
And he seide, So the kingdom of God is, as if a man caste seede in to the erthe,
27 Asa a nö nmoro afita kitik nin liring, imuse nuzu ikuno ame löng, na asa yiro nin tikunnanghe ba.
and he sleepe, and it rise up niyt and dai, and brynge forth seede, and wexe faste, while he woot not.
28 Kutyiene asa kunutno imus nin litime ita ticilak, itunna nabaga, inin kunjo ida nutuno ati inin ta iyip.
For the erthe makith fruyt, first the gras, aftirward the ere, and aftir ful fruyt in the ere.
29 Kubi ko na ilewe inyini, ata mass ayira kuwatan a basa bara na kubin basu. “
And whanne of it silf it hath brouyt forth fruyt, anoon he sendith a sikil, for repyng tyme is come.
30 Aworo, “iyapin imonari iba batu kipin tigoh Kutellẹ mun nin, tutung tiyapin tigoldori iba batizu mun?
And he seide, To what thing schulen we likne the kyngdom of God? or to what parable schulen we comparisoun it?
31 Timasin fo fiyip kukù, na iwa bilsu fi katin ko fiyapin fiyip nin cingiling na asa ibila kuttyien.
As a corne of seneuei, which whanne it is sowun in the erthe, is lesse than alle seedis that ben in the erthe;
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.”
and whanne it is sprongun up, it waxith in to a tre, and is maad gretter than alle erbis; and it makith grete braunchis, so that briddis of heuene moun dwelle vndur the schadewe therof.
33 Nin tinan tigoldo gbardang nafo tone a bele nani uliru Kutellẹ, udu ligang longo na yiru ulanze.
And in many suche parablis he spak to hem the word, as thei myyten here;
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.
and he spak not to hem with out parable. But he expownede to hise disciplis alle thingis bi hemsilf.
35 Lilole nin kuleleng aworo nani, channari ti kafi uleli uwule.”
And he seide to hem in that dai, whanne euenyng was come, Passe we ayenward.
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.
And thei leften the puple, and token hym, so that he was in a boot; and othere bootys weren with hym.
37 Fiyilili nin funu udya tunna ufita nan nya kurawẹ, tikara nmyen tunnan pichu nan nya zirge utunna ulentina ukulu nin nmyen.
And a greet storm of wynde was maad, and keste wawis in to the boot, so that the boot was ful.
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?”
And he was in the hyndir part of the boot, and slepte on a pilewe. And thei reisen hym, and seien to hym, Maistir, perteyneth it not to thee, that we perischen?
39 Na azinto, a kpada ufune, anin woro kurawe, ta shew, yisina tik.” Ufune tunna u kete, kurawe tunna kusina dang.
And he roos vp, and manasside the wynde, and seide to the see, Be stille, wexe doumbe. And the wynde ceesside, and greet pesiblenesse was maad.
40 Aworo nani nenge, “Bara iyaghari tå inani lanza fiu? Na iduu nin yinnu sa uyenu mine.”
And he seide to hem, What dreden ye? `Ye han no feith yit?
41 Fiu fidya wa kifo nani iworo nati mine, “imusin yapin unitari ulele di, na ufunu nin kurawa wang din dortu uliru me?”
And thei dredden with greet drede, and seiden `ech to other, Who, gessist thou, is this? for the wynde and the see obeschen to hym.
