Imbuki ya lusumo lunulo, yingilile kubhanhu bhabhili abho bhiyolekejaga sonda. Uumo agang’olekeja ung’wiye isonda yiniyo, bhogunsonela bho lwala lokwe.

Amafumilo gaho, uyo olekejiyagwa isonda yiniyo, agalola lwala lo ng’olekeja okwe, bho gukija ugulola uko alisonelwa. Hunagwene ung’olekeja o sonda ng’wunuyo, agang’wila giki, ‘nalukolekeja sonda (ng’weji) walola lwala.’ Kueneza Injili kwa Methali, bhukurasa bho 6.

Iyiniyo yandikwa umujitabho ja ‘kueneza Injili kwa methali’ ijo jandikwa na Padri Donald Sybertz, M.M., na Padri Joseph Healey, M.M., Bujora, Mwanza, Tanzania, 20, Februari, 1984. Ijojigachapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1984.

Ulusumo lunulo, lugalenganijiyagwa kubhusabhi wingi ubho bhulihoyi umukajile ka makabhila gise, ubho abhakengeji bhalolecha ubho bhabhubhulucha. Aliyo aise dugakamanaga na gukatumila kapande kadoo noyi guti lwala. Ukijigemelo, umulusumo lunulo, bhulihoyi bhung’hana umu likabhila lya jisuguma (nonono lipande lya Shinyanga ni Mwanza umu Si ya Tanzania, bhagandika abhakengaji bhenabho.

Bhulihoyi bhusabhi, na solobho ya kikalile, kabhila, na kajile (guti Sonda). Aliyo lulu, dugadebhaga, nulu dugamanaga na gutumila kapande kadoni duhu (guti lwala).

Giko nu mu Biblia nu muBhulangwa bho ng’wa Yesu Kristo, galihoyi (magali na malihu, matale na mashimu, Waefeso 3:18. (guti sonda). Aliyo dugamagana nulu dugadebhaga kapande kadoni duhu (guti lwala).

Ulusumo lunulo, lolanga bhanhu higulya ya gwita bhukengeji umu kajile na kikalile kabho, ubhogudula guidebha imijilo iyo ilinabhusabhi bho wiza, ugulunganyiwa nu bhuzunya bhobho chiza, umu Likelesia.

Ijinagongeja, ulusumo lunulo, lolanga bhanhu higulya ya kuisoma IBiblia bho bhukamu na chiza, kugiki bhadule gugudebha uguzunya ugogubhatongela umubhupanga ubho bhudashilaga.

KISWAHILI: NILIKUONESHA NYOTA (MWEZI) UMEANGALIA KIDOLE.

Chanzo cha methali hiyo, chatokea kwenye watu wawili waliokuwa wakioneshana nyota. Mmoja alimuonesha nyota hiyo mwenzake kwa kutumia kidole chake.

Matokeo yake, yule aliyeoneshwa aliangalia kidole tu, badala ya kuangalia kule ambako kidole kilionesha. Ndiyo maana huyo aliyemwonesha mwenzake hiyo nyota, alimwambia kwamba, ‘nilikuonesha nyota (mwezi) umeangalia kidole!’ Kueneza Injili kwa Methali ukurasa wa 6.

Hayo yanapatikana katika kitabu hicho cha ‘kueneza Injili kwa methali’ kilichoandikwa na Padre Donald Sybertz, M.M., na Padre Joseph Healey, M.M. Bujora, Mwanza, Tanzania, 20, Februari, 1984. Kilichochapishwa na Benedictine Publications Ndanda – Peramiho, 1984.

Methali hiyo, hulinganishwa na utajiri mwingi uliomo kwenye tamaduni za makabila yetu, ambazo watafiti huonesha walivyovigundua. Lakini sisi tunafahamu sehemu ndogo sana kama kidole.

Kwa mfano, katika methali hiyo kuna ukweli maalum katika kabila la kisukuma (hasa sehemu za Shinyanga na Mwanza katika nchi ya Tanzania), wanaeleza watafiti hao.

Kuna utajiri na thamani za utamaduni, lugha, mila na desturi (ni kama nyota). Lakini tunatambua, au tunafahamu na kutumia sehemu ndogo tu (ni kama kidole).

Vile vile katika Biblia na mafundisho ya Yesu Kristo, kuna “mapana na marefu, kwa kima na kina,” Waefeso 3:18. (ni kama nyota). Lakini tunatambua, au tunafahamu na kutumia sehemu ndogo tu (ni kama kidole).

Methali hiyo, hufundisha watu juu ya kufanya utafiti katika tamaduni zao, wa kuwawezesha kuzifahamu na kuzienzi mila zilizonjema, ambazo ni hazina, kwa ajili ya kutamadunisha vizuri katika Kanisa.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuisoma Biblia kwa bidii na vizuri, ili waweze kuielewa inavyotakiwa imani inayoongoza kwenye uzima wa milele.

ENGLISH: I POINTED OUT TO YOU THE STARS (THE MOON) AND ALL YOU SAW WAS THE TIP OF MY FINGER.

The cradle of the overhead proverb comes from two people who were showing each other stars, by pointing a finger to them. One pointed to the other star with his finger.

As a result, the other who had been shown, only looked at the finger, instead of looking at where the finger pointed. That is why the one who showed the star to that fellow told him, ‘I pointed out to you the star (the moon) and all you saw was the tip of my finger!’ ‘Kueneza Injili kwa Methali,’ page 6.

The details are found in the above referred book entitled ‘Kueneza Injili Kwa Methali’ which means, ‘Spreading the Gospel through Proverbs’, that was written by Father Donald Sybertz, M.M., and Father Joseph Healey, M.M. Bujora, Mwanza, Tanzania, 20, February, 1984. It was published by Benedictine Publications Ndanda – Peramiho, 1984.

In the history of the Sukuma people in Tanzania in East Africa (and African people everywhere), there is a great richness and wealth in their culture, language, traditions and customs, (like the vast richness of the stars). But people recognize, understand and use only a very small part of this treasure, (like seeing only the tip of one’s finger).

Similarly in the Bible, and the teachings of Jesus Christ, there is “the breadth and length and height and depth” (Ephesians 3:18), (like the vast richness of the stars). But people recognize, understand and use only a very small part of this treasure, (like seeing only the tip of one’s finger).

This Sukuma proverb also teaches that, sometimes people can focus on the wrong part, or point of a particular subject, such as African culture, that is, look at the tip of the finger of the culture rather than its stars.

The challenge of inculturation and contextualization is to go beyond the superficial changes in liturgy and religious symbols to an all-encompassing pastoral inculturation that has African flesh and blood.

Similarly, people can focus on the wrong part or point of the Bible and the teachings of Jesus Christ. The challenge is to go beyond the rules and regulations of the Bible to a complete transformation in the Christian life.

This Sukuma proverb also hints at the vast treasure and many possibilities in using African proverbs, and other forms of African oral literature and oral communication to preach the gospel and develop an inculturated and contextualized African Christianity.

This is one of the great challenges of inculturation in the Christian Churches in Africa today: to make a correlation between African oral literature and cultural symbols and Christianity, and to express this in pastoral theological reflections and actions that concretely speak to people’s everyday life. This task includes both theology and praxis in developing a functional African Christianity and an applied pastoral inculturation.

 

Imbuki ya lusumo lunulo, ilolile wibhembu bho mva iyo igang’waga magi. Imva yiniyo, igibhelejaga bho gwiyolecha giki iliya wiza ukuli nsugi oyo, kugiki akije uguibadija igiki igang’waga maji. Hunagwene abhanhu bhagayombaga giki, ‘mva nyibheleja huna ng’wi ya magi.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali ng´wibhembu, aliyo ubho mgati adi o wiza, aling´wibheleja duhu, umukikalile kakwe. Umunhu ng’wunuyo, agiyolechaga ukubhanhu giki ali ntengeke, aliyo gashinaga alinkenaguji, umugati yakwe. Uweyi agikalaga bho gwibheleja duhu, kugiki abhanhu bhakije ugumbadija agiki aliobhubhi.

Umunhu ng’wunuyo, agikolaga ni mva yiniyo inyibheleja, aliyo hing’wi ya magi, kunguno nuweyi alina wibhembu bho gwibheleja hanze dulu, umgati yakwe, agiganikaga mihayo ya bhukenaguji, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, ‘mva nyibheleja huna ng’wi ya magi.’

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gwita mihayo bhubhi, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Yohana 12:43.

Luka 6:26.

Luka 11:43.

KISWAHILI: MBWA MNYENYEKEVU NDIYE MNYWAJI WA MAYAI.

Chanzo cha methali hiyo, chaangalia unyenyekevu wa mbwa, ambaye ndiye mnywaji wa mayai. Mbwa huyo, hujionesha kama ni mwema kwa nje tu, ili asijulikane kuwa ndiye mnywaji wa mayai hayo. Ndiyo maana watu husema kwamba, ‘mbwa mnyenyekevu ndiye mnywaji wa mayai.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mnyenyekevu kwa nje, lakini kwa ndani siyo mzuri, maishani mwake. Mtu huyo, ni mpenda sifa kwa kujionesha kuwa yeye ni mwema, lakini kumbe ni mharifu, maishani mwake. Yeye huishi maisha ya kujionesha kuwa ni mwema ili watu wasimtambue kuwa ni mharifu.

Mtu huyo, hufanana na yule mbwa mwenye unyenyekevu wa kujionesha, lakini kumbe ndiye mnywaji wa mayai, kwa sababu naye hujionesha kwa nje kuwa ni mwema lakini kumbe kwa ndani, ndiye mharifu, katika maisha yake. Ndiyo maana watu humwambia kwamba, ‘mbwa mnyenyekevu ndiye mnywaji wa mayai.’

Methali hiyo, hufundisha watu juu ya kuacha kutenda uovu, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Yohana 12:43. “Wao walipenda sifa za wanadamu kuliko sifa zitokazo kwa Mungu.”

Luka 6:26. “Ole wenu watu watakapowasifu, kwani ndivyo baba zao walivyowasifu manabii wa uongo.””

Luka 11:43. “Ole wenu Mafarisayo, kwa sababu ninyi mnapenda kuketi viti vya mbele katika masinagogi na kusalimiwa kwa heshima masokoni.”

 

ENGLISH: THE HUMBLE DOG IS THE EGG EATER.

The source of this proverb is the humbleness of a dog that, in fact, is the bad one. This kind of dog will always appear very humble to the extent of not predicting anything bad coming from it. But, as this proverb describes, this type of dogs are even worse than the ones that can demonstrate their theft in public. This is why people came with the proverb that ‘the humble dog is the egg eater.’

 This proverb can be compared to a person who is humble in his/her appearance but the reality is he/she is not. He/she can pretend to be well mannered and therefore good to others while the reality on the ground is, he/she is a bad person. Such people are compared to humble dogs that hide their true colours of being egg eaters.

The proverb teaches people to stop doing bad things in their lives. It also teaches people to live in peace with others.

John 12:43: “They loved the praise of men more than the praise of God.”

Luke 6:26: “Woe to you when men praise you, for so did their fathers to the false prophets.”

Luke 11:43; “Woe to you Pharisees, because you love to sit in the synagogues and be greeted with respect in the marketplaces.”

Imbuki ya lusumo lunulo, yilolile bhulogu bho gupandika mabhele na bhudamu bho gusabha ng’ombe. Amabhele gali manogu, kunguno umunhu adulile guja ha ng’wa nsab’i ugagalila.

Aliyo lulu, umunhu ng’wunuyo adadulile ugulombe ng’ombe na gwunhiwa ya bhule, umuwikaji bhokwe. Hunagwene abhanhu bhagayombaga giki, ‘mabhele manogu isab’a ilambu.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agigulambijaga kutumama milimo yakwe, mpaga ojipandika isabho, umuwikaji bhobho. Umunhu ng’wunuyo, agalimaga bho bhukamu bhutale ahikanza lya mbula, mpaga ojibisha ijiliwa.

Ijiliwa jinijo, agajilyaga na mpaga ojijinja ijingi ijo jigang’wenhelaga sabho. Uweyi agabhalangaga na abhanhu bhakwe ahigulya ya guitumama imilimo yiniyo bho wigulambijaga bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, alijigemelo ikubhiye ijagutumama milimo bho wigulambija mpaga gupandika matwajo mingi, kunguno ya bhukamu bhokwe, umukikalile kakwe kenako. Hunagwene abhanhu agabhawilaga giki, ‘mabhele manogu isab’a ilambu.’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo yabho, bho bhukamu bhutale, umukikalile kabho, kugiki bhadule gupandika sabho ijagujibheja chiza ikaya jabho, umuwikaji bhobho.

Waebrania 12:14.

Luka 13:24.

2 Petro 1:10.

KISWAHILI: MAZIWA MARAHISI UTAJIRI MGUMU.

Chanzo cha methali hiyo, chaangalia urahisi wa kupata maziwa, na ugumu wa kupata ng’ombe. Maziwa ni marahisi kwa sababu mtu anaweza kwenda kwa tajiri na kupewa maziwa hayo ambayo huyatumia kama mboga.

Lakini basi, mtu huyo hawezi kwenda kwa tajiri kuomba ng’ombe wa bure na kupewa, maishani mwake. Ndiyo maana watu husema kwamba, ‘maziwa marahisi utajiri mgumu.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi mpaga anapata mali, maishani mwake. Mtu huyo, hulima kwa bidii kubwa wakati wa mvua, mpaga anafaulu kupata chakula.

Chakula hicho, hukitumia kama chakula kwenye familia yake, na kingine hukiuza kwa ajili ya kujipatia mali. Yeye huwafundisha pia watu wake juu ya kuyatekeleza majukumu yao, kwa bidii hiyo, katika maisha yake.

Mtu huyo, ni mfano wa kuigwa kwa wenzake, katika kujibidisha kufanya kazi mpaga kufikia hatua ya kuyapata mafanikio mengi, kwa sababu ya bidii yake hiyo, katika maisha yake. Ndiyo maana yeye huwaambia watu kwamba, ‘maziwa marahisi utajiri mgumu.’

Methali hiyo, hufundisha watu juu ya kujibidisha kufayatelekeza majukumu yao kwa bidii kubwa, katika maisha yao, ili waweze kupata mafakinio ya kuziendeleza vizuri familia zao, maishani mwao.

Waebrania 12:14. “Tafuteni kwa bidii kuwa na amani na watu wote na huo utakatifu, ambao bila kuwa nao, hakuna mtu atakayemwona Bwana.”

Luka 13:24. “Yesu akawaambia, “Jitahidini kuingia kwa kupitia mlango mwembamba, kwa maana, nawaambia, wengi watajaribu kuingia lakini hawataweza.”

2 Petro 1:10. “Kwa hiyo, ndugu zangu, fanyeni bidii zaidi kuuthibitisha wito wenu na uteule wenu, kwa maana mkifanya hivyo, hamtajikwaa kamwe.”

 

ENGLISH: IT IS EASIER GETTING MILK THAN GETTING A COW.

The source of this proverb is the value of milk in relation to the value of cow. When you visit someone, you can easily get milk as present, but not cow. This is associated with value; milk is less valued while cows have more value. This is why people can say ‘it is easier getting milk than getting a cow.’

This proverb can be compared to a person who works hard to earn a living in his life. This person can spend well the rain season to cultivate his/her farm with an expectation to have good harvest at the end of season. Such a person teaches others that it is easier succeeding in life if deliberate efforts are taken seriously.

The proverb teaches people to work hard to carry out their responsibilities with great efforts in their lives. In so doing they can become very successful in life.

Hebrews 12:14: “Strive for peace with all men, and for the holiness without which no one will see the Lord.”

Luke 13:24: “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.”

2 Peter 1:10: “Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will nevel fall.”

Imbuki ya lusumo lunulo, yilolile bhupi bho ng’wa munhu. Umunhu uyo aliopi ng’wunuyo, nulu agab’iza alio wiza, aliyo ukubhangi, aguhayiwa giki ali opi noyi. Hunagwene abhanhu bhagayombaga giki, ‘wapi adabhelaga.’

Ulusumo lunulo, lugalenganijagwa kuli munhu uyo alina ng’holo ya wiza, umukikalile kakwe, aliyo ilihanga lwake lililya bhubhi. Umunhu ng’wunyo, agitaga mihayo ya wiza ukubhuye iyo ilikihamo niya gubhambilija abhanhu abho bhali mumakoye. Uweyi agikalaga na bhanhu chiza bho nduhu ugubhakomanya, umuwikaji bhokwe.

Umunhu ng’wuniyo agikolaga nu wapi uyo adabhelaga, kunguno nuweyi ali ni hanga libhi, aliyo ing’holo yakwe iliyawiza, iki agabhambilijaga abhiye abho bhalimukoye.

Aliyo lulu, kihamo ni ng’holo yakwe iyawiza yiniyo, abhangi bhagang’wilaga giki, alini hanga libhi noyi, guti nu opi uyo aliyowiza, aliyo agawilagwa, giki, ‘aliopi noyi.’ Hunagwene abhanhu bhagang’wilaga giki, ‘wapi adabhelaga.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na ng’holo ya wiza ya gwikala na bhanhu bho nduhu ugubhakomanya, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Zaburi 22:6-8.

Wimbo ulio bora 1:5-6.

Ayubu 30:30.

Maombolezo 4:8.

2 Wakorintho 4:16.

KISWAHILI: MWEUSI HAWI MZURI.

Chanzo cha methali hiyo, chaangalia weusi wa mtu. Mtu huyo ambaye ni mweusi, hata kama atakuwa mzuri, lakini kwa wengine, atasemwa kuwa ni mweusi mno. Ndiyo maana watu husema kwamba, ‘mweusi hawi mzuri.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana moyo mzuri, katika maisha yake, lakini sura yake ni mbaya. Mtu huyo, hutenda matendo mema kwa wenzake, yakiwemo  yale ya kuwasaidia wale walioko kwenye matatizo. Yeye huishi na watu vizuri bila ubaguzi, maishani mwake.

Mtu huyo, hufanana na mweusi, ambaye huambiwa kuwa ni mweusi mno hata kama sura yake ni mzuri, kwa sababu naye sura yake ni mbaya, lakini moyo wake ni mzuri, kwa vile huwasaidia wenzake walioko kwenye matatizo.

Lakini pamoja na moyo wake huo kuwa mzuri, wengine humwambia kuwa ana sura mbaya mno, kama anavyoambiwa yule mtu mweusi. Ndiyo maana watu husema kwamba, ‘mweusi hawi mzuri.’

Methali hiyo, hufundisha watu juu ya kuwa na moyo mwema wa kuishi na watu bila kuwabagua, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Zaburi 22:6-8.

Wimbo ulio bora 1:5-6.

Ayubu 30:30.

Maombolezo 4:8.

2 Wakorintho 4:16.

 

 

ENGLISH: A BLACK PERSON DOES NOT BECOME DECENT.

The source of this proverb is blackness. A person with black colour is always looked at in relation to negativity. Much as he/she can be beautiful, people will say but he/she is black. This is why people always say ‘a black person does not become decent.’

This proverb can be likened to a person who has a good heart in his/her life. However much this person might be helping others, people will end up looking at the bad side of him/her. He/she can have good appearance and presentable but, as long as he/she is black, people will begin hating him/her.

This proverb teaches people to live positively with others without prejudice. This will help them to be in harmony with others in their lives.

Psalm 22: 6-8. Song of Solomon 1: 5-6. Job 30:30. Lamentations 4: 8. 2 Corinthians 4:16.