Firistoci 14
1 Ubangiji ya ce wa Musa,
Yahweh also said to Moses/me,
2 “Waɗannan su ne ƙa’idodi domin mutumin da yake da cuta a lokacin tsabtaccewarsa, sa’ad da aka kawo shi ga firist.
“These are the regulations for anyone who has been healed of a contagious skin disease.
3 Firist zai fita waje da sansani ya bincike shi. In mutumin ya warke daga cutar fatar jiki mai yaɗuwa,
The person must be brought to a priest. The priest will take him outside the camp [to where that person has been staying], and examine him. If the skin disease has been healed,
4 firist zai umarta a kawo tsuntsaye biyu masu rai, masu tsabta da itacen al’ul, jan ƙyalle da kuma hizzob saboda mutumin da za a tsabtacce.
the priest will say that someone must bring two living birds that are acceptable to Yahweh, along with some cedar wood, some scarlet/red yarn, and some sprigs of (hyssop/a very leafy plant).
5 Sa’an nan firist zai umarta a kashe ɗaya daga cikin tsuntsayen a bisa ruwa mai kyau a tukunyar laka.
Then the priest will command that one of the birds be killed while [it is being held] over a clay pot containing water from a spring.
6 Zai ɗauki tsuntsu mai rai ya tsoma shi tare da itacen al’ul, jan ƙyalle da kuma hizzob cikin jinin tsuntsun da aka yanka a bisa ruwa mai kyau.
Then the priest will dip the other bird, along with the cedar wood, the scarlet/red yarn and the hyssop, into the blood of the bird that was killed.
7 Sau bakwai zai yayyafa wa mutumin da za a tsabtacce daga cutar mai yaɗuwa ya kuma furta shi tsarkakakke. Sa’an nan ya saki tsuntsu mai rai ɗin ya tafi.
Then he must sprinkle some of the blood on the person who was healed; he must sprinkle it on him seven times. Then he will declare that the person is permitted to be with other people again. And the priest will release the other bird and allow it to fly away.
8 “Dole mutumin da aka tsabtaccen ya wanke rigunansa, ya aske dukan gashinsa ya kuma yi wanka; sa’an nan zai tsabtacce. Bayan wannan zai iya zo cikin sansani, amma dole yă tsaya waje da tentinsa kwana bakwai.
“Then the person who was healed must wash his clothes, shave off all his hair, and bathe. Then he is allowed to return to the camp, but he must stay outside his tent for seven days.
9 A rana ta bakwai ɗin dole yă aske dukan gashinsa; dole yă aske kansa, gemunsa, gashin girarsa da sauran gashinsa. Dole yă wanke rigunansa ya kuma yi wanka, zai kuwa tsabtacce.
On the seventh day, he must again shave off all his hair, including his beard and his eyebrows. Then he must again wash his clothes and bathe, and then he will be allowed to be with other people again.
10 “A rana ta takwas dole yă kawo ɗan rago da’yar tunkiya bana ɗaya, kowane marar lahani, tare da rabin garwan gari mai laushi haɗe da mai domin hadaya ta gari, da kuma moɗa ɗaya na mai.
“The next day that person must bring two male lambs and one female lamb that is one year old, all of them with no defects. He must also bring six quarts/liters of fine flour, mixed with olive oil, to be an offering, and (0.6 pint/0.3 liter) of olive oil.
11 Firist da ya furta shi tsarkakakke zai miƙa da wanda za a tsabtaccen da kuma hadayunsa a gaban Ubangiji a ƙofar Tentin Sujada.
The priest who declares that the person’s skin disease is ended must bring that person, and his offerings, to me, Yahweh, at the entrance of the Sacred Tent.
12 “Sa’ad da firist zai ɗauki ɗaya daga cikin ragunan ya kuma miƙa shi kamar hadaya don laifi, tare da moɗan mai; zai kaɗa su a gaban Ubangiji kamar hadaya kaɗawa.
“Then the priest must take one of the male lambs and lift it up, along with the olive oil, in front of me, to be a guilt offering—[an offering for his being guilty for not giving to me the things that he was required to give me].
13 Zai yanka ɗan ragon a tsattsarkan wuri inda ake yanka hadaya don zunubi da hadaya ta ƙonawa. Gama yadda hadaya ta zunubi ta firist ne, haka hadaya domin laifi ma, hadaya ce mafi tsarki.
Then the priest must slaughter the lamb in the sacred place where the other sacrifices are offered. Like the offering to enable people to be forgiven, this guilt offering is holy, and belongs to the priest.
14 Firist ɗin zai ɗiba jinin hadaya don laifin ya zuba a leɓatun kunnen dama na wanda za a tsabtacce, a babbar yatsar hannunsa na dama a kuma a babbar yatsar ƙafa damansa.
The priest must take some of the blood of that animal and pour it on the lobe/tip of the right ear and on the thumb of the right hand and on the big toe of the right foot of the one who has been healed of the skin disease.
15 Firist ɗin zai ɗiba daga moɗan mai ɗin ya zuba a tafin hannunsa na hagu,
Then the priest must take some of the olive oil and pour it in the palm of his own left hand.
16 ya tsoma yatsarsa ta dama cikin man da yake a tafin hannunsa, kuma da yatsar zai yayyafa man a gaban Ubangiji sau bakwai.
Then he must dip the forefinger of his right hand into the oil in his palm, and sprinkle it in front of me seven times.
17 Firist zai sa sauran mai da yake cikin tafinsa a leɓatun kunnen dama na wanda za a tsabtacce, a babbar yatsarsa na dama da kuma a babbar yatsar ƙafarsa ta dama, a bisa jinin hadaya don laifin.
Then he must put some of the oil that is still in the palm of his hand on the lobe/tip of the right ear and the thumb of the right hand and on the big toe of the right foot of the person who has been healed of the skin disease. He must put it on top of the blood that he has already put on those places.
18 Sauran man a tafin hannunsa firist zai sa a kan wanda za a tsabtaccen ya kuma yi kafara dominsa a gaban Ubangiji.
The remaining oil in his palm must be put on the person’s head, [to indicate that I declare that] the person has been forgiven for having sinned.
19 “Sa’an nan firist ɗin zai miƙa hadaya don zunubi ya kuma yi kafara saboda wannan da za a tsabtacce daga rashin tsarkinsa. Bayan haka, firist zai yanka hadaya ta ƙonawa
“Then the priest must slaughter one of the other two animals, to show that the one who has been healed of the skin disease has been forgiven for having sinned, and that he has become acceptable to Yahweh. Then the priest will slaughter the animal that will be completely burned [on the altar].
20 ya miƙa ta a bagade, tare da hadaya ta gari, ya kuma yi kafara dominsa, zai kuwa tsabtacce.
He will also put on the altar the offering of grain, to indicate that the person has been forgiven for having sinned. Then that person will be allowed to be with other people again.
21 “In kuwa mutumin matalauci ne ba zai iya samu waɗannan ba, to, dole yă ɗauki ɗan rago guda kamar hadaya don laifi a kaɗa don a yi kafara dominsa, tare da humushin garwa gari mai laushi haɗe da mai don hadaya ta gari, da moɗa na mai,
“But if the person who has been healed of a skin disease is poor and cannot afford to bring all those animals, he must take to the priest one male lamb to be lifted up to be an offering for his not giving to me the things that he was required to give me. He must also take two quarts/liters of fine flour mixed with olive oil to be an offering made from grain, (0.6 pint/0.3 liter) of olive oil,
22 da kurciyoyi biyu ko tattabarai biyu, wanda zai iya samu, ɗaya domin hadaya don zunubi ɗayan kuma domin hadaya ta ƙonawa.
and two doves or two young pigeons, one for him to be forgiven for the sins he has committed, and one to be completely burned [on the altar].
23 “A rana ta takwas dole yă kawo su domin tsabtaccewarsa ga firist a ƙofar Tentin Sujada, a gaban Ubangiji.
“On that same day, that person must take those things to the priest at the entrance of the Sacred Tent, to offer them to Yahweh.
24 Firist zai ɗauki ɗan rago na hadaya don laifi tare da moɗa na mai, ya kaɗa su a gaban Ubangiji kamar hadaya ta kaɗawa.
The priest will take the lamb for the offering for that person not giving to me the things that he was required to give me, along with the olive oil, and lift them up in front of me.
25 Zai yanka ɗan rago domin hadaya don laifi ya kuma ɗibi jinin ya sa a leɓatun kunnen dama na wanda za a tsabtaccen, a babban yatsar hannun damansa da kuma a babban yatsar ƙafarsa na dama.
Then the priest will slaughter that lamb [and drain some of the blood in a bowl], and take some of that blood and put it on the lobe/tip of the person’s right ear and on the thumb of his right hand and on the big toe of his right foot.
26 Firist zai zuba man a tafin hannunsa na hagu,
Then the priest will pour some of the oil into the palm of his left hand,
27 da yatsarsa na dama zai yayyafa man daga tafinsa sau bakwai a gaban Ubangiji.
and with his right forefinger he must sprinkle some of the oil from his palm there in my presence.
28 Daga cikin man da yake a tafinsa zai zuba a wuri da ya zuba jinin hadaya don laifi, a leɓatun kunnen dama na wanda za a tsabtaccen, a babban yatsar hannun damansa da kuma a babban yatsar ƙafa damansa.
He must put some of the oil in his palm on the same places where he put the blood.
29 Sauran man da yake cikin tafinsa firist ɗin zai zuba a kan wannan da za a tsabtaccen don a yi kafara dominsa a gaban Ubangiji.
He must put the rest of the oil that is in his hand on the head of the person who has been healed of a skin disease, to indicate that I have forgiven him for having sinned.
30 Sa’an nan zai miƙa kurciyoyi ko tattabarai, waɗanda mutumin zai iya,
Then the priest must sacrifice the doves or the pigeons, whichever that person has brought.
31 ɗaya kamar hadaya don zunubi ɗayan kuma kamar hadaya ta ƙonawa, tare da hadaya ta gari. Ta haka firist zai yi kafara a gaban Ubangiji a madadin wanda za a tsabtacce.”
One will be an offering for sin and the other will be completely burned on the altar, along with the offering of grain. By doing that, the priest will declare that the person is no longer guilty for having sinned.
32 Waɗannan su ne ƙa’idodi domin mutumin da yake da cutar fatar jiki wanda kuma ba zai iya samun abubuwan hadaya ta kullum domin tsabtaccewarsa ba.
“Those are the regulations for anyone who has a contagious skin disease and who is poor and cannot afford the usual offerings, in order that he can be with people again.”
33 Ubangiji ya ce wa Musa da Haruna,
Yahweh also said to Aaron and Moses/me,
34 “Sa’ad da kuka shiga ƙasar Kan’ana, wadda nake ba ku kamar gādonku, na kuma sa yaɗuwa cutar fatar jiki a riga a cikin gida a wannan ƙasa,
“I am about to give you Canaan land to belong to your people permanently. When you enter that land, there will be times when I cause/allow mildew to appear inside one of your houses.
35 dole maigidan ya tafi ya faɗa wa firist ya ce, ‘Na ga wani abu da ya yi kamar cutar fatar jikin da take a riga a cikin gidana.’
If that happens, the owner of that house must go to the priest and tell him, ‘There is something in my house that looks like mildew.’
36 Firist zai umarci a fitar da kome a gidan kafin ya shiga ya bincike cutar fatar jiki da take a rigar, saboda babu abin da yake gidan da za a furta marar tsarki ne. Bayan haka firist zai shiga ya dudduba gidan.
“Then the priest will say to him, ‘Take everything out of the house before I enter the house to examine the mildew. If you do not do that, I will declare that everything in the house is contaminated.’
37 Zai bincike cutar fatar jiki da take a riga a bangaye, in kuma yana da tabon kore-kore ko ja-ja da suka bayyana da suka yi zurfi fiye da saman bangon,
[After the owner takes everything outside of his house], the priest will go in and inspect the house. If the mildew has caused greenish or reddish spots/depressions on the walls that seem to be deeper than only on the surface of the walls,
38 firist ɗin zai fita a bakin ƙofar gidan ya rufe ta na kwana bakwai.
the priest will go outside the house and lock it up for seven days.
39 A rana ta bakwai ɗin firist zai dawo don yă dudduba gidan. In cutar fatar jiki da take a riga ta yaɗu a bangayen,
On the seventh day, he must go into the house and inspect it again. If the mildew on the walls has spread,
40 zai umarta a ciccire duwatsun da suke da cutar a zubar a wuri marar tsarki waje da birnin.
the priest will tell someone to tear out and throw in the dump outside the town all the stones in the walls that have mildew on them.
41 Dole yă sa a kankare duka shafen bangon cikin gidan a kuma zuba kayan da aka kankare a wurin marar tsarki waje da birnin.
Then the owner must scrape all the walls inside the house, and everything that is scraped off must be thrown into a dump outside the town.
42 Sai su ɗebi waɗansu duwatsu su sa a wuraren da suka ciccire waɗancan, su kuma ɗiba sabon laka su yi shafen gidan.
Then the owner must get new/other stones to replace the ones that had mildew on them, and take new clay and plaster [to cover the stones in the walls of] the house.
43 “In cutar fatar jiki da take ta rigar ta sāke bayyana a gidan bayan an ciccire duwatsu aka kankare gidan aka kuma yi shafe,
“If the mildew appears again in the house after that is done,
44 firist zai je ya bincika shi, in kuwa cutar ta bazu a gidan, to, muguwar cuta ce; gidan marar tsarki ne.
the priest must go and examine the house again. If the mildew has spread inside the house, it will be clear that the mildew is the kind that destroys [houses], and no one will be allowed to live in it.
45 Dole a rushe gidan, a fid da duwatsun, katakai da kuma dukan shafen daga birnin zuwa wuri marar tsarki.
It must be completely torn down—the stones, the timber and the plaster—and all those things must be thrown into a dump outside the town.
46 “Duk wanda ya shiga gidan yayinda aka rufe shi zai ƙazantu har yamma.
“Anyone who goes into that house while it is locked up will not be allowed to be with other people until sunset of that day.
47 Duk wanda ya kwana ko ya ci abinci a gidan dole yă wanke rigunansa.
Anyone who sleeps in that house or eats in that house [during that time] must wash his clothes.
48 “Amma in firist ya zo ya bincika gidan kuma cutar fatar jiki da take ta rigar ba tă bazu ba bayan an yi wa gidan shafe, zai furta gidan tsarkakakke, domin cutar ta tafi.
“But when the priest comes to examine the house after it has been plastered, if the mildew has not spread, he shall declare that people may live in it, because the mildew is gone.
49 Don a tsabtacce gidan, zai ɗauki tsuntsaye biyu da itacen al’ul, jan ƙyalle da hizzob.
But before people are allowed to live in it, the priest must take two small birds and some cedar wood and some red/scarlet yarn and some hyssop.
50 Zai yanka ɗaya daga cikin tsuntsayen a bisa ruwa mai kyau a cikin tukunyar laka.
He must kill one of the birds while [holding it] over a clay pot containing water from a spring.
51 Sa’an nan zai ɗauki itacen al’ul, hizzob, jan ƙyalle da kuma tsuntsu mai ran ya tsoma su cikin jinin tsuntsun da aka yanka da kuma cikin ruwa mai kyau, ya yayyafa wa gida sau bakwai.
Then he must take the cedar wood, the hyssop, the red/scarlet yarn, and the other/living bird, and dip them into the blood of the dead bird, and sprinkle some of that blood on the house seven times.
52 Zai tsabtacce gidan da jinin tsuntsun, ruwa mai kyau, tsuntsu mai ran, itacen al’ul, hizzob da kuma jan ƙyalle.
By doing all those things he will cause the house to be acceptable to be lived in again.
53 Sa’an nan zai saki tsuntsu mai rai ɗin a fili waje da birnin ya tafi. Ta haka zai yi kafara saboda gidan, gidan kuwa zai zama tsarkakakke.”
Then he must release the other bird and allow it to fly away. By doing that, he will [finish the ritual for] causing the house to be acceptable for people to live in it again.
54 Waɗannan su ne ƙa’idodi saboda duk wani cuta mai yaɗuwa, don ƙaiƙayi,
“Those are the regulations for contagious diseases, for itching sores,
55 don cutar fatar jiki da take a riga ko a cikin gida,
for mildew [DOU] on clothes or in a house,
56 da kuma don kumburi, ɓamɓaroki ko tabo,
and for swellings, rashes, or bright spots [on sores],
57 don a tabbatar sa’ad da wani abu mai tsarki da marar tsarki. Waɗannan su ne ƙa’idodi domin cutar fatar jiki mai yaɗuwa da cutar fatar jikin da take a riga.
to find out whether a person has a contagious disease or not, and whether people will still be permitted to touch their clothing or their house, or not.”
