Hebrews 9
1 [Even] the first, indeed, therefore, used to have righteous appointments of divine service, even the holy ritual well arranged.
Nene nin nalikawali nburne wadi nin kiti ntumuzunu Kutelle, kikane inye, a duka ntimuzune,
2 For a tent was prepared, the first, in which were both the lampstand and the table and the setting forth of the loaves, —the which is 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 But, after the second veil, a tent, that which is called Most Holy:
Nin mamal kuzeni kibulun kin be nkon kutyi duku idin yicu kiti kilau kang.
4 Having a golden altar of incense, and the ark of the covenant covered around on every side with gold, in which was a golden jar holding the manna, and the rod of Aaron that sprouted, and the tables of the covenant;
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 But, over-above it, Cherubim of glory overshadowing the propitiatory: —concerning which things, it is not now [needful] to be speaking, particularly.
Kitine nakpati nalikawali, kuyeli ngongon ncherebin di kitene mmarapin nse nwesu kulapi, konga na tiwasa ti belle nene ba.
6 Now, these things having been thus prepared, into the first tent, indeed, continually do the priests enter, the divine services completing;
Asa ikele imone, ame upirist ko kome kubi asa a pira kutyi ndase anan su uhidimomi.
7 But, into the second, once for all in the year, only the high-priest, not without blood, which he offered for himself and the ignorances 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 The Holy Spirit making this evident—that, not yet, hath been manifested, the way through the Holy place, so long as the first tent hath a standing.
Nfip milau din dursuzu nworu libau ndu kiti kilauwe Isa puno ba, andi kiti nliran ncizinue duku liyisin.
9 The which is a similitude for the present season, according to which both gifts and sacrifices are offered, which cannot, as to the conscience, perfect him that rendereth the divine service: —
ulere umusali nko kube, vat unizu nin ngutunu mmii na idin nnizu nene, na a wasa ata nibinai nanan durtu Kutelle lau ba.
10 Only as to eatings, and drinkings, and diversified immersions, —righteous-appointments of the flesh, which, until a season of rectifying, are in force.
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 approached, as high-priest of the coming good things, through the greater and more perfect tent, not made by hand, that is, not of this 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 yet through blood of goats and calves, but through his own blood he entered once for all into the Holy place, age-abiding redemption discovering. (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 heifer sprinkling the profaned, halloweth unto the purity of the flesh,
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 rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a 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, for this cause, of a new covenant, is he mediator, —to the end that, death coming to pass for the redemption of the transgressions against the first covenant, the called might receive the promise of the age-abiding 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, where a covenant is, it is necessary for, the death, to be brought in, of him that hath covenanted;
Bara asa umong nsuna uliru kiti na nan kidung mye, uso gbasari idursu ukul nnit une ulenge na an su uliruwe.
17 For, a covenant over dead persons, is firm, —since it is not then of force when he is living that hath covenanted.
Bara uciu nliru uso dole cas kiti nle na ukul duku, bara na uso dole kiti nle na adinin nlai ba.
18 Whence, not even the first, apart from blood, hath been consecrated;
Nanere na iwa tunno alkawali nburne sa nmii ba.
19 For, when every commandment according to the law had been spoken by Moses unto all the people, taking the blood of the calves and the goats, with water and scarlet wool and hyssop, both, the scroll itself, and all the people, he sprinkled;
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—This, is the blood of the covenant which, God, hath sent in command unto you:
anin woro “monere nmii nalikawali na Kutelle wa ni uduka kitimine”.
21 Yea, the tent also, and all the utensils of the public ministry, with blood, in like manner, he sprinkled:
Nanya nimon irume, awa zamin nmii nanya kuteen nliran nan vat nakpangiri na idin su katuwa npirist mung.
22 And, nearly, all things, with blood, are purified, according to the law, and, apart from blood-shedding, cometh no remission.
“Nin nbellen lidu kusan vat nimon asa ikusu nin nmii, sa ugutunu nmii na ushawu kulapi di ba.
23 It was indeed therefore necessary for the glimpses of the things in the heavens with these to be purified; but, the heavenly things themselves, with better sacrifices than these.
Bara nani uwa so gbas nworu imon nanya kitene iba kusu, nin ngutunu nmiii ninawa ntene,
24 For, not into a Holy place made by hand, entered Christ, —counterpart of the real [Holy place]; but, into the heaven itself, now, to be plainly manifested before the face of God in 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 that, ofttimes, he should be offering himself, —just as the high-priest entereth into the Holy place, year by year, with alien 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 Else had it been needful for him, ofttimes, to suffer, from the foundation of the world; but, now, once for all, upon a conjunction of the ages, for a setting aside of sin through means of his sacrifice, hath he been made manifest; (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, inasmuch as it is in store for men—once for all to die, but after this, judgment,
Ina ceo unit akuu urum, mamal nani udak nwucu kidegen.
28 Thus, the Christ also, once for all having been offered, for the bearing of the sins, of many, a second time, apart from sin, will appear, to them who for him are ardently waiting—unto 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.
