Hebrews 9
1 The former system had instructions as to how to worship, and an earthly sanctuary.
Nene nin nalikawali nburne wadi nin kiti ntumuzunu Kutelle, kikane inye, a duka ntimuzune,
2 The first room in the Tabernacle housed the candlestick, the table, and the sacred bread. This was called the Holy Place.
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.
3 Past the second veil in the Tabernacle was the room called the Most Holy Place.
Nin mamal kuzeni kibulun kin be nkon kutyi duku idin yicu kiti kilau kang.
4 This contained the golden altar of incense, the gold-covered “agreement chest.” Inside this were the golden pot containing manna, Aaron's rod that had produced buds, and the stone inscriptions of the agreement.
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.
5 Above this were the glorious angel cherubim covering the place of reconciliation. We can't discuss all of this in detail now.
Kitine nakpati nalikawali, kuyeli ngongon ncherebin di kitene mmarapin nse nwesu kulapi, konga na tiwasa ti belle nene ba.
6 Once all of this had been set up, the priests would go in regularly to the first room of the Tabernacle to perform their duties.
Asa ikele imone, ame upirist ko kome kubi asa a pira kutyi ndase anan su uhidimomi.
7 But only the high priest went into the second room, and only once a year. Even then he had to make a sacrifice involving blood, which he offered for himself and for the people's sins of ignorance.
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.
8 By this the Holy Spirit indicated that the way into the true Most Holy Place hadn't been revealed while the first Tabernacle still existed.
Nfip milau din dursuzu nworu libau ndu kiti kilauwe Isa puno ba, andi kiti nliran ncizinue duku liyisin.
9 This is an illustration for us in the present, showing us that the gifts and sacrifices that are offered can't make the worshiper's conscience clear.
ulere umusali nko kube, vat unizu nin ngutunu mmii na idin nnizu nene, na a wasa ata nibinai nanan durtu Kutelle lau ba.
10 They're just religious regulations—about food and drink, and various ceremonies involving washing—which were put in place until the time of God's new way of relating to him.
Inine uliari nin nsonu cas, umunu imusi tibuki nkusu tone vat udukari bara kidowo, na ina ni kamin upese iba da ciu unin kite.
11 Christ has come as a high priest of all the good experiences we now have. He went into the greater, more complete Tabernacle that wasn't made by human hands—not part of this created world.
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.
12 He didn't enter through the blood of goats and calves, but through his own blood. He entered once, for all time, into the Most Holy Place, setting us free forever. (aiōnios g166)
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)
13 For if the blood of goats and bulls and the ashes of a cow sprinkled on those who are ritually unclean make the body ceremonially clean,
Bara andi nmii niyin nan nadaki ciu uzaminu ntong kuluka kiti nale na idi lau ba, asa mikusu nani ita lau nidowo.
14 how much more does the blood of Christ—who offered himself in his sinless life to God through the eternal Spirit—clean your consciences from your past sinful lives so you can serve the living God? (aiōnios g166)
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)
15 This is why he is the mediator of a new agreed relationship. Since a death has occurred to set them free from the sins committed under the first agreed relationship, now those who are called can receive the promise of an eternal inheritance. (aiōnios g166)
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)
16 For a will to be implemented, the person who made it must be dead.
Bara asa umong nsuna uliru kiti na nan kidung mye, uso gbasari idursu ukul nnit une ulenge na an su uliruwe.
17 A will is only valid when there's been a death—and is never applied while the person who made it is still alive.
Bara uciu nliru uso dole cas kiti nle na ukul duku, bara na uso dole kiti nle na adinin nlai ba.
18 That's why the first agreement was established with blood.
Nanere na iwa tunno alkawali nburne sa nmii ba.
19 After Moses had given all the commandments of the law to everyone, he took the blood of calves and goats, and together with water, scarlet wool, and hyssop, sprinkled the book itself and all the people.
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,
20 He said to them, “This is the blood of the agreed relationship that God has told you he wants with you.”
anin woro “monere nmii nalikawali na Kutelle wa ni uduka kitimine”.
21 Moses sprinkled the blood in the same way on the Tabernacle and everything used in worship.
Nanya nimon irume, awa zamin nmii nanya kuteen nliran nan vat nakpangiri na idin su katuwa npirist mung.
22 According to ceremonial law, almost everything is made clean with blood, and without shedding blood nothing is made ritually free from the stain of sin.
“Nin nbellen lidu kusan vat nimon asa ikusu nin nmii, sa ugutunu nmii na ushawu kulapi di ba.
23 So if the copies of what is in heaven needed to be cleansed in this way, the things in heaven needed cleansing by better sacrifices.
Bara nani uwa so gbas nworu imon nanya kitene iba kusu, nin ngutunu nmiii ninawa ntene,
24 For Christ hasn't entered a Most Holy Place constructed by human beings that is only a pattern of the original. He has entered heaven itself, and now appears on our behalf, speaking for us in God's presence.
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.
25 This was not to repeatedly offer himself, like a high priest has to enter the Most Holy Place year after year, offering blood that is not his own.
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.
26 Otherwise Christ would have had to suffer many times since the creation of the world. No: just this one time at the end of the present age he came to remove sin by sacrificing himself. (aiōn g165)
Andi nani kidegenere, uba so gbasari kitime kubi kurumari, udu kibi nimalin nworu awa nuzu akalla kulapi nin ngutunu nmii litime. (aiōn g165)
27 Just as human beings die only once, and then are judged,
Ina ceo unit akuu urum, mamal nani udak nwucu kidegen.
28 so too for Christ—having been sacrificed once to take away the sins of many people, he will come again, not to deal with sin, but to save those who wait for him.
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.
