Joe Healey

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.

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.

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.

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.

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).

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 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.

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.

704. LIWELELO LITINA NDUGUYE. LIKATULYAGA PYE.

Lilihoyi lyimbo limo lya Jisuguma: “Liwelelo lidinabhukomanya. Ayise bhose dugucha nubhebhe mfumu. Aliyo ingelelo ugujikwa hasi. Lekaga namuwile unene. Iliyohoyi nzila imo duhu iya bhanhu. Mdizilemba giki bhulihoyi bhugota bho guhangija lufu. Ubhugota pye ubhose mugubhuleka.”

Ubhulangwa bho lyimbo linilo bhuli hape: Bhuli munhu agucha. Hunagwene ung’wimbi agimba giki, ‘Liwelelo litina nduguye. Likatulyaga pye.’ Lolaga Kugundua Mbegu za Injili, bhukurasa 24.

“Ilyimbo linilo lilidulanga higulya ya lufu. Ulufu luhihoyi bhuli lwande. Lulihoyi mubhuli nyango. Lulihoyi kulibhebhe lulihoyi kuli nene. Lugadukumyaga ayise bhose. Lugadulekanyaga na bhadugu bhise. Lugadupinihajaga noyi. Ludina bhugota nulu jaguluhangija. Ahigulya ya lufu dudina go gwita (lolaga Waebrania 9:27).

Aliyo ahigulya ya nzila ya gwikala dulinago ugogwita. Dudulile gwikala dulumanile nu Sebha. Uludikala dulumanile nu Sebha, ulufu lugwenha bhuyegi (lolaga Ufunuo 14:13).

Ilijidamu ukubhise ayise bhanhu ugugabokela amayange amatale guti lufu. Aliyo dulidakilwa gugabokela bho nduhu ugulalamika kunguno guli npango go ng’wa Mulungu ukubhise, na gudi npango ng’wa munhu oseose.” Lolaga Kugungua Mbegu za Injili, ukurasa 25.

Mwanzo 3:19.

Ayubu 1:21.

Mathayo 10:28.

Wafilipi 1:21.

Ufunuo 14:13.

KISWAHILI: MUNGU HANA UBAGUZI. SISI SOTE TUTAKUFA.

Kuna wimbo mmoja wa Kisukuma: “Liwelelo litina nduguye. Likatulyaga pye.” Tafsiri yake kwa Kiswahili ni:

“Mungu hana ubaguzi. Sisi sote tutakufa hata uwe mganga. Lakini mwisho Utazikwa ardhini. Acha niwaambie mimi. Kuna njia moja tu ya watu. Msijidanganye kuwa mna dawa ya kuzuia kifo. Dawa zote mtaziacha.”

Maana ya mimbo huu ni wazi: Kila mtu atakufa. Ndiyo maana mwimbaji aliimba kwamba, ‘Mungu hana ubaguzi. Sisi sote tutakufa.’ Rejea Kugundua Mbegu za Injili, ukurasa 24.

“Wimbo huu unatufundisha kuhusu kifo. Kifo kipo kwenye kila sehemu. Kipo kwenye kila mlango. Kipo kwako kipo kwangu. Kinatugusa sisi sote. Kinatuachanisha na wenzetu. Kinatuhuzunisha mno. Hakina dawa au kizuio. Kuhusu kifo hatuna la kufanya (tazama Waebrania 9:27).

Lakini kuhusu namna ya kuishi tunalo la kufanya. Tunaweza kuishi tumeungana na Bwana. Ikiwa tunaishi tumeungana na Bwana, kifo kinaleta heri (tazama Ufunuo 14:13).

Ni vigumu kwetu sisi binadamu kuyapokea matatizo makubwa kama kifo. Lakini yatusapa kuyapokea bila kulalamika kwa kuwa ni mpango wa Mungu kwetu, na siyo mpango wa mtu yeyote.” Rejea Kugungua Mbegu za Injili, ukurasa 25.

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.”

bhabhini bha benini

singing musicians-

singing

ENGLISH: GOD DOES NOT SEGREGATE PEOPLE; ALL OF US ARE SUBJECT TO DEATH.

There is a Sukuma song that goes like “God is not seggregative . We will all die.” This means that human beings are mortal beings; they are subject to death however much they can avoid it. Even traditional doctors who provide medicines to cure people they will one day face death. The song goes further narrative that human beings should not deceive themselves that they won’t die (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 song teaches us about death. Death is everywhere. It’s on every door. It touches us all. It sets us apart from our fellows. It hurts us a lot. There is no medication or restriction. Regarding death we have nothing to do (see Hebrews 9:27).

About how the way we live, there is one thing we can do; we can live in union with the Lord. If we live in union with the Lord, death brings happiness (see Revelation 14:13).

It is difficult for us humans to accept such serious problems as death. But it does help us to accept it without complaining because it is God’s plan for us, not anyone else’s plan (See Discovering the Gospel Seeds, page 25).

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.