Hebrews 7
1 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;
Bila Meleshisedeki beni, ntinu wu Salemi, Nganga Nzambi yi Nzambi yizangama, wuyenda dengana Abalahami bu kaba ku mvita yika kanuana ayi kabedisila mintinu miwombo. Buna Meleshisedeki beni wunsakumuna.
2 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.”
Ayi Abalahami wuvana kuku ki kumi mu bima bioso biobikabaka kuidi Meleshisedeki. Tsundu Maleshisedeki: Ntinu wu busonga, bosi widi ntinu wu Salemi; bu dinsundula ntinu wu ndembama.
3 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.
Meleshisedeki kasia ba kadi dise ayi kadi ngudi ko ayi kikhulu kiandi kisi zabakana ko. Thonono yi bilumbu biandi ayi tsukusunu yi luzingu luandi bisi zabakana ko vayi luzingu luandi ludedakani ayi lu Muana Nzambi; widi Nganga Nzambi mu zithangu zioso.
4 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
Tala boso bu kabela mutu wunneni, mutu wowo Abalahami kavana kuku ki kumi ki bima bi kabaka bu tuzebi ti Abalahami niandi dise di makanda.
5 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.
Ayi mu batu bobo badi mu bana ba Levi bansalanga kinganga babeki minsua mi tambulanga kuku ki kumi boso buididi Mina, kuidi batu bu dinsundula bakhomba, ka diambu ko batotukila mu luketo lu Abalahami.
6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
Vayi Meleshisedeki, kasi mu dikanda di bana ba Levi ko vayi wutambula kuku ki kumi kuidi Abalahami ayi wusakumuna mutu wowo wutambula zitsila zi Nzambi.
7 Now no one can dispute that it is the superior who blesses the inferior.
Mu kambu findana ziphaka beto boso tuzebi ti mutu wowo sakumuni niandi lutidi ayi mutu wowo basakumuni.
8 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.
Banganga Nzambi bantambulanga kuku ki kumi badi batu bamfuanga vayi Meleshisedeki wutambula kuku ki kumi kiaki, wulembo telomono kimbangi ti widi moyo.
9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
Tulenda tuba ti Levi wuntambulanga kuku ki kumi mamvandi wuvana kuku ki kumi mu nzila yi Abalahami.
10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.
Bila buna kabutukidi ko, vayi buna wukidi mu luketo lu nkulu andi mu thangu Meleshisedeki kadengana Abalahami.
11 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?
Enati diluaku didi mu ba wufuana mu nzila yi kinganga ki ba Levi, bila mu kiawu batu bavanunu Mina, buna mfunu mbi widi mu buela bieka diaka nganga Nzambi yinkaka mu ntanda wu Meleshisedeki vayi kasia bieko ko boso buididi Aloni e?
12 With the change of the priesthood a change of the Law became a necessity.
Bila bawu viakisa kinganga buna Mina miviakini.
13 And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
Bila mutu wowo wutubulu mambu beni widi muisi dikanda dinkaka, mu kambulu mutu wusala va diziku di
14 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.
bila dizabikini ti Pfumu eto wutotukila mu dikanda di Yuda, dikanda dikambu tubila Moyize mu diambu di kinganga.
15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
Tala diambu dilutidi zabakana bu tumueni ti: Nganga Nzambi yinkaka yitotukidi yidi mu ntanda wu Meleshisedeki;
16 and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
kasia bieko Nganga Nzambi ko mu lusadusu lu Mina boso buididi lutumunu lu batu vayi boso buididi lulendo lu luzingu lu kalulendi bungana ko.
17 for that is the meaning of the declaration – “You are for all time a priest of the order of Melchizedek.” (aiōn g165)
Bila niandi wutelomono kimbangi kiaki: ngeye widi Nganga Nzambi mu zithangu zioso mu ntanda wu Meleshisedeki! (aiōn g165)
18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
Buna Mina mituama mibotolo mu diambu di misiala lulendo ko ayi misiala ko mfunu.
19 (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.
Bila Mina misia fuanisa kadi diambu dimosi ko. Vayi diana dimboti dikotoso; mu diawu tulenda fikiminina Nzambi.
20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
Mamo momo mavangimina mu ndefi yi leva Nzambi. Bila bana bayika zinganga zinzambi mu kambu leva ndefi.
21 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)
Vayi Yesu wuyika nganga Nzambi boso bu bela ndefi yi leva Nzambi bu kankamba ti: Pfumu wuleva ndefi ayi kalendi viakisa mayindu mandi ko; ngeyo widi Nganga Nzambi mu zithangu zioso. (aiōn g165)
22 And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
Buna Yesu wuyika mvangi wu zitsila mu nguizani yoyi yilutidi kitoko.
23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
Banganga Nzambi baba ziwombo mu kisalu ki kinganga mu diambu lufua luba kuba bikilanga ko thangu mu sala kisalu kiawu mu zithangu zioso bila baba fuanga wumosi-wumosi.
24 but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
Vayi Yesu widi moyo mu zithangu zioso ayi diawu kadidi ayi kinganga kioki kilendi yekodolo mutu ko. (aiōn g165)
25 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.
Diawu kalenda vukisila batu boso bobo bamfikama Nzambi mu niandi sumbu kadi moyo mu zithangu zioso mu diambu di kuba lombila.
26 This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
Bukiedika ti pfumu yi zinganga Nzambi yi phila yoyi yifueni kuidi beto; niandi widi wunlongo, kasi zaba kadi diambu dimosi ko, kadi disumu kasi ko ayi widi wumvambana ayi bankua masumu; niandi wutombolo ku yilu viokila diyilu.
27 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.
Bapfumu zi zinganga Nzambi bankaka zifueti tambikanga kadika lumbu makaba mu diambu di masumu mawu veka bosi mu diambu di masumu ma batu boso. Vayi kuidi niandi kasi mfunu mu vanganga buawu ko bila niandi wutumbu manisa mamo mu khumbu yimosi bu kakivana niandi veka.
28 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)
Mina mibieka batu balebakana mu ba bapfumu banganga Nzambi. Vayi mambu ma ndefi matotuka ku manima ma Mina, mabieka muana widi wufuana mu zithangu zioso. (aiōn g165)
