Folklore

711. MASABHO MABHONWA BHUPANGA BHULAMBU.

“Ulusumo lunulu lugatumikaga ahikanza munhu ojimijaga sabho jakwe ijo ojipandikila kuluyilo. Jigemelo: Gwibhilwa ng’ombe. Agazunyaga gujimija sabho kukila bhupanga bhokwe aliyomba: “Masabho mabhonwa bhupanga bhulambu.” Isabho jili ndogu. Ubhupanga bhuli na solobho kukila sabho. Umunhu uyo ocha adadulile guchola sabho hangi.” Lolaga Kugundua Mbegu za Injili, bhukurasa 61.

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 lugalenganijiyagwa kuli munhu uyo agadililaga bhupanga kukila sabho, umuwikaji bhokwe. Umunhu ng’wunuyo, agabhalangaga na bhiye inzila jagubhulonja ubhupanga bho bhanhu bhabho, kukila umobhagajilongejaga isabho jabho. Hunagwene umunhu ng’wunuyo, agabhawilaga abhanhu giki, “masabho mabhonwa bhupanga bhulambu.”

“Umuwikaji wise ubhupanga bho mili bhuli ginhu ja solobho ubhodubhutogilwe na dugabhulang’hanaga kuliko maginhu gose. Hangi dugatumilaga bhuli nzila bhudizujimila nulu bhudizukenaguka.

UYesu Kristo agiza ahasi adinhe bhupanga, idibhupanga bho mili, aliyo bhupanga bho ng’wa Mulungu ng’winikili. (Lolaga Yohane 10:10). UBhupanga bhunubhu bhugigelaga bho gunzunya Yesu Kristo uyo otung’wa na Mulungu B’ab’a (lolaga Yohane 3:16). Yilihoyi solobho ki uguyipandika pye uyamusi na gubhugaiwa ubhupanga ubho bhugigelaga bhule bho guzunya? Nulu yili na solobho ki ugwikomanya nu Mulungu?

Ulusumo lunulu lodulanga gubhudilila ubhupanga ubho bhulunga kele ubhobhudashilaga kukila gugadilila maginhu gamusi ayo gadalamaga (Lolaga 2Kor. 4:18). Hangi lodulanga gubhulang’hana ubhupanga wise ubho mili, na guiliga yose iyoidulile gubhubhipya ubhupanga bhunubho.” Lolaga Kugundua Mbegu za Injili, 62.

Mathayo 19:16.

Marko 8:36.

Yohane 3:16.

Yohane 6:27.

Yohane 10:10.

KISWAHILI: BORA UHAI KULIKO MALI.

“Methali hii hutumika wakati mtu apotezapo mali yake aliyoichuma kwa jasho. Kwa mfano: Kuibiwa ng’ombe. Akakubali kupoteza mali kuliko maisha yake akisema: “Bora uhai kuliko mali iwezayo kupatikana tena.” Mali ni rahisi. Uhai ni bora kuliko mali. Mtu aliyekufa hawezi kutafuta mali tena.” Rejea Kugundua Mbegu za Injili, ukurasa 61.

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 hulinganishwa kwa mtu yule anayejali zaidi uhai wa watu kuliko mali, katika maisha yake. Mtu huyo hufundisha pia wenzake namna ya kuthamini zaidi uhai wa watu wao, kuliko wanavyothamini mali zao. Ndiyo maana mtu huyo huwaambia watu kwamba, “Bora uhai kuliko mali iwezayo kupatikana tena.”

“Katika maisha yetu uzima wa kimwili ni jambo muhimu ambao tunaupenda na kuutunza kuliko mambo yote. Tena tunatumia kila njia usipotee au usiharibike.

Yesu Kristo alikuja hapa duniani atupe uzima, siyo uzima wa kimwili, bali uzima wa Mungu mwenyewe. (Tazama Yohane 10:10). Uzima huu unapatikana kwa kumwamini Yesu Kristo aliyetumwa na Mungu baba (tazama Yohane 3:16). Kuna faida gani kupata ulimwengu wote na kukosa uzima unaopatikana bure kwa imani? Au kuna faida gani kujitenga na Mungu?

Methali hii yatufundisha kuzingatia uzima wa milele unaodumu kuliko kuzingatia mambo yasiyodumu (Taz. 2Kor. 4:18). Tena yatufundisha kutunza uzima wetu wa kimwili, na kuepuka yote yanayoweza kuuharibu uzima ule.” Rejea Kugundua Mbegu za Injili, ukurasa 62.

Mathayo 19:16. “Mtu mmoja akamjia Yesu na kumwuliza, “Mwalimu mwema, nifanye jambo gani jema ili nipate uzima wa milele?””

Marko 8:36. “Mtu atafaidiwa nini kama akiupata ulimwengu wote lakini akaipoteza nafsi yake?”

Yohane 3:16. “Kwa maana jinsi hii Mungu aliupenda ulimwengu hata akamtoa Mwanawe wa pekee, ili kila mtu amwaminiye asipotee, bali awe na uzima wa milele.”

Yohane 6:27. “Msishughulikie chakula kiharibikacho, bali chakula kidumucho hata uzima wa milele, ambacho Mwana wa Adamu atawapa. Yeye ndiye ambaye Mungu Baba amemtia muhuri.”

Yohane 10:10. “Mwivi huja ili aibe, kuua na kuangamiza. Mimi nimekuja ili wapate uzima kisha wawe nao tele.”

masai1

nsabhi masai

bhatalii bha bhuganda

ENGLISH: LIFE IS BETTER THAN WEALTH.

This saying has its origin on losing wealth one has accumulated for a long time. One can lose wealth through being stolen, burnt by fire and other calamities. When this happens, as a way to comfort oneself, one can come up with this saying that ‘life is better than wealth.’ As long as one is still alive, he/she can look for more wealth but it is impossible for someone dead to look for properties (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 61).

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 cares more about human life than material things. The person also teaches his/her colleagues how to value other people’s lives more than they value their property.

In our lives, physical well-being is the most important thing than anything else. We have to protect our life so that it doesn’t get lost or destroyed.

Jesus Christ came to earth to give us life, not physical life, but the life of God himself (See John 10:10). This life is obtained by believing in Jesus Christ sent by God the Father (see John 3:16). What good is it to gain the whole world and to lose etenarl? Or what are the benefits of separating yourself from God?

This saying teaches us to focus on eternal life rather than perishable things (cf. 2 Cor. 4:18). It also teaches us how to take care of our physical well-being, and to avoid anything that might destroy that life (See ‘Discovering Gospel Seeds,’ page 62).

Matthew 19:16. Mark 8:36. John 3:16. John 6:27. John 10:10.

710. NYAMA YAWIZA KUKILA NYAMA YOSE ILI KINEHE? NA NYAMA YABHUBHI KUKILA NYAMA YOSE ILI KINEHE?

“Bhugigela wihalaliki bho bhanhu bhabhili higulya ya libhujo ili: Inyama ya wiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe? Abhanhu abhabhili bhenabho bhagigasha, bhuhoya na gukengela aliyo adadulile nulu umo ugupandika ilishosho ilya gunfuja ung’wiye. Uumo o bhanhu abhabhili bhenabho witanagwa Ivigiri. Aho bhamala uwihalaliki bhunubho, uIvigiri agaja gujichobhela milimo. Ugajiliwa nimo go bhuzugi na munhu umo nkumuku uyo olinsabhi gete gete.

Lushigu lumo unsabhi ng’wunuyo agenhelwa mhola giki abhabyaji bhakwe bhalihaya gwiza aha kaya yakwe bhangishe. Agang’witana UIvirigi bhiinhe miganiko umo bhalabhasumbilile abhabyaji bhenabho. Bhagiyangula giki ulushugu ulo gubhabokela abhabyaji, abhanwani bha nsabhi ng’wunuyo nibhabhilingwa kugiki ulushigu lunulo lubhize lushigu lo gwizukwa na bhanhu bhingi umo ilidulikanila. Lulu, ulushugu ulo gushiga abhabyaji na bhanwani lugashika.

Unsabhi ung’witana untumami okwe uIvigiri ung’wila, “Jaga kuligulilu. Nalihaya ugule inyama iyawiza kulebha jose, iki ilelo abhabyaji na bhanwani bhane bhagulya henaha. Ilelo luli lushigu lo gwizukwa.”

UIvigiri uwizuka ubhihalaliki ubho bhugigela aho bhali nu nwani okwe ubho bhuli: “Inyama yawiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe?”

Agaja muligulilu alibhuja niogula nyama ki, luguku, jigubha, mhigo, matima nulu mbazu? Wiyangula gugula lulimi. Uluchala kaya nagwandya guluzuga. Unsabhi unsanga na gung’wila ashoke hangi ukuligulilu agagule nyama iyabhubhi kukila jose ayizuge lwande niyo ili yawiza kukila jose.

UIvigiri agaja hangi ukwigulilu wiyangula gugula lulimi hangi. Ushoka wangu na guluzuga ululimi ulo kabhili ahalwande lungi nulo gwandya. Imhindi abhabyaji na bhanwani bha nsabhi bhaganguha ugushika, bhubhakaribhusha chiza.

Unsabhi unhadika uIvigiri ayenhe gwandya inyama iyawiza kukila yose. Aho lyabhita ikanza bhandya gulya. Aho bhalilya unsabhi agankumilija uIvigiri giki oli nzugi mmani uyo agadula guzuga jiliwa jawiza.

Ahanuma ya yiniyo, unsabhi unhadika uIvigiri wenhe inyama iyo yiliyabhubhi kukila yose. UIvigiri agalwenha ululimi ulo kabhili, ulu tuula aha meza na guja kuliko haho na haho.

Unsabhi ahoyilingula inyama yiniyo bho witegeleja agabhulucha giki idabhizile heke nulu hadoo niyo yali ya gwandya. Aganondeja uIvigiri ukuliko na gung’wila Ivigiri bho bhukali, “Ivigiri, nayombaga wenhe nyama yabhubhi kukila nyama yose. Udigwaga?” Ivigiri agashosha, “Ng’hana iyo niyenhaga ihaha hiyene inyama iyabhubhi kukila yose.”

Unsabhi wingililwa bhupelanu bhukali na bho nduhu ugudilila abhageni agandukila uIvigiri aliyomba, “Nhala ntale ebhe! Udadulile ugumana ginhu. Nalinagutumaga ugenhe nyama ja mbika ibhili: imo yabhiza kukila yose na yingi yabhubhi kukila yose. Ukubhuhala bhoko wenhaga mbika imo duhu ya nyama. Onipondaga soni habhutongi ya bhabyaji bhane na bhanwani bhane. Kwingila haha yiniyi nagulechaga unimo. Ingaga! Jaga lyako.”

UIvigiri agahaya gwitetea hadoo. Agabhawila abhabyaji na bhanwani bha nsabhi giki “guli go nhana gete igiki inyama iyawiza kukila yose luli lulimi: iki ulu ubhiza na lulimi lowiza udulile gubhiza na bhabyaji abho bhagutogilwe, na bhanwani bhingi, majikolo mingi aga solobho nu bhebhe ng’winikili ugubhiza munhu ogukumilijiwa. Ichene, ulutumile chiza duhu, ululimi loko ufunye ilaka lyawiza.

Ukulwande ulungi,” agendelea uIvigiri guyomba, “Ululimi ludulile gubhiza nyama yabhubhi kukila yose umusi; kunguno ulu uli ni laka lyabhubhi ugalutumilaga ululimi loko gudukila bhanhu, guyomba bhulomo lomo, gulisanya bhanhu na gusiga, lulu ugulwita ululimi loko guti wandijo bho gwiduma na bhabyaji bhako, bhanwani bhako mpaga ugubhiza munhu o sagala gete.”

Abhageni bhagabhona inguno ya ndimi ijibhili jinijo ijoagajibheja uIvigiri na aho bhiganika noyi bhagazunya giki olinikujo.” Lolaga Kugundua Mbegu za Injili, bhukurasa 50-51.

“Gutumo dasomelaga umu lugano lyise, ululimi luli ginhu ijo jidulile gutumilwa ku nzila ibhili: Ku nzila yawiza na ku nzila yabhubhi. Ululimi lunulo ulo lugankujaga mulungu gunkumilija na gunamya ludulile gugaluka na gutumilwa bho gundukila na gundalaha. Ululimi lunulo ulo lugabhejaga widebhi wiza na bhanhu ludulile hangi gutumilwa bho gubhubomola uwidebhi bhunubho.

Dunombe Mulungu B’ab’a nema ya giki bhuli mhayo uyo duliguyomba duguyombe ku likujo lya lina lyakwe, nulu bho gubheja widebhi wiza na bhanhu.

Umukaya jise bhuli hoyi wasa bho heke bhuli ikanza ubho gunkuja Mulungu na gubheja bhumo bho gulutumila ululimi chiza.” Lolaga Kugundua Mbegu za Injili, ukurasa 52.

Zaburi 35:28.

Luka 1:64.

Waefeso 4:29.

1Petro 3:10.

KISWAHILI: IPI NYAMA NZURI KUPITA ZOTE NA IPI NYAMA MBAYA KUPITA ZOTE?

“Ulizuka ubishi kati ya watu wawili kuhusu swali hili: ni ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote? Watu hao wawili walikaa, wakajadili na kuchunguza lakini hata mmoja hakuweza kupata jibu lililomridhisha mwenzake. Mmoja wa watu hawa wawili aliitwa Ivigiri. Baada ya ubishi ule, Ivigiri akaenda kujitafutia kazi. Akaajiriwa kazi ya upishi na mtu mmoja maarufu ambaye alikuwa tajiri kweli kweli.

Siku moja yule tajiri akaletewa habari kwamba wazazi wake walitaka kuja nyumbani kwake wamsalimu. Akamwita Ivigiri washauriane jinsi ya kuwakaribisha wale wazazi. Walionelea kuwa siku ya kuwapokea wazazi, marafiki wa yule tajiri wangealikwa ili siku hiyo ipate kuwa siku ya kukumbukwa na watu wengi itakavyowezekana. Basi, siku ya kufika wazazi na marafiki ikawadia.

Tajiri akamwita mtumishi wake Ivigiri akamwambia, “Nenda sokoni. Nataka ununue nyama nzuri na safi kushinda zote, maana leo wazazi na rafiki zangu watakula hapa. Leo ni siku ya kukumbukwa.”

Ivigiri akakumbuka ubishi aliowahi kuwa nao baina yake mwenyewe na rafiki zake, nao ni: “Ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote?” Akaelekea sokoni akijiuliza angenunua nyama ya namna gani, nundu, kidari, figo, maini au mbavu? Akakata shauri kununua ulimi. Akaupeleka nyumbani na kuanza kuupika. Tajiri akamwendea na kumwambia arudi tena sokoni anunua nyama mbaya kushinda zote aipike mbali na ile nyama nzuri kupita zote.

Ivigiri akaelekea tena sokoni akakata shauri kununua tena ulimi. Akarudi mapema na kuupika ulimi wa pili kando ya ule wa kwanza. Jioni wazazi na warafiki wa tajiri wakawasili, wakakaribishwa vizuri.

Tajiri akamwamuru Ivigiri alete kwanza nyama nzuri kushinda zote. Baada ya muda wakaanza kula. Walipokuwa wakila tajiri akamsifu Ivigiri kwamba alikuwa mpishi hodari aliyeweza kupika chakula safi. Baadaye tajiri akamwamuru Ivigiri alete ile nyama mbaya kushinda zote. Ivigiri kauleta tena ulimi wa pili, kauweka mezani na kuelekea jikoni mara moja.

Tajiri alipokagua nyama ile kwa makini aligundua kuwa haikuwa tofauti hata kidogo na ile ya kwanza. Akamfuata Ivigiri jikoni na kumwambia Ivigiri kwa hasira, “Ivigiri, nimesema lete nyama mbaya kushinda zote. Husikii?” Ivigiri akajibu, “Hakika niliyoleta sasa hii ndiyo nyama mbaya kushinda zote.”

Tajiri akaingiwa na hasira kali na bila kujali wageni alimtukana Ivigiri akisema, “Mjinga mkubwa we! Huwezi kuelewa kitu. Nilikuagiza ulete nyama za aina mbili: moja nzuri kupita zote na nyingine mbaya kushinda zote. Kwa upumbavu wako umeleta aina moja tu ya nyama. Umeniaibisha mbele ya wazazi wangu na marafiki wangu. Toka sasa hivi nimekuachisha kazi. Ondoka! Nenda zako.”

Ivigiri akataka kujitetea kidogo. Akawaambia wazazi na marafiki wa tajiri kuwa “ni kweli kabisa kwamba nyama nzuri kuliko zote ni ulimi: maana ukiwa na ulimi mzuri unaweza kuwa na wazazi wanaokupenda, marafiki wengi, vitu vingi vya thamani na wewe mwenyewe utakuwa mtu anayesifiwa. Mradi tu uutumie ulimi wako utoe kauli nzuri.

Kwa upande mwingine,” akaendelea Ivigiri kusema, “Ulimi unaweza kuwa nyama mbaya kushinda zote duniani; kwa sababu kama ukiwa na kauli mbaya ukautumia ulimi wako kutukana watu, kusema uongo, kuchonganisha watu na kusengenya, basi utaufanya ulimi wako kama chanzo cha kukosana na wazazi wako, rafiki zako hata ukawa mtu ovyo kabisa.”

Wageni waliona maana ya ndimi zile mbili alizotayarisha Ivigiri na baada ya kufikiri sana wakakubali kuwa alikuwa na hekima.” Rejea Kugundua Mbegu za Injili, ukurasa 50-51.

“Kama tulivyosoma katika hadithi yetu, ulimi ni kitu ambacho kinaweza kutumika kwa njia mbili: Kwa njia nzuri na kwa njia mbaya. Ulimi ule ule unaomtukuza Mungu kumsifu na kumwabudu unaweza kugeuka na kutumika kwa kumtukana au kumdharau. Ulimi ule ule unaojenga uhusiano mwema na watu unaweza tena kutumika kwa kubomoa uhusiano huo.

Tumwombe Mungu Baba neema ya kwamba kila neno tusemalo lisemwe kwa utukufu wa jina lake, au kwa kujenga uhusiano mwema na watu.

Katika familia zetu kuna nafasi maalum kila wakati kumtukuza Mungu na kujenga umoja kwa kutumia ulimi vizuri.” Rejea Kugundua Mbegu za Injili, ukurasa 52.

Zaburi 35:28. “Ulimi wangu utanena haki yako na sifa zako mchana kutwa.”

Luka 1:64. “Papo hapo kinywa chake kikafunguliwa na ulimi wake ukaachiwa, akawa anaongea akimsifu Mungu.”

Waefeso 4:29. “Maneno mabaya yasitoke vinywani mwenu, bali yale yafaayo kwa ajili ya kuwajenga wengine kulingana na mahitaji yao, ili yawafae wale wasikiao.”

1Petro 3:10. “Kwa maana, “Ye yote apendaye uzima na kuona siku njema, basi auzuie ulimi wake usinene mabaya na midomo yake isiseme hila.”

tongues1

tongues grilled-meat

tongues

tongues3

ENGLISH: WHICH IS THE BEST MEAT AND WORST MEAT?

Once upon a time, there was a debate between two boys on which is the best meat and which one is the worst meat. They debated for quiet a long time without having an answer for that. One of these two debators was known by the name of Ivigiri. After their debate, Ivigiri left to look for job. Fortunate enough, he came to be employed by one of the rich person who employed Ivigiri as a cook.

One day the rich man told Ivigiri that his parents (the rich man’s parents) and friends will visit him and this rich person would like to make this day a remarkable day in his life. Therefore, he needs to have enough and delicious food to feed his parents and friends.

On the day the visitors came, Ivigiri was told by his boss to go buy the best meat for the guests. As Ivigiri was going to the marketplace to buy this meat, he kept on pondering himself, what is the best meat? He began recalling their earlier debate with his friend. Should he buy hump meat, brisket,kidney or rib? He finally decided to buy the cow’s tongue. He cooked the tongue. When his boss saw it, he appreciated but told him (Ivigiri) to go back to the marketplace and buy the worst meat and cook it separately. Ivigiri went to the market again and bought another piece of cow’s tongue and cooked as instructed by his boss.

When the guests and Ivigiri’s boss had tasted the food, they appreciated Ivigiri’s art of cooking because it tasted so good. Later on the boss ordered Ivigiri to bring the worst food. Ivigiri brought the food and left for kitchen. The boss examined the meat considered to be the worst and he realized that it was the same as the first one.

He became so furious to the extent of shouting to Ivigiri: “Ivigiri, I said bring the worst meat. Don’t you hear? ” Ivigiri replied, “surely what I brought now is the worst meat of all.”

The rich man became very angry and he insulted Ivigiri saying, “Great fool! You can’t understand anything. I ordered you to bring two kinds of meat: the best and the worst meat. To your stupidity you have brought only one type of meat. You have humiliated me in front of my parents and friends. From now on be out of my house. “Get out!”

Ivigiri wanted to defend himself. He told his boss and the guests that “it is absolutely true that the best meat is the tongue: for if you have a good tongue you can have parents who love you, many friends, many valuable things and you will be the one to be praised. What matters is making use of the tongue in showing kindeness to others.

Continued Ivigiri, “the tongue can be the worst meat in the world; because if you have a bad language and you use your tongue to curse people, to lie, to confuse and gossip, then you will make your tongue a source of confrontation with your parents, your friends to the point that you become a total nuisance. ”

The guests realized the meaning of the two languages manifested in the tongue. After a thorough thinking, theses guests acknowledged that Ivigiri was wise (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ pages 50-51). 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.

As we have read in our story, the tongue is something that can be used in two ways: for good and for bad. The same language that glorifies God and worships Him can be turned around and and be used to insult or discredit Him. The same language that builds a good relationship with people can also be used to break down that relationship.

May we ask God the Father for grace that every word we say be spoken in the glory of His name, or in building good relationship with the people.

In our families there is always a special opportunity to glorify God and build unity by using the tongue well (See ‘Discovering Gospel Seeds,’ page 52).

Psalm 35:28. Luke 1:64. Ephesians 4:29. 1 Peter 3:10.

709. BHUJINGI WAKO NG’WANA INYAMI WALEMA KOYA.

“Umulyimbo linili ilya jisuguma Ningi umo Makwenu aganhugula ningi ng’wiye, Jibishi Ng’wana Inyami, ahigulya ya bhubhi bho kajile kakwe umuwikaji nono umubhujingi.

Ilyimbo linulo liligiki, “Ubhujingi bhoko nwani one Ng’wana Inyami walema koya. Nulu, duyombe ologelejiwa kubhujingi? Sengwa ishigu jako jilingehu, jidi kule makumi atano. Mujigila ugujikwa ndugu one, Ng’wana Inyami. Ugucha guti mva, iginhu jako ija bhujingi. Abhiyo hambohambo ng’ombe, ubhebhe isonga munhumbi. Sengwa lekaga ubhujingi bhoko, ishigu jako jidikule. Mujigila ugujikwa ndugu one, Ng’wana Inyami.” Lolaga Kugundua Mbegu za Injili, bhukurasa 46.

“Gwandija kale Ikanisa igadulangaga gwikala jitakatifu na guduhugula ahigulya ya kajile akabhubhi umuwikaji. Ulushigu lo bhatizimu yise dugazunya gubhuzula ubhumunhu wise ubho kale kihamo na miito gabho gose agabhubhi na gunzwala Yesu Kristo.

Hangi giki, jilihoyi iginhu ijingi ijabhubhi ijojigajilanijaga na bhujingi, dugemele guti bhusatu bho BHUKIMWI (AIDS) ubho bhugagubhinhyaga bhupanga.

Nono ishigu jiniji bhuli nyanda nulu ng’waniki, alanhale ubhupanga bhokwe jisoga na abhize na bhulumani bho mugati nu Mulungu. Na bhose bhizuke giki umo guli unpango go ng’wa Mulungu umu witoji ya jizunya, ali ngosha umo na nkima umo. Uguyela na ungi ili hanze ya npango go ng’wa Mulungu.” Lolaga Kugundua Mbegu za Injili, bhukurasa 47.

Mathayo 5:27-28.

Mathayo 15:19.

1Wakorintho 6:18.

Wakolosai 3:8.

KISWAHILI: UASHERATI WAKO UMEZIDI RAFIKI YANGU MWANA INYAMI.

“Katika wimbo huu wa Kisukuma manju mmoja Makwenu anamwonya manju mwenzake, Jibishi mwana Inyami, kuhusu ubaya wa mwenendo wake maishani, hasa uasherati. Tafsiri ya wimbo huo kwa Kiswahili ni hii:

“Uhuni wako umezidi rafiki yangu, Mwana Inyami. Ama, tuseme umelogwa kwa hayo mambo ya kihuni? Sengwa siku zako chache, siyo mbali hamsini. Kaburini utazikwa ndugu yangu, Mwana Inyami. Utakufa kama mbwa, kwa mambo hayo ya kihuni. Wenzio bora ng’ombe, wewe mshale tumboni. Sengwa acha wako uhuni, siku zako siyo mbali. Kaburini utazikwa ndugu yangu, Mwana Inyami.” Rejea Kugundua Mbegu za Injili, ukurasa 46.

“Tangu zamani kanisa linatufundisha kuishi kitakatifu na kutuonya kuhusu mwenendo mbaya maishani. Siku ya ubatizo wetu tulikubali kuvua utu wetu wa kale pamoja na matendo yake yote mabaya na kumvaa Yesu Kristo.

Tena kuna mambo mengine mabaya yanayoambatana na uasherati, kwa mfamo, ugonjwa wa UKIMWI (AIDS) unaofupisha maisha.

Hasa siku hizi kila kijana achunge maisha yake vizuri na awe na uhusiano wa ndani na Mungu. Pia wote wakumbuke kwamba kadiri ya mpango wa Mungu katika ndoa ya Kikristo kuna mume mmoja na mke mmoja. Kutembea na mwingine ni nje ya mpango wake Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 47.

Mathayo 5:27-28. “Mmesikia kwamba ilinenwa, ‘Usizini’. Lakini mimi nawaambia: kwamba ye yote amtazamaye mwanamke kwa kumtamani, amekwisha kuzini naye moyoni mwake.”

Mathayo 15:19. “Kwa maana ndani ya moyo hutoka mawazo mabaya, uuaji, uzinzi, uasherati, wizi, ushahidi wa uongo na masingizio.”

1Wakorintho 6:18-20. “Ikimbieni zinaa. Dhambi nyingine zote atendazo mtu ziko nje ya mwili wake, lakini yeye aziniye hutenda dhambi ndani ya mwili wake mwenyewe. Je, hamjui ya kwamba miili yenu ni hekalu la Roho Mtakatifu, akaaye ndani yenu, ambaye mmepewa na Mungu? Ninyi si mali yenu wenyewe, kwa maana mmenunuliwa kwa gharama. Kwa hiyo mtukuzeni Mungu katika miili yenu na katika roho zenu ambazo ni mali ya Mungu.”

Wakolosai 3:8. “Lakini sasa yawekeni mbali nanyi mambo kama haya yote, yaani: Hasira, ghadhabu, uovu, masingizio na lugha chafu kutoka midomoni mwenu.”

singing flutes music sound

AFRICAN DANGIN GROUP

people singing

ENGLISH: YOUR FORNICATION BEHAVIOUR MY FRIEND INYAMI’S SON IS TOO MUCH.

This saying comes from one of the Sukuma song where a singer, Makwenu, warns his fellow singer Inyami’s son about his evil deeds; being a fornicator. The song goes as follows:

Your fornication is too much my friend Inyami’s son. Are you bewitched? Stay away from your fornication, you have few days to live on eath, not more than fifty from now. You will soon be buried my brother, Inyami’s son. You will die like a dog, with those evil things (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 46).

The church has long taught us to live holy and has warned us about the bad ways of life. On the day of our baptism we agreed to strip off our old personality with all its evil deeds and put on Jesus Christ.

There are also other negative consequences associated with fornication, such as AIDS.

Every young man should look at his life well and have a close relationship with God. All should also remember that, according to God’s plan, for Christians, marriage has to do with one man, one woman. Having extramarital relationship is not God’s plan (See ‘Discovering Gospel Seeds,’ page 47).

Matthew 5: 27-28. Matthew 15:19. 1 Corinthians 6:18. Colossians 3: 8.

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.

“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.

“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 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.

707. “MAYU, MAYU, KUBYALA SHAWIZA ILINILUMBI” (MWANZA). MAYU, MAYU, GUBYALA JAWIZA ILINILUMBI” (SHINYANGA).

Lilihoyi Lyimbo limo lya Jisuguma ili lihaile giki, “Kubyala mayu kubyala jawiza (shawiza) ilinilumbi.”

Ilyimbo linili lilidulanga giki, ugubyala lulilubhango, nulu ugubyala ili solobho. Ligimbagwa ahikanza lya myaji alipandika wambilijiwa bho gufumila kuli ng’wana okwe na gunumbilija.

Dugemele guti ng’wana ulu utola, umayu okwe agalumbaga, kunguno opandikaga ng’wambilija aha kaya. Ung’wana ulu utolwa, abhabyaji bhagalumbaga kunguno bhapandikaga ng’ombe.” Lolaga Kugundua Mbegu za Injili, bhukurasa 37.

Ilyimbo linilo, ligalangaga bhanhu giki, “Ugubyala lulibhango. Uyo adabyalile adina ng’wambilija; giki ogaiyagwa umunhu uogung’wambilija umumakoye gakwe nulu umubhunamhala bhokwe.

Uyo alina ng’wana, agalumbaga ahikanza lya gwambilijiwa. Ugubyala jili ginhu ja gutogisha na guyeja umu Si ja Africa. Jili jisambo na lubhango lo gufumila kuli Mulungu. Umunhu uyo adina bhana agabyedagwa umuwikaji bhokwe.

Ugumyala Ng’wana o ng’wa Mulungu jili ginhu ja gutogisha noyi. Jili ginhu ja bhuyegi na ja solobho ukubhanhu bhose na idi kubhabyaji duhu. “Mdizoogoha! Nang’wenhelaga nhulu jawiza na bhuyegi bhutale ukubhanhu bhose. Iki ilelo yiniyi umulingini lwa ng’wa Daudi obyalagwa Nkomoji kulwing’we, hu Kristo Sebha (Luka 2:10-11).

UBikira Maria aho agawilwa nu Elizabeti giki, ulimfua gukila abhakima bhose agabhiza na bhuyegi bhutale noyi na unkumilija Mulungu bho lyimbo. Lolaga “Lyimbo lya ng’wa Maria.” (Luka 1:46-55). “Mayu, mayu, ugubyala shawiza (jawiza) ilinilumbi. Lolaga Kugundua Mbegu za Injili, bhukurasa 38.

Zaburi 127:3-5.

Luka 1:7, 24-25.

Luka 1:41-42.

Luka 1:47,

Luka 11:27.

KISWAHILI: MAMA, MAMA, KUZAA NI VIZURI. KUNA SHUKRANI.

Kuna wimbo mmoja wa Kisukuma: “Kubyala mayu kubyala jawiza (shawiza) ilinilumbi.”

Tafsiri yake kwa Kiswahili ni: “Oh! Utamu ulioje kuwa na mtoto! Mwanangu niletee maji, Nipate kutoa kiu. Shukrani nyingi kwa Mola! Kuwa na mtoto shukrani.”

Wimbo huu unatufundisha kwamba kuzaa ni Baraka au kuzaa ni faida. Unaimbwa wakati mzazi anapopata msaada kutoka kwa mtoto wake na kumshukuru.

Kwa mfano, mtoto akioa, mama yake hushukuru kwa sababu amepata msaidizi nyumbani. Mtoto akiolewa, wazazi hushukuru kwa kuwa wamepokea ng’ombe.” Rejea Kugundua Mbegu za Injili, ukurasa 37.

Wimbo huo, hufundisha watu kwamba, “Kuzaa ni Baraka. Asiyezaa hana msaidizi; yaani amekosa mtu wa kumsaidia katika shida zake au katika uzee wake. Aliye na mtoto, wakati wa kusaidiwa, anatoa shukrani. Kuzaa ni jambo la kupendeza na kufurahisha katika nchi za Afrika. Ni zawadi na Baraka kutoka kwa Mungu. Mtu asiye na watoto hudharauliwa maishani.

Kumzaa mwana wa Mungu ni jambo la kupendeza zaidi. Ni jambo la furaha na la faida kwa binadamu wote na siyo kwa wazazi tu. “Msiogope! Nimewaleteeni habari njema ya furaha kuu kwa watu wote. Kwa maana, leo hii katika mji wa Daudi amezaliwa Mwokozi kwa ajili yenu, ndiye Kristo Bwana” (Luka 2:10-11).

Bikira Maria alipoambiwa na Elizabeti kwamba amebarikiwa kuliko wanawake wote alikuwa na furaha kubwa mno na kumsifu Mungu kwa utenzi. Tazama, “Utenzi wa Maria.” (Luka 1:46-55). “Mama, mama kuzaa ni vizuri, kuna shukrani.” Rejea Kugundua Mbegu za Injili, ukurasa 38.

Zaburi 127:3-5. “Wana ni urithi utokao kwa BWANA, watoto ni zawadi kutoka kwake. Kama mishale mikononi mwa shujaa ndivyo walivyo wana awazaao mtu katika ujana wake. Heri mtu ambaye podo lake limejazwa nao. Hawataaibishwa wanaposhindana na adui zao langoni.”

Luka 1:7, 24-25. “Lakini walikuwa hawana watoto, kwa sababu Elizabeti alikuwa tasa, nao wote wawili walikuwa wazee sana. Baada ya muda si mrefu Elizabeti mkewe akapata mimba, naye akajitenga kwa miezi mitano. Akasema, “Hili ndilo Bwana alilonitendea aliponiangalia kwa upendeleo na kuniondolea aibu yangu mbele ya watu.”

Luka 1:41-42. “Naye Elizabeti aliposikia salamu ya Maria, mtoto aliyekuwa tumboni mwake akaruka. Elizabeti akajazwa na Roho Mtakatifu, akapaza sauti kwa nguvu akasema, “Umebarikiwa wewe miongoni mwa wanawake, naye mtoto utakayemzaa amebarikiwa.”

Luka 1:46b-47, ““Moyo wangu wamwadhimisha Bwana, nayo roho yangu inamfurahia Mungu Mwokozi wangu,”

Luka 11:27. “Ikawa Yesu alipokuwa akisema hayo, mwanamke mmoja katikati ya ule umati wa watu akapaza sauti akasema, “Limebarikiwa tumbo lililokuzaa na matiti uliyonyonya!”

women group

mother son

ENGLISH: GIVING BIRTH IS A GOOD THING.

There is a Sukuma song that goes like: “mother, mother, to give birth is a good thing.” This song praises someone for having children because, through children, one can get help easily like fetching water, etc.

This song teaches us that giving birth is a blessing or giving birth is advantageous in life. Such a song is sung when someone has received a present from his/her child. In this scenario, the advantages he/she can get out of female child: fetching water, attracting more cows when she marries, and aso helping mothers in their household chores (Refer to Kugundua Mbegu za Injili,’ which means ‘Discovering the Seed of the Gospel,’ page 37).

The song teaches people to be proud of their children because of the help they render in their families. The barren ones do not have helpers and therefore they are likely to suffer during their old days. Childbearing is an exciting and enjoyable experience in African countries. It is a gift and a blessing from God. A childless woman is despised in life.

To give birth to a son of God is the most wonderful thing. It is a happy and beneficial thing for all human beings and not just for parents. “Don’t be afraid! I bring you good news of great joy to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord ”(Luke 2: 10-11).

When the Virgin Mary was told by Elizabeth that she was blessed above all women she was overjoyed and praised God (See “Mary’s song,” Luke 1: 46-55)” (See ‘Discovering Gospel Seeds,’ page 38).

Psalm 127: 3-5. Luke 1: 7, 24-25. Luke 1: 41-42. Luke 1:47. Luke 11:27.