Sukuma Proverbs

718. NG’WANA JITALE.

“Ng’wana Jitale oliotolwa na mbehi umo umu kaya nhale yabhana bhadoo bhingi. Igigela giki, Ung’wana Jitale bhuduma ugwitogwa na nina bhukwi okwe. Unina bhukwi agancholela nzila ya gumpegeja. Bhuli ikanza ulubhalitenga ijiliwa, Ung’wana Jitale winhiwagwa wasa bho heke bho gwigasha bihi na nnengelo ya minzi. Ahikanza lya gulya, abhana bhenabho abhadoo abha ha kaya yiniyo inhale bhankoyaga noyi umamu ng’wunuyo, bhogunomba bhuli ikanza, bhaliyomba, “Ng’wana Jitale minzi, ng’wana jitale minzi.”

Giko uweyi adadulile ugupandika uwasa bho gulya mpaga jushila ijiliwa. Yubhiza giko bhuli lushiku. Ung’wana Jitale agazonga nose ukonda. Ungoshi, o ng’wana Jitale, aho obhona giki ihali yanke iligaluka, agabhiza na bhuyangi umumoyo aliyomba, “Ginehe nke one bhuli ihali yako yilimana yubhiza mbi? Ni bhuli ulikonda? Ehe, udigutaga?” Ung’wana Jitale nang’hwe agashosha, “unene nalinhola.”

Kugiki abhupandike ubhunhana bho nke umo bhuli, agapandika masala, agapundula ipundu ahandugu ya numba kugiki apandike gukengela iginhu ijo jigitiyagwa ahikanza lya gulya. Aho jatengwa ijiliwa, ungoshi, o ng’wana Jitale, agibhanda ahahanze ya ndugu, ukungila na gukengela umugati ya numba bho gubhitila ahipundu. Huna ubadija igiki unke oliotulwa bho makala aha bihi ni nengelo ya minzi, kugiki pye ilikanza amane utung’wa na gukoyiya, bho nduhu upandika ilikanza ilya gulya mpaga jashila ijiliwa.

Ungoshi aho omana chene, agapelana. Huna bhiyangula gusama aha kaya na gwizugila. Ukukaya yabho imhya, uweyi kihamo nu nke bhagayulya chiza. Ihali ya nke igagaluka, ubhelela na gugina.” Lolaga Kugundua Mbegu za Injili, ukurasa 83-  84.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Umu jigano jise dabhona umu unkoshi o ng’wana Jitale oliantogelilwe unke. Agamonela isungu unke umu likoye lyakwe. Wiyangula gulekana na bhabyaji bhakwe kugiki bhizugile bhinikili.

Hi giko dabhona numo ung’wana Jitale oliodula gwiyumilija umugukoyiwa nu nina bhukwi okwe kunguno ya kuntogwa ungoshi. Agalema gete ugulekana nanghwe. Agabhona ili hambo hambo ugupandikwa ni koye na bhukoyiwa kukila ugubhubhinza uwitoji.

Ijigano jiniji jilidulanga bhutogwa bhushikanu umu witoji. Jilidulanga gutimo abhanhu abhabhili umu witogi bhagadula gwitogwa, idi umubhuyeji duhu, aliyo numu makoye na bhuluhi.

Hangi ijigano jiniji jilidulanga higulya ya bhulumani wise nu Yesu, “Bhuliho bhunhana ubhowibhisile umu mihayo yiniyi, nane alibhona giki yilinola Kristo ni kelesia lyakwe (Waefeso 5:32).

Mulungu B’ab’a agadulumanya ayise bhose abho dabhatijiwa mugati yakwe uYesu Kristo. Yadudakila gwikala mubhutogwa bhokwe bho nduhu ugwilekanya nanghwe nulu mulikanza lya gugeng’wa.

Umu kaya jise abhatoji na bhatolwa bhabhize bhanhu bha gwivumilia na gwitogwa no no ahi kanza ilya makoye guti ga bha Ng’wana Jitale nu ngoshi.” Lolaga Kugundua Mbegu za Injili, ukurasa 84-85.

Mwanzo 2:23.

Marko 10:6-9.

Waefeso 5:25, 31-33.

Waroma 8:35-37.

KISWAHILI: BINTI JITALE.

“Binti Jitale aliolewa na bwana mmoja katika jamii kubwa yenye watoto wagodo wengi. Ikatokea Binti Jitale hawakupendana na mama mkwe wake. Mama mkwe akatafuta njia ya kumfukuza. Kila walipoandalia chakula, Binti Jitale  alipewa nafasi maalum ya kukaa karibu na mtungi wa maji. Wakati wa kula, watoto hao wadogo wa jamii hiyo kubwa walimsumbua sana mama huyu, wakimwomba kila mara, wakisema, “Binti Jitale maji, Binti Jitale maji.”

Hivyo yeye hakuweza kupata nafasi ya kula hadi mwisho wa chakula. Ikawa hivyo kila siku. Binti Jitale akawa akisononeka na hatimaye kukonda. Mumewe, Binti Jitale, alipoona hali ya mkewe inazidi kubadilika, akapatwa na wasiwasi moyoni akisema, “Vipi mke wangu, hali yako inazidi kuwa mbaya? Mbona unakonda? Je, hushibi?” Binti Jitale naye akajibu aksisema, “Mimi sijambo.”

Ili kupata ukweli wa hali halisi, akapata maarifa, akatoboa ufa ukuta wa nyumba ili apate kuchunguza mambo yaliyokuwa yakitendeka wakati wa kula. Pindi chakula kilipoandaliwa, mumewe, Binti Jitale, akawa anabana nje ukutani, akivizia na kuchungulia ndani ya nyumba kwa tundu la ufa. Ndipo alipong’amua kwamba mkewe aliwekwa makusudi karibu na mtungi wa maji, ili daima apate kutumwatumwa na kusumbuliwa, bila kupata muda wa kula hadi mwisho wa chakula.

Mumewe alipokwisha fahamu vile, akakasirika. Ndipo walipoamua kuhama nyumbani na kujitegemea. Huko katika maskani yao mapya, yeye pamoja na mkewe walianza kula vizuri. Hali ya mkewe ikabadilika, akanawiri na kunenepa.” Rejea Kugundua Mbegu za Injili, ukurasa 83 – 84.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Katika hadithi yetu tunaona jinsi mumewe Binti Jitale alivyompenda mkewe. Akamwonea huruma mkewe katika shida yake. Akaamua kutengana na wazazi wake ili wajitegemee wenyewe.

Kadhalika tunaona jinsi Binti Jitale alivyoweza kuvumilia katika kusumbuliwa na mama mkwe wake kwa sababu ya kumpenda mumewe. Akakataa kabisa kuachana naye. Akaona ni afadhali kupatwa na shida na usumbufu kuliko kuvunja ndoa.

Hadithi hii inatufundisha upendo kamili katika ndoa. Inatufundisha kama watu wawili katika ndoa waliweza kupendana, siyo katika furaha tu, bali katika shida na usumbufu.

Tena hadithi hii inatufundisha juu ya ushusiano wetu na Yesu, “Kuna ukweli uliofichika katika maneno haya, nami naona kwamba yamhusu Kristo na kanisa lake (Waefeso 5:32).”

Mungu Baba alituunganisha sisi sote tuliobatizwa ndani yake Yesu kristo. Yatupasa kukaa katika upendo wake bila kujitenga naye hata wakati wa majaribio.

Katika familia zetu mabwana na mabibi arusi wawe watu wa kuvumiliana na kupendana hasa wakati wa shida kama walivyofanya Binti Jitale na mumewe.” Rejea Kugundua Mbegu za Injili, ukurasa 84-85.

Mwanzo 2:23. “Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’ kwa kuwa alitolewa katika mwanaume.’”

Marko 10:6-9. “Lakini tangu mwanzo wa uumbaji, ‘Mungu aliwaumba mume na mke. Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’ Kwa hiyo hawatakuwa wawili tena bali mwili mmoja. Basi, alichokiunganisha Mungu, mwanadamu asikitenganishe.””

Waefeso 5:25, 31-33. “Ninyi waume, wapendeni wake zenu, kama vile Kristo alivyolipenda Kanisa akajitoa kwa ajili yake. Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa. Hata hivyo, kila mmoja wenu ampende mkewe kama anavyoipenda nafsi yake mwenyewe, naye mke lazima amheshimu mumewe.”

Waroma 8:35-37. “Ni nani atakayetutenga na upendo wa Kristo? Je, ni shida au taabu au mateso au njaa au uchi au hatari au upanga?  Kama ilivyoandikwa: “Kwa ajili yako tunauawa mchana kutwa, tumehesabiwa kama kondoo wa kuchinjwa.” Lakini katika mambo haya yote tunashinda, naam na zaidi ya kushinda, kwa Yeye aliyetupenda.”

stone woman

kwando family

marriage1

 

ENGLISH: JITALE’S DAUGHTER.

Once upon a time, there was a woman known by the name of Jitale’s daughter. This woman got married to a man whose family had a lot of siblings. Since by that time marriage meant taking a woman straight from her family and making her live with the husband’s family together with the husband’s siblings, Jitale’s daughter also was to join her husband’s family.

The family of her husband did not like Jitale’s daughter. They were struggling to make sure that Jitale’s daughter is chased away by her husband. To do so, everyday during eating time, Jitale’s daughter was forced to sit near the drinking water pot so that she can be serving water to her husband’s siblings. Every time, during meal, children could shout: “Jitale’s daughter water, Jitale’s daughter water.” Jitale’s daughter spent much of the time serving water without eating food as a result she emaciated to the extent of making her husband begin asking her: “How are you my wife, your condition is getting worse? What do you like to eat? Are you not satisfied? ” Jitale’s daughter replied, “I’m fine.”

The husband was not satisfied with his wife’s answer. To seek for more information, one day when they were eating, he stood outside the house unnoticedly and peeped through a wall crack to see what is happening inside the house when eating. He got the truth on why his wife is uncomfortable. The troubles his siblings were causing to his wife made him angry and decided to leave the house with his wife and build a separate home for his new family.

 At their new home, he and his wife began to eat well. His wife’s condition changed, and she became more healthier than before (Refer to Kugundua Mbegu za Injili, which means ‘Discovering Seeds of the Gospel,’ pages 83 – 84). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

In our story we see how the husband loves his wife. He felt sorry for his wife in her plight. He decided to separate from his parents to build his home for the seek of his wife.

We also see how Jitale’s daughter was able to endure the suffering of her mother-in-law because of her love for her husband. She refused to give up. She found it much easier to suffer the pain and discomfort than breaking up her marriage.

This story teaches us perfect love in marriage. It teaches us that marriage is accomplished through love and happiness.

Again this story teaches us about our relationship with Jesus: “There is truth hidden in these words, and I perceive that they are in regard to Christ and His church” (Ephesians 5:32).

God the Father has united us all who have been baptized in Jesus Christ’s name. We must abide by His love without forsaking Him even during trials.

In our families, husbands and wives have to be tolerant and loving, especially in times of difficulty like what Jitale’s daughter and her husband did (See ‘Discovering Gospel Seeds,’ pages 84-85).

Genesis 2:23. Mark 10: 6-9. Ephesians 5:25, 31-33. Romans 8: 35-37.

717. NGOLO TULAGA MHINDA YAKO. TUBHINE MBINA.

“Olihoyi nkima umo uyo witanagwa Ngolo. Unkima ng’wunuyu oliatogilwe noyi ugubhina imbina. Oliadalekaga uguzwala inhinda umumagulu na gubhucha ng’oma umumakono bhuli kwene uko ojaga. Ukumabhega obhuchaga ifurushi lwakwe lya jiliwe. Mpaga ahikanza lya nzala uweyi agaja gujusuma ukunu alina ng’oma yakwe. Uluwibhona na bhimeji bhakwe bhanombaga bhabhine mbina, bhalimbaga: “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina.”

Ungolo agalembwa, uzunya ugubhina mbina, ukunu otulaga akafurushi kakwe hasi. Ahikanza Ungolo unonelwa mbina abhimeji bhakwe bhagang’wibhila ijiliwa.

Aliyo kunguno ya gwibhonelwa na bhimeji bhakwe, bhanwani bhakwe bhagehu abho bhantogilwe, bhaganhugula umo ali nghala, bhaling’wila “Bhaligulebya masala. Bhagugumaja ijiliwa ja bhana. Ulu ulibhina imbina udizukatula hasi akafurushi kako aliyo ubhine nako.”

Imihayo yiniyo agayigwa. Mpaga lushigu lumo, ahikanza alifumila ugujuchola jiliwa, Ungolo agabhitila umuchalo ja bhimeji bhakwe bhumpelela, bhaling’wimbila ilyimbo lyabho:

 “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina!”

Lushigu lumo Ungolo agazunya ugubhina imbina. Agabhina noyi, aliyo oliakadimilile akafurushi kakwe mumakono. Ukunu alimba:

“Ngolo dubhine mbina, na kafurushi nako mbina, bhimeji bhapankike gubhona.”  Lolaga Kugundua Mbegu za Injili, ukurasa 90.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Ulusumo lunulo, lolanga bhanhu higulya ya guzunya gulangwa kugiki bhapandike masala guti numo agazunija Ungolo uguwinja ubhuhala bhokwe kunzila ya gulangwa na bhiye, umuwikaji bhokwe.

“Giko ayise aho dudina pandika ibhatizimu dali guti bhanhu abho bhadina masala, dali dudamanile inzila ya gubhupandikila ubhupanga ubho bhudashilaga. Aliyo ulushigu lunulo ulo bhatizimu, aho datangagijiwa umhayo go ng’wa Sebha, dugazunya guleka kikalile ka kale, akabhuhala wise na gwikala jitakatifu. Kunguzu ja ng’wa Moyo Ntakatifu dugagalucha akajile kise. Duginga mugiti na gwingila muli sana lya ng’wa Sebha.

Uludushoka nyuma hangi, ubhuhala wise bhugubhiza ginehe? Ihali ise ehe, idubhiza mbi kukila aho gwandya?” Lolaga Kugundua Mbegu za Injili, ukurasa 91.

Dudizuzunya ugushoka inuma umuwikaji wise. Digemeje jigemelo ja ng’wa Ngolo uyo adashokile inuma, umukikalile kakwe.

Yona 3:10.

Mathayo 7:24.

Mathayo 12:41.

Waebrania 10:38.

KISWAHILI: NGOLO WEKA MFUKO WAKO. TUCHEZE NGOMA.

“Kulikuwepo na mwanamke mmoja akiitwa Ngolo. Mwanamke huyu alipenda sana kucheza ngoma. Alikokwenda hakuacha kuvaa njuga miguuni na ngoma mikononi. Mabegani akabeba kifurushi chake cha chakula. Hata wakati wa njaa yeye alienda kuhemea huku akiwa na ngoma yake. Alipokutana na watani wake walimwomba awachezee ngoma, wakaimba: “Ngolo tucheze pamoja. Ngolo weka kifurushi chako! Ngolo tucheze ngoma!”

Ngolo alishawishika, akakubali kucheza ngoma, huku ameweka kifurushi chake chini. Wakati Ngolo aliponogewa na ngoma watani wake wakamwibia chakula.

Lakini kutokana na kuonewa na watani zake, baadhi ya rafiki zake wampendao, wakamwonya jinsi alivyokuwa mjinga, wakamwambia, “Wanakuzidi akili. Watakumalizia chakula cha watoto. Uchezapo ngoma usiweke kifurushi chako chini bali ucheze nacho.”

Maneno hayo akayasikia. Hata siku moja, wakati akitoka kutafuta chakula, Ngolo alipita kijijini na watani wake wakamkimbilia, wakimwimbia wimbo wao:

“Ngolo tucheze pamoja, Ngolo weka kifurushi chako. Ngolo tucheze ngoma!”

Siku hiyo Ngolo akakubali kucheza ngoma. Akacheza sana, lakini akiwa amebeba kifurushi chake mgongoni. Huku akiimba:

“Ngolo nicheze ngoma, Na kifurushi nacho ngoma, Watani wapate kuona.”  Rejea Kugundua Mbegu za Injili, ukurasa 90.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Methali hiyo, hufundisha watu juu ya kukubali kufundishwa kusudi wapate akili kama Ngolo alivyokubali kuuondoa ujinga wake kwa kufundisha na wenzake, katika maisha yake.

“Vile vile sisi kabla ya ubatizo tulikuwa kama watu wasio na akili, tulikuwa hatujui jinsi ya kupata uzima wa milele. Lakini siku ile ya ubatizo, baada ya kutangaziwa neno la Bwana, tulikubali kuacha maisha ya zamani, yaani ujinga wetu na kuishi kitakatifu. Kwa nguvu ya Roho Mtakatifu tukageuza mwenendo wetu. Tukatoka gizani na kuingia katika nuru ya Bwana.

Tukirudi nyuma tena, ujinga wetu utakuwaje? Hali yetu je, haitakuwa mbaya zaidi kuliko hapo mwanzo?” Rejea Kugundua Mbegu za Injili, ukurasa 91.

Tusikubali kurudi nyuma katika maisha yetu. Tuige mfano wa Ngolo ambaye hukurudi nyuma, katika maisha yake.

Yona 3:10. “Mungu alipoona walivyofanya na jinsi walivyogeuka kutoka katika njia zao mbaya, akawa na huruma wala hakuleta maangamizi juu yao kama alivyokuwa ameonya.”

Mathayo 7:24. ‘‘Kwa hiyo kila mtu ayasikiaye haya maneno yangu na kuyatenda, ni kama mtu mwenye busara aliyejenga nyumba yake kwenye mwamba.”

Mathayo 12:41. “Siku ya hukumu watu wa Ninawi watasimama pamoja na kizazi hiki na kukihukumu, kwa maana wao walitubu katika kuhubiri kwa Yona na tazama hapa yupo yeye aliye mkuu kuliko Yona.”

Waebrania 10:38. “Lakini mwenye haki Wangu ataishi kwa imani.   Lakini kama akisita-sita sina furaha naye.””

dance-congo africa

gambia-bhaniki

 

ENGLISH: NGOLO PUT YOUR PARCEL DOWN AND LET US DANCE.

Once upon a time, there was a woman know by the name of Ngolo. This woman was a very good expert in dancing. Everywhere she goes she would not forget carrying with her a banch of ankle bells for her dance. When her village was affected by famine, Ngolo could travel for a long distance in search for food. One day when she met people with whom she has joke relationship, they asked her to dance. The song they sung went like: “Let’s dance together. Take off your luggage and put it down! ” Ngolo responded to her clients by putting down her luggage.

The clients stole Ngolo’s luggage thus making her lose the food she went to search for. Some other good people who were enjoying Ngolo’s dance advised her not to put down her luggage when dancing because people aim more at stealing Ngolo’s food; not really enjoying her dance. Ngolo listerned to this advice. Another day when she was passing with her luggage, clients asked her again to dance for them. As usual, the song went as follows:

“Let’s dance together, put your luggage down.”

Ngolo agreed to dance but, at this time she didn’t put down her luggage. She was singing:

“Let’s dance, and the luggage too dances” (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 90). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

This proverb teaches people about accepting teaching so that they can gain sense. Ngolo allowed herself to learn in order to shake off her ignorance thus people need to learn from her so that they can have good life in future.

Before baptism we were like mindless people, we did not know how to gain eternal life. But on the day of baptism, after the preaching of the word of the Lord, we were willing to give up our old way of life, our ignorance and live holy. By the power of the Holy Spirit we changed our behaviour. We came out of darkness into the light of the Lord.

If we go back again to darkness, how ignorant will we be? Wouldn’t our situation be worse than before? (See ‘Discovering Gospel Seeds,’ page 91).

We must not allow ourselves to go back into our lives. Let’s follow the example of Ngolo who never went back in her life.

 Matthew 7:24. Matthew 12:41. Hebrews 10:38.

716. ZENGA NA NG’WANISHI UTIZUZENGA NA NOMOLOMO.

Ijinakikalile, ung’wanishi adi munhu ng’wikorosha; adatogilwe ugunhabhula munhu ose ose mpaga bhidumaga nang’hwe. Aliyo, nulu igiko haho ung’wanishi adiniyangula gunhabhula munhu, agafunyaga bhuhuguji. Ulu ubhebhe udizunilijaga nang’hwe nu ulikomeja gubhiza jidigwa, huna nang’hwe agatimijaga nhana uwiganiki bhokwe ubho gwita ya bhubhi. Adulile gugulabhula.

Aliyo umunhu unomolomo adalendaga. Uweyi ikanza lyose ahayile gugulumula mihayo yabhubhi mingi iyo iliyabhulomolomo kugiki alisanye bhanhu. Umujigemelo: Aho kale, alihoyi mbehu umo agantola ng’wana o Ntemi. Abhanhu abhabhili bhenabho, bhalibhitogilwe noyi. Mpaga ungoshi uganemeja ung’wana o Ntemi uguyela sagala ugubhazenganwa, kugiki adizilanga yabhubhi.

Aliyo iki abhanhu abhalomolomo bhadalendaga; lugigela lushigu lumo Ngikulu umo mbibinja agang’wila: “Ginehe manwani, nibhuli dudagubhonaga uliyelela nulu bhazenganwa?” Nang’hwe ung’wana o Ntemi akashosha, “Ungoshone aganilugalilaga mukaya. Adahayile nafume hanze, angu nagubhipijiwa masala na bhanhu.”

Ungikulu ng’wunuyo unbibinja agang’wila ung’wana o ntemi: “Uligwa manwani, naguguwila inbisira: “Ungoshoko agagulugalilaga mukaya kugiki udizupandika gumana amito gakwe umuchalo. Alina bhanhya bhingi jagukumya. Adahayile ubhamane abhanwani bhakwe abha jikima. Ijinagongeja, naliguhugula nwani one: Bhizaga miso! Uludacholile bhugota bho samba nulu mhigi, ungoshoko agugupeja.” Nang’hwe ung’wana o ntemi agabhuja: “Nagubhufunilija heyi ubhugoga bho samba?”

Ungikulu ugashosha: “Unene nabhudebhile ubhugota bhunubho ubho samba. Nagugubhegeja. Iginhu ujo udakilwe ujite ili gunicholela jisanjo ijojigitanagwa ‘jingila’ ja gubhukalihya ubhugota bhutumame nimo chiza.” Ung’wana o ntemi agabhuja: “Ulihaya jisanjo ki ja bhugota?”

Ungikulu agashosha: “Ibhujiku, ahikanza umona ungoshoko olala, uumoge inzwili ijaha mhanda. Unenhele inzwili jinijo, nu nene nagugubhegeja ubhugota.”

Imhindi aho bhatali ugulala, ung’wana o ntemi agabhisa lugembe lukali ahasi ya myenda ya gwikumba. Omalaga gwibhegeleja gumhoga ungoshi ibhujiku.

Ungikulu ng’wunuyo unbibinja, agandya gunchola ungoshi o ng’wana o ntemi mpaga umpandika. Ung’wila: “Ng’wanone; ni bhuli mugwikenyaga nu nkima oko? Ginehe, digwile giki imazuli unkima oko alichola lushu angu alihaya gugubhulaga?” Nang’hwe unsumba ungoshi o ng’wana o ntemi ng’unuyo agashosha, “Nhana!” Ungikulu agayomba: “Ehe, ginhu jibhi noyi ahagati yako nu nke oko. Iyangalilage, ilelo yiniyi ibhujiku igugupandika mitale. Ikalaga Nzugulu matu!”

Ungoshi ng’wunuyo agazunya yose iyo owilagwa. Aho lyashiga ilikanza lya gulala, unshosha agalina habhulili wangu ugikumba ng’wenda, wiyitya gung’oola guti giki ali mutulo ndito. Aho ung’wana o ntemi ogema ugumisha ungoshi, unbehi wiyitya gulewa tulo.

Ahenaho ung’wana o ntemi umana giki, ungoshi odimagwa na tulo ndito. Huna ung’wana o ntemi usola lugembe bho mbisira alihaya gumoga ungoshi inzwili ja ha mhanda. Ahenaho unbehi uyo oliwigemya gulala tulo, umisha wangulija alimana giki ihaha jatimila iginhu, ohaya gusinzwa nu nke abhulagwe.

Haho na haho, unbehi nang’hwe, ulufunya ulushu lokwe ulukali; alilanghana. Aganchima unke ahajikubha! Ung’wana o ntemi ulila: “Ginehe ng’witugwi one ulinibhulaga?” Unbehi agashosha: “Nibhuli ubhebhe ulihaya gunibhulaga?”

Lidakulile ikanza, ung’wana o ntemi utinha ng’holo, ucha. Untemi aho ojipandika imhola ja lufu lo ng’wana okwe, agafunya amri pye abhadugu bha nkwilima bhabhulagwe. Ungikulu unomolomo ubhiza obhulaga ndugu ngima. Ninga iki bhalihoyi bhanishi bhingi umuchalo, bhudigelile bhubhi bho chiniko. Ubhubhi bhunubho bhugenhelejiwa na bhulomolomo, idi bhanishi. Lolaga Kugundua mbegu za Injili, bhukurasa 55.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ushetani ali nomolomo na hangi ili kajile kakwe uguyomba bhulomolomo. Agandya nimo gokwe go gusambula bhulumani agati ya Mulungu na bhanhu bho nzila ya bhulomolomo. Kunzila yiniyo duhu agadula gubhalemba abhabyaji bhise abha gwandya Adamu nu Eva, giki ulu bhita guti umo uliobhawilila nibhabhiza guti Mulungu. Amafumilo ga jito jinijo gali bhulekani ahagati ya Mulungu na mhunhu.

Ku lufu na bhuhimbuki bho ng’wa Sebha wise UYesu Kristo, uMulungu B’ab’a agadulumanya nang’hwe hangi. Unimo gokwe ushetani nu bhulingisilo bhokwe ili gwenha widumi.

Mpaga lelo agitaga nimo gunuyu ugo gudujimija bho nzila ya bhulomolomo. Kuyiniyo dudizujimija mholele mukaya jise bho guyomba bhulomolomo, nulu guzunya mihayo iyo duliwilwa bho nduhu ugukengela ulu ili ya nhana nulu ya bhulomolomo.” Lolaga Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5.

Yohane 8:44.

Yakobo 3:5-6.

Yakobo 1:26.

KISWAHILI: HERI JIRANI ADUI KULIKO MWONGO.

Kwa kawaida, adui ni mtu asiye mkorofi; hapendi kumdhuru mtu yeyote hadi amekosana naye. Lakini, hata hivyo kabla adui hajachukua hatua ya kumdhuru mtu, hutoa ovyo au tahadhari. Iwapo wewe hutaafikiana naye na kuendelea kuwa kichwa maji, basi naye hutekeleza kweli nia yake kwa vitendo vibaya. Anaweza akakudhuru.

Lakini mtu mwongo hatulii. Yeye daima hutaka kuzua mambo mengi mabaya na ya uwongo ili kuchonganisha watu. Kwa mfano: Hapo zamani, palikuwapo na bwana mmoja akaoa binti mfalme. Watu hawa wawili, wakapendana sana. Hata bwana akamkataza binti mfalme kutembea ovyo kwa jirani, ili asijifunze mabaya.

Lakini kwa vile watu waongo hawatulii; kukatokea siku moja bi Kizee mmoja mwenye kilimilimi akamwambia: “Vipi shoga, mbona hatukuoni ukitembelea hata jirani?” Naye binti mfalme akajibu, “Mume wangu ananifungia ndani. Hataki nitoke nje, eti nitapotoshwa na watu.”

Bi Kizee huyo mwenye kilimilimi akamwambia binti mfalme: “Unasikia shoga, nitakuambia siri: “Mumeo hukufungia ndani ili usipate kujua visa vyake vya mitaani. Ana hawara wengi ajabu. Hataki uwajue hao rafiki zake wa kike. Zaidi ya hayo, nakutahadharisha shoga yangu: Uwe macho! Usipotafuta dawa ya mapenzi au hirizi, mume wako atakufukuza.” Naye binti mfalme akauliza: “Nitatoa wapi dawa ya mapenzi?”

Bi Kizee akajibu: “Mimi najua dawa hiyo ya mapenzi. Nitakufanyia. Jambo unalotakiwa kufanya ni kunitafutia kiungo maalum cha kuchochea hiyo dawa ifanye kazi vizuri “shingila”. Binti mfalme akauliza: “Unataka kiungo gani cha dawa?”

Bi Kizee kajibu: “Usiku, wakati ukimwona mumeo amelala, mnyoe nyele kidogo za utosini. Niletee hizo nywele, na mimi nitakutengenezea dawa.” Jioni kabla ya kulala, binti mfalme akaficha wembe mkali chini ya nguo za kujifunika. Tayari amejiandaa kumnyoa mumewe usiku.

Bi Kizee huyo mwenye kilimilimi, akaanza kumtafuta mume wa binti mfalme hadi akampata. Akamwambia: “Mwanangu; mbona mnagombana na mkeo? Vipi, tumesikia hivi majuzi kwamba mkeo anatafuta kisu eti ataka kukuua?” Naye kijana mume na yule binti mfalme akajibu, “Kweli!” Bi Kizee akasema: “Ndiyo, mambo mabaya sana kati yako na mkeo. Tahadhari, leo hii usiku yatakupata  makubwa. Kaa Chonjo!”

Yule mume akaamini yote aliyoambiwa. Hata ilipofika saa ya kulala, mwanaume akapanda kitandani mapema kajifunika nguo, kajisingizia kukoroma kama kwamba yu usingizini mzito. Pindi binti mfalme alipojaribu kumwamsha mumewe, bwana akajisingizia kuzidiwa usingizi.

Hapo binti mfalme akajua kwamba, mumewe kashikwa na usingizi mzito. Ndipo binti mfalme akachukua wembe kwa siri kutaka kumnyoa mumewe nywele za utosini. Hapo yule bwana ambaye alikuwa amejisingizia kulala usingizi, akaamka ghafla akijua kwamba sasa mambo yalikuwa tayari, ataka kuchinjwa na mkewe auawe.

Papo hapo bwana naye, akachomoa kisu chake kikali; akijikinga. Akamchoma mkewe kifuani! Binti mfalme akalia: “Vipi mpenzi wangu unaniua?” Bwana akajibu: “Mbona wewe ulitaka kuniua?”

Haujapita muda, binti mfalme akakata roho, akafa. Mfalme alipopata habari za kifo cha binti yake, alitoa amri jamii yote ya mtoto wa mkwewe wauawe. Bi Kizee mwongo akawa ameua jamii nzima. Ingawa kulikuwepo na maadui wengi kijijini, hapakutokea kuwepo na balaa kama hii. Balaa hii ilisababushwa na uwongo, siyo uadui. Rejea Kugundua mbegu za Injili, ukurasa 55.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Shetani ni mwongo na tena ni kawaida yake kusema uwongo. Alianza zamani kazi yake ya kubomoa uhusiano kati ya Mungu na watu kwa njia ya uwongo. Kwa njia hiyo hiyo tu aliweza kuwadanganya wazazi wetu wa kwanza Adamu na Eva, kwamba wangefanya kama alivyosema wangekuwa kama Mungu. Matokeo ya jambo hilo yalikuwa utengano kati ya Mungu na Binadamu.

Kwa kufa na kufufuka kwa Bwana wetu Yesu Kristo, Mungu Baba alitupatanisha naye tena. Kazi yake Shetani na lengo lake tu ni kuleta mafarakano.

Hadi leo anafanya kazi hii ya kutupoteza kwa njia ya uwongo. Kwa hiyo tusipoteze amani katika familia zetu kwa kusema uwongo, au kukubali maneno tunayoambiwa bila kuchunguza kama ni kweli ama sivyo.” Rejea Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5. “Kwa maana Mungu anajua ya kuwa wakati mtakapoyala macho yenu yatafumbuliwa, nanyi mtakuwa kama Mungu, mkijua mema na mabaya.”

Yohane 8:44. “Ninyi ni watoto wa baba yenu Ibilisi, nanyi mnataka kutimiza matakwa ya baba yenu. Yeye alikuwa mwuaji tangu mwanzo, wala hakushikana na kweli maana hamna kweli ndani yake. Asemapo uongo husema yaliyo yake mwenyewe kwa maana yeye ni mwongo na baba wa huo uongo.”

Yakobo 3:5-6. “Vivyo hivyo ulimi ni kiungo kidogo sana katika mwili, lakini hujivuna majivuno makuu. Fikirini jinsi moto mdogo unavyoweza kuteketeza msitu mkubwa! Ulimi pia ni moto, ndio ulimwengu wa uovu katika ya viungo vya mwili wetu. Ulimi huutia mwili wote wa mtu unajisi na kuuwasha moto mfumo mzima wa maisha yake, nao wenyewe huchomwa moto wa jehanam.”

Yakobo 1:26. “Kama mtu akidhani ya kuwa anayo dini lakini hauzuii ulimi wake kwa hatamu, bali hujidanganya moyoni mwake, dini yake mtu huyo haifai kitu.”

zenga beach

senga rwanda

ENGLISH: IT IS BETTER TO BE CLOSER TO AN ENEMY THAN A LIAR.

Normally an enemy is not a violent person. In case of any disagreement, he/she will not directly harm his/her enemy without any warning in advance. If the warning is being given and no one responds to it, that person can decide to harm the one who has caused that disagreement. It is quiet different from a liar. A liar will always keep on inventing his/her lies to antagonize people. For example, once upon time, there was a man who married a princess. This couple was always full of love and care. This strong love and care made the husband restrict his wife from leaving the house to visit their neighbours; the princess was to be indoor all the time while the man could go out with no restricitions. But since liars are not silent; One day, a certain old woman bumped into the princess and told her, “Oh, gosh, why don’t we see you visiting your neighbours?”

The princess answered, “My husband locks me inside. He doesn’t want me to leave the house for fear of being misled by people. ” The old woman said, “listern to me my darling, I’ll tell you the secret behind this restriction:“ Your husband locks you in in order to deny you information about his mistresses. He has so many wonderful mistresses. He doesn’t want you to know his girlfriends. I also warn you my darling: Be careful! If you do not look for love portion or charms, your husband will drive you away. ” Then the princess asked: “Where shall I get this love portin or charm?” The old woman replied: “I know where to get it. I will do it for you.

All you have to do is find a specific ingredient that will help to stimulate the charm and work on him properly. The princess asked: “Which ingredient do you want for medicine?” The old woman replied: “At night, when you see your husband asleep, shave off little hair from his head. Bring that hair to me, and I’ll make you some medicine.” The evening before going to bed, the princess hid a sharp razor under the beding . She was ready to shave her husband at night.

The same day, this old woman looked for the princess’ husband and had the following to tell him: “My son, why do you quarrel with your wife? I have heard that your wife is looking for a knife to kill you at night.” The man replied: true! Then the old woman said: “Yes, these are very bad things between you and your wife. Tonight, I caution you, stay tuned. Your wife is likely to harm you.”

The man believed everything he was told. At bedtime, the man went to bed very early before his wife. He was in his clothes; without undressing them and he pretended to be in deep sleep when his wife came around. When the king’s daughter tried to wake him up, the man pretended to be drowsy.

Then the princess knew that her husband was in a deep sleep. Then she carefully took a razor to shave her husband’s hair. At that moment the man, who pretended to be asleep, woke up suddenly, knowing that things were now ready, that he would be killed by his wife. He pulled his knife, as a means to defend himself, and stabbed the princess on her chest to death. The princess shouted, before death:”How is it that my dear one is killing me?” The man replied: “Why did you want to kill me?”

When the king (the father of the princess) learned of his daughter’s death, he ordered execution of his son-in-law’s entire family. The lies of the old woman have killed the whole community where the princess’ husband comes from. Although there were many enemies in the village, there was no such a plague. This malady was caused by lies, not hostility (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 55). This book was written by the Bujora Cultural Research Committee, edited by researchers: Patriarch Donald Sybertz, M.M., and Patriarch Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

Satan is a liar and it is common for him to lie. He began his work of destroying the relationship between God and men in a false way. In the same way he was able to deceive our first parents Adam and Eve, that if they do as he told them they would be like God. The result was man’s separation from God..

Through the death and resurrection of our Lord Jesus Christ, God the Father reconciled us to Him again. His mission and purpose is not to cause division.

Today, Satan does this work of perverting us from being closer to God. So we should not lose our families’ peace by lying, or accepting the words we are told without confirming whether they are true or not (See ‘Discovering Gospel Seeds,’ page 56).

Genesis 3: 5. John 8:44. James 3: 5-6. James 1:26.

715. WATULILA NGOSO HA LUNO.

“Ulusumo lunulu lugatumikaga kuli munhu uyo omanila gwita ya bhubhi. Nose agasanganijiyagwa ahikanza alijita ijito jinijo bho gwifumbukijiwa. Dugemele: guti munhu nhebhe uyo omanila gushiya na nkima o ng’wiye bho mbisira, nose agasanganijiyagwa na gutulwa haho bhulili bho ng’wiye.

Umunhu ng’wunuyu ali guti ngoso iyo yamanila gung’wa minzi mu nnengelo ya minzi bho mbisira, aliyo nose igasanganijiyagwa na gutulilwa haho nnengelo ya minzi.”  Hunagwene abhanhu abhagayombaga giki, ‘watulila ngoso ha luno.’ Lolaka Kugundua Mbegu za Injili, bhukurasa 79.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ingoso ili nhali ugung’wa aminzi umu nnengelo ya minzi aliyo igogohaga ugusanganijiwa na gutulwa. Giko nu munhu uyo agashiyaga ali nkali noyi ugwita ijito jakwe, aliyo agogohaga ugusanganijiwa na gutulwa na bhanhu.

Amiito gise gose na miganiko gise gose UMulungu agadebhile na agagabhonaga. Ahikanza ingoso iling’wa mingi, uMulungu agaibhonaga. Ahikanza ubhebhe ulita yabhubhi uMulungu agagubhonaga.

Ni bhuli duli na bhobha bho gubhonwa na bhanhu, aliyo dudogohaga ugubhonwa nu Mulungu? Ni bhuli duli bhakali ugubhinza amalagilo ga ng’wa Mulungu, aliyo dulogoha gulogwa na gucha? Ilihambo hambo ugucha kukila ugubhubhinza ubhulumani nu Mulungu.” Lolaga Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2.

Zaburi 139:11-12.

Luka 12:5.

1Wakorintho 4:5.

KISWAHILI: UMEMPIGIA PANYA KWENYE MTUNGI WA MAJI.

“Methali hii hutumika kwa mtu aliyezoea kutenda kitendo kibaya. Hatimaye wakati anapotenda kitendo kile hufumaniwa kwa ghafla. Kwa mfano: mtu fulani aliyezoea kuzini na mke wa mwenzake kwa siri, hatimaye hufumaniwa na kupigwa pale pale kwenye kitanda cha mwenzake.

Mtu huyu ni kama panya aliyezoea kunywa maji kwenye mtungi kwa siri, lakini hatimanye hubainika na kupigwa pale pale kwenye mtungi wa maji.” Ndiyo maana watu husema kwamba, ‘umempigia panya kwenye mtungi wa Maji.’ Rejea Kugundua Mbegu za Injili, ukurasa 79.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Panya ni mkali kunywa maji kwenye mtungi wa maji lakini huogopa kufumaniwa na kupigwa. Vile vile mtu mwenye kuzini ni mkali mno kutenda kitendo chake, lakini huogopa kufumaniwa na kupigwa na watu.

Matendo yetu yote na mawazo yetu yote Mungu anayahamu na huyaona. Ikiwa panya anakunywa maji, Mungu anaona. Ikiwa wewe unatenda vibaya, Mungu anaona.

Kwa nini tuna hofu ya kuonwa na watu, bali hatuogopi kuonwa na Mungu? Kwa nini tu wakali kuvunja amri za Mungu, lakini tunaogopa kurogwa na kufa. Afadhali kufa kuliko kuvunja uhusiano na Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2. “Ee BWANA, umenichunguza na kunijua. Unajua ninapoketi na ninapoinuka, unatambua mawazo yangu tokea mbali.”

Zaburi 139:11-12. “Kama nikisema, “Hakika giza litanificha na nuru inayonizunguka iwe usiku,’’ hata giza halitakuwa giza kwako, usiku utang’aa kama mchana, kwa kuwa giza ni kama nuru kwako.’’”

Luka 12:5. “Lakini nitawaambia nani wa kumwogopa: ‘‘Mwogopeni yule ambaye baada ya kuua mwili, ana mamlaka ya kuwatupa motoni. Naam, nawaambia mwogopeni huyo!”

1Wakorintho 4:5. “Kwa hiyo msihukumu jambo lo lote kabla ya wakati wake, ngojeni mpaka Bwana atakapokuja. Yeye atayaleta nuruni mambo yale yaliyofichwa gizani na kuweka wazi nia za mioyo ya wanadamu. Wakati huo kila mmoja atapokea sifa anayostahili kutoka kwa Mungu.”

rats nutria

rat water-rat

 

ENGLISH: YOU HAVE BEATEN A RAT AT THE WATER POT.

This saying comes from a person used to do wrong things. One day, while doing those evil things secretly, he was caught red-handed. These evils can be having sex with someone’s wife. This person caught red-handed while, for example, having sex with someone’s wife, is likened to a rat that drinks water from the pot and is afraid of being caught. This is why people came with the saying that ‘You have beaten a rat at the water pot’ (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 79). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The rat is always bold when it drinks water from the pot but it also fears from being caught by the owner of the pot and water. Similarly, the person who commits adultery can appear to be very audacious when doing it, but he also fears from being caught in sexual relationship with someone’s wife.

All our actions and all our thoughts God knows and sees. If a rat is drinking water, God sees. If you do wrong things, God sees.

Why are we afraid of being seen by men, but not afraid of being seen by God? Why are people so bold to break God’s commandments, yet they fear being beaten to death? It would be better to die than to break up with God (See ‘Discovering Gospel Seeds,’ page 80).

Psalm 139: 1-2. Psalm 139: 11-12. Luke 12: 5. 1 Corinthians 4: 5.

714. YA NG’WA MACHIMANI IKAZUNYIWAGWA NUMA.

Aho kale olihoi nhingi o ndimu uyo oli nkumuku, witanagwa Machimani. Oli Buduhe umu nkoa go Shinyanga. Uweyi na bhalingi bhiye bhali bhamanila guja meatu umu nkoa go Simiyu mhangala ningi gujulinga ndimu ja mbika ningi.

UMachimani bhuli kwene uko ojaga gujulala oli azwalile jilatu, iki oli na mashaka, hamo bhagwiza bha masai, “Ulu nukungula ijilatu nagugaiwa ugogwita,” aliyo abhiye bhakungulaga ijilatu ahikanza ilya gulala guti gawaida.

Lushigu lumo agabhahugula abhiye, “bhabehi dubhize miso! Ilelo ibhujiku, dugwitujiwa na bhanishi bhise. Uluduligalala dudizukungula ijilatu umumagulu.” Abhiye kihamo bhaganemeja umhayo gokwe bhaling’wima Umachimani, “bhobha bhoko sebha bho bhule duhu, dulale na jilatu hangi? Ijilatu jako jiliduminya amagulu. Ubhehe uli nghala o mbika ki? Umanile kiyi Machimani?” Bhagandaraha noyi.

Aho wingila ubhujiku ubho ahati, bhahaimanila! Bhisanga bhitujiyagwa na bhanishi. Wigela wiyoja, bhandya gupela sagala. UMachimani uyo oliazwalile jilatu umumagulu gakwe agapela bho nduhu makoye, ubhaleka numa abhiye bhose, bhagapela bho nduhu jilatu, bhuching’wa shokolo na mifa. Bhuduma ugubhaleka abhanishi. Abhingi bhagading’wa bhusunduhala bhaliyomba, “bhuli bhuhubhi wise, ulu nidigwa ubhuhuguji bho ng’wa Machimani iyi yose nidadupandikile.”  “Gashinaga! ‘Ya ng’wa Machimani ikazunyiyagwa numa.”” Lolaga Kugundua Mbegu za Injili, ukurasa 76-77.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Umu jigano jiniji UMachimani oyombaga mihayo ya ng’hana gete aliyo abhiye bhadanzunilijije. Bhaganhalalika bhaliyomba, “Machimani bhebhe, umanile ki?”

Mpaga lelo UYesu Kristo aguyomgaga na yise. Atali agutangajaga Injili yakwe. Agayombaga mihayo ya ng’hana iyo igafumaga kuli Mulungu, mihayo iyo igenhaga bhupanga na bhupiji.

Aliyo ayise bhanhu dudadililaga. Dadumaga ugugwigwa umhayo gokwe ugogwikalana. Bhuli bhuhubhi wise. UYesu Kristo aho olihasi henaha okunywaga kunguno ya kuleka gunzunya go bhanhu (lolaga Marko 6:6, Luka 11:31-32).

Nulu ilelo UYesu Kristo atali agukumyaga kunguno ya gukija guzunya gwise. Imihayo ya ng’wa Machinani igazunyiyagwa numa. Aliyo idi mihayo ya ng’wa machimani duhu, aliyo yili mihayo ya ng’wa Yesu Kristo ng’winikili iyo igazunyiyagwa numa.” Lolaga Kugundua Mbegu za Injili, ukurasa 77.

Marko 6:5-6.

Luka 11:31-32.

Luka 24:25.

Waroma 10:16, 21.

KISWAHILI: MANENO YA MACHIMANI HUSADIKIKA BAADAYE.

Hapo kale alikuwapo mwindaji maarufu, akiitwa Machimani. Alikuwa anaishi Buduhe katika Mkoa wa Shinyanga. Yeye na wawindaji wenzake walikuwa wamezoea kwenda Meatu katika Mkoa wa Simiyu mara nyingi ili kuwinda wanyama mbalimbali.

Machimani kila alipokwenda kulala alikuwa anavaa viatu, maana alikwa na shaka, labda Masai atakuja, “Nikivua viatu nitakosa la kufanya,” lakini wenzake walikuwa wanavua viatu wakati wa kulala kama kawaida.

Siku moja akawaonya wenzake, “Jamani tuwe macho! Leo usiku, tutashambuliwa na adui zetu. Tuendapo kulala tusivue viatu miguuni.” Wenzake kwa jumla walipinga waliloambiwa na Machimani wakisema, “Woga wako Bwana ni bure tu, tulale na viatu tena? Viatu vyako vinatuumiza miguu. Wewe ni mjinga wa namna gani? Unajua nini Machimani?” Walimdharau sana.

Hata ilipofika usiku wa manane, ghafula! Wakajikuta wanashambuliwa na maadui. Kukatokea ghasia, wakaanza kukimbia ovyo. Machimani ambaye alikuwa na viatu miguuni mwake akakimbia bila shida, akawaacha nyuma wenzake wote, wakakimbia bila viatu, wakachomwa mbigili na miiba. Wakashindwa kuwaacha maadui. Wengi wakashikwa wakasikitika wakisema, “Ni kosa letu, tungesikia onyo la Machimani haya yote hayangelitupata.” “Kumbe! ‘Ya ng’wa Machimani ikazunyiwagwa numa,’ yaani, “maneno ya Machimani husadikika baadaye.”” Rejea Kugundua Mbegu za Injili, ukurasa 76-77.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Katika hadithi hii Machimani alikuwa akisema maneno ya kweli lakini wenzake hawakusadiki. Wakambishia wakisema, “Machimani we, unajua nini?”

Hadi lelo Yesu Kristo anasema nasi. Bado anatangaza injili yake. Husema maneno ya kweli yanayotoka kwa Mungu, maneno yanayoleta uzima na wokovu. Lakini sisi watu hatujali. Tumeshindwa kulikia neno lake la kuliishi. Ni kosa letu: Yesu Kristo alipokuwa hapa duniani alikuwa akishangaa kwa sababu ya kutokuamini kwa watu (tazama Marko 6:6, Luka 11:31-32).

Hata leo Yesu Kristo bado anashangaa kwa sababu ya kutokuamini kwetu. Maneno ya Machimani husadikika baadaye. Lakini siyo maneno ya Machimani tu, bali ni maneno yake Yesu Kristo mwenyewe husadikika baadaye.”  Rejea Kugundua Mbegu za Injili, ukurasa 77.

Marko 6:5-6. “Hakufanya miujiza yo yote huko isipokuwa kuweka mikono Yake juu ya wagonjwa wachache na kuwaponya. Naye akashangazwa sana kwa jinsi wasivyokuwa na imani.”

Luka 11:31-32. “Siku ya hukumu, Malkia wa Kusini atainuka pamoja na watu wa kizazi hiki akiwahukumu kwa sababu yeye alisafiri kutoka mbali kuja kusikiliza hekima ya Solomoni. Lakini sasa, Yeye aliye mkuu kuliko Solomoni yuko hapa. Siku ile ya hukumu, watu wa Ninawi watasimama pamoja na kizazi hiki na kukihukumu kwa sababu wao walitubu walipomsikia Yona akihubiri. Lakini sasa, Yeye aliye mkuu kuliko Yona yuko hapa.”

Luka 24:25. “Yesu akawaambia, “Ninyi ni wajinga kiasi gani, nanyi ni wazito mioyoni mwenu kuamini mambo yote yaliyonenwa na manabii!”

Waroma 10:16, 21. “Lakini si wote waliotii Habari Njema. Kwa maana Isaya asema, ‘‘Bwana, ni nani aliyeamini ujumbe wetu?’’ Lakini kuhusu Israeli anasema, “Mchana kutwa nimewanyoshea watu wakaidi na wasiotii mikono Yangu.’’

hunters hadzabe

hunters bushman

ENGLISH: THE WORDS OF MACHIMANI CAME TO BE UNDRSTOOD LATER.

Once upon a time, there was a famous hunter known by the name of Machimani. This hunter lived in Buduhe village, Shinyanga region. Machimani and his fellow hunters used to go to Meatu, in Simiyu region, for hunting different animals. Every time he goes to sleep, Machimani could sleep with his shoes on, but his fellows could took off their shoes as usual. Machiman could not take off his shoes because the Maasai men, considered their enemies, may come and attack them at night.

 One day Machimani warned his fellows saying: “Be careful! Tonight, we will be attacked by our enemies. When we go to bed with shoes it will be easy to run when attacked.” His colleagues rejected his proposition saying: to sleep with shoes again? By the way, your shoes hurt our feet at night. How stupid are you? What do you know about fighting? ” They despised him greatly. All over a sudden, at night the Maasai warriers attacked them and Machimani made his way and escaped.

Other hunters could not run well because they had no shoes thus suffered from thorn piercing in their feet. They were finally captured by the Maasai warriors. To remember what Machimani said to them, they said: “It is our fault, we would have heard all these warnings from Machimani.” The words of Machimani are remembered later but it is too late (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 76-77).

This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

In this story Machimani was saying the words of truth but his colleagues did not believe it. They said, “Well, what do you know?”

Today, Jesus Christ speaks to us. He is still proclaiming His gospel. He speaks the words of truth that come from God, words that bring life and salvation. But we people don’t care. We have failed to hear His living word. It is our fault: When Jesus Christ was here on earth He was perplexed by the loss of belief of the people (See Mark 6: 6; Luke 11: 31-32).

Even today Jesus Christ is still astonished because of our loss of belief. The words of Machimani prove to be true later when we fall into a trap. It is not just the words of Machimani, but the words of Jesus Christ Himself that will be confirmed later when is too late for us to change our ways (See ‘Discovering Gospel Seeds,’ page 77).

Mark 6: 5-6. Luke 11: 31-32. Luke 24:25. Romans 10:16, 21.

713. MBULU YA SHINITALE.

“Imbulu yili jisumva ijo jilinajimile jimanyikile. Ulu yupandika ikoye igapelelaga hiwe wangu bho nduhu ugushoka inuma. Igahayiyagwa giki, ili jidamu noyi ugwiyinja imbulu uludamila hitale. Nulu ugituta bho nguvu nulu ugidima unkila goyo mpaga gugutinika, ilemile duhu ugwinga.

Ulusumo lunulu lugatumikaga nono ku bhanhu abho bhali na jimile jilebhe umuwikaji, guti mkima uyo alilema gulekana nu ngoshi okwe, nulu agapandika makoye ga mbika ki.” Lolaga Kugundua Mbegu za Injili, ukurasa 74.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Uwikaji wise ubho jikristo bhudulile gulenganijiwa na lusumo lunulu. Imbulu uluyapandika ikoye igapelelaga hitale bho wangulija. Nulu igadutwa nulu gutinwa nkila, idadulile ugulilekela ilitale linilo. Igendeleyaga kulidimila duhu bho nguzu.

Nulu ayise bhakristo ulu dupandikwa na maluho nulu gugeng’wa go mbiga ki, dumpelele Yesu. Dudizuzunya ugulekanyiwa nang’hwe, uyo alijiganga jise na bhupelelo wise.

Ulusumo lunulu giko lulibhalola na bhanhu abha witoji bho Jiafrika ubho kale ubho bholi bhudamu ugubhinzika. Lolaga Kugundua Mbegu za Injili, ukurasa 75.

Marko 10:8-9.

Yohane 15:9-10.

Waefeso 5:31-32.

Wafilipi 3:7-8.

KISWAHILI: KENGE AMENG’ATA JIWE.

“Kenge ni kiumbe mwenye msimamo halisi. Apipata hatari hukimbilia jiwe kwa haraka bila kurudi nyuma. Inasemekana kwamba, ni vigumu sana kumbandua kenge aking’ang’ania jiwe. Hata ikiwa unamvuta kwa nguvu au kumkamata mkia wake mpaka kukatika, anakataa tu kuondoka.

Methali hii hutumika hasa kwa watu wenye msimamo fulani maishani mwao k.m. bibi anayekataa kuachana na mume wake, hata akipatwa na shida ya namna gani.” Rejea Kugundua Mbegu ya Injili, ukurasa 74.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Maisha yetu ya ukristo yanaweza kulinganishwa na methali hii. Kenge akipata hatari hukimbilia jiwe kwa haraka. Hata kama akivutwa au kukatwa mkia, hawezi kuliacha lile jiwe. Anaendelea tu kulishika kwa nguvu.

Hata sisi Wakristo tukipatwa na mateso au majaribio ya namna gani, tumkimbilie Yesu. Tusikubali kutenganishwa naye, ambaye ndiye mwamba wetu na kimbilio letu.

Methali hii vile vile inawahusu watu wa ndoa za Kiafrika za zamani zilizokuwa ngumu kuvunjika.” Rejea Kugundua Mbegu za Injili, ukurasa 75.

Marko 10:8-9. “Kwa hiyo hawatakuwa wawili tena bali mwili mmoja. Basi, alichokiunganisha Mungu, mwanadamu asikitenganishe.””

Yohane 15:9-10. “Kama vile Baba alivyonipenda Mimi, hivyo ndivyo Mimi nilivyowapenda ninyi. Basi kaeni katika pendo Langu. Mkizishika amri Zangu mtakaa katika pendo Langu, kama Mimi nilivyozishika amri za Baba Yangu na kukaa katika pendo Lake.”

Waefeso 5:31-32. ““Kwa sababu hii, mwanaume atamwacha baba yake na mama yake, naye ataambatana na mkewe na hawa wawili watakuwa mwili mmoja.” Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa.”

Wafilipi 3:7-8. “Lakini mambo yale yaliyokuwa faida kwangu, sasa nayahesabu kuwa hasara kwa ajili ya Kristo. Zaidi ya hayo, nayahesabu mambo yote kuwa hasara tupu nikiyalinganisha na faida kubwa ipitayo kiasi ya kumjua Kristo Yesu Bwana wangu, ambaye kwa ajili Yake nimepata hasara ya mambo yote, nikiyahesabu kuwa kama mavi ili nimpate Kristo.”

komodo-dragon1

komodo-dragon2

komodo-dragon3

ENGLISH: THE MONITOR LIZARD HAS STUCK ON A ROCK.

This saying comes from a monitor lizard that, when it is in dangerous situation, it sticks on a rock. It is said that, when the monitor lizard sticks on a rock, it becomes very hard to remove it there. Even if one can try pulling its tail to the extent of breaking it, it won’t leave the rock.

This saying can be compared to people who hold some positions in life. For example, this saying can be likened to a wife who refuses to divorce her husband and vice versa(Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 74). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

Our Christian life can be compared to this saying. Like the monitor lizard, whatever trials Christians face they should run to Jesus. Let us not accept separation from Him, who is our rock and our refuge.

This saying also can be compared to African old marriages which were difficult to separate (See ‘Discovering Gospel Seeds,’ page 75).

Mark 10: 8-9. John 15: 9-10. Ephesians 5: 31-32. Philippians 3: 7-8.

712. KUNTOJA NG’WANA WA NG’WIYO KUMILIWE.

“Idi ginhu ja gukamaja ugumona munhu nhebhe alifunya sabho ja guntoja ng’wana okwe. Jili ginhu ja kawaida duhu. Aliyo jili ginhu ja gukumya gumona umunhu alinfunija sabho ng’wana ong’wa ungi ja gutolela. Ugwita yawiza nulu ugungunana munhu uyo adio ludugu loko, igabhizaga guti gumiliwe; giki ili jidimu gete na bhanhu abha bhalita giki bhali bhagehu duhu.

Ulusumo lunulo lulidulanga giki ili jilidimu ugwifunya kulya bhabhu abho bhadi bhandugu. “Mininga gali madito kukila minzi.”” Lolaga Kugundua Mbegu za Injili, bhukurasa 63.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ulu nkristo aliifunya kulwa munhu uyo adio ndugu, ubhutogwa bho ng’wa Mulungu bhushikanile gete umugati yakwe nu ung’wunuyo hunkristo unshikanu.

 Ikaya jise ija jikristo jidizubhiza kaya ijo jigacholaga solobho jajo duhu. Aliyo jibhize kaya ijo jigifunyaga gubhambilija abhangi abho bhadi bhandugu umu shida ja bhuli mbika.

Ugwifunya kulwa bhanhu bhose, nono abho bhadibhadugu bhise ili jidimu nghana. Ili kuti gumiliwe. Ugwikala jikristo guli nimo, na idi ligusha.

Umu kaya nu muwikaji bho jikristo ugwifunya jili ginhu ja kawaida, guti mayu uyoalifunya kulwa bhana, bhabyaji abho bhalifunya bho gubhalipila ada ja shule abhana. Giko na bhakristo, kaya na Jumuiya ndoo jidakililwe gwifunya noyi.” Lolaga Kugundua mbegu ja Injili, ukurasa 64.

Mambo ya Walawi 19:34.

Isaya 58:10.

Mathayo 5:46.

Mathayo 10:8.

KISWAHILI: KUMWOZA MTOTO WA MWENZAKO NI KUMEZA JIWE.

“Si jambo la kushangaza kumwona mtu fulani akitoa mahari kumwoza mwanaye. Ni jambo la kawaida tu. Lakini ni jambo la kustaajabisha kumwona mtu anayemtolea mahari mtoto wa mwingine. Kufanya wema au ufadhili kwa mtu asiye wa ukoo wako, huwa kama kumeza jiwe; yaani ni vigumu kweli na watu wanaofanya hivi ni wachache tu.

Methali hii inatufundisha kwamba ni vigumu kujitoa kwa ajili ya watu wasio ndugu. “Damu ni nzito kuliko maji.”” Rejea Kugundua Mbegu za Injili, ukurasa 63.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ikiwa mkristo anajitolea kwa ajili ya mtu asiye ndugu, upendo wa Mungu umekalimika kweli ndani yake na yeye ndiye mkristo kamili.

Familia zetu za kikristo zisiwe familia ambazo zinatafuta faida zao tu. Bali ziwe familia zinazojitolea kwa kuwasaidia wengine wasio ndugu katika shida mbalimbali.

Kujitolea kwa ajili ya watu wote, hasa wale wasio ndugu kwetu ni vigumu kweli. Ni kama kumeza jiwe. Kuishi kikristo ni kazi, na siyo mchezo.

Katika familia na maisha ya kikristo kujitoa ni kitu cha kawaida, k.m. mama anayejitoa kwa ajili ya watoto, wazazi ambao wanajitoa kwa kulipa ada za shule za watoto. Pia wakristo, familia na Jumuiya Ndogo Ndogo zinaitwa kujitoa zaidi.” Rejea Kugundua mbegu za Injili, ukurasa 64.

Mambo ya Walawi 19:34. “Mgeni anayeishi pamoja nawe ni lazima umtendee kama mmoja wa wazawa wa nchi yako. Mpende kama unavyojipenda mwenyewe, kwa maana ulikuwa mgeni katika nchi ya Misri. Mimi ndimi BWANA Mungu wako.”

Isaya 58:10. “nanyi kama mkimkunjulia mtu mwenye njaa nafsi zenu na kutosheleza mahitaji ya walioonewa, ndipo nuru yenu itakapong’aa gizani, nao usiku wenu utakuwa kama adhuhuri.”

Mathayo 5:46. “Kama mkiwapenda wale wanaowapenda tu, mtapata thawabu gani? Je, hata watoza ushuru hawafanyi hivyo?”

Mathayo 10:8. “Ponyeni wagonjwa, fufueni wafu, takaseni wenye ukoma, toeni pepo wachafu. Mmepata bure, toeni bure.”

stone1

lovely black marriage

bhitoji

 

ENGLISH: PAYING DOWRY FOR YOUR FELLOW’S SON IS LIKE SWALLOWING A STONE.

It is not strange to see someone paying dowry for his son, but it is not easy to see someone paying dowry for someone’s son. Sacrificing your wealth for someone else is hard. It is like swallowing a stone.

This proverb teaches us that it is difficult to make sacrifice for for people who are not your relative. “Blood is thicker than water” (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 63). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

If a Christian offers himself for a non-brother, then the love of God is firmly rooted in him and he is a complete Christian.

Our Christian families should not be families that are only seeking their own advantage. Rather, be families dedicated to helping others who are not brothers in various situations.

Volunteering for all people, especially those who are not our relatives, is really hard. It’s like swallowing a stone, but we need to abide by God’s commandments that we have to love and help each other in solving problems.

In Christian life, giving is a common practice, for example, helping widows, paying school fees, etc. Christians, families, and small christian communities are called upon to make a greater commitment on helping the needy people (See ‘Discovering Gospel Seeds,’ page 64).

Leviticus 19:34. Isaiah 58:10. Matthew 5:46. Matthew 10: 8.