Ulusumo lunulo, lwingilile ku mahoya ga bhageni na bhanikili kaya yiniyo. Uumo o bhanikili kaya agabhasumbila abhageni aliyomba, ‘makaribhu ng’wigashe mumasumbi.’ Uweyi agashosha, ‘umunhu adadulile gwigasha hisumbi ulu adina bhisagilwa bho gupandika jiliwa.’ Nang’hwe agashosha, ‘guli gonghana ubho nduhu jiliwa umu nda, ugwikala hoyi idinasolobho.’ Hunagwene abhanhu bhagandya guyuyomba giki, ‘isumbi lili mu nda.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumamaga milimo na wisagilwa bho gupandika matwajo mingi, umuwikaji bhokwe. Umunhu adadulile gwita nimo uyo gudina solobho.

Isolobho yiniyo, bhuli wisagilwa ng’wa munhu uyo alizunya gwigasha hisumbi kunguno ya kumana igiki agupandikia jiliwa. Giko lulu, umunhu ulu ugaiwa ijiliwa, ihingi, agingaga haho na haho, kunguno adalazunya ugwigasha bho nduhu gulya aho kaya yiniyo. Lolaga Kueneza Injili kwa Methali, ubhukurasa 40.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Umunhu ng’wunuyo agatumamaga milimo yakwe bho bhukamu ubho bhudulile gumpandikila matwajo mingi, umuwikaji bhokwe, ayo gagikolanijiyagwa na jiliwa. Hunagwene abhanhu bhagayombaga giki, ‘isumbi lili mu nda.’

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wizagilwa bho gubhambilija ijinagongeja bhukamu bho gutumama milimo yabho chiza, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Ijina moyo, dulidakilwa gwikala wikaji bho nyazunya aise bhazunya bha ng’wa Yesu Kristo, na gunondela weyi, bho gubhiza na bhisagilwa bhutale giki dulapandika bhupanga ubho bhudashilaga.

Ulu dubhiza dudina wisagilwa bho gupandika bhupanga ubho bhudashilaga, munho ugunondela gwise UYesu Kristo, gugubhiza gudina solobho, nulu nimo go bhule duhu. Kuti numo Untume Paulo aliyombela, ‘ulu Yesu Kristo adajukile, uguzunya gwise guli bhule.’

Ulu munhu agazunya gwiyumilija gwikala hizumbi, bho gwigasha ahisumbi linilo, ali na wisagiji bho gupandika jiliwa, nayise bhazunya igelelilwe gwiyumilija, guja kwikelesia, bhuli lushugu ulo Mfungo, kunguno dumanile igiki dugulwa Jiliwa na Sebha, na gulangwa Mhayo go ng’wa Mulungu, uyo gugailishaga imioyo yise.

Aliyo uwiza bho jizunya, (guti bhutumami ukubhangi, bhugubhiza bhulihoyi bhuying’wene, na bhutumami bho nduhu gulindila gulipwa) bhuli na solobho nhale gukila ulusumo ulo Jisuguma. Lolaga Kueneza Injili kwa Methali, bhukurasa bho 40-41,

Yohane 6: 26-27.

Luka 2:25-32.

Marko 10:29-30.

2Timotheo 4:6-8.

KISWAHILI: KITI KIMO TUMBONI.

Methali hiyo ilianzia kwenye maongozi ya watu wageni na wanafamilia. Mmoja ya wanafamilia aliwakaribisha wageni akisema, ‘karibuni mketi kwenye kiti.’ Mmoja wa wageni alijibu, ‘mtu hawezi kuketi kitini isipokuwa ana tumaini la kupata chakula.’ Yeye akajibu, ‘ni kweli kiti bila chakula kwenye tumbo hakina maana.’ Ndiyo maana watu wakaanza kusema kwamba, ‘kiti kimo tumboni.’

Methali hiyo hulinganishwa kwa mtu anayefanya kazi kwa kutumaini kupata mafanikio mengi kwenye kazi yake hiyo. Mtu hawezi kufanya kazi bila kuwa na faida. Faida hiyo ni kama matumaini ya mtu anayekubali kuketi kwenye kiti kwa sababu ya kuelewa kwamba atapata chakula.

Hivyo mtu akikosa chakula huondoka mara moja kwa sababu hatakubali kukaa bila kula kwenye familia hiyo. Rejea kueneza Injili kwa Methali, ukurasa 40.

Kitabu hicho, kiliandikwa na watafiti ambao ni: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Mtu huyo hufanya kazi zake kwa bidii ya kumwezesha kupata mafanikio yanayofananishwa na chakula. Ndiyo maana watu husemwa kwamba, ‘kiti kimo tumboni.’

Methali hiyo, hufundisha watu juu ya kuwa na matumaini ya kumwezesha kuongeza bidii katika kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio ya kutosha kuyandesha vizuri maisha yao.

Kiroho, tunahitaji kuishi maisha ya Kikristo na kumfuata Yesu Kristo, kwa kuwa tuna tumaini la kwamba tutatunukiwa uzima wa milele. Ikiwa hatuna tumaini la kuupata uzima huo wa milele, kumfuata Yesu Kristo hakuna maana, au ni kazi bure tu. Kama Mtakatifu Paulo aliyosema, “ikiwa Yesu Kristo hakufufuka imani yetu ni bure.”

Kama mtu aliyekubali kuvumilia kukaa kitini kuwa ana tumaini la kupata chakula, ndiyo sisi waamini yatupata kuvumilia kwenda Kanisani kila Jumapili kwa sababu tuna hakika kwamba tutakula chakula cha Bwana, na kufundishwa Neno la Mungu linalotulisha mioyo yetu.

Lakini ubora wa ukristo (kama huduma kwa wengine, kutakuwa na ubinafsi na huduma bila kutumaini malipo) unaleta maana kubwa zaidi kuliko methali hii ya Kisukuma. Rejea Kueneza Injili Kwa Methali, ukurasa 40-41.

Yohane 6: 26-27. “Yesu akawajibu, “Amini, amini nawaambia, ninyi hamnitafuti kwa kuwa mliona ishara na miujiza, bali kwa sababu mlikula ile mikate mkashiba. Msishughulikie chakula kiharibikacho, bali chakula kidumucho hata uzima wa milele, ambacho Mwana wa Adamu atawapa. Yeye ndiye ambaye Mungu Baba amemtia muhuri.’”

Luka 2:25-32. “Basi alikuwako huko Yerusalemu mtu mmoja jina lake Simeoni, ambaye alikuwa mwenye haki na mcha Mungu, akitarajia faraja ya Israeli na Roho Mtakatifu alikuwa juu yake. Roho Mtakatifu alikuwa amemfunulia kuwa hatakufa kabla hajamwona Kristo wa Bwana.

Simeoni akiwa ameongozwa na Roho Mtakatifu, alikwenda hekaluni. Wazazi walipomleta mtoto Yesu ili kumfanyia kama ilivyokuwa desturi ya Sheria, ndipo Simeoni akampokea mtoto mikononi mwake  na kumsifu Mungu, akisema: “Bwana Mungu Mwenyezi, maana macho yangu yameuona wokovu    Wako,  ulioweka tayari machoni pa watu wote, nuru kwa ajili ya ufunuo kwa watu Mataifa na kwa ajili ya utukufu kwa watu wako Israeli.””

Marko 10:29-30. “Yesu akasema, “Amini, nawaambia, hakuna mtu ye yote aliyeacha nyumba, ndugu waume, au ndugu wake, mama, baba, watoto au mashamba kwa ajili Yangu na kwa ajili ya Injili, ambaye hatalipwa mara mia katika ulimwengu huu, nyumba, ndugu waume, ndugu wake, mama, baba, watoto, mashamba pamoja na mateso kisha uzima wa milele katika ulimwengu ujao.”

2Timotheo 4:6-8. “Kwa maana mimi sasa ni tayari kumiminwa kama sadaka ya kinywaji, nayo saa yangu ya kuondoka imetimia. Nimevipiga vita vizuri, mashindano nimeyamaliza, imani nimelinda. Sasa nimewekewa taji ya haki ambayo Bwana, mwamuzi wa haki, atanitunukia siku ile, wala si mimi tu, bali pia wote ambao wamengoja kwa shauku kuja Kwake.”

 

ENGLISH: A SEAT WITHOUT FOOD IS NOTHING.

This saying comes from the conversation between visitors and the host family. One of the family members welcomed the guests saying, ‘welcome and have a seat’ then the visitor replied saying that ‘a seat without food is nothing.’

The saying can be compared to a person who works with hopes to gain something in his/her work. One cannot work without knowing how much will he/she going to benefit from that work. That benefit is like the prospects that can make someone agree to sit on a chair. When a visitor doesn’t see any sign of getting food, he/she can leave the house (Refer to Kueneza Injili kwa Methali which means ‘Spreading the Gospel through Proverbs,’ page 40.) This book was written by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1984.

People can work hard in order to achieve food-related successes.

This saying teaches people about how to increase their efficiency in performing their tasks. This can make them to be successful in their lives.

Spiritually, we need to live the Christian life and follow Jesus Christ, for we have the hope of being blessed with eternal life. If we have no hope of attaining that eternal life, following Jesus Christ is useless, or even futile. As St. Paul puts it, “if Jesus Christ had not risen, our faith would be in vain.”

As someone who has agreed to stay in the chair having the hope of finding food, then we believers have endured going to church every Sunday because we are confident that we will eat the Lord’s Supper, and be taught the Word of God that warms our hearts.

But the quality of Christianity (as a service to others, it is special because it is a service without hope of reward) makes much more sense than this Sukuma proverb (Refer to ‘Spreading the Gospel in Proverbs,’ page 40-41)

John 6: 26-27. Luke 2: 25-32. Mark 10: 29-30. 2Timothy 4: 6-8.

Deshi lili lina na noni iyo ikagalyaga miswa ijo jigitanagwa kidetemela mbula. Lushigu lumo, uDeshi agaja aha jigulu aha tuzengile utujidetemela mbula tunuto.

Aho oshika hoyi, agajibhona jilifuma imoimo umulipundu. Bhuli yene iyo yafumaga, UDeshi uyitulaga munomo. Agendelea gwita giko ku likanza lilihu. Iki imiswa jigendelea gufuma duhu kulikanza lilihu, UDeshi agiguta na guduma ugujimila, nose imiswa jigaikindika gung’wiyungulila na gubhita umumiso gakwe.

UDeshi agandya guhaya, “ingaji, nose muliningilila mumiso.” Agashoka na gujileka jilifuma. Hunagwene abhanhu bhagandya guyuyomba ulu bhalya jiliwa bhiguta na gujileka, giki, ‘Deshi agaleka julala.’

Intondo yahoo, UDeshi agaja hangi, mujigulu atubhile na ukunhu alimba. “itagi kiti igolo, itagi kiti igolo.” Ahikanza lya mhindi agimbaga giki, “Mukutudisha, mukutudisha.” Lolaga Kueneza Injili kwa Methali, ukurasa 38.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagalyaga jiliwa mpaga bhiguta na guleka, umukikalile kabho. Abhanhu bhenabho, ulu bhalya mpaka bhiguta, bhagaluyombaga ulusumo lunulo guti nzila ya goyela gujilya ijijiwa jinijo, iki bhajidumaga ugujimala, giki, ‘Deshi agaleka julala.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na jipimilo ja gwiyangula gujileka ijojabhalemelaga. Hangi, lobhalanga abhanhu bhenabho, gubhiza na wizang’holo bho gubhakaribhusha abhageni na gubhalila bho gubhinha jiliwa, kugiki abhanhu bhenabho, bhadule gulya na kupandika nguzu ja gwikomeja guminza chiza, umulugendo lobho.

Igelelilwe gubhitila yawiza abhigisu. Bhuli ikanza ilo dulibhitila ya wiza abhigizu, dugung’witilaga Yesu Kristo iya wiza yiniyo. UYesu obhitilaga yawiza abhanhu, umuwikaji bhokwe.

Ijinagongeja, ulusumo lunulo, lolanga bhanhu higulya ya Ng’wa Yesu uyo agabhalishaga jiliwa, ijo jili mili na mininga gakwe, umu Isakramenti lya Ekaristi Nhagatifu.

Undimi untengeke agabhalishaga abhanhu jiliwa, bho gubhalanga Mhayo go Mulungu, uyo gugabhinhaga bhupanga. UYesu Kristo, hung’wene uyo ali ‘ha ng’wa Lutubhila gule.’ Ukwene huguhaya giki, ahali Uweyi bhagatubhilaga kule. Uyo agajaga kuli Weyi adubhona inzala. Uyo alinzunya Weyi, adiigwa inota gete. Rejea Kueneza Injili kwa Methali, bhukurasa 39.

Isaya 25:6.

Ezekekieli 34: 1-2.

Marko 6:41-44.

Yohane 10:9-10.

Yakoko 2:15-17.

Luka 10:30-37.

Mathayo 25:31-46.

KISWAHILI: DESHI ALIAKA KUMBIKUMBI WAKARUKA.

Deshi ni jina la ndege ambaye hula jamii ya kumbikumbi wadogo (kidetemela mbula). Siku moja Deshi alikwenda kwenye kuchuguu (nyumba ya kidetemela mbula).

Alipofika hapo, alikuta kumbikumbi wanatoka mmoja mmoja shimoni. Kila kilichotoka Deshi alikiweka mdomoni. Akaendelea kufanya hivi kwa muda mrefu. Kwa vile waliendelea kutoka tu kwa muda mrefu, Deshi alishiba na kushindwa kuwameza, hata wakawa wanaruka kumzunguka na kupita machoni pake.

Deshi alianza kusema, ‘Ondokeni, mwishowe mtaniingia machoni.” Alirudi na kuwaacha kumbikumbi hao, wanatoka. Ndiyo maana watu wakaanza kusema wanaposhiba chakula na kukiacha, kwamba, ‘Deshi aliacha kumbikumbi wakaruka.”

Kesho yake, Deshi alikwenda tena kwenye kichuguu akiwa na njaa akiimba. “itagi kiti igolo, itagi kiti igolo” (fanyeni kama jana, fanyeni kama jana”). Wakati wa jioni huwa anaimba hivi, “Mukutudisha, mukutudisha” (mtatuingia machoni, mtatuingia machoni”). Rejea kueneza Injili kwa Methali, ukurasa 38.

Kitabu hicho, kiliandikwa na watafiti ambao ni: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Methali hiyo, hulinganishwa kwa watu waliokula chakula mpaga wakashiba na kusaza, katika maisha yao. Watu hao, wanapokula mpaka kutosheka, huisema methali hiyo kama njia ya kuacha kula chakula, kwa vile wameshindwa kukimaliza, kwamba, ‘Deshi aliacha kumbikumbi wakaruka.’

Methali hiyo hufundisha watu juu ya kuwa na kiasi katika maisha, kwa maana ya kuamua kuacha kula chakula, baada ya kutosheka. Pia huwafundisha watu hao, kuwa na ukarimu wa kuwakaribisha wageni na kuwaandalia chakula, ili wageni hao waweze kula na kupata nguzu za kuwawezesha kuendelea vizuri na safari yao.

Yatupata kuwatendea wenzetu mema. Kila tunapomtendea mwenzetu mema tunamtendea mema Yesu Kristo. Kila tunapokosa kumtendea mwenzetu mema, tunakosa kumtendea Yesu Kristo mema hayo. Yesu alikuwa mtu aliyetenda wema kwa wengine.

Zaidi ya hayo, methali hiyo, yatufundisha juu ya Yesu Kristo anayetulisha na kutushibisha chakula, yaani mwili na damu yake katika Sakramenti ya Ekaristi Takatifu.

Mchungaji mwema huwalisha watu chakula, yaani huwafundisha neno la Mungu linalowapatia watu wokovu. Yesu Kristo ndiye “lutubhila kule,” yaani kwake njaa iko mbali. Anayekwenda kwake hataona njaa. Anayemwamini Yeye hataona kiu kamwe. Rejea kueneza Injili kwa Methali, ukurasa 39.

Isaya 25:6. “Na katika mlima huu Bwana wa Majeshi atawafanyia mataifa yote karamu ya vitu vinono, karamu ya divai iliyokaa juu ya urojorojo wake, karamu ya vinono vilivyojaa mafuta, karamu ya divai iliyokaa juu ya urojorojo wake, iliyochujwa sana.”

Ezekekieli 34: 1-2. “Neno la Bwana likanijia kusema, mwanadamu, toa unabii juu ya wachungaji wa Israeli, toa unabii, uwaambie, naam hao wachungaji Bwana Mungu asema hivi, ole wao wachungaji wa Israeli wanaojilisha wenyewe. Je, wachungaji kuwalisha kondoo?”

Marko 6:41-44. “Kisha Yesu akatwa ile mikate mitano na wale sakaki wawili akatazama juu mbinguni akamshukuru Mungu, akaimeja mikate, akawapa wanafunzi wake wawagawie watu na wale samaki wawili pia. Akawagawia wote, watu wote wakala wakashiba wakaokota mabaki ya mikate na samaki pia, wakaja vikapu kumi na viwili.”

Yohane 10:9-10. “Mimi ni mlango. Anayeingia kwa kupitia kwangu ataokolewa; ataingia na kutoka, na atapata malisho.”

Yakoko 2:15-17. “Tuseme kaka au dada hana nguo au chakula. Yafaa kitu gani ninyi kuwaambia hao: Nendeni salama, mkaote moto na kushiba bila kuwapatia mahitaji yao ya maisha?”

Luka 10:30-37. “Mfano wa Msamalia Mwema.”

Mathayo 25:31-46. “Hukumu ya Mwisho.”

 

ENGLISH: DESHI LEFT THEM TO FLY.

Deshi is the name of a bird that feeds on flying ants. One day deshi went to the anthill where flying ants live. When it got there, it found that the flying ants were coming out of their hole. What deshi did is setting its mouth closer to the entry of the hole so that the flying ants can enter straight into deshi’s mouth. It ate the flying ants to its satisfaction. Later on, because of satisfaction, the flying ants began flying around to surround deshi and, at this time, deshi had no any appetite to continue eating them. When the flying ants were doing so, deshi told them: “Get out, and finally you will enter our eyes.” He went back and left them, and they left to their hole. That is why people, when have eaten to their satisfaction, say “deshi left them to fly.”

The next day, deshi went back to the anthill while singing: “Itagi giti igolo, itagi git igolo” (do as you did yesterday, do as you did yesterday ). While the day before, it was singing “you will enter our eyes, you will enter our eyes” (Refer to Kueneza Injili kwa Methali’ which means ‘Spreading the Gospel through Proverbs,’ page 38). This book was written by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Pubhications Ndanda – Peramiho, 1984.

This proverb can be compared to greedy people who will tend to eat food to their satisfaction and later on begin to abuse it.

The proverb also teaches people to do good to fellows. Whenever we do good to one another, we do good to Jesus Christ. Whenever we fail to do good to one another, we fail to do good to Jesus Christ. Jesus was a man who did good to others.

Further, the proverb teaches us about Jesus Christ who nourishes and satisfies us with food, that is, his flesh and blood in the Sacrament of the Holy Eucharist.

The good shepherd feeds the people, that is, teaches them the word of God for salvation. In Jesus Christ hunger is far away. Whoever goes to Him will not be hungry. He who believes in Him will never feel thirsty (Refer to ‘Spreading the Gospel in Proverbs,’ page 39).

Isaiah 25: 6. Ezekiel 34: 1-2. Mark 6: 41-44. John 10: 9-10. James 2: 15-17. Luke 10: 30-37. Matthew 25: 31-46.

Bhalihoyi bhanhu bhabhili abho bhalimugendo lo guja halebhe,  ukunhu bhalilomela. Aliyo abhanhu bhenabho, bhalibhatuubha noyi. Uumo obho agang’wila ung’wiye, ‘dugupandikila heyi ijiliwa?’ Ung’wiye agashosha, ‘dujage aha kaya iyaho.’ Nang’hwe agashosha, ‘nahene dujage.’

Aho bhashika aha kaya yiniyo, bhagazugilwa jiliwa ijo bhagajilya mpaga bhujileka. Uumo uyomba, ‘ulu uliha kaya yiniyo, udiyigwa nzala.’ Nu ng’wiye ushosha, ‘ng’hana, kunguno aho dali kule ni kaya yiniyi, dali dutubhile noyi.’ Hunagwene abhanhu bhagandya guyuyomba ulu kaya yubhazugila jiliwa ja gulya na gujileka, giki, ‘ha ng’wa lutubhila kule.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhabokelaga chiza abhageni na kubhalisha jiliwa bho wizang’holo.’ Giko lulu, ulu ulinang’hwe umunhu ung’unuyo, udutubha, kunguyo uweyi ali ‘ha ng’wa lutubhila kule.’ Rejea Kueneza Injili kwa Methali, bhukurasa bho 38.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wizang’holo bho gubhakaribhusha bhageni na kubhabhegeja jiliwa, kugiki bhadule gulya na kupandika nguzu ya gusimiza mpaga gushika uko bhajile, umulugendo lobho chiza.

Igelelilwe gubhitila yawiza abhigisu. Bhuli ikanza ilo dulibhitila ya wiza abhigizu, dugung’witilaga Yesu Kristo iya wiza yiniyo. UYesu obhitilaga yawiza abhanhu, umuwikaji bhokwe.

Ijinagongeja, ulusumo lunulo, lolanga bhanhu higulya ya Ng’wa Yesu uyo agabhalishaga jiliwa, ijo jili mili na mininga gakwe, umu Isakramenti lya Ekaristi Nhagatifu.

Undimi untengeke agabhalishaga abhanhu jiliwa, bho gubhalanga Mhayo go Mulungu, uyo gugabhinhaga bhupanga. UYesu Kristo, hung’wene uyo ali ‘ha ng’wa Lutubhila gule.’ Ukwene huguhaya giki, ahali Uweyi bhagatubhilaga kule. Uyo agajaga kuli Weyi adubhona inzala. Uyo alinzunya Weyi, adiigwa inota gete. Rejea Kueneza Injili kwa Methali, bhukurasa 39.

Isaya 25:6.

Ezekekieli 34: 1-2.

Marko 6:41-44.

Yohane 10:9-10.

Yakoko 2:15-17.

Luka 10:30-37.

Mathayo 25:31-46.

KISWAHILI: KWAKE NJAA IKO MBALI.

Kulikuwa na watu wawili waliokuwa safarini kuelekea sehemu fulani. Lakini watu hao walijisikia njaa sana. Mmoja akamuuliza mwenzake, ‘tutapata wapi chakula?’ Mwenzake akajibu, twende kwenye familia ile pale.’ Naye akajibu, ‘sawa twende.’

Walipofika kwenye familia hiyo, walipikiwa chakula ambacho walikila mpaga wakatosheka na kukiacha. Mmoja akasema, ‘ukiwa kwenye familia hii, huwezi kujisikia njaa.’ Naye mwenzake akasema, ‘kweli kwa sababu tulipokuwa mbali na hapa tulijisikia njaa sana.’ Ndiyo maana watu wakaanza kusema kwenye familia ile waliokula chakula na kusaza kwamba, ‘kwake njaa iko mbali.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye anawapokea wageni na kuwalisha chakula kwa ukarimu. Hivyo ukiwa naye mtu huyo, huwezi kujisikia njaa, yaani ‘kwake nja iko mbali.’ Rejea Kueneza Injili kwa Methali, ukurasa 38.

Kitabu hicho, kiliandikwa na watafiti ambao ni: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwakaribisha wageni na kuwaandalia chakula, ili wageni hao waweze kula na kupata nguzu za kuwawezesha kuendelea na safari yao vizuri.

Yatupata kuwatendea wenzetu mema. Kila tunapomtendea mwenzetu mema tunamtendea mema Yesu Kristo. Kila tunapokosa kumtendea mwenzetu mema, tunakosa kumtendea Yesu Kristo mema hayo. Yesu alikuwa mtu aliyetenda wema kwa wengine.

Zaidi ya hayo, methali hiyo, yatufundisha juu ya Yesu Kristo anayetulisha na kutushibisha chakula, yaani mwili na damu yake katika Sakramenti ya Ekaristi Takatifu.

Mchungaji mwema huwalisha watu chakula, yaani huwafundisha neno la Mungu linalowapatia watu wokovu. Yesu Kristo ndiye “lutubhila kule,” yaani kwake njaa iko mbali. Anayekwenda kwake hataona njaa. Anayemwamini Yeye hataona kiu kamwe. Rejea kueneza Injili kwa Methali, ukurasa 39.

Isaya 25:6. “Na katika mlima huu Bwana wa Majeshi atawafanyia mataifa yote karamu ya vitu vinono, karamu ya divai iliyokaa juu ya urojorojo wake, karamu ya vinono vilivyojaa mafuta, karamu ya divai iliyokaa juu ya urojorojo wake, iliyochujwa sana.”

Ezekekieli 34: 1-2. “Neno la Bwana likanijia kusema, mwanadamu, toa unabii juu ya wachungaji wa Israeli, toa unabii, uwaambie, naam hao wachungaji Bwana Mungu asema hivi, ole wao wachungaji wa Israeli wanaojilisha wenyewe. Je, wachungaji kuwalisha kondoo?”

Marko 6:41-44. “Kisha Yesu akatwa ile mikate mitano na wale sakaki wawili akatazama juu mbinguni akamshukuru Mungu, akaimeja mikate, akawapa wanafunzi wake wawagawie watu na wale samaki wawili pia. Akawagawia wote, watu wote wakala wakashiba wakaokota mabaki ya mikate na samaki pia, wakaja vikapu kumi na viwili.”

Yohane 10:9-10. “Mimi ni mlango. Anayeingia kwa kupitia kwangu ataokolewa; ataingia na kutoka, na atapata malisho.”

Yakoko 2:15-17. “Tuseme kaka au dada hana nguo au chakula. Yafaa kitu gani ninyi kuwaambia hao: Nendeni salama, mkaote moto na kushiba bila kuwapatia mahitaji yao ya maisha?”

Luka 10:30-37. “Mfano wa Msamalia Mwema.”

Mathayo 25:31-46. “Hukumu ya Mwisho.”

 

ENGLISH: IN THIS FAMILY YOU CANNOT SUFFER FROM HUNGER.

There were two people traveling to a certain place. It reached a point when these two travelers felt hungry and they were in need of food. One of them asked the other, ‘Where can we get food?’ The other replied, let’s go to the family over there. ‘ When they arrived at that particular family, they were given food and ate to their satisfaction. After eating, the travellers said that, in ‘this family you cannot suffer from hunger.’

This saying can be compared to a kind person who welcomes others during needy times. This person is generous enough to others and he/she would not like seeing others suffer because of lacking something in life (Refer to Kueneza Injili kwa Methali which means ‘Spreading the Gospel through Proverbs,’ page 38). This book was written by Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1984.

The saying teaches people about the generosity and hospitality. People have to be kind to others in their lives. When we do good to others it means we are doing good to Jesus Christ. Whenever we fail to do good to one another, we fail to do good to Jesus Christ. Jesus was a man who did good to others.

Furthermore, the saying teaches us about Jesus Christ who nourishes and satisfies us with food, that is, his flesh and blood in the Sacrament of the Holy Eucharist.

The good shepherd feeds the people, that is, teaches them the word of God for salvation. In Jesus Christ there is no hunger. Whoever goes to Him will not be hungry. He who believes in Him will never feel thirsty (Refer to ‘Spreading the Gospel in Proverbs,’ page 39).

Isaiah 25: 6. Ezekiel 34: 1-2. Mark 6: 41-44. John 10: 9-10. James 2: 15-17. Luke 10: 30-37. Matthew 25: 31-46.

Aho kale olihoyi nkima umo nsuguma, agatolwa na Mmasai. Unkuluye o nkima ng’wunuyo, alintemi o Ng’wagala. UNtemi ng’wunuyo, agang’winha uilumbuye, ng’ombe ja guja najo.

Ing’ombe jinijo, jigandya guyibyala noyi. Aha nghalikilo, igiza nzala iyo igajibhulaga pye ing’ombe jinijo, kunguno ya gugahiwa maswa. Abhana wa jimasai bhagizuka guja kuli mami obho. Bhagayomba, “dudizucha na nzala. Ilihambohambo duje kuli mami, kunguno isabho ijo alinajo umami jilijise.” (jise na Mami, Ishilina mami shise.”

Aho bhashiga ukulima mami obho, bhagang’wila giki, “Ing’ombe jashilile, dugabhilage hangi jingi mami.” Umami obho ulina bhana abho bhagalema bhaliyomba, “mudinhiwa hangi.” Bhubhuja, “Ni bhuli dudizinhiwa hangi?” Bhushokejiwa, “Ijo ng’winhiwa igwandya ditoshije, mududula gulomba igele lingi hangi. Ulu mulibhona giki mugucha na nzala ili hambohambo gwikala na yise.”

Abhipwa bha Ntemi bhagabhashokeja abhana bha Ntemi, “Ni bhuli mulidulemeja, ninga jili jing’we bhung’wene nayi? Ing’ombe ja henaha jili ja ng’wa mami, jidi jing’we; huna guhaya ija ng’wa mami, jili jise.” (Sha ng’wa mami shise).

Bhendelea gulema giki bhadujichala. “Kunguno muliyomba jili jing’we na mami wing’we, gemagi ugujitula ulu ning’we muli bhagosha ng’hana.” Abhoyi bhagashosha, “Ilelo dudina mhayo, dugujizila lushugu lungi.”

Aho jabhita shigu ningi bhagigela bhamulani bhabhili bha jimasai bhalipela, bhubhegela abhana Ng’wagala, bhubhakanga gubhachima machimu. Abhanhu wa Ng’wagala bhunchalila imhola untali obho uobhulugu. Bhagamuja, “Dubhatule masonga?” Uweyi agabhadalaha ubhalemeja, aliwawila, “bhalekagi bhakwile tamu, bhakwilikanike (b’izonele).”

Abhamulani bhajimasai bhagita giko nhangala idatu, untali o bhulugu uo Ng’wagala omanaga ubhadalaha abhamasai na gubhawila abhanhu bhakwe, “bhalekagi bhakwilikanike.”

Ulukangala ulo kane, bhagiza bhamasai pye bhandya bhulugu limo na limo. Abhamasai bhagabhalemela abhanhu bha Ng’wagala umubhulugu bhunubho, na gujisola pye ing’ombe. Bhaganekelela ng’ombe ngehu duhu, umami obho ja gulya, bhaliyomba, “ulu nioli nduhu umami nidudalekelile nulu ingehu jinijo.”

Giko lulu, gwingile ikanza linilo mpaga lelo abhanhu ulu bhumala amakubhi, lulu masangu, mandege nulu numbu, bhagayombaga, “Nzoneli” nulu “yabhulaga Ng’wagala.” Ukwene huguhaya giki, dongejaji, dudiniguta. Ulu nkima uyomba giki, gashilaga amakubhi, hamo ung’winikili kaya adulile guyomba giki, “Andi nagula makubhi mingi, gajaga heyi pye agose?”

Ikale inzoneli igabhulaga Ng’wagala, aliyo ilelo idulile gubhulaga kaya. Hunagwene abhanhu bhagandya guyuyomba giki, ‘Nzoneli yabhulaga Ng’wagala.’ Lolaga Kueneza Injili kwa Methali, ubhukurasa bho 31-32.

Ijitabho jinijo jigandikwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagiyibhaga ugubhalela gwingila habhudoni abhana bhabho, nose bhagadumaga ugubhalela, nulu ugubhakuja chiza, umuwikaji bhobho.

Abhanhu abha bhalihaya gwita nimo nhebhe, wadakililwe gwanguha ugugwita unimo gunuyo, kutinda ugulindila ikanza lingi mpaga nose lyubhita ilikanza ilo lililyawiza ilya gugutumama na gugumala chiza unimo gobho.

Abhabyaji bhadakililwe kubhalanga ikujo abhanhu bhabho, gwingila haho bhatale bhadoo. Bhadizulindila mpaga bhabhize matale, kunguno gugubhiza guti nimo gunogu ukubhoyi. Hunagwene abhanhu bhagayombaga giki, ‘Nzoneli yabhulaga Ng’wagala.’ Lolaga kueneza Injili kwa Methali, ubhukurasa bho 32.

Ulusumo lunulo, lolanga bhanhu higulya ya guitumama wangu imilimo yabho gwandija hayo wandijo bhoyo mpaka guimala chiza, umuwikaji bhobho, kugiki bhadule kupandika matwajo mingi, umukikalile kabho.

Ukulwande ulo Ekaristia, inzoneli ili na bhulingisilo bho gulya jiliwa ja Ng’wa Sebha nhangala ningi, kugiki tupandika nema ya bhukindi. Bhugadukamilishaga na gudugalucha dubhize guti Sebha wise Yesu Kristo.

UMu sala iyo odulanga UYesu Kristo, dulisalila, “Uding’hage ilelo ijiliwa jise ijo dulijilomba.” Dulilomba jiliwa ja Ng’wa Sebha bhuli likanza kugiki dupandika gushikanyiwa, idalingisilile gubokela Ubhukaresitia kamo duhu ukung’waka. Igelelilwe kulomba “nzoneli,” ukwene huguhaya, gulya mili gokwe nhangala ningi umo ilidulikanila.

Untali o bhulugu agigimba na kubhadalaha abhamasai, kunguno bhalibhagehu. Aha nhalikilo, abhana Ng’wagala bhagakindwa. Ugwigimba na bubhadalaha abhangi mpaga nu Mulungu Ng’winikili, bhuli wandijo wa shipi. UMulungu agabhichaga abho bhali na nhinda, na kubhaling’ha abhidohya. UYesu Kristo, agidohya. Kunguno yiniyo, UMulungu aganhinhya higulya gete. Ung’winha ilina ilo lilitale gukila pye amina.

Untongeji o Ng’wagala ulu niobhapeja aha lukangala ulo gwandya abhamasai, gukila gubhalindila bhakwile, abhanhu bha Ng’wagala ni bhabhukinda ubhulugu bhunubho.

Kuyiniyo lulu, UMulungu alihaya gudupija ihaha yiniyi. Dudizubhiza na mioyo midimu, dudizulindila mpaka ikanza libhite, kunguno ilikanza ili, ni lya bhupiji. Lolaga kueneza Injili kwa Methali, bhukurasa 32-33.

1Samweli 17:42-43.

Luka 19:44.

2 Wakorintho 6:2.

KISWAHILI: NYONGELA ILIUA NG’WAGALA.

AU WAACHENI WAONGEZEKE, ILIWAFANYA WATU WA NG’WAGALA WASHINDWE.

Hapo zamani mwanamke mmoja Msukuma aliolewa na Mmasai. Kaka yake, mwanamke huyo, alikuwa mtemi wa Ng’wagala. Mtemi huyo alimpa dada yake ng’ombe akaenda nao.

Ng’ombe wale aliopewa dada huyo wakazaana sana. Mwishowe, ilitokea njaa, na ng’ombe wote walikufa kwa kukosa majani.  Watoto wa Kimasai walikumbuka kwenda kwa mjomba wao. Wakasema; “Tusije tukafa na njaa. Afadhali twende kwa mjomba, maana mali alizo nazo mjomba ni zetu pia.” (Shise na Mami, Ishilina Mami shise).

Walipofika kwa mjomba wao wakamwambia, “Ng’ombe wamekwisha, utugawie tena wengine, Mjomba.” Lakini watoto wa mjomba wao walipinga ombi hilo, wakasema, “Hamtapewa tena.” Wakauliza, “Kwa nini tusipewe tena?” Wakajibiwa, “Wale mliopewa mara ya kwanza wanatosha, hamwezi kuomba fungu jingine tena. Kama mmeona mtakufa  na njaa ni vema kukaa nasi.”

Wapwa wa mtemi wakawajibu watoto wa mtemi, “Mbona mnazikataza, kwani ni zenu peke yenu? Ng’ombe za hapa ni za mjomba siyo zenu; ndiyo kusema za mjomba ni zetu.” (Sha ng’wa mami shise).

Wakaendelea kukataa kwamba hawatawapeleka. “Kwa sababu mnasema ni zenu na mjomba wenu. Jaribuni kuwaswaga kama ninyi ni wanaume kweli.” Basi, wakajibu, “Kwa leo hatuna neno, tutazijia siku nyingine.”

Baada ya siku si nyingi wakatokea Morani wawili wa Kimasai wakikimbia, wakawakaribia watu wa Ng’wagala, wakawatisha kuwachoma mikuki. Watu wa Ng’wagala wakampa taarifa mkubwa wao wa vita. Wakamuuliza, “Je, tuwapige mishale?” Naye aliwadharau akawakataza, akiwaambia, “Waacheni kwanza, waongezeke (b’izonele).”

Morani wa Kimasai walifanya hivyo mara tatu, mkubwa wa vita wa Ng’wagala akazidi kuwadharau waMasai hao, na kuwaambia watu wake. “Waacheni, weaongezeke.”

Kwa mara ya nne wakaja wamasai wote wakaanza mara moja vita. Wamasai hao, wakawalemea watu wa Ng’wagala katika vita hiyo na kuziteka nyara ng’ombe zote. Wakamwachia mjomba wao ng’ombe chache tu za kula, wakisema, “Kama mjomba asingekuwa hai tusingewaachia hata hizo chache.”

Hivyo, kutoka wakati ule mpaka leo watu wakimaliza mboga, au makande, au mahindi au viazi husema, “Nyongeza.” (Nzoneli) au “Iliua Ng’wagala” (yabhulaga Ng’wagala), yaani ndiyo kusema, tuongezeeni, hatujashiba. Kama mwanamke akisema kwamba mboga zimekwisha, pengine mwenye nyumba anaweza kukasirika, “Mbona nilinunua mboga nyingi, zimekwisha zote?”

Zamani nyongeza iliua Ng’wagala, lakini leo inaweza kuvunja mji. Ndiyo maana watu wakaanza kusema, ‘Nyongeza iliua Ng’wagala.’ Rejea Kueneza Injili kwa Methali, ukurasa 31-32.

Kitabu hicho, kiliandikwa na watafiti ambao ni: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Methali hiyo, hulinganishwa kwa watu wale wanaojisahau kuwalea watoto wao mapema, mwishowe watoto hao hufikia hatua ya kushindikana kulelewa, maishani mwao.

Watu wanaotaka kufanya jambo fulani, wanatakiwa kuliwahi mapema, wasingojee muda huo mwafaka upite, wasije wakashindwa kama walivyoshindwa watu wa Ng’wagala, kwa sababu ya kungojea wakati huo, unaofaa mpaka ukapita.

Wazazi kwa mfano, wanatakiwa kuwafundisha adabu watoto wao tangu wakiwa wadogo. Wasingojee mpaka wamekuwa wakubwa, maana itakuwa si kazi rahisi kwao. Ndiyo maana watu walisema, ‘nyongeza iliua Ng’wagala.’ Rejea Kueneza Injili kwa  Methali, ukurasa 32.

Methali hiyo, hufundidha watu juu ya kuyatekeleza majukumu yao kwa kufanya maandalizi mapema, kuanzia mwanzoni kabla hawajachelewa, katika maisha yao, ili waweze kupata mafanikio mengi, maishani mwao.

Kwa upande wa Ekaristi, nyongeza kuna maana ya kusema kula chakula cha Bwana kila mara kunatupa neema ya ushindi. Kunatukamilisha na kutugeuza kuwa kama Bwana wetu Yesu Kristo.

Katika sala aliyotufundisha Yesu Kristo, tunasali, “Utupe leo chakula chetu tunachohitaji.” Tunahitaji chakula cha Bwana kila wakati tupate kukamilika, haina maana ya Ekaristi mara moja tu kwa mwaka. Bali yatupasa kusema “nyongeza”, yaani, kula mwili wake mara nyingi kama iwezekanavyo.

Mkubwa wa vita alijivuna na kuwadharau wamasai kwa sababu walikuwa wachache. Mwishowe watu wa Ng’wagala wakashindwa. Kujivuna na kuwadharau wengine hata kumdharau Mungu mwenyewe, ni chanzo cha dhambi.

Mungu huwashusha wenye kiburi na kuwakweza wanyenyekevu. Yesu Kristo, alijinyenyekeza. Kwa sababu hiyo Mungu alimkweza juu kabisa. Akampa jina lililo kuu zaidi kuliko majina yote.

Kiongozi wa Ng’wagala angaliwafukuza wamasai mara moja, badala ya kungoja waongezeke, watu wa Ng’wagala hawangelishinda vita hiyo.

Kwa hiyo, Mungu anataka kutuokoa sasa hivi. Tusiwe na mioyo migumu na tusingojee mpaka wakati umepita, kwa sababu wakati hu ndio wakati wa wokovu. Rejea kueneza Injili kwa Methali, ukurasa 32-33.

1Samweli 17:42-43. “Hata Mfilisti alipomtazama huku na huku, akamwona Daudi, akamdharau, kwa kuwa ni kijana tu, mwekundu, tena ana sura nzuri. Mfilisti akamwambia Daudi, Je, mimi ni mbwa hata umenijia kwa fimbo? Mfilisti akamlaani Daudi kwa miungu yake.”

Marko 6:3. “Je, huyu si yule seremala Mwana wa Maria, na ndugu zake akina Yakobo, Yosefu, Yuda na Simoni? Je, dada zake si wanaishi hapa hapa kwetu?” Basi, wakawa na mashaka naye.”

Luka 19:44. “Watakuangamiza wewe na watoto wako, hawatakuachia hata jiwe likisimama juu ya jiwe jingine, kwa sababu hukuutambua ule wakati wa Mungu alipokujia kukuokoa.”

2Wakorintho 6:2. “Basi, sasa ndio wakati wa kufaa, sasa ndiyo siku ya wokovu!”

 

ENGLISH: ADDITION KILLED NG’WALAGALA PEOPLE.

In the past, a sukuma woman married a maasai man. The brother of this woman was Ng’wagala’s Chief. When this woman was leaving for he husband, her brother gave her a cow as his present to her. This cow multiplied in numbers to the extent of having many cows in her shed. When famine attacked the village where the woman and her maasai husband live, all their cows died for lacking food, grass and therefore they ran out of cow. Seeing that they no longer have cows, the children of this women went back to their uncle seeking help to get some other cows. They said; “Lest we die of hunger. We should go to our uncle, because the property he owns is ours too. ”

When they arrived at their uncle’s place , they said to him, “The cows are gone. Give us some more others, Uncle.” But their uncle’s children opposed the request, saying, “You will not be given again.” They asked, “Why don’t we have them again?” They were answered, “Those first given are enough, you cannot ask for more cows. If you think of dying of hunger in your place, you better come and stay with us. ”

The children of the maasai asked the children of their uncle (the chief) , “Why do you refuse them? The cows here are uncle’s not yours and the uncle’s cows are ours too”.

They kept on refusing that they would not take them. They told them that if they believe that they have a share in those cows let them force to take, if they are really men. The maasai boys ended up saying that “Today we have no word, we will come again another day.”

After a few days, two maasai Morans arrived at Ng’wagala’s place and approached the Ng’wagala people and threatened to pierce them with spears. The people of Ng’wagala people gave their chief a report on their arrival. They asked their chief, “Shall we shoot them?” The chief refused from having any reaction to the masai men. The chief said, they are still very few, let them mobilize themselves into a bigger number.

The maasai Morans went back and increased the number of warriers three times. But when they came back to fight with Ng’wagala, he again told them to go back and mobilize because their number is not good enough to fight with the Ng’wagala chief.

Later, the maasai warriers came, fully equipped and they started the war against the Ng’wagala chief. The maasai warriers managed to defeat the Ng’wagala chief and captured all his cows. They left their uncle with only few cows for meat but the rest were taken to maasai land. Thus, from that time until today people tend to finish whatever they are doing or having fear that it might increase in number thus causing some more difficulties. They hold the saying that ‘addition killed Ng’wagala.’

In the past the addition killed Ng’wagala, but today it could break the family. That is why people began to say, ‘addition killed Ng’wagala’ (Refer to Kueneza Injili kwa Methali which means ‘Spreading the Gospel through Proverbs,’ page 31-32). This book was written by Dr. Donald Sybertz, M.M., and Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1984.

This saying can be compared to those who forget to bring up their children. Parents should not wait until they are older, for it will not be an easy task for them. That is why people said, ‘addition killed Ng’wagala’ (Refer to ‘Spreading the Gospel in Proverbs,’ page 32). Failure to nurture children from their earlier stages can result into their failure in life. People need to go with time by using given opportunities effectively.

The proverb teaches people how to carry out their responsibilities by preparing well in advance, from the very beginning before it is too late. In so doing, they can achieve more in their lives.

For the Eucharist, in addition, it means that eating the Lord’s Supper always gives us the grace of victory. It completes and transforms us into the likeness of our Lord Jesus Christ.

In the prayer that Jesus Christ taught us, we pray, “Give us today our daily bread.” We need the Lord’s Supper every time we are to be complete, it does not mean eating the Eucharist only once a year. But we have to say “addition”, that is, eat His body as often as possible.

The great warrior boasted and despised the Maasai because they were few. Eventually, the Ng’wagala people were defeated. Pride and disrespect for others, even blaspheming God, is the source of sin.

God humbles whoever exalts himself and exalts whoever humbles himself. Jesus Christ was humble. For this reason, God exalted Him to the highest. He gave Him a name that was greater than any other name.

To win the war, the Ng’wagala leader was to immediately dismiss the maasai instead of waiting for the maasai warriers to increase in number.

So, God wants to save us right now. Let us not be stubborn and not wait until time has passed because this is the time of salvation (Refer to ‘Spreading the Gospel in Proverbs,’ page 32-33).

1Samuel 17:42-43. Luke19:44. 2 Corinthians 6:2

Ikale abhasuguma bhajigabhanhaga inyama mumakono ahi kanza lya gulya, kigiki bhadizikeneja inyama jinijo, na bhuli munhu apandika iyakwe. Uluyigela mva bhadumaga ugwitula ubho makono ayo galikokala nyama na bhugali. Hunabhatumilaga igokola lya nkono. Idi guti haha, kunguno ishigu jiniji bhagasolaga nyama mujiseme jimo duhu. Hunagwene abhanhu bhagandya guyuyomba giki, ‘Lelo wa kutulila mva igokola.’ Munho giki, ulunulo luli lushigu lo bhugali bho nyama. Lolaga Kueneza Injili kwa Methali ukurasa 27.

Ijitabho jinijo jigandikwa na bhakengeji, Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lugalenganijiyagwa ku likanza lya sherehe iyo igitagwa na libhilinga lya bhanhu, kugiki bhadule gubhayeja ha nimo gunuyo, nulu umhayo nhebhe guti jigukulu ja winga, aho bhuli munhu agabhizaga na nyama ningi umumakono, bhalilomela abhakengeji bhenabho.

Abhanhu bhenabho, bhalina wizang’holo bho kubhabhilinga chiza aha jigukulu jinijo, kugiki bhuli ng’wene adule gupandika wasa bho guyega kihamo  na bhiye. Hunagwene abhanhu bhenabho, bhagayombaga giki, ‘Lelo wa kutulila mva igokola.’

Usulumo lunulo, lolanga bhanhu higulya ya gubhabhilinga abhichabho, umujigukulu jabho, kugiki abhanhu bhabho bhenabho, bhadule gulya nabho na gwiguta umujigikulu jabho ijitale ijo bhalinajo jinijo.

Guti abhayahudi umobhayegelaga na gubhusherehekea ubhupiji bho gufuma kubhusese umu si ya Misri, UYesu Kristo, giko agasherehekea na kuyega kihamo na bhahemba bhakwe, unimo uyo gulidupija, ugo gucha na kuhimbuka gokwe. Lolaga Kueneza Injili Kwa Methali bhakurasa bho 27.

IPasaka ya Bhaisraeli yolecha Pasaka ya bhakristo, iyo yili bhupiji ubho bhugeng’hwa na Kristo: Ng’wana o Ng’holo o ng’wa Mulungu wifunyaga munsalabha. Uweyi agifunya guti jiliwa umu Jigukulu ja Ng’wisho umu nyuma ya Pasaka ya Bhaisraeli.

UKristo oyenhelaga IDunia yose bhupiji bho jigukulu jakwe na nsalabha gokwe. Umo guli uguzunya go bhakristo, ijito jinijo ija jigukulu nu nsalabha jilendelejiwa nu Kristo umu Misa, iyo ilijigukulu na jitambo jene ijo jilijang’wa Kristo.

Bhuli ikanza ilo dulisherehekea iMisa unimo go bhupiji wise gulitiwa, lushugu lo lelo, na hikanza linili. Aise dubhuyegele na gubhusherehekea ubhupiji ahikanza lya Misa, bho sala na mimbo ga bhuyegi.

Kuyiniyo, yiligelelwa ise bhakristo duwikumbwe ubhupiji ahikanza lya Misa bho sala na mimbo ga bhuyegi. Dubhuyegele ubhupiji wise kukila ijigukulu ijingi. Dunumbilije uMulungu umu gudupija bho nzila ya ng’wa Sebha wise Yesu Kristo, na difunye gete kihamo nu Yesu Kristo na mugati yakwe kuli Mulungu Bhabha.

Dushiriki ijiliwa ija Ng’wa Sebha ijojilidulunganija nu Yesu no no, ijojigadulumanyaga ise na ise, na gudambilija ugwitogwa guti umo Umulungu odutogelwa. Lolaga Kueneza Injili kwa Methali, bhukuraka 27-28.

Luka 22:15-16.

Luka 13:29.

Ufunuo 19:9

Luka 15:11-32.

Mathayo 22:1-14.

KISWAHILI: LEO NI UGALI WA KUMPIGIA MBWA KIWIKO CHA MKONO.

Zamani wasukuma walikuwa wanagawana nyama mikononi wakati wa kula kama kinga, ili wasigombanie nyama hizo, na kila mtu apate haki yake. Akitokea mbwa walishindwa kumpiga kwa mikono iliyojaa nyama na ugali. Badala yake walitumia kiwiko cha mkono kumpigia mbwa huyo. Si kama siku za sasa, kwa sababu siku hizi watu hao wanakuchukua nyama kwenye chombo kimoja tu. Ndiyo maana watu wakaanza kusema kwamba, ‘Leo ni ugali wa kumpigia mbwa kiwiko cha mkono.’ Hiyo ilimaanisha kwamba siku hiyo ina ugali wa nyama. Kueneza Ijili kwa Methali ukurasa 27.

Kitabu hicho, kiliandikwa na watafiti, Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Methali hiyo, hulinganishwa kwenye wakati wa sherehe inayofanywa na mkusanyiko wa watu ili kufurahia tukio au jambo fulani kama sikukuu ya arusi, ambapo kila mtu huwa na nyama nyingi mikononi, wanaeleza watafiti hao.

Watu hao huwa wana ukarimu wa kualikana vizuri kwenye sherehe hiyo, ili kila mmoja aweze kupata nafasi ya kufurahi pamoja na wenzake. Ndiyo maana watu hao husema, ‘Leo ni ugali wa kumpigia mbwa kiwiko cha mkono.’

Methali hiyo, hufundisha watu juu ya kuwashirikisha wenzao kwenye sherehe zao, ili watu wao waweze kula na kushipa kwenye sikukuu za furaha kubwa walizo nazo.

Kama wayahudi walivyojurahia na kuadhimisha wakovu kutoka utumwani katika nchi ya Misri, Yesu Kristo vile vile aliadhimisha na kufurahi pamoja na wafuasi wake, kazi inayotuokoa, yaani kufa na kufufuka kwake. Rejea kueneza Injili kwa Methali ukurasa 27.

Pasaka ya Waisraeli yadokeza Pasaka ya wakristo, yaani wokovu ulioletwa na Kristo: Mwana Kondoo wa Mungu ambaye amejitolea msalabani. Yeye alijitoa kama chakula katika Karamu ya Mwisho katika Juma la Pasaka ya Wasraeli.

Kristo ameiletea Dunia yote wokovu kwa karamu yake na msalaba wake. Kadiri ya imani ya kikristo, tendo lile lile, la karamu na msalaba, linaendelezwa na Kristo katika Misa iliyo karamu na sadaka ile ile ya Kristo.

Kila tunapoadhimisha Misa, kazi ya wokovu wetu inatendeke, siku ya leo na wakati huu. Sisi tuufurahie na kuuadhimisha wokovu huu kwa shangwe.

Kwa hiyo, yatupasa sisi wakristo kutamani wokovu wakati wa Misa kwa sala na nyimbo za shangwe. Tuufurahie wokovu wetu zaidi ya sherehe zingine. Tumshukuru Mungu kwa kutuokoa kwa njia ya Bwana Wetu Yesu Kristo, na tujitoe kabisa pamoja na Yesu Kristo na ndani yake kwa Mungu Baba.

Tushiriki chakula cha Bwana kinachotuunganisha na Yesu zaidi na zaidi, na kinachotuunganisha sisi kwa sisi, na kutuwezesha kupendana kama Mungu anavyotupenda. Rejea Kueneza Injili kwa Methali ukurasa 27-28.

Kutoka 12:14. “Na siku hii itakuwa ukumbusho kwenu, ninyi mtaifanya iwe sikukuu kwa Bwana; mfaifanya iwe sikukuu katika vizazi vyenu vyote, kama amri ya milele.”

Luka 22:15-16. “Nimetamani kwa hamu kubwa kuila karamu hii ya Pasaka pamoja nanyi kabla ya kuteswa kwangu. Maana, nawaambieni, sitaila tena hadi hapo itakapokamilika katika Utawala wa Mungu.”

Luka 13:29. “Watu watakuja kutoka mashariki na maghaibi, kutoka kaskazini na kusini, watakuja na kukaa kwenye karamu katika Utawala wa Mungu.”

Ufunuo 19:9. “Kisha malaika akaniambia, ‘Andika haya: heri wale walioalikwa kwenye karamu ya arusi ya Mwana-kondoo!”

Luka 15:11-32. Mfano wa Mwana Mpotevu.

Mathayo 22:1-14. Mfano wa Arusi.

 

ENGLISH: TODAY IS UGALI FOR BEATING A DOG WITH AN ELBOW JOINT.

In the past the sukuma people used to eat meat while each one of them holds his/her meat in order to avoid competition. This approach to eating ensured equality. Since their hands were occupied with eating (holding ugali and meat at the same) when dogs came nearby, they chased them using an elbow joint of hand instead of hands. This is why people could describe this scenario using the saying that ‘today is ugali for beating a dog with an elbow joint’ to mean ugali with meat. However, this approach changed later on and all people could pick meat from the same container (see Kueneza Injili kwa Methali which means ‘Spreading the Gospel through Proverbs,’ page 27, written by Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., published by Benedictine Publications Ndanda, – Peramiho, 1984.

This saying can be likened to an occasion held by a group of people to enjoy an event or something like a wedding feast. In this occasion, everyone is expected to have a lot of meat in their hands, explain the researchers. In such occasions, people can mean to be generous enough to invite members to join in celebrating for a certain feast.

The proverb teaches people to be able to join others whanever there are gatherings that need cooperation.

Just as the Jews rejoiced and celebrated after being redeemed from slavery in the land of Egypt, Jesus Christ also celebrated and rejoiced with his followers, the work that saved us; His death and resurrection (Refer to ‘Spreading the Gospel in Proverbs,’ page 27).

The sacrifice of Israelites meant the sacrifice of Christians, which also is the salvation Christ brought: the Lamb of God who has given himself on the cross. He presented himself as a meal at the Last Supper in Israel during Easter Week.

Christ has brought salvation to the whole world through his feast and his cross. According to the Christian faith, the same act; banquet and cross, is perpetuated by Christ in the Mass with the same sacrifice of Christ.

Every time we celebrate Mass, the work of our salvation is done, both today and in this time. We should rejoice and celebrate this salvation with joy.

Therefore, we Christians aspire to seek salvation during Mass with prayers and songs of joy. May we rejoice in our salvation more than any other festival. We thank God for saving us through our Lord Jesus Christ, and give ourselves completely to Jesus Christ and into Him for God the Father.

We share the Lord’s food that unites us more and more with Jesus, and that unites us with one another, enabling us to love one another as God loves us (Refer to ‘Spreading the Gospel in Proverbs,’ page 27-28). 

Luke 22:15-16. Luke 13:29. Revelation 19:9. Luke 15:11-32. Metthew 22:1-14.