Hebrews 9
1 It is true that even the first covenant had its regulations for divine worship, and its sanctuary – though only a material one.
Nene nin nalikawali nburne wadi nin kiti ntumuzunu Kutelle, kikane inye, a duka ntimuzune,
2 For a tent was constructed, with an outer part which contained the stand for the lamps, and the table, and the consecrated bread. This is called the sanctuary.
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 The part of the tent behind the second curtain is called the inner sanctuary.
Nin mamal kuzeni kibulun kin be nkon kutyi duku idin yicu kiti kilau kang.
4 In it is the gold incense-altar, and the ark containing the covenant, completely covered with gold. In the ark is a gold casket containing the manna, Aaron’s rod that budded, and the tablets on which the covenant was written;
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 while above it, and overshadowing the cover on which atonement was made, are the cherubim of the presence. Now is not the time to discuss these things in detail.
Kitine nakpati nalikawali, kuyeli ngongon ncherebin di kitene mmarapin nse nwesu kulapi, konga na tiwasa ti belle nene ba.
6 Such, then, was the arrangement of the tent. Into the outer part priests are constantly going, in the discharge of their sacred duties;
Asa ikele imone, ame upirist ko kome kubi asa a pira kutyi ndase anan su uhidimomi.
7 but into the inner only the high priest goes, and that but once a year, and never without taking the blood of a victim, which he offers on his own behalf, and on behalf of the errors of the people.
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 is teaching that the way into the sanctuary was hidden, as long as the outer part of the tent still remained.
Nfip milau din dursuzu nworu libau ndu kiti kilauwe Isa puno ba, andi kiti nliran ncizinue duku liyisin.
9 For that was only a type, to continue down to the present time; and, in keeping with it, both gifts and sacrifices are offered, though incapable of satisfying the conscience of the worshiper;
ulere umusali nko kube, vat unizu nin ngutunu mmii na idin nnizu nene, na a wasa ata nibinai nanan durtu Kutelle lau ba.
10 the whole system being concerned only with food and drink and various ablutions – external ceremonials imposed until the coming of the new order.
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 But, when Christ came, he appeared as high priest of that better system which was established; and he entered through that nobler and more perfect tent, not made by human hands – that is to say, not a part of this present creation.
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 Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the sanctuary, and obtained our eternal deliverance. (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 sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes),
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 will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of 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 And that is why he is the intermediary of a new covenant; in order that, as a death has taken place to effect a deliverance from the offenses committed under the first covenant, those who have received the call may obtain the eternal inheritance promised to them. (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 Whenever such a covenant as a will is in question, the death of the testator must of necessity be alleged.
Bara asa umong nsuna uliru kiti na nan kidung mye, uso gbasari idursu ukul nnit une ulenge na an su uliruwe.
17 For such a covenant takes effect only on death, it does not come into force as long as the testator is alive.
Bara uciu nliru uso dole cas kiti nle na ukul duku, bara na uso dole kiti nle na adinin nlai ba.
18 This explains why even the first covenant was not ratified without the shedding of blood.
Nanere na iwa tunno alkawali nburne sa nmii ba.
19 For, when every command had been announced to all the people by Moses in accordance with the Law, he took the blood of the calves and of the goats, with water, scarlet wool, and a bunch of hyssop, and sprinkled even the book of the Law, as well as 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 saying, as he did so – “This is the blood that renders valid the covenant which God has commanded to be made with you.”
anin woro “monere nmii nalikawali na Kutelle wa ni uduka kitimine”.
21 And in the same way he also sprinkled with the blood the tent and all the things that were used in public worship.
Nanya nimon irume, awa zamin nmii nanya kuteen nliran nan vat nakpangiri na idin su katuwa npirist mung.
22 Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.
“Nin nbellen lidu kusan vat nimon asa ikusu nin nmii, sa ugutunu nmii na ushawu kulapi di ba.
23 While, then, it was necessary for the copies of the heavenly realities to be purified by such means as these, the heavenly realities themselves required better sacrifices.
Bara nani uwa so gbas nworu imon nanya kitene iba kusu, nin ngutunu nmiii ninawa ntene,
24 For it was not into a sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into heaven itself, so that he might now appear in the presence of God on our behalf.
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 Nor yet was it to offer himself may times, as year after year the high priest entered the sanctuary with an offering of blood – but not his own blood;
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 for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of 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 And, as it is ordained for people to die but once (death being followed by judgment),
Ina ceo unit akuu urum, mamal nani udak nwucu kidegen.
28 so it is with the Christ. He was offered up once and for all, to bear away the sins of many; and the second time he will appear – but without any burden of sin – to those who are waiting for him, to bring salvation.
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.
