mother tongue

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

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

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

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

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

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

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

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

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

Isaya 49:15-16.

Isaya 66:12-13.

Zaburi 133:2.

Wagalatia 4:26-27.

Luka 10:16.

KISWAHILI: KITENDAWILI – TEGA.

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

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

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

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

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

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

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

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

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

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

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

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

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

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

woman breatfeeding

child mozambican-women-

nkima o benin

nkima wina ng'wana o namibia

ENGLISH: I HAVE A RIDDLE – LET IT COME

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

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

This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

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

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

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

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

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

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

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.

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.

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.”

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.’’”

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.

702. MPANGA WA KUSHA NA KWANZULA.

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

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

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

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

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

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Yohane 16:21.

Ufunuo 2:10.

Luka 9:62.

KISWAHILI: MZIMA WA KUFANYA KAZI MPAKA KUMALIZA.

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

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

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

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

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

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

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

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

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

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

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

women-working

women working

women1

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

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

This saying can be compared to a person who is a hard worker. It can be likened to a person who feels sick but does not give up working (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ pages 12-13). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The proverb teaches us to work hard in order to achieve more in our lives.

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

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

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