Bahebera 9
1 Mme jaana mo kgolaganong ya pele e e neng e le fa gare ga Modimo le batho ba One go ne go na le melao ya kobamelo ebile go ne go na le mo-tlaagana mo lefatsheng. Mo teng ga motlaagana o wa kobamelo go ne go na le matlwana a le mabedi.
It is true that even the first Covenant had its regulations for divine worship, and its Sanctuary — though only a material one.
2 Ntlwana ya ntlha e ne e na le setlhomo sa lobone sa gouta le lomati lwa bojelo go na le dinkgwe tse di itshephileng tsa tshupelo mo godimo ga lone; ntlwana e, e ne e bidiwa Felo ga Boitshepo.
For a Tabernacle 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.
3 Gape go ne go na le sesiro mme ka fa morago ga sesiro seo go ne go na le ntlwana e e bidiwang Boitshepo jwa Maitshepo.
The part of the Tabernacle behind the second Curtain is called the Inner Sanctuary.
4 Mo ntlwaneng eo go ne go na le leiswana le go fisediwang maswalo mo go lone le agilwe ka gouta, le bidiwa letlole la kgolagano, le manegilwe ka gouta gotlhelele ka ntlha tsotlhe. Mo teng ga letlole go ne go na le matlapana a a kwadilweng Melao e e Some, le nkgwana e e bopilweng ka gouta e beile mana, le thobane ya ga Arone ya lotlhaka e e neng e tlhoga.
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;
5 Mo godimo ga letlole la kgolagano go ne go na le ditshwantsho tse di bopilweng tsa baengele tse di neng di bidiwa dicheruba e le batlhokomedi ba kgalalelo ya Modimo, diphuka tsa bone di ne di tsharologile di okame letlole le le agilweng ka gouta, le le neng le bidiwa senno sa kutlwelo botlhoko. Mme go lekanye go bua kaga dilo tse.
while above it, and overshadowing the Cover on which atonement was made, are the Cherubim of the Presence. But I must not now dwell on these things in detail.
6 Mme jaana, e ne e re fa gotlhe go setse go siame, baperesiti ba tsene ba bo ba tswele kwa ntle ga ntlwana ya ntlha ka fa ba batlang ka teng, ba dira tiro ya bone.
Such, then, was the arrangement of the Tabernacle. Into the outer part priests are constantly going, in the discharge of their sacred duties;
7 Mme moperesiti yo mogolo ke ene fela a neng a tsena kwa ntlwaneng e e kwa teng, e e neng e bidiwa Boitshepo jwa Maitshepo, gangwe fela mo ngwageng, a le nosi fela, a tshotse madi a a neng a a kgatsha mo setilong sa kutlwelo botlhoko e le mpho e a e nayang Modimo go bipa diphoso tsa gagwe le dibe tsa gagwe, le diphoso le dibe tsa batho botlhe.
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.
8 Mme Mowa O O Boitshepo o dirisa gotlhe mo go re supegetsa gore ka fa tsamaisong e kgologolo batho fela ba ne ba ka seka ba tsena mo Boitshepong jwa Maitshepo fela fa e le gore ntlwana e e ka kwa ntle le tsamaiso yotlhe e e e emetseng e santse e dirisiwa.
By this the Holy Spirit is teaching that the way into the Sanctuary was hidden, as long as the outer part of the Tabernacle still remained.
9 Tsamaiso e, e na le thuto ya botlhokwa mo go rona gompieno. Gonne ka fa tsamaisong e kgologolo, dineo le ditlhabelo di ne di ntshiwa mme di ne tsa palelwa ke go ntlafatsa dipelo tsa batho ba ba neng ba di ntsha.
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;
10 Gonne tsamaiso e kgologolo e ne e le melao ya senama fela, gore go tshwanetse ga jewa dijo tse di ntseng jang ga nowa dino tse di ntseng jang, melao ya go itlhapisa, le melao kaga se le sele. Batho ba ne ba tshwanetse go tshegetsa melao e go fitlhelela Keresete a tla ka tsamaiso e ncha e e botoka ya Modimo.
the whole system being concerned only with food and drink and various ablutions — external ceremonials imposed until the coming of the New Order.
11 Keresete o tsile e le Moperesiti yo Mogolo wa tsamaiso e e botoka e jaanong re nang nayo. O ile a tsena mo motlaaganeng o mogolwane o o iteka-netseng wa selegodimo o o sa agiwang ka diatla tsa batho ebile e se wa tlholego eno,
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 ‘Tabernacle,’ not made by human hands — that is to say, not a part of this present creation.
12 mme a tsaya madi gangwe fela e le la bofelo a tsena nao mo ntlwaneng e e kwa teng, ebong Boitshepo jwa Maitshepo, mme a a kgatsha mo setilong sa kutlwelo botlhoko; mme e ne e se madi a dipodi kgotsa a dinamane. Nnyaa, o ne a tsaya madi a gagwe, mme ka sebele, a tlhomamisa poloko ya rona ya bosakhutleng. (aiōnios g166)
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)
13 Mme fa e le gore ka fa tsamaisong e kgologolo madi a dipoo le a dipodi le melora ya dikgongwana a ne a ka tlhapisa mebele ya batho dibe,
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),
14 a o ko akanye gore madi a ga Keresete one a ne a ka fetola matshelo le dipelo tsa rona go le kae. Setlhabelo sa gagwe se re golola mo go tshwenyegeng go patelesega go obamela melao e megologolo, ebile se re dira gore re batle go direla Modimo o o tshelang. Gonne ka thuso ya Mowa O O Boitshepo wa bosakhutleng, Keresete o ne a ineela mo Modimong ka go rata go swela dibe tsa rona, ene a le boitekanelo, a se na le fa e le sebe kgotsa molato. (aiōnios g166)
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)
15 Keresete o tsile ka kgolagano e ncha e, gore botlhe ba ba lalediwang ba ka nna ba tla gore ba tle ba bone dilo tsotlhe tse di molemo tse Modimo o di ba solofeditseng. Gonne Keresete o swetse gore a ba falotshe mo go otlhaelweng dibe tse ba di dirileng ba santse ba le ka fa tlase ga kgolagano e kgologolo. (aiōnios g166)
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 offences committed under the first Covenant, those who have received the Call may obtain the eternal inheritance promised to them. (aiōnios g166)
16 Jaanong, fa mongwe a a swa a tlogela lokwalo lwa go aba boswa e le sesupo sa dilo tsotlhe tse di tshwanetseng go neelwa batho bangwe fa a a swa, ga go na ope yo o neelwang sepe go fitlhelela go supiwa gore motho yo o kwadileng lokwalo lwa boswa o sule.
Whenever such a Covenant as a will is in question, the death of the testator must of necessity be alleged.
17 Lokwalo lwa go aba boswa lo simolola go dira fela morago ga loso lwa motho yo o lo kwadileng. Fa a santse a tshela ga go na ope yo o ka dirisang lokwalo lo go tsaya sengwe sa dilo tse a di ba solofeditseng.
For such a Covenant takes effect only upon death, it does not come into force as long as the testator is alive.
18 Ke gone ka moo madi a neng a kgatshiwa (e le sesupo sa loso lwa ga Keresete) le pele ga Kgolagano e kgologolo e dirisiwa.
This explains why even the first Covenant was not ratified without the shedding of blood.
19 Gonne erile Moshe a sena go neela batho gotlhe ga melao ya Modimo, a tsaya madi a dinamane le dipodi, mmogo le metse mme a kgatsha lokwalo lwa Modimo lwa melao ka madi le batho botlhe, a dirisa dikala tsa ditlhatshana tsa mosimama le boboa jo bohibidu go kgatsha ka tsone.
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,
20 Mme a re, “Se ke madi a a supang tshimologo ya kgolagano ya lona le Modimo, kgolagano e Modimo o ntaotseng go e dira le lona.”
saying, as he did so — “This is the blood that renders valid the Covenant which God has commanded to be made with you.”
21 Mme ka yone tsela e, a kgatsha madi mo motlaaganeng le mo go sengwe le sengwe se se neng se dirisiwa mo kobamelong.
And in the same way he also sprinkled with the blood the Tabernacle and all the things that were used in public worship.
22 Tota re ka re ka fa kgolaganong e kgologolo sengwe le sengwe se ne se ntlafadiwa ka go kgatshiwa ka madi, mme kwa ntle ga go tsholola madi ga go na boitshwarelo jwa dibe.
Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.
23 Ke gone ka moo motlaagana o o mo lefatsheng, le sengwe le sengwe se se mo go one, tsotlhe di ne di tshwantsha dilo tse di kwa legodimong, tsotlhe di ne di tshwanelwa ke go ntlafadiwa ke Moshe ka tsela e, ka go kgatshiwa ka madi a diruiwa. Mme dilo tse e leng tsone tota kwa legodimong, tse e leng gore tse di mo lefatsheng ke ditshwantsho tsa tsone di ne tsa ntlafadiwa ka dineo tsa botlhokwa.
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.
24 Gonne Keresete o tsenye mo legodimong ka bo lone, go tla fa pele ga Modimo e le Tsala ya rona. Ga a a dira jaana mo felong ga kobamelo ya lefatshe, gonne moo e ne e le setshwantsho fela sa tempele ya boammaaruri e e kwa legodimong.
For it was not into a Sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into Heaven itself, that he might now appear in the presence of God on our behalf.
25 Le gone ga a ise a ke a intshe setlhabelo gantsi, jaaka moperesiti yo mogolo mo lefatsheng a isa madi a diruiwa mo Boitshepong jwa Maitshepo ngwaga le ngwaga.
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;
26 Fa e ne e le gore go dira jalo go ne go tlhokega o ka bo a ne a tshwanelwa ke go swa gantsi, go tswa tshimologong ya lefatshe. Mme ga go a nna jalo! O ne a tla gangwe fela ebile e le lwa bofelo, kwa bokhutlong jwa metlha, go tlosa nonofo ya sebe ka bosakhutleng ka go re swela. (aiōn g165)
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)
27 Mme fela jaaka go laotswe gore batho ba swe gangwe fela, mme morago ga moo go tle tshekiso,
And, as it is ordained for men to die but once (death being followed by judgment),
28 fela jalo Keresete le ene o sule gangwe fela e le setlhabelo sa dibe tsa batho ba le bantsi; mme o tlaa tla gape, mme legale a sa tlele go dirana le dibe tsa rona. Jaanong o tlaa tla a lerile poloko kwa go botlhe ba ba mo letileng ka tlhwaafalo le bopelotelele.
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.
