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The earth was formless and empty, and darkness covered the deep waters. And the Spirit of God was hovering over the surface of the waters.

To, ƙasa dai ba ta da siffa, babu kuma kome a cikinta, duhu ne kawai ya rufe ko’ina, Ruhun Allah kuwa yana yawo a kan ruwan.

Then God said, “Let there be light,” and there was light.

Sai Allah ya ce, “Bari haske yă kasance,” sai kuwa ga haske.

And God saw that the light was good. Then he separated the light from the darkness.

Allah ya ga hasken yana da kyau, sai ya raba tsakanin hasken da duhu.

God called the light “day” and the darkness “night.” And evening passed and morning came, marking the first day.

Allah ya kira hasken “yini,” ya kuma kira duhun “dare.” Yamma ta kasance, safiya kuma ta kasance, kwana ta fari ke nan.

Then God said, “Let there be a space between the waters, to separate the waters of the heavens from the waters of the earth.”

Allah ya ce, “Bari sarari yă kasance tsakanin ruwaye domin yă raba ruwa da ruwa.”

And that is what happened. God made this space to separate the waters of the earth from the waters of the heavens.

Saboda haka Allah ya yi sarari ya raba ruwan da yake ƙarƙashin sararin da ruwan da yake bisansa. Haka kuwa ya kasance.

God called the space “sky.” And evening passed and morning came, marking the second day.

Allah ya kira sararin “sama.” Yamma ta kasance, safiya kuma ta kasance, kwana ta biyu ke nan.

Then God said, “Let the waters beneath the sky flow together into one place, so dry ground may appear.” And that is what happened.

Allah ya ce, “Bari ruwan da yake ƙarƙashin sama yă tattaru wuri ɗaya, bari kuma busasshiyar ƙasa tă bayyana.” Haka kuwa ya kasance.

God called the dry ground “land” and the waters “seas.” And God saw that it was good.

Allah ya kira busasshiyar ƙasar “doron ƙasa,” ruwan da ya taru kuma, ya kira “tekuna.” Allah ya ga yana da kyau.

Then God said, “Let the land sprout with vegetation—every sort of seed-bearing plant, and trees that grow seed-bearing fruit. These seeds will then produce the kinds of plants and trees from which they came.” And that is what happened.

Sa’an nan Allah ya ce, “Bari ƙasa tă fid da tsire-tsire, da shuke-shuke, da itatuwa a bisa ƙasa masu ba da amfani da ’ya’ya a cikinsu, bisa ga irinsu.” Haka kuwa ya kasance.

The land produced vegetation—all sorts of seed-bearing plants, and trees with seed-bearing fruit. Their seeds produced plants and trees of the same kind. And God saw that it was good.

Ƙasar ta fid da tsire-tsire, da shuke-shuke masu ba da ’ya’ya bisa ga irinsu, ta fid kuma da itatuwa masu ba da ’ya’ya da iri a cikinsu bisa ga irinsu. Allah ya ga yana da kyau.

And evening passed and morning came, marking the third day.

Yamma ta kasance, safiya kuma ta kasance, kwana ta uku ke nan.

Then God said, “Let lights appear in the sky to separate the day from the night. Let them be signs to mark the seasons, days, and years.

Allah kuma ya ce, “Bari haskoki su kasance a sararin sama domin su raba yini da dare, bari su zama alamu domin su nuna yanayi, da ranaku, da kuma shekaru,

Let these lights in the sky shine down on the earth.” And that is what happened.

bari kuma haskokin su kasance a sararin sama domin su ba da haske a duniya.” Haka kuwa ya kasance.

God made two great lights—the larger one to govern the day, and the smaller one to govern the night. He also made the stars.

Allah ya yi manyan haskoki biyu, babban hasken yă mallaki yini, ƙaramin kuma yă mallaki dare. Ya kuma yi taurari.

God set these lights in the sky to light the earth,

Allah ya sa su a sararin sama domin su ba da haske a duniya,

to govern the day and night, and to separate the light from the darkness. And God saw that it was good.

su mallaki yini da kuma dare, su kuma raba haske da duhu. Allah kuwa ya ga yana da kyau.

And evening passed and morning came, marking the fourth day.

Yamma ta kasance, safiya kuma ta kasance, kwana ta huɗu ke nan.

Then God said, “Let the waters swarm with fish and other life. Let the skies be filled with birds of every kind.”

Allah ya ce, “Bari ruwa yă cika da halittu masu rai, bari tsuntsaye kuma su tashi sama a bisa duniya a sararin sama.”

So God created great sea creatures and every living thing that scurries and swarms in the water, and every sort of bird—each producing offspring of the same kind. And God saw that it was good.

Allah ya halicci manyan halittun teku, da kowane mai rai da abin da yake motsi a ruwa, bisa ga irinsu, da kuma kowane tsuntsu mai fiffike bisa ga irinsa. Allah kuwa ya ga yana da kyau.

Then God blessed them, saying, “Be fruitful and multiply. Let the fish fill the seas, and let the birds multiply on the earth.”

Allah ya albarkace su ya ce, “Ku yi ta haihuwa ku kuma ƙaru da yawa, ku cika ruwan tekuna, bari kuma tsuntsaye su yi yawa a bisa duniya.”

And evening passed and morning came, marking the fifth day.

Yamma ta kasance, safiya kuma ta kasance, kwana ta biyar ke nan.

Then God said, “Let the earth produce every sort of animal, each producing offspring of the same kind—livestock, small animals that scurry along the ground, and wild animals.” And that is what happened.

Allah kuwa ya ce, “Bari ƙasa tă ba da halittu masu rai bisa ga irinsu; dabbobi da halittu masu rarrafe, da kuma namun jeji, kowane bisa ga irinsa.” Haka kuwa ya kasance.

God made all sorts of wild animals, livestock, and small animals, each able to produce offspring of the same kind. And God saw that it was good.

Allah ya halicci namun jeji bisa ga irinsu, dabbobi bisa ga irinsu, da kuma dukan halittu masu rarrafe a ƙasa bisa ga irinsu. Allah kuwa ya ga yana da kyau.

Then God said, “Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.”

Sa’an nan Allah ya ce, “Bari mu yi mutum cikin siffarmu, cikin kamanninmu, bari kuma su yi mulki a bisa kifin teku, tsuntsayen sama, da kuma dabbobi, su yi mulki a bisa dukan duniya, da kuma a bisa dukan halittu, da masu rarrafe a ƙasa.”

So God created human beings in his own image. In the image of God he created them; male and female he created them.

Saboda haka Allah ya halicci mutum cikin siffarsa. Cikin kamannin Allah, Allah ya halicci mutum. Miji da mace ya halicce su.

Then God blessed them and said, “Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground.”

Allah ya albarkace su, ya kuma ce musu, “Ku yi ta haihuwa ku ƙaru da yawa, ku mamaye duniya, ku mallake ta. Ku yi mulki a bisa kifin teku, da tsuntsayen sararin sama, da kuma bisa kowace halitta mai rai wadda take rarrafe a ƙasa.”

Then God said, “Look! I have given you every seed-bearing plant throughout the earth and all the fruit trees for your food.

Sa’an nan Allah ya ce, “Ga shi, na ba ku kowane tsiro mai ba da ’ya’ya masu kwaya da suke a fāɗin duniya, da dukan itatuwa masu ba da ’ya’ya, don su zama abinci a gare ku.

And I have given every green plant as food for all the wild animals, the birds in the sky, and the small animals that scurry along the ground—everything that has life.” And that is what happened.

Na kuma ba da dukan dabbobin ƙasa, da dukan tsuntsayen sama, da dukan abin da yake rarrafe a ƙasa, da dai iyakar abin da yake numfashi; haka kuma na ba da ganyaye su zama abinci.” Haka kuwa ya kasance.

Then God looked over all he had made, and he saw that it was very good! And evening passed and morning came, marking the sixth day.

Allah ya ga dukan abin da ya yi, yana da kyau ƙwarai. Yamma ta kasance, safiya kuma ta kasance, kwana ta shida ke nan.

So the creation of the heavens and the earth and everything in them was completed.

Ta haka aka gama yin sammai da duniya da dukan abubuwan da suke cikinsu.

On the seventh day God had finished his work of creation, so he rested from all his work.

Kafin kwana ta bakwai, Allah ya gama aikin da yake yi, saboda haka a kwana ta bakwai, ya huta daga dukan aikinsa.

And God blessed the seventh day and declared it holy, because it was the day when he rested from all his work of creation.

Allah kuwa ya albarkaci kwana ta bakwai, ya kuma mai da ita mai tsarki, saboda a kanta ne ya huta daga dukan aikin halittar da ya yi.

This is the account of the creation of the heavens and the earth. When the Lord God made the earth and the heavens,

Wannan shi ne asalin tarihin sammai da duniya sa’ad da aka halicce su. Sa’ad da Ubangiji Allah ya yi duniya da sammai,

neither wild plants nor grains were growing on the earth. For the Lord God had not yet sent rain to water the earth, and there were no people to cultivate the soil.

babu tsiro a duniya kuma ganyaye ba su tsira a busasshiyar ƙasa ko ba, gama Ubangiji Allah bai aiko da ruwan sama a kan duniya ba tukuna, babu kuma wani mutumin da zai nome ƙasar,

Instead, springs came up from the ground and watered all the land.

amma dai rafuffuka suna ɓullo da ruwa daga ƙasa suna jiƙe ko’ina a fāɗin ƙasa.

Then the Lord God formed the man from the dust of the ground. He breathed the breath of life into the man’s nostrils, and the man became a living person.

Sa’an nan Ubangiji Allah ya yi mutum daga turɓayar ƙasa, ya kuma hura numfashin rai cikin hancinsa, mutumin kuwa ya zama rayayyen taliki.

Then the Lord God planted a garden in Eden in the east, and there he placed the man he had made.

To, fa, Ubangiji Allah ya yi lambu a gabas, a Eden, a can kuwa ya sa mutumin da ya yi.

The Lord God made all sorts of trees grow up from the ground—trees that were beautiful and that produced delicious fruit. In the middle of the garden he placed the tree of life and the tree of the knowledge of good and evil.

Ubangiji Allah ya kuma sa kowane irin itace ya tsira daga ƙasa, itace mai kyan gani, mai amfani kuma don abinci. A tsakiyar lambun kuwa akwai itacen rai da kuma itacen sanin abin da yake da kyau da abin da yake mugu.

A river flowed from the land of Eden, watering the garden and then dividing into four branches.

Akwai wani kogi mai ba da ruwa ga lambun wanda ya gangaro daga Eden, daga nan ya rarrabu, ya zama koguna huɗu.

The first branch, called the Pishon, flowed around the entire land of Havilah, where gold is found.

Sunan kogi na fari, Fishon. Shi ne yake malala kewaye da dukan ƙasar Hawila, inda akwai zinariya.

The gold of that land is exceptionally pure; aromatic resin and onyx stone are also found there.

(Zinariyar wannan ƙasa kuwa tana da kyau, akwai kuma kayan ƙanshi da duwatsun da ake kira onis a can ma.)

The second branch, called the Gihon, flowed around the entire land of Cush.

Sunan kogi na biyu, Gihon. Shi ne ya malala kewaye da ƙasar Kush.

The third branch, called the Tigris, flowed east of the land of Asshur. The fourth branch is called the Euphrates.

Sunan kogi na uku Tigris. Wannan ne ya malala ya bi ta gefen gabashin Asshur. Kogi na huɗu kuwa shi ne Yuferites.

The Lord God placed the man in the Garden of Eden to tend and watch over it.

Ubangiji Allah ya ɗauko mutumin ya sa shi cikin Lambun Eden domin yă nome shi, yă kuma lura da shi.

But the Lord God warned him, “You may freely eat the fruit of every tree in the garden—

Ubangiji Allah ya umarci mutumin ya ce, “Kana da ’yanci ka ci daga kowane itace a cikin lambun,

except the tree of the knowledge of good and evil. If you eat its fruit, you are sure to die.”

amma kada ka ci daga itacen sanin abin da yake mai kyau da abin da yake mugu, gama a ranar da ka ci shi, lalle za ka mutu.”

Then the Lord God said, “It is not good for the man to be alone. I will make a helper who is just right for him.”

Ubangiji Allah ya ce, “Bai yi kyau mutumin yă kasance shi kaɗai ba. Zan yi masa mataimakin da ya dace da shi.”

So the Lord God formed from the ground all the wild animals and all the birds of the sky. He brought them to the man to see what he would call them, and the man chose a name for each one.

To, Ubangiji Allah ya yi dukan namun jeji da dukan tsuntsayen sama daga ƙasa. Ya kawo su wurin mutumin don yă ga wanda suna zai kira su; kuma duk sunan da mutumin ya kira kowane mai rai, sunansa ke nan.

He gave names to all the livestock, all the birds of the sky, and all the wild animals. But still there was no helper just right for him.

Saboda haka mutumin ya sa wa dukan dabbobi, da tsuntsayen sama da dukan namun jeji sunaye. Amma ba a sami mataimakin da ya dace da Adamu ba.

So the Lord God caused the man to fall into a deep sleep. While the man slept, the Lord God took out one of the man’s ribs and closed up the opening.

Saboda haka Ubangiji Allah ya sa mutumin ya yi barci mai nauyi; yayinda yake barci sai ya ɗauko ɗaya daga cikin haƙarƙarin mutumin, ya kuma rufe wurin da nama.

Then the Lord God made a woman from the rib, and he brought her to the man.

Sa’an nan Ubangiji Allah ya yi mace daga haƙarƙarin da ya ɗauko daga mutumin, ya kuwa kawo ta wurin mutumin.

“At last!” the man exclaimed. “This one is bone from my bone, and flesh from my flesh! She will be called ‘woman,’ because she was taken from ‘man.’”

Sai mutumin ya ce, “Yanzu kam wannan ƙashi ne na ƙasusuwana nama kuma na namana. Za a ce da ita ‘mace,’ gama an ciro ta daga namiji.”

This explains why a man leaves his father and mother and is joined to his wife, and the two are united into one.

Wannan ne ya sa mutum yakan bar mahaifinsa da mahaifiyarsa, yă manne wa matarsa, su kuma zama jiki ɗaya.

Now the man and his wife were both naked, but they felt no shame.

Mutumin da matarsa, dukansu biyu tsirara suke, ba su kuwa ji kunya ba.

The serpent was the shrewdest of all the wild animals the Lord God had made. One day he asked the woman, “Did God really say you must not eat the fruit from any of the trees in the garden?”

To, maciji dai ya fi kowane a cikin namun jejin da Ubangiji Allah ya yi wayo. Ya ce wa macen, “Tabbatacce ne Allah ya ce, ‘Kada ku ci daga kowane itace a lambu’?”

“Of course we may eat fruit from the trees in the garden,” the woman replied.

Macen ta ce wa macijin, “Za mu iya ci daga ’ya’ya itatuwa a lambun,

“It’s only the fruit from the tree in the middle of the garden that we are not allowed to eat. God said, ‘You must not eat it or even touch it; if you do, you will die.’”

amma Allah ya ce, ‘Kada ku ci daga ’ya’yan itacen da yake tsakiyar lambu, kada kuma ku taɓa shi, in ba haka ba kuwa za ku mutu.’ ”

“You won’t die!” the serpent replied to the woman.

Maciji ya ce wa macen, “Tabbatacce ba za ku mutu ba.

“God knows that your eyes will be opened as soon as you eat it, and you will be like God, knowing both good and evil.”

Gama Allah ya san cewa sa’ad da kuka ci daga itacen idanunku za su buɗe, za ku kuma zama kamar Allah, ku san abin da yake mai kyau da abin da yake mugu.”

The woman was convinced. She saw that the tree was beautiful and its fruit looked delicious, and she wanted the wisdom it would give her. So she took some of the fruit and ate it. Then she gave some to her husband, who was with her, and he ate it, too.

Sa’ad da macen ta ga ’ya’yan itacen suna da kyau don abinci, abin sha’awa ga ido, abin marmari kuma don samun hikima, sai ta tsinka ta ci, ta kuma ba da waɗansu wa mijinta wanda yake tare da ita, shi ma ya ci.

At that moment their eyes were opened, and they suddenly felt shame at their nakedness. So they sewed fig leaves together to cover themselves.

Sa’an nan idanun dukansu biyu suka buɗe, suka kuma gane tsirara suke; saboda haka suka ɗinɗinka ganyayen ɓaure suka yi wa kansu sutura.

When the cool evening breezes were blowing, the man and his wife heard the Lord God walking about in the garden. So they hid from the Lord God among the trees.

Da mutumin da matarsa suka ji motsin Ubangiji Allah yana takawa a lambun a sanyin yini, sai suka ɓuya daga Ubangiji Allah a cikin itatuwan lambu.

Then the Lord God called to the man, “Where are you?”

Amma Ubangiji Allah ya kira mutumin ya ce, “Ina kake?”

He replied, “I heard you walking in the garden, so I hid. I was afraid because I was naked.”

Ya ce, “Na ji ka a cikin lambu, na kuwa ji tsoro gama ina tsirara, saboda haka na ɓuya.”

“Who told you that you were naked?” the Lord God asked. “Have you eaten from the tree whose fruit I commanded you not to eat?”

Sai ya ce, “Wa ya faɗa maka cewa kana tsirara? Ko dai ka ci daga itacen da na umarce ka kada ka ci ne?”

The man replied, “It was the woman you gave me who gave me the fruit, and I ate it.”

Mutumin ya ce, “Macen da ka sa a nan tare da ni, ita ta ba ni waɗansu ’ya’ya daga itacen, na kuwa ci.”

Then the Lord God asked the woman, “What have you done?” “The serpent deceived me,” she replied. “That’s why I ate it.”

Sai Ubangiji Allah ya ce wa matar, “Me ke nan kika yi?” Matar ta ce, “Macijin ne ya ruɗe ni, na kuwa ci.”

Then the Lord God said to the serpent, “Because you have done this, you are cursed more than all animals, domestic and wild. You will crawl on your belly, groveling in the dust as long as you live.

Saboda haka Ubangiji Allah ya ce wa macijin, “Saboda ka yi haka, “Na la’anta ka cikin dukan dabbobi da kuma cikin dukan namun jeji! Daga yanzu rubda ciki za ka yi tafiya turɓaya kuma za ka ci dukan kwanakin rayuwarka.

And I will cause hostility between you and the woman, and between your offspring and her offspring. He will strike your head, and you will strike his heel.”

Zan kuma sa ƙiyayya tsakaninka da macen, tsakanin zuriyarka da zuriyarta. Zai ragargaje kanka, kai kuma za ka sari ɗiɗɗigensa.”

Then he said to the woman, “I will sharpen the pain of your pregnancy, and in pain you will give birth. And you will desire to control your husband, but he will rule over you. ”

Sa’an nan ya ce wa macen, “Zan tsananta naƙudarki ainun, da azaba kuma za ki haifi ’ya’ya. Za ki riƙa yin marmarin mijinki zai kuwa yi mulki a kanki.”

And to the man he said, “Since you listened to your wife and ate from the tree whose fruit I commanded you not to eat, the ground is cursed because of you. All your life you will struggle to scratch a living from it.

Ga Adamu kuwa ya ce, “Saboda ka saurari matarka, ka kuma ci daga itacen da na ce, ‘Kada ka ci,’ “Za a la’anta ƙasa saboda kai. Da wahala za ka ci daga cikinta dukan kwanakin rayuwarka.

It will grow thorns and thistles for you, though you will eat of its grains.

Za tă ba ka ƙayayyuwa da sarƙaƙƙiya za ka kuwa ci ganyayen gona.

By the sweat of your brow will you have food to eat until you return to the ground from which you were made. For you were made from dust, and to dust you will return.”

Da zuffan goshinka za ka ci abincinka har ka koma ga ƙasa, da yake daga cikinta aka yi ka. Gama kai turɓaya ne, kuma ga turɓaya za ka koma.”

Then the man—Adam—named his wife Eve, because she would be the mother of all who live.

Mutumin ya sa wa matarsa suna, Hawwa’u, gama za tă zama mahaifiyar masu rai duka.

And the Lord God made clothing from animal skins for Adam and his wife.

Ubangiji Allah ya yi tufafin fata domin Adamu da Hawwa’u, ya kuma yi musu sutura.

Then the Lord God said, “Look, the human beings have become like us, knowing both good and evil. What if they reach out, take fruit from the tree of life, and eat it? Then they will live forever!”

Ubangiji Allah ya kuma ce, “To, fa, mutum ya zama kamar ɗaya daga cikinmu, ya san abin da yake mai kyau da abin da yake mugu. Kada a yarda yă miƙa hannunsa yă ɗiba daga itacen rai yă ci, yă kuma rayu har abada.”

So the Lord God banished them from the Garden of Eden, and he sent Adam out to cultivate the ground from which he had been made.

Saboda haka Ubangiji Allah ya kore shi daga Lambun Eden domin yă nome ƙasa wadda aka yi shi.

After sending them out, the Lord God stationed mighty cherubim to the east of the Garden of Eden. And he placed a flaming sword that flashed back and forth to guard the way to the tree of life.

Bayan da ya kori mutumin, sai ya sa kerubobi da takobi mai harshen wuta yana jujjuyawa baya da gaba a gabashin Lambun Eden don yă tsare hanya zuwa itacen rai.

Now Adam had sexual relations with his wife, Eve, and she became pregnant. When she gave birth to Cain, she said, “With the Lord ’s help, I have produced a man!”

Adamu ya kwana da matarsa Hawwa’u, ta kuwa yi ciki ta haifi Kayinu. Sai ta ce, “Da taimakon Ubangiji na sami ɗa namiji.”

Later she gave birth to his brother and named him Abel. When they grew up, Abel became a shepherd, while Cain cultivated the ground.

Daga baya ta haifi ɗan’uwansa, ta kuma ba shi suna Habila. Sa’ad da suka yi girma sai Habila ya zama makiyayin tumaki, Kayinu kuwa ya zama manomi.

When it was time for the harvest, Cain presented some of his crops as a gift to the Lord .

Ana nan sai Kayinu ya kawo waɗansu amfanin gona a matsayin hadaya ga Ubangiji .

Abel also brought a gift—the best portions of the firstborn lambs from his flock. The Lord accepted Abel and his gift,

Amma Habila ya kawo mafi kyau daga ’ya’yan fari na garkensa. Ubangiji ya yi farin ciki da sadakar da Habila ya kawo,

but he did not accept Cain and his gift. This made Cain very angry, and he looked dejected.

amma bai yi farin ciki da sadakar da Kayinu ya kawo ba. Saboda haka Kayinu ya ji fushi sosai, fuskarsa kuma ta ɓace.

“Why are you so angry?” the Lord asked Cain. “Why do you look so dejected?

Sai Ubangiji ya ce wa Kayinu, “Don me kake fushi? Don me fuskarka ta ɓace?

You will be accepted if you do what is right. But if you refuse to do what is right, then watch out! Sin is crouching at the door, eager to control you. But you must subdue it and be its master.”

Da ka yi abin da yake daidai, ai, da ka sami karɓuwa. Amma tun da ba ka yi abin da ba daidai ba, zunubi zai yi fakonka don yă rinjaye ka kamar naman jeji. Yana so yă mallake ka, amma tilas ka rinjaye shi.”

One day Cain suggested to his brother, “Let’s go out into the fields.” And while they were in the field, Cain attacked his brother, Abel, and killed him.

To, Kayinu ya ce wa ɗan’uwansa Habila, “Mu tafi gona.” Yayinda suke a gona, sai Kayinu ya tasar wa Habila ya buge shi ya kashe.

Afterward the Lord asked Cain, “Where is your brother? Where is Abel?” “I don’t know,” Cain responded. “Am I my brother’s guardian?”

Sai Ubangiji ya ce wa Kayinu, “Ina ɗan’uwanka Habila?” Sai Kayinu ya ce, “Ban sani ba, ni mai gadin ɗan’uwana ne?”

But the Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground!

Ubangiji ya ce, “Me ke nan ka yi? Saurara! Ga jinin ɗan’uwanka yana mini kuka daga ƙasa.

Now you are cursed and banished from the ground, which has swallowed your brother’s blood.

Yanzu, kai la’ananne ne, an kuma kore ka daga ƙasa wadda ta buɗe bakinta ta shanye jinin ɗan’uwanka daga hannunka.

No longer will the ground yield good crops for you, no matter how hard you work! From now on you will be a homeless wanderer on the earth.”

In ka nome ƙasa, ba za tă ƙara ba ka hatsinta ba. Za ka kuma zama mai yawo barkatai a duniya.”

Cain replied to the Lord , “My punishment is too great for me to bear!

Kayinu ya ce wa Ubangiji , “Horon nan ya sha ƙarfina.

You have banished me from the land and from your presence; you have made me a homeless wanderer. Anyone who finds me will kill me!”

Ga shi, yau kana kori na daga ƙasar, zan zama a ɓoye daga fuskarka, zan kuma zama mai yawo barkatai, duk wanda ya same ni kuwa zai kashe ni.”

The Lord replied, “No, for I will give a sevenfold punishment to anyone who kills you.” Then the Lord put a mark on Cain to warn anyone who might try to kill him.

Amma Ubangiji ya ce masa, “Ba haka ba ne! Duk wanda ya kashe Kayinu, za a ninƙa hukuncinsa har sau bakwai.” Sa’an nan Ubangiji ya sa wa Kayinu alama don duk wanda ya same shi kada yă kashe shi.

So Cain left the Lord ’s presence and settled in the land of Nod, east of Eden.

Saboda haka Kayinu ya yi tafiyarsa ya rabu da Ubangiji , ya je ya zauna ƙasar Nod a gabashin Eden.

Cain had sexual relations with his wife, and she became pregnant and gave birth to Enoch. Then Cain founded a city, which he named Enoch, after his son.

Kayinu ya kwana da matarsa, ta kuwa yi ciki, ta haifi Enok. A lokacin Kayinu yana gina birni, sai ya sa wa birnin sunan ɗansa Enok.

Enoch had a son named Irad. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech.

Aka haifa wa Enok Irad, Irad kuma ya haifi Mehujayel, Mehujayel kuma ya haifi Metushayel, Metushayel kuma ya haifin Lamek.

Lamech married two women. The first was named Adah, and the second was Zillah.

Lamek ya auri mata biyu, ana ce da ɗaya Ada, ɗayan kuma Zilla.

Adah gave birth to Jabal, who was the first of those who raise livestock and live in tents.

Ada ta haifi Yabal, shi ne mahaifi waɗanda suke zama a tentuna, suna kuma kiwon dabbobi.

His brother’s name was Jubal, the first of all who play the harp and flute.

Sunan ɗan’uwansa Yubal, shi ne mahaifin dukan makaɗan garaya da masu hura sarewa.