Sukuma Proverbs

708. KALAGU – KIZE. LINSHISHI LYA HA NG’WANE LWAGWA MANEFUNEFU. NULU NG’WANA AKULIYOBA:- NONO JA NG’WA MAYU.

Ikalagu yiniyi igalenganijiyagwa na linti lya nshishi ilo lilina bhushishi wingi nu mayu myaji uyo alonghya ng’wana okwe. Guti umo ligabyalilaga noyi ilinshishi bhushishi ubho mpaga bhugaginamyaga amatambi galyo, mpaga giki ung’wana agadulaga ugubhuyobha ubhushishi bholyo.

Giko umayu umyaji umo agang’ongheja na gunanhana ung’wana okwe. Ikalagu yiniyi ilidolekeja bhutogwa bho ng’wa mayu ukuli ng’wana okwe.” Lolaga Kugundua Mbegu za Injili, ukurasa 43.

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.

“Ikalagu yiniyi ilidulanga guti umo umayu myaji atogelilwe ugunhanghana na gunhisha ung’wana okwe. Makanza gose umoyo gokwe ugojimayu guling’waje ukuli ng’wana okwe oseose.

Ubhutogwa bho ng’wa Mulungu ukubhise nghangala ningi umu Biblia bhugalinganijiyagwa na bhutogwa bho ng’wa mayu umyaji ukuli ng’wana okwe. UMulungu adutogilwe guti mayu umyaji umo antogelilwe ung’wana okwe. (Lolaga Isaya 49:14-15).

Umukabhila ya Bhamasai bhagang’witanaga UMulungu kulina lya ng’wa “Mayu uyo agonghyaga.” Hangi ilikanisa Alimayu wise. “Ulududuzunyaga ikigi Ikanisa alimayu wise nu Mulungu dudula uguyomba giki ali B’ab’a” (Mt. Augustino).

Uludulema ugulikumilija ilikanisa dulilema ugunkumilija UMulungu B’ab’a (lolaga Luka 10:16). IKanisa ali mayu uyo adutogilwe na agadulanghanaga ayise bhana bhakwe bho nduhu bhukomanya nulu bhubhaguzi. Makanza gose umoyo gokwe ugojimayu goling’waje uku bhana bhakwe. IKanisa ali mayu wise uyo agadubyalaga umuSakramenti ya bhatizimu (Lwinze lo bhatizimu hi nhumbi ya Kanisa), uyo agadulishaga na gudung’wisha umu Sakramenti ya Ekaristi.

Hangi UBikira Maria ali mayu. Ali mayu o ng’wa Yesu na mayu wise guti umo dulisomela umu Injili ya ng’wa Yohane (lolaga Yohane 19:26-27). Uweyi hu mayu uo Kanisa, hu mili gokwe UYesu Kristo. Guti nu mayu myaji umo agalumilagwa bhusungu mpaga ung’wana abyalwe, giko nu mayu wise u Bikira Maria agadubhonelaga bhupina ayise bhana bhakwe mpaga UKristo ashikane umugati yise.” Lolaga Kugundua Mbegu za Injili, ukurasa 44.

Isaya 49:15-16.

Isaya 66:12-13.

Zaburi 133:2.

Wagalatia 4:26-27.

Luka 10:16.

KISWAHILI: KITENDAWILI – TEGA.

MKWAJU WANGU UMEJAA KOCHOKOCHO. HATA MTOTO ANAWEZA KUCHUMA:- MATITI YA MAMA.

Kitendawili hiki kinafananisha mti wa mkwaju wenye matunda mengi na mama mzazi anayemnyonyesha mtoto wake. Kama mkwaju ukizaa sana, matawi huinama kiasi kwamba hata mtoto aweza kuchuma matunda yake.

Ndivyo mama mzazi anavyomnyonyesha na kumtunza mtoto wake. Kitendawili hiki kinatuonesha upendo wa mama kwa mtoto wake. Rejea Kugundua Mbegu za Injili, ukurasa 43.

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.

“Kitendawili hiki kinafundisha kama mama mzazi anavyopenda kumtunza na kumlisha mtoto wake. Daima moyo wake wa kimama uko wazi kwa mtoto wake yeyote.

Upendo wa Mungu kwetu sisi mara nyingi katika Biblia unalinganishwa na upendo wa mama mzazi kwa mtoto wake. Mungu anatupenda kama mama mzazi anavyompenda mtoto wake. (Tazama Isaya 49:14-15).

Katika lugha yao Wamaasai wanamwita Mungu kwa jina la “Mama Anyonyaye.” Tena kanisa ni Mama Yetu. “Tusipokubali kuwa kanisa ni mama yetu hata Mungu hatuwezi kusema kwamba ni Baba” (Mt. Agustino).

“Tukikataa kulisifu kanisa tunakataa kumsifu Mungu Baba (tazama Luka 10:16). Kanisa ni mama anayetupenda na kutulinda sisi watoto wake bila ugaguzi. Daima moyo wake wa kimama uko wazi kwa watoto wake. Kanisa ni mama yetu anayetuzaa katika Sakramenti ya Ubatizo (Kisima cha ubatizo ni tumbo la kanisa), anayetulisha na kutunywesha katika Sakramenti ya Ekaristi.

Pia Bikira Maria ni mama. Ni mama wa Yesu na Mama yetu kama tulivyosoma katika Injili ya Yohane (tazama Yohane 19:26-27). Yeye ndiye mama wa kanisa, yaani mwili wake Yesu Kristo. Kama mama mzazi anavyoona uchungu mpaka mtoto azaliwe, vilevile Mama yetu Bikira Maria anavyotuonea uchungu sisi watoto wake mpaka Kristo akamilike ndani yetu.” Rejea Kugundua Mbegu za Injili, ukurasa 44.

Isaya 49:15-16. ““Je, mama aweza kumsahau mtoto aliyeko matitini mwake akinyonya? Wala asiwe na huruma juu ya mtoto aliyemzaa? Ingawa anaweza kusahau, Mimi sitakusahau wewe! Tazama, nimekuchora kama muhuri katika vitanga vya mikono yangu, kuta zako zi mbele yangu daima.”

Isaya 66:12-13. “Kwa kuwa hili ndilo asemalo BWANA: “Nitamwongezea amani kama mto, nao utajiri wa mataifa kama kijito kifurikacho, utanyonya na kuchukuliwa mikononi mwake na kuchezeshwa magotini pake. Kama mama anavyomfariji mtoto wake, ndivyo nitakavyokufariji wewe, nawe utafarijiwa huko Yerusalemu.””

Zaburi 133:2. “Ni kama mafuta ya thamani yaliyomiminwa kichwani, yakitiririka kwenye ndevu, yakitiririka kwenye ndevu za Aroni, mpaka kwenye upindo wa mavazi yake.”

Wagalatia 4:26-27. “Lakini Yerusalemu wa juu ni huru, nayo ndiye mama yetu. Kwa maana imeandikwa: “Furahi, wewe uliyetasa wewe usiyezaa, paza sauti, imba kwa furaha, wewe usiyepatwa na utungu, kwa maana watoto wa mwanamke aliyeachwa ni wengi kuliko watoto wa yule aliye na mume.’’”

Luka 10:16. ““Yeye awasikilizaye ninyi, anisikiliza Mimi, naye awakataaye ninyi, amenikataa Mimi. Lakini yeye anikataaye Mimi amkataa Yeye aliyenituma.””

woman breatfeeding

child mozambican-women-

nkima o benin

nkima wina ng'wana o namibia

ENGLISH: I HAVE A RIDDLE – LET IT COME

MY TAMARIND TREE HAS MANY FRUITS TO THE EXTENT OF MAKING CHILDREN PICK ITS FRUITS WITH EASY- MOTHER’S BREASTS.

This riddle comes from the fruit-bearing tree with the name tamarind. This tamarind tree is likened to a mother bcause of sharing the attribute of bearing fruits, something sweet for others to consume. In this tree, as its fruits develop, its branches become weak and begin bending down. They can bend down to the extent of making even young children to pick its fruits with easy. This scenario of a tamarind tree is compared to that of a woman who breastfeed her baby. This riddle shows us the mother’s love for her child (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 43).

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 riddle teaches us to love and care for our chidren. The mother’s heart is always open to any of her children.

God’s love for us, as indicated in the Bible, is often compared to the love of a parent for a child. God loves us just as a loving mother loves her child (See Isaiah 49: 14-15).

In their language, the Maasai call God by the name of ” Breastfeeding Mother” to compare God with a breastfeeding mother. Again the church is Our Mother. “Unless we acknowledge that the church is our mother, God will not be our Father” (St. Augustine).

If we refuse to praise the church we refuse to praise God the Father (see Luke 10:16). The Church is a mother who loves and protects us her children without exception. The mother’s heart is always open to her children. The Church is our mother; giving birth to the Sacrament of Baptism (The Source of Baptism is the womb of the church), nourishing us in the Eucharist.

The Virgin Mary is also a mother. She is the mother of Jesus and our Mother as we have read in the Gospel of John (see John 19: 26-27). She is the mother of the church, the body of Jesus Christ. Just as a mother feels the pain until the baby is born, so does the Virgin Mary suffered for us children until Christ is completed in us (See ‘Discovering Gospel Seeds,’ page 44).

Isaiah 49: 15-16. Isaiah 66: 12-13. Psalm 133: 2. Galatians 4: 26-27. Luke 10:16.

706. TUKUNUNAGA SHUGWA. (MWANZA). TUKUNUNAGA JUGWA. (SHINYANGA).

“Umubhulaguji bho kale umunhu aganunagwa mininga bho gutumila mhembe ya ng’ombe. Ulubhulaguzi bhulidakilwa, imhembe ya ng’ombe igang’ang’alilaga aha bhuli ubhusatu mpaga amininga amabhi ganunwe. Ulu imhembe idudamilaga bho gudimilaga aha mili gugabhizaga nimo go bhure.” Lolaga Kugundua Mbegu za Injili, bhukurasa 35.

“Ulusumo lunulo lugatumilagwa nono kubhanhu abho bhali bhadamu ugwigwa ubhutongelwa nulu akajile akawiza akabhangi. Ubhuhugulwa bhugabhizaga guti mhemge iyo igatulagwa, aha bhuli ubhusati aliyo igagwaga bho nduhu ugutumama unimo.” Hunagwene abhanhu bhagayombaga giki, ‘tukununaga jugwa (shugwa).’ Lolaga Kugundua mbegu za Injili, ukurasa 35.

“Ayise bhanhu duli mu kimile ka shibhi. Dulibhasatu abho dulinchola dakitari. “Abho bhagancholaga dakitari nabho walibhasatu.” (Mathayo 9:12). Udakitari wise uyo ahayile gudupija ali Yesu Kristo ng’winiki. Aliyo nulu UYesu Kristo adadulile ugudupija bho nduhu bhutogwa wise.

Dabyalilwe aha asi lukangala lo gwandya bho nduhu ubhutogwa wise aliyo dudaduliwe ugubyalwa lukangala lo kabhili, giki gupijiwa bho nduhu bhutogwa wise. Ulu Yesu Kristo alihaya gudupija aliyo ayise duduhayaga guti nu mfumu uyo agatulaga mhembe ya gununa mininga aha bhuli ubhusatu aliyo igagwaga bho nduhu ugutumama nimo.” Lolaga Kugundua Mbezi za Injili, bhukurasa 36.

Isaya 53:3.

Mathayo 23:37.

Yahane 1:11-12.

Marko 6:5-6.

KISWAHILI: TUNAUMIKA KINAANGUKA.

“Katika matibabu ya jadi mtu hufyonzwa damu kwa kutumia pembe la ng’ombe. Iwapo matibabu yatafanikiwa, pembe hung’ang’ania kwenye sehemu ya ugonjwa hadi damu mbaya ifyonzeke. Endapo pembe halikai na kushikamana na mwili huwa kazi bure.” Ndiyo maana watu husema kwamba, ‘tunaumika kinaanguka.’ Rejea Kugundua mbegu za Injili, ukurasa 35.

“Methali hiyo hutumika hasa kwa watu walio wagumu kusikia mwongozo au maadili bora ya wengine. Maonyo huwa ni kama pembe ambalo linawekwa, kwenye sehemu ya ujonjwa lakini linaanguka bila kufanya kazi. Hivyo ndivyo ilivyo kwa mtu mkaidi anayekataa maonyo.” Ndiyo maana watu husema kwamba, ‘tunaumika kinaanguka.’ Rejea Kugundua mbegu za Injili, ukurasa 35.

“Sisi watu tumo katika hali ya dhambi. Tu wagonjwa wenye kumhitaji daktari. “Wanaomhitaji daktari ni wale walio wagonjwa.” (Mathayo 9:12). Daktari wetu anayetaka kututibu ni Yesu Kristo mwenyewe. Lakini hata Yesu Kristo hawezi kutuponya bila matakwa yetu.

Tumezaliwa hapa duniani mara ya kwanza bila matakwa yetu lakini hatuwezi kuzaliwa mara ya pili, yaani kuokolewa bila matakwa yetu. Ikiwa Yesu Kristo anataka kutuponya lakini sisi hatutaki itakuwa kama mpanga mwenye kuweka pembe la kufyonza damu kwenye sehemu ya ugonjwa lakini linaanguka bila kufanya kazi.” Rejea Kugundua Mbezi za Injili, ukurasa 36.

Isaya 53:3. “Alidharauliwa na kukataliwa na wanadamu, mtu wa huzuni nyingi, ajuaye mateso. Kama mtu ambaye watu humficha nyuso zao alidharauliwa, wala hatukumhesabu kuwa kitu.”

Mathayo 23:37. “Ee Yerusalemu, mnaowaua manabii na kuwapiga mawe wale waliotumwa kwenu! Mara ngapi nimetamani kuwakusanya watoto wako, kama vile kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hukutaka!”

Yahane 1:11-12. “Alikuja kwa walio Wake, lakini wao hawakumpokea. Bali wote waliompokea, aliwapa uwezo wa kufanyika watoto wa Mungu, ndio wale waliaminio Jina Lake.”

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.”

treatment africas

south-africa1

women

ENGLISH: WE HEAL WITH NO SUCCESS.

In traditional medication, the medicine-man has to take blood from his/her client, he/she will use the cow’s horn. The client’s affected body parts will be cut using razor-blade in order to start the treatment. If the medication is successfully, the cow’s horn will stick to the diagnosed body part so as to take off all the affected blood from the affected body part. And, if the horn does not stick to the affected body part then it becomes useless. This is why people came with this saying that ‘we heal with no success’ to communicate the uselessness of the cow horn in in treating the client’s sickness (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 35).

This saying is used especially for people who are hard of hearing or following good advice from others. The warning or advice from other people are like the cow horn that is placed on the sick part of the client’s body and falls. People have to follow those warnings otherwise they can be labeled as sturbon (Refer to ‘Discovering Gospel Seeds,’ page 35).

We humans are in a state of sin. Patients who need a doctor. “Those who need a doctor are the sick ones” (Matthew 9:12). Our doctor who wants to treat us is Jesus Christ Himself. But even Jesus Christ cannot heal us without showing intention of being healed.

We were born on this earth for the first time without our desires but we cannot be born again, i.e, to be saved without our desires. When Jesus Christ wants to heal us but we do not want it, then it becomes like a cow horn that doesn’t succeed to treat the sick part of the body (See ‘Discovering Gospel Gospels,’ page 36).

Isaiah 53:3. Matthew 23:37. John 1: 11-12. Mark 6: 5-6.

705. IGEMBE LYAMALA BHADUDU BHANE.

“Lusumo lunulu ulyigembe lugatumilagwa golecha bhupinihazu ubho bhuli mpandika uyo ochilwa na bhadugu bhakwe bhingi. Iligembe ilo ligatumilagwa gulima jiliwa, ulu munhu ucha, ligagalukijiyagwa akatumamililwe bho gusimbila jigila ja ng’wa munhu ng’wunuyo. Ugwene huguyomba, “Igembe lyamala bhadugu bhane.” Lolaga Kugundua Mbegu za Injili, bhukurasa 24.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agolechaga miito ga lisungu lya mili bho gubhajika abhachi. Umunhu ng’wunuyo, agapinihalaga kihamo na bhiye abho bhapandika mayange, ukunhu alibhizuka na bhadugu bhakwe abho bhinga kuwelelo.

Uweyi amanile igiki umunhu ulu uzumalika ililazima ajikwe, bho gusimbilwa jigila. Iki unimo gunuyo ugo gusimba jigila gugatumamagwa na munhu bho gutumila igembe, uweyi agalikolanijaga iligembe nu uyo alinabhudula bho gung’winja umunhu musi gubhitila lufu. Hunagwene umunhu ng’wunuyo, agayombaga giki, ‘Igembe lyamala bhadugu bhane.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhuzunya bhudula bho ng’wa Mulungu ubho gung’winja munhu musi, gubhitila lufu, na golecha miito gi sungu lya mili bho gubhajike abhanhu abho bhazumarikaga, umuwikaji bhobho.

Mwanzo 3:19.

Ayubu 1:21.

Mathayo 10:28.

Wafilipi 1:21.

Ufunuo 14:13.

KISWAHILI: JEMBE LIMEMALIZA NDUGU ZANGU.

“Methali hii ya jembe hutumika kwa kuonyesha masikitiko yanayompata mtu aliyefiwa na ndugu zake wengi. Jembe ambalo hutumika kwa kulima chakula, mtu akifa, hugeuzwa kwa mtumizi ya kuchimba kaburi lake huyu mtu. Yaani, kusema “Jembe limemaliza ndugu zangu.” Rejea Kugundua Mbegu za Injili, ukurasa 24.

Methali hiyo hulinganishwa kwa mtu anayeonesha matendo ya huruma kwa mwili kwa kuwazima wafu. Mtu huyo, husikitika pamoja na wenzake waliofiwa huku akiwakumbuka pia ndugu zake waliofariki.

Yeye anafahamu kwamba mtu akiaga dunia ni lazima azikwe, kwa kuchimbiwa kaburi. Kwa vile kazi hiyo ya kuchimba kaburi hufanywa na mtu kwa kutumia jembe, yeye hulifananisha jembe hilo, na yule ambaye ni mwenye uwezo wa kumuondoa mtu duniani kupitia kifo. Ndiyo maana mtu huyo, husema kwamba, ‘Jembe limemaliza ndugu zangu.’

Methali hiyo hufundisha watu juu ya kuuamini uwezo wa Mungu wa kumuondoa mtu duniani kupitia kifo, na kuonesha matendo ya huruma kwa mwili kwa kuwazika waliofariki dunia, maishani mwao.

Mwanzo 3:19. “Kwa jasho la uso wako utakula chakula chako hadi utakaporudi ardhini, kwa kuwa ulitwaliwa kutoka humo, kwa kuwa wewe u mavumbi na mavumbini wewe utarudi.”

Ayubu 1:21. Ayubu alisema, “…‘‘Nilitoka tumboni mwa mama yangu uchi, nami nitaondoka uchi, BWANA alinipa, naye BWANA ameviondoa, jina la BWANA litukuzwe.’’”

Mathayo 10:28. “Msiwaogope wale wauao mwili lakini hawawezi kuua roho afadhali mwogopeni yeye awezaye kuiangamiza roho na mwili katika jehanam.”

Wafilipi 1:21. “Kwa maana kwangu mimi, kuishi ni Kristo na kufa ni faida.”

Ufunuo 14:13. “Kisha nikasikia sauti kutoka mbinguni ikisema, “Andika: Wamebarikiwa wale wafao katika Bwana tangu sasa.” “Naam,” asema Roho, “watapumzika kutoka katika taabu zao, kwa kuwa matendo yao yatawafuata.’’”

hoe

africa hoe

ENGLISH: THE HOE HAS FINISHED MY BRETHREN.

This saying has its origin on grief one has for losing many relatives. The hoe is always used for farming in order to have food and thus ensuring survival. The same hoe, when one dies, it is used to a dig grave to bury the dead fellow. This is why people came with the saying that ‘the hoe has finshed my brethren’ to communicate the number of relatives one has buried (Refer to Kugundua Mbegu za Injili, which means, ‘Discovering the Seed of the Gospel,’ page 24). 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 saying can be compared to a person who shows compassion for the dead people by burying them. Such person grieves along with his/her bereaved relatives, is also remembering his/her deceased relatives.

He/she realizes that when a person dies he/she must be buried by digging a grave. Since the work of digging the grave is done using a hoe then one compares the hoe with the power to take human beings out of the world through death. That is why the man says, ‘The hoe has finished my brethren.’

The saying teaches people to believe in God’s ability to remove human beings from earth through death and to show acts of compassion for the body by burying the dead in their lives.

Genesis 3:19. Job 1:21. Matthew 10:28. Philippians 1:21. Revelation 14:13.

703. KALAGU – KIZE. NG’HINGI YA KITIMBO UT’IMIGIJA MAMILA:- USO (SHINYANGA). NG’HINGI YA KITIMBO UT’IMIGIJA MAMILA:- SO. (MWANZA).

“Itendile igiki umubhuzengi bho numba ja kale, jigabhizaga na ng’ingi ningi. Imo ya ng’inghi jilijo igayidimilaga inumba ngima iyo yili ‘ng’hingi ya kitimbo,’ umujisuguma. Ing’hingi yiniyi iya jitimbo yili ya solobho noyi ukumhola bho numba nu ukumhola ya wikaji.

Giko numu wikaji bho kaya Ubhaba umyaji ali guti ng’hingi ya kitimbo, iki alolilwe weyi nabhose. Umu kajile kise abhingi, bhagamijaga mamila na gugabhila ha ginhu jose jose ijo jidina solobho, aliyo guli ngilo ugujibhila mamila iginhu ijo jili na solobho. Yijinijo higinhu, nulu munhu umo yigelelilwe witilwe gitumo yibhelelile ni likujo lyakwe.

Ulu undharaha so nunu mayu oko ntale oseose, yili guti gumigija mamila. Ikalagu yiniyi ilidulanga kubhakuja abhatale bhise.” Lolaga Kugundua Mbegu ya Injili, ukurasa 15.

“UMulungu ali ng’hingi ya kitimbo ku jisumva jose. “Iki uweyi Ng’winikili huyo agabhinhaga abhanhu ubhupanda, agabhinhaga bhudula bho gweshema na gubhinha bhuli ginhu” (Matendo 17:25).

Kuyiniyo, igelelilwe dunhamye Mulungu gitumo ihayililwe. Ulu dunbyeda Mulungu, dulimila mamila. Miito gose agabhubhi gali guti mamila.

Umushandikwa Shela duliwilwa hape giki, UYesu Kristo hi “Liwe ilisolanyiwa na lya solobho nhale” (1Petro 2:4). Ee, umu wikaji wise, nani nulu kiyi jili ng’hingi ya kitimbo nulu liwe lya munsingi?

Ee, tulizunya igiki UYesu Kristo ng’winikili ali Sebha, wandijo na ngelelo, na wandijo bho wiza bhose? Guli mhayo go gupinihaja ugubhona giki nhangala ningi dudumanaga UYesu Kristo igiki ali nsingi go wikaji wise. Dugundalahaga na kumila mamila sagala duhu bho nduhu ugundilila. Jili ginhu ja gukumya gete.”

Lolaga Kugundua Mbegu ya Injili, ukurasa 16.

Kutoka 20:12.

Mithali 9:10.

Mathayo 2:42.

1Petro 2:4-5.

Mathayo 16:18.

KISWAHILI: NGUZO KUU YA NYUMBA HAIPENGEWI KAMASI:- BABA MZAZI.

“Ni dhahiri ya kwamba katika ujenzi wa nyumba zetu za jadi, huwa na nguzo nyingi. Moja ya nguzo hizi hutegemeza nyumba nzima ndiyo nguzo kuu, yaani kwa kisukuma: “ng’ingi ya kitimbo”. Nguzo hii kuu ni muhimu sana kwa usalama wa nyumba na kwa usalama wa wakazi.

Hali kadhalika, katika maisha ya familia baba mzazi ni kama nguzo kuu, kwani hutegemewa na wote. Katika mila zetu wengi hupenga kamasi na kupakaa kwenye kitu chochote tusichokithamini, lakini ni haramu kupakaa kamasi kwenye kitu chenye thamani. Ndivyo kitu au mtu anavyopaswa kutendewa kadiri ya stahili au heshima yake.

Ukimdharau baba au mama mkubwa yeyote, ni kama kumpaka kamasi. Kitendawili hiki kinatufundisha kuwaheshimu wakubwa wetu.” Rejea Kugundua Mbegu ya Injili, ukurasa 15.

“Mungu ni nguzo kuu ya viumbe vyote. “Kwa kuwa yeye Mwenyewe ndiye anayewapa watu uhai, anawawezesha kupumua na anawapa kila kitu” (Matendo 17:25).

Kwa hiyo, yatupata kumcha Mungu kadiri ya stahili yake. Tukimdharau Mungu, tunampaka kamasi. Matendo yote mabaya ni kama kamasi.

Katika maandiko Matakatifu tunaambiwa wazi kwamba Yesu Kristo ndiye “Jiwe teule na la thamani kubwa” (Petro 2:4). Je, katika maisha yetu, nani au nini ni nguzo kuu au jiwe la msingi?

Je, tunaamini kwamba Yesu Kristo mwenyewe ndiye Bwana, mwanzo na mwisho, na chimbuko la mema yote? Ni jambo la kusikitisha kuona kwamba mara nyingi hatumtambui Yesu Kristo kuwa msingi wa maisha yetu. Tunamdharau na kumpaka kamasi ovyo tu bila kumjali. Ni jambo la ajabu kweli.” Rejea Kugundua Mbegu ya Injili, ukurasa 16.

Kutoka 20:12. “Waheshimu baba yako na mama yako, ili upate kuishi siku nyingi katika nchi anayokupa BWANA Mungu wako.”

Mithali 9:10. “Kumcha BWANA ni mwanzo wa hekima na kumjua Mtakatifu ni ufahamu.”

Mathayo 21:42. “Yesu akawaambia, “Je, hamjasoma katika maandiko kwamba: “Lile jiwe walilolikataa waashi limekuwa jiwe kuu la pembeni, Bwana ndiye aliyefanya jambo hili, nalo ni la ajabu machoni petu?’”

1Petro 2:4-5. “Mwendeeni Yeye aliye Jiwe lililo hai, lililokataliwa na wanadamu bali kwa Mungu ni teule na la thamani Kwake. Ninyi nanyi, kama mawe yaliyo hai, mmejengwa kuwa nyumba ya Roho, mpate kuwa ukuhani mtakatifu, mkitoa dhabihu za kiroho zinazokubaliwa na Mungu kwa njia ya Yesu Kristo”

Mathayo 16:18. “Nami nakuambia, wewe ndiwe Petro na juu ya mwamba huu nitalijenga kanisa langu, hata malango ya kuzimu hayataweza kulishinda.”

posit

father-son

village

ENGLISH: I HAVE A RIDDLE- LET COME, THE CENTRAL POLE OF THE HOUSE IS NOT SMEARD WITH MUCUS: FATHER.

In the construction of traditional houses, there are many poles but one of them is considered central; the main pole. This central pole is very important in the life of the whole house.

Likewise, in the family the father is the central pole of the family. The whole family depends on him. It is uncultured if someone can smear his/her mucus on something of great value. If one can do so then he/she is regarded as someone who doesn’t respect himself/herself and others as well.

Similarly, if someone can despise his/her father then it is like smearing mucus on him. This riddle teaches people to respect their parents (Refer to Kugundua Mbegu za Injili, which means, ‘Discovering the Seed of the Gospel,’ page 15). 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.

“God is the ultimate pillar of all creations. “For He Himself gives to men life, allow them to breath and give them everything ” (Acts 17:25).

Thus, we have to fear God. If we disrespect God, we rub Him mucus. All bad deeds are like mucus.

In the Holy Scriptures we are clearly told that Jesus Christ is the “chosen and precious stone” (1Peter 2: 4). In our life, who or what is the main pole or cornerstone?

Do we believe that Jesus Christ Himself is Lord, beginning and end, and the source of all good? It is sad to see that we often do not recognize Jesus Christ as the foundation of our lives. We despise Him and rub Him with the mucus without care. It’s really astonishing (See ‘Discovering the Gospel Seed,’ page 16).

Exodus 20:12. Proverbs 9:10. Matthew 2:42. 1 Peter 2: 4-5. Matthew 16:18.

702. MPANGA WA KUSHA NA KWANZULA.

Ulusumo lunulo lwandija kuli munhu uyo wiyumilijaga gutumama nimo go gusha mpaga ugumala. Dugemele: umayu uyo alushaga bhusiga adulile guguleka unimo gokwe, kunguno ndebhe na ubhutula ubhusiga hanhelo, “kwanzula”. Aliyo agwiza agumalije.

Ulusumo lunulo lugatumilagwa kuli munhu uyo ali na wiyumilija umumilimo. Umunhu umpanga, uyo adinsadu, adadulile uguguleka unimo go gusha na guguleka sagala. Aliyo agiyumilijaga mpaga gushile.” Hunagwene abhanhu bhagang’witanaga giki, ‘mpanga wa kusha na kwangula.’ Lolaga kugundua mbegu ya Injili, ukurasa 12-13.

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo mpaga guyimala umulikanza ilobhalibhapanga, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Ulusumo lunulo, hangi, ‘lulidulanga higulya ya bhatizimu. Idina solobho ugubhatijiwa na gushoka nyuma hangi. Umayu uyo oshaga bhusiga, uluwitanwa ku nimo gungi, otulaga ubhusiga lwande, “kwanzula”. Aliyo kuli kanza duhu, hanuma yaho, agwiza ugugumalija unimo gokwe. Adadulile uguguleka unimo gokwe sagala. Uluuduma ugugumala unimo gokwe agusekwa na bhanhu. Gitumo UYesu agayombela ahigulya ya munhu uyo ohayaga guzenga nnala aliyo agaduma ugumalija abhanhu bhuyomba, “Umunhu uyu agandya guzenga aliyo adamalile” (Luka 14:29-30).

Giko nu munhu uyo obhatijiwa na gushoka numa adafaile umu Bhutemi bho ng’wa Mulungu, kunguno agagulekaga unimo gokwe sagala bho nduhu ugugumalija. Lolaga Kugundua mbegu ya Injili, ukurasa 13-14.

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Yohane 16:21.

Ufunuo 2:10.

Luka 9:62.

KISWAHILI: MZIMA WA KUFANYA KAZI MPAKA KUMALIZA.

Methali hiyo ilianzia kwa mtu anayevumilia kufanya kazi ya kusaga nafaka mpaka anaimaliza. Kwa mfano: mama mwenye kusaga mtama anaweza kuacha kazi yake, kwa sababu fulani na kuweka mtama pembeni, “kwanzula”. Lakini atakuja kuimalizia.

Methali hii hutumika kwa mtu mwenye bidii katika kazi. Mtu mzima, asiye mgonjwa, hawezi kuianza kazi ya kusaga na kuiacha ovyo. Bali anavumilia mpaka imalizike.” Ndiyo maana watu humuita ‘mzima wa kufanya kazi mpaka kumaliza.’ Rejea kugundua mbegu ya Injili, ukurasa 12-13.

Methali hiyo hutufundisha juu ya kujibidisha kufanya kazi mpaka kuzimaliza wakati tukiwa wazima, ili tuweze kupata mafanikio mengi, katika maisha yetu.

Methali hii pia ‘inafundisha kuhusu ubatizo. Haina maana kubatizwa na kurudi nyuma tena. Mama anayesaga mtama, kama akiitwa kwa kazi nyingine, anaweka mtama pembeni, “kwanzula”. Lakini kwa muda tu, baadaye atakuja kumaliza kazi yake. Hawezi kuiacha kazi yake ovyo. Akishindwa kumaliza kazi yake atachekwa na watu. Kama Yesu alivyosema kuhusu mtu mwenye kutaka kujenga mnara lakini akashindwa kumaliza watu wakasema, “Mtu huyu alianza kujenga lakini hakumaliza” (Luka 14:29-30).

Vile vile mtu yule aliyebatizwa na kurudi nyuma hafai kwa Ufalme wa Mungu kwa sababu anaiacha kazi yake ovyo bila kuimaliza. Rejea Kugundua mbegu ya Injili, ukurasa 13-14.

Waroma 12:11. “Msiwe wavivu, bali mwe na bidii katika roho mkimtumikia Bwana.”

Wagalatia 6:9. “Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa.”

Mathayo 24:13. “Atakayemumilia mpaka mwisho, ataokoka.”

Yohane 16:21. “Mwanamke anapokuwa na utungu wa kuzaa huwa na maumivu kwa sababu saa yake imewadia. Lakini mtoto akiisha kuzaliwa, yule mwanamke husahau maumivu hayo kwa sababu ya furaha ya kuzaliwa mtoto ulimwenguni.”

Ufunuo 2:10. “Usiogope mateso yatakayokupata. Nakuambia Shetani atawatia baadhi yenu gerezani ili kuwajaribu, nanyi mtapata dhiki kwa muda wa siku kumi. Uwe mwaminifu, hata kufa, nami nitakupa taji ya uzima.”

Luka 9:62. “Yesu akamwambia, “Mtu ye yote atiaye mkono wake kulima, kisha akatazama nyuma, hafai kwa Ufalme wa Mungu.””

women-working

women working

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ENGLISH: HE/SHE IS HEALTHIER ENOUGH TO FINISH HIS/HER WORK.

This saying comes from someone who managed to grind her cereals until she finished them. A woman who is grinding her millet on a stone can be courageous enough; she can work until she finishes the millet she has arranged to grind. Even if it happens that someone interrupts her in her grinding, she will come back after that interruption and finish grinding her millet.

This saying can be compared to a person who is a hard worker. It can be likened to a person who feels sick but does not give up working (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ pages 12-13). 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 proverb teaches us to work hard in order to achieve more in our lives.

This proverb also teaches people about baptism. It does not mean to be baptized and go back to sin again. A grinding mother, even if she is called for other tasks, can put her millet aside so that she continues with grinding when she comes back. She cannot give up her work. Failing to finish her job means she will be laughed at by people. As Jesus said, of a man who wanted to build a tower but could not finish, people said, “This man began to build but did not finish it ” (Luke 14: 29-30).

Likewise, the person who is baptized and goes back to sin is unfit for the Kingdom of God because he or she undermines the work of God (See ‘Discovering the Gospel Seed,’ pages 13-14).

Romans 12:11. Galatians 6: 9. Matthew 24:13. John 16:21. Revelation 2:10. Luke 9:62.