Olihoyi munhu uyo oli na nhungwa ja gujidarahija ijisumva ijidololo guti kana ka nzoka. Umunhu ng’wunuyo agagema kugigusija kana ka nzoka kunguno ya kugadalahija giki kadikomile ugunuma. Abhiye bhagang’wila, “lekaga ugukigusija akayoka kenako kaguguluma.” Uweyi agabhalemeja aliyomba, “kaduniluma kunguno katali kadololo noyi. Abhiye bhung’wila, “ng’wana wa nzoka adibhengagwa.’ Aho wigwa chene agogoha ukaleka, kunguno agadebha igiki gashinaga kadulile gunuma iki ung’wana o nzoka nang’hwe nzoka, gutumo bhahaila abhanhu abha kale.

Ulusumo lunulo lulolile, jisumva ijo jili na bhusungu ubho bhudibho gudalahijiwa. Inzoka idulile gubhenhela nhabhala abho ilabhalume kunguno ya bhusungu bhoyo, iki mumo igadohela ubhusungu bhoyo bhuli giti bho nzoka nhale. Gashinaga lulu uyo yunuma agupandika makoye na adulile nulu gucha ulu adingijiwe ubhusungu bhunubho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adadabhalelaga chiza abhana bhakwe nulu bhalita mihayo ya bhubhi agabhilolelaga duhu. Umunhu ng’wunuyo agabhalekanijaga abhana bhakwe bhenabho bhakula na nhungwa ja bhubhi ijo jigikolanijiyagwa na bhusungu bho ng’wana wa nzoka.

Inhungwa jinijo, jidulile gung’wenhela nhabhala umunhu ng’wunuyo, umuwikaji bhokwe iyo ikolile na ya gulung’wa nzoka iyo ili na bhusungu. Gashinaga igelelilwe  abhana bhapandike ilange lya gudula gubhingija inhungwa ija bhubhi, umuwikaji bhobho. Hunagwene abhanhu bhagayombaga giki, “ng’wana wa nzoka adibhengagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gufunya ilange lya wiza ukubhana bhabho, kugiki bhadule gukula bhajilekile inhungwa ija bhubhi, umuwikaji bhobho. Igelelilwe abhanhu bhaleke ugulunga bhunwani na bhanhu abho bhali na kajile kabhubhi, umuwikaji bhobho.

Marko 10:13-14.

1Wakorintho 1:19-20.

KISWAHILI: MTOTO WA NYOKA HADHARAULIWI.

Alikuwepo mtu aliyekuwa na tabia ya kudharau viumbe vidogo wakiwemo watoto wa nyoka. Mtu huyo, alijaribu kucheza na mtoto wa nyoka kwa sababu alimdharau akimfikiria kwamba hataweza kumdhuru. Wenzake wakamwambia, “acha kumchezea huyo mtoto wa nyoka atakuuma.” Yeye alikataa akisema, “hataweza kuniuma kwa sababu bado ndogo mno.” Wenzake wakamwambia, “mtoto wa nyoka hadharauliwi.” Aliposikia hivyo aliogopa na kumuacha mtoto huyo, kwa sababu alielewa kwamba kumbe mtoto wa nyoka naye ni nyoka, kama walivyosema watu wa zamani.

Methali hiyo huangalia viumbe vyenye sumu isiyo takiwa kudharauliwa. Nyoka aweza kuwaletea matatizo wale atakaowauma kwa sababu ya sumu yake ilivyo kali na ya hatari. Kumbe basi, mtu yule atakayeumwa na yule nyoka atapata matatizo yawezayo hata kupelekea kifo chake kama sumu hiyo haitawahiwa kuondolewa.

Methali hiyo, hulinganishwa kwa mtu yule ambaye hawalei vizuri watoto wake. Yeye huacha kuwaonya hata kama wanatabia mbaya. Mtu huyo huwatelekeza watoto wake hao kwa kuwaacha wakue wakiwa na tabia zao mbaya zinazofananishwa na sumu ya mtoto wa nyoka, maishani mwao.

Tabia hizo mbaya zaweza kumletea matatizo mtu huyo katika maisha yake, yanayofanana na nyoka mwenye sumu. Kumbe basi, inafaa watu wawapatie malezi mema watoto wao wangali bado wadogo ili waweze kuyaendeleza vyema maisha yao. Ndiyo maana watu husema kwamba, “mtoto wa nyoka hadharauliwi.”

Methali hiyo, hufundisha watu juu ya kuwapa malezi mema watoto wao tangu wakiwa wadogo, ili waweze kukua wakiwa na tabia njema maishani mwao. Yafaa pia watu waache kushikana urafiki na watu wenye tabia mbaya, katika maisha yao.

Marko 10:13-14. “Watu walikuwa wakimletea Yesu watoto wadogo ili awaguse lakini wanafunzi Wake wakawakemea. Yesu alipoona yaliyokuwa yakitukia akachukizwa, akawaambia wanafunzi Wake, “Waacheni watoto wadogo waje kwangu, wala msiwazuie, kwa maana Ufalme wa Mungu ni wa watu kama hawa.”

1Wakorintho 1:19-20. “Kwa maana imeandikwa: “Nitaiharibu hekima ya wenye hekima na kuzibatilisha akili za wenye akili.” Yuko wapi mwenye hekima? Yuko wapi msomi? Yuko wapi mwanafalsafa wa nyakati hizi? Je, Mungu hakufanya hekima ya ulimwengu huu kuwa umpumbavu?”

ENGLISH: NEVER LOOK DOWN AT A YOUNG SNAKE.

There was a man who had a habit of despising small creatures including small snakes. Therefore, the man, tried to play with the snake’s child because he despised thinking that it could not harm him. His companions told him, “Stop playing with the baby snake, it will bite you.” He refused, saying, “It can’t hurt me because it is still too young.” His companions told him, “never look down at a young snake” When he heard this, he became afraid and left it, because he knew that small  snake was also a snake, like what the old people say that a  baby snake  should not be looked down at.

This proverb focuses on poisonous creatures that should not be despised. The snake can cause problems for those it will bite because of its dangerous venom. However, the person who is bitten by the snake will have problems that can even lead to his death if the poison is not removed.

This proverb is likened with a person who does not raise his children well. He stops warning them even if they have bad attitudes. He abandons his children by making them grow up with their own bad habits resembling the venom of a baby snake, in their lives.

Such bad habits can lead to problems in one’s life, much like the venom of a poisonous snake is. Therefore, it is important for people to give their children a good upbringing at an early age so that they can improve their lives. That is why people say “never look down at a young snake.”

This proverb teaches people to give good education to their children from an early age, so that they can grow up to be good people in their lives. It is also important for people to stop associating themselves with bad people in their lives.

Mark 10: 13-14. 1 Corinthians 1: 19-20.

research-committee-71 (1) from Aimee

Ulusumo lunulo lwingilile kubhakima abho bhagagunanhwa bho gubhukijiwa nigo gobho na nyanda ndololo. Abhakima bhenabho bhagaduma gubhubha nigo gobho gunuyo kunguyo goli ntale. Kiza kayanda kadololo kubhawila,  “ulu gomulemelaga ugugubhucha unigo gunuyo, nize nang’wambilije.”

Abhoyi bhagashosha, “godulemelaga nayise abhatale ubhebhe ulindololo chiniko ugugudula ugugucha?” Akayanda kenako kagashosha “nilekelaji nageme.” Aho bhakalekala, kugubhucha unigo gunuyo mpaka kugushisha ukobhaguchalaga. Hunagwene abhakima bhenabho bhagayomba giki, “ng’wana ngosha adibhengagwa.”

Ulusumo lunuyo, lugalenganijiyagwa kuli munhu uyo agabhadahahijaga abhanhu kunguno ya mimili yabho guyibhona giki ili  midololo. Umunhu ng’wunuyo agayilamulaga imihaho yakwe bho gulola bhutale bho mili go ng’wa munhu.  Uweyi adamanile igiki, umunhu adulile gutumama milimo mitale aliyo umili gokwe guli ndololo.

Umunhu ng’wunuyo, agikolaga na bhakima abho bhakagadalaha akayanda ako kagabhambilija ugugubhucha unigo uyo goli gobhalemela abhoyi. Hunagwene aho kabhambilija ugugubhucha, bhagayomba giki, “ng’wana ngosha adibhengagwa.’

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gubhiza nibhengwe ukubhanhu bhanhu bhabho, kugiki bhadule gwiyambilija chiza uguitumama imilimo yao iyagupandikila matwajo ga gujibheja chiza ikaya jabho. Gashinaga igelelilwe abhanhu bhose bhabhize nikujo ukubhichabho.

1 Samweli 17:42-54.

KISWAHILI: MTOTO WA KIUME HADHARAULIWI.

Methali hiyo, ilitokea kwa wanawake waliosaidiwa kazi ya kubeba mzigo wao na mvulani mdogo. Wanawake hao, walishindwa kubeba mzigo wao huo kwa sababu uliokuwa mzito. Akaja mvulana mmoja mwenye umbo dogo akawambia, “kama huo mzigo umewashinda nije niwasaidie kuubeba.” Wao wakamjibu, “ikiwa sisi tulio wakubwa tumeshindwa kuubeba, utauweza kuubeba wewe uliye mdogo?” Yule kijana akajibu, “niachieni nijaribu.” Walipomuachia yule kijana aliubeba ule mzigo mpaka akaufikisha kule walikokuwa wakienda. Ndipo hao wanawake wakasema kwamba, “mtoto wa kiume hadharauliwi.”

Methali hiyo, hulinganishwa kwa mtu mwenye tabia ya kuwadharau watu kwa sababu ya muonekano wa miili yao kuwa ni wadogo. Mtu huyo, huamua maneno yake na mipango yake, kwa kuangalia umbo la nje ambalo mtu analo. Yeye haelewi kwamba, mtu anaweza kufanya kazi kubwa hata kama anaumbile dogo la mwili wake.

Mtu huyo, hufanana na wale wanawake waliomdharau yule kijana mwenye mwili mdogo aliyeweza kuwasaidia katika kuubeka mzigo wao, mpaka akaufikisha kule walikokuwa wakielekea. Ndiyo maana wale wanawake walisema kwamba, “mtoto wa kiume hadharauliwi.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kuwadharau watu wao kwa sababu ya muonekano wao wa nje, ili waweze kusaidiana vizuri katika kuyatekeleza majukumu yao yanayoweza kuwaletea maendeleo ya kuzijenga vizuri familia zao. Kumbe, wanatakiwa kuwa na heshima kwa watu wote wanaoishi nao bila kuwabagua kutokana na maumbile yao.

Daudi na Golithi,

1Samweli 17:42-54. “Mfilisti akamwangalia Daudi kote na kumwona kuwa ni kijana tu, mwekundu na mzuri wa kupendeza, naye akamdharau. Akamwambia Daudi, ‘Je, mimi ni mbwa, hata unanijia na fimbo? ‘ Yule Mfilisti akamlaani Daudi kwa miungu yake. Akamwambia, “Njoo hapa, nami nitawapa ndege wa angani na wanyama wa mwituni nyama yako.” Daudi akamwambia yule Mfilisti. “Wewe unanijia na upanga, mkuki (fumo) lakini mimi ninakujia kwa jina la BWANA Mwenye Nguvu, Mungu wa majeshi ya Israeli, ambaye wewe umemtukana. Siku hii leo BWANA atakutia mkononi mwangu, nami nitakupiga na kukukata kichwa chako. Leo nitawapa ndege wa angani na wanyama wa nchi mizoga ya jeshi la Wafilisti, nayo dunia yote itajua kuwa yuko Mungu katika Israeli. Wale wote waliokusanyika hapa watajua kuwa BWANA haokoi kwa upanga wala kwa mkuki, kwa kuwa vita ni vya BWANA, naye atawatia wote mikononi mwetu.”

Yule Mfilisti aliposogea karibu ili kumshambulia, Daudi akaenda mbio kuelekea safu ya vita kukutana naye. Akatia mkono wake mfukoni na kuchukua jiwe, akalirusha kwakombeo nalo likampiga yule Mfilisti kwenye paji la uso. Nalo lile jiwe likaingia chini kipajini mwa uso, akaanguka kifudifudi. Basi Daudi akamshinda huyo Mfilisti kwa kombeo na jiwe, bila kuwa na upanga mikononi mwake akampiga huyo Mfilisti na kumwua. Daudi akakimbia na kusimama juu yake. Akaushika upanga wa huyo Mfilisti na kuuvuta toka kwenye ala yake. Baada ya kumwua, akakata kichwa chake kwa ule upanga. Wafilisti walipoona kuwa shujaa wao amekufa, wakageuka na kukimbia. Ndipo watu wa Israeli na Yuda wakainuka kwenda mbele wakipiga kelele na kufuatia Wafilisti mpaka kwenye ingilio la Gathi kwenye malango ya Ekroni. Maiti zao zilitawanyika kando ya barabara ya Shaaraimu hadi Gathi na Ekroni. Waisraeli waliporudi kutoka kuwafukuza Wafilisti wakateka nyara kambi yao. Daudi akachukua kichwa cha yule Mfilisti na kukileta Yerusalemu, naye akaweka silaha za huyo Mfilisti katika hema lake mwenyewe.”

ENGLISH: DO NOT DESPISE A YOUNG BOY.

 This Kisukuma proverb emanates from the story of women who were helped to carry their heavy luggage by a small young boy. These women were unable to carry it because it was too heavy for them to carry. Puzzled, not knowing what to do next, a small young boy came up to them and said, “If this luggage of yours is too heavy for you to carry it, let me help you to carry it.” Looking at him and seeing how small he was, they replied, “If we who are grown up and energetic have failed to carry it, will this small young boy be able to carry it?” The small young man replied, “Let me try.” When they let him try, the young man carried the load until he reached the women’s destination. Surprised at what he had done, the women said, “do not despise a young boy.”

This proverb serves as a lesson to a person who has a tendency to look down on some people because of their physical appearances. Because of this bad habit, such person, evaluates or assigns value to a person based on the outward appearance that such a person has. He does not understand that a person can do great work even if he/she is small in stature.

Such person is like the women who despised the little boy but who was able to help them carry their load, until he got to where they were going. That is why the women said, “Do not despise a young boy.”

This proverb teaches people to stop despising other people because of their outward appearance. Instead; they should support each other in fulfilling their responsibilities for better building of their families. In fact, they should respect other people by living with them without discriminating them.

 This proverb is closely related with David and Goliath’s story found in 1 Samuel 17: 42-54.

“Olihoyi nkima umo uyo witanagwa Ngolo. Unkima ng’wunuyu oliatogilwe noyi ugubhina imbina. Oliadalekaga uguzwala inhinda umumagulu na gubhucha ng’oma umumakono bhuli kwene uko ojaga. Ukumabhega obhuchaga ifurushi lwakwe lya jiliwe. Mpaga ahikanza lya nzala uweyi agaja gujusuma ukunu alina ng’oma yakwe. Uluwibhona na bhimeji bhakwe bhanombaga bhabhine mbina, bhalimbaga: “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina.”

Ungolo agalembwa, uzunya ugubhina mbina, ukunu otulaga akafurushi kakwe hasi. Ahikanza Ungolo unonelwa mbina abhimeji bhakwe bhagang’wibhila ijiliwa.

Aliyo kunguno ya gwibhonelwa na bhimeji bhakwe, bhanwani bhakwe bhagehu abho bhantogilwe, bhaganhugula umo ali nghala, bhaling’wila “Bhaligulebya masala. Bhagugumaja ijiliwa ja bhana. Ulu ulibhina imbina udizukatula hasi akafurushi kako aliyo ubhine nako.”

Imihayo yiniyo agayigwa. Mpaga lushigu lumo, ahikanza alifumila ugujuchola jiliwa, Ungolo agabhitila umuchalo ja bhimeji bhakwe bhumpelela, bhaling’wimbila ilyimbo lyabho:

 “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina!”

Lushigu lumo Ungolo agazunya ugubhina imbina. Agabhina noyi, aliyo oliakadimilile akafurushi kakwe mumakono. Ukunu alimba:

“Ngolo dubhine mbina, na kafurushi nako mbina, bhimeji bhapankike gubhona.”  Lolaga Kugundua Mbegu za Injili, ukurasa 90.

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, lolanga bhanhu higulya ya guzunya gulangwa kugiki bhapandike masala guti numo agazunija Ungolo uguwinja ubhuhala bhokwe kunzila ya gulangwa na bhiye, umuwikaji bhokwe.

“Giko ayise aho dudina pandika ibhatizimu dali guti bhanhu abho bhadina masala, dali dudamanile inzila ya gubhupandikila ubhupanga ubho bhudashilaga. Aliyo ulushigu lunulo ulo bhatizimu, aho datangagijiwa umhayo go ng’wa Sebha, dugazunya guleka kikalile ka kale, akabhuhala wise na gwikala jitakatifu. Kunguzu ja ng’wa Moyo Ntakatifu dugagalucha akajile kise. Duginga mugiti na gwingila muli sana lya ng’wa Sebha.

Uludushoka nyuma hangi, ubhuhala wise bhugubhiza ginehe? Ihali ise ehe, idubhiza mbi kukila aho gwandya?” Lolaga Kugundua Mbegu za Injili, ukurasa 91.

Dudizuzunya ugushoka inuma umuwikaji wise. Digemeje jigemelo ja ng’wa Ngolo uyo adashokile inuma, umukikalile kakwe.

Yona 3:10.

Mathayo 7:24.

Mathayo 12:41.

Waebrania 10:38.

KISWAHILI: NGOLO WEKA MFUKO WAKO. TUCHEZE NGOMA.

“Kulikuwepo na mwanamke mmoja akiitwa Ngolo. Mwanamke huyu alipenda sana kucheza ngoma. Alikokwenda hakuacha kuvaa njuga miguuni na ngoma mikononi. Mabegani akabeba kifurushi chake cha chakula. Hata wakati wa njaa yeye alienda kuhemea huku akiwa na ngoma yake. Alipokutana na watani wake walimwomba awachezee ngoma, wakaimba: “Ngolo tucheze pamoja. Ngolo weka kifurushi chako! Ngolo tucheze ngoma!”

Ngolo alishawishika, akakubali kucheza ngoma, huku ameweka kifurushi chake chini. Wakati Ngolo aliponogewa na ngoma watani wake wakamwibia chakula.

Lakini kutokana na kuonewa na watani zake, baadhi ya rafiki zake wampendao, wakamwonya jinsi alivyokuwa mjinga, wakamwambia, “Wanakuzidi akili. Watakumalizia chakula cha watoto. Uchezapo ngoma usiweke kifurushi chako chini bali ucheze nacho.”

Maneno hayo akayasikia. Hata siku moja, wakati akitoka kutafuta chakula, Ngolo alipita kijijini na watani wake wakamkimbilia, wakimwimbia wimbo wao:

“Ngolo tucheze pamoja, Ngolo weka kifurushi chako. Ngolo tucheze ngoma!”

Siku hiyo Ngolo akakubali kucheza ngoma. Akacheza sana, lakini akiwa amebeba kifurushi chake mgongoni. Huku akiimba:

“Ngolo nicheze ngoma, Na kifurushi nacho ngoma, Watani wapate kuona.”  Rejea Kugundua Mbegu za Injili, ukurasa 90.

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, hufundisha watu juu ya kukubali kufundishwa kusudi wapate akili kama Ngolo alivyokubali kuuondoa ujinga wake kwa kufundisha na wenzake, katika maisha yake.

“Vile vile sisi kabla ya ubatizo tulikuwa kama watu wasio na akili, tulikuwa hatujui jinsi ya kupata uzima wa milele. Lakini siku ile ya ubatizo, baada ya kutangaziwa neno la Bwana, tulikubali kuacha maisha ya zamani, yaani ujinga wetu na kuishi kitakatifu. Kwa nguvu ya Roho Mtakatifu tukageuza mwenendo wetu. Tukatoka gizani na kuingia katika nuru ya Bwana.

Tukirudi nyuma tena, ujinga wetu utakuwaje? Hali yetu je, haitakuwa mbaya zaidi kuliko hapo mwanzo?” Rejea Kugundua Mbegu za Injili, ukurasa 91.

Tusikubali kurudi nyuma katika maisha yetu. Tuige mfano wa Ngolo ambaye hukurudi nyuma, katika maisha yake.

Yona 3:10. “Mungu alipoona walivyofanya na jinsi walivyogeuka kutoka katika njia zao mbaya, akawa na huruma wala hakuleta maangamizi juu yao kama alivyokuwa ameonya.”

Mathayo 7:24. ‘‘Kwa hiyo kila mtu ayasikiaye haya maneno yangu na kuyatenda, ni kama mtu mwenye busara aliyejenga nyumba yake kwenye mwamba.”

Mathayo 12:41. “Siku ya hukumu watu wa Ninawi watasimama pamoja na kizazi hiki na kukihukumu, kwa maana wao walitubu katika kuhubiri kwa Yona na tazama hapa yupo yeye aliye mkuu kuliko Yona.”

Waebrania 10:38. “Lakini mwenye haki Wangu ataishi kwa imani.   Lakini kama akisita-sita sina furaha naye.””

 

ENGLISH: NGOLO PUT YOUR PARCEL DOWN AND LET US DANCE.

Once upon a time, there was a woman know by the name of Ngolo. This woman was a very good expert in dancing. Everywhere she goes she would not forget carrying with her a banch of ankle bells for her dance. When her village was affected by famine, Ngolo could travel for a long distance in search for food. One day when she met people with whom she has joke relationship, they asked her to dance. The song they sung went like: “Let’s dance together. Take off your luggage and put it down! ” Ngolo responded to her clients by putting down her luggage.

The clients stole Ngolo’s luggage thus making her lose the food she went to search for. Some other good people who were enjoying Ngolo’s dance advised her not to put down her luggage when dancing because people aim more at stealing Ngolo’s food; not really enjoying her dance. Ngolo listerned to this advice. Another day when she was passing with her luggage, clients asked her again to dance for them. As usual, the song went as follows:

“Let’s dance together, put your luggage down.”

Ngolo agreed to dance but, at this time she didn’t put down her luggage. She was singing:

“Let’s dance, and the luggage too dances” (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 90). 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 proverb teaches people about accepting teaching so that they can gain sense. Ngolo allowed herself to learn in order to shake off her ignorance thus people need to learn from her so that they can have good life in future.

Before baptism we were like mindless people, we did not know how to gain eternal life. But on the day of baptism, after the preaching of the word of the Lord, we were willing to give up our old way of life, our ignorance and live holy. By the power of the Holy Spirit we changed our behaviour. We came out of darkness into the light of the Lord.

If we go back again to darkness, how ignorant will we be? Wouldn’t our situation be worse than before? (See ‘Discovering Gospel Seeds,’ page 91).

We must not allow ourselves to go back into our lives. Let’s follow the example of Ngolo who never went back in her life.

 Matthew 7:24. Matthew 12:41. Hebrews 10:38.

Ijinakikalile, ung’wanishi adi munhu ng’wikorosha; adatogilwe ugunhabhula munhu ose ose mpaga bhidumaga nang’hwe. Aliyo, nulu igiko haho ung’wanishi adiniyangula gunhabhula munhu, agafunyaga bhuhuguji. Ulu ubhebhe udizunilijaga nang’hwe nu ulikomeja gubhiza jidigwa, huna nang’hwe agatimijaga nhana uwiganiki bhokwe ubho gwita ya bhubhi. Adulile gugulabhula.

Aliyo umunhu unomolomo adalendaga. Uweyi ikanza lyose ahayile gugulumula mihayo yabhubhi mingi iyo iliyabhulomolomo kugiki alisanye bhanhu. Umujigemelo: Aho kale, alihoyi mbehu umo agantola ng’wana o Ntemi. Abhanhu abhabhili bhenabho, bhalibhitogilwe noyi. Mpaga ungoshi uganemeja ung’wana o Ntemi uguyela sagala ugubhazenganwa, kugiki adizilanga yabhubhi.

Aliyo iki abhanhu abhalomolomo bhadalendaga; lugigela lushigu lumo Ngikulu umo mbibinja agang’wila: “Ginehe manwani, nibhuli dudagubhonaga uliyelela nulu bhazenganwa?” Nang’hwe ung’wana o Ntemi akashosha, “Ungoshone aganilugalilaga mukaya. Adahayile nafume hanze, angu nagubhipijiwa masala na bhanhu.”

Ungikulu ng’wunuyo unbibinja agang’wila ung’wana o ntemi: “Uligwa manwani, naguguwila inbisira: “Ungoshoko agagulugalilaga mukaya kugiki udizupandika gumana amito gakwe umuchalo. Alina bhanhya bhingi jagukumya. Adahayile ubhamane abhanwani bhakwe abha jikima. Ijinagongeja, naliguhugula nwani one: Bhizaga miso! Uludacholile bhugota bho samba nulu mhigi, ungoshoko agugupeja.” Nang’hwe ung’wana o ntemi agabhuja: “Nagubhufunilija heyi ubhugoga bho samba?”

Ungikulu ugashosha: “Unene nabhudebhile ubhugota bhunubho ubho samba. Nagugubhegeja. Iginhu ujo udakilwe ujite ili gunicholela jisanjo ijojigitanagwa ‘jingila’ ja gubhukalihya ubhugota bhutumame nimo chiza.” Ung’wana o ntemi agabhuja: “Ulihaya jisanjo ki ja bhugota?”

Ungikulu agashosha: “Ibhujiku, ahikanza umona ungoshoko olala, uumoge inzwili ijaha mhanda. Unenhele inzwili jinijo, nu nene nagugubhegeja ubhugota.”

Imhindi aho bhatali ugulala, ung’wana o ntemi agabhisa lugembe lukali ahasi ya myenda ya gwikumba. Omalaga gwibhegeleja gumhoga ungoshi ibhujiku.

Ungikulu ng’wunuyo unbibinja, agandya gunchola ungoshi o ng’wana o ntemi mpaga umpandika. Ung’wila: “Ng’wanone; ni bhuli mugwikenyaga nu nkima oko? Ginehe, digwile giki imazuli unkima oko alichola lushu angu alihaya gugubhulaga?” Nang’hwe unsumba ungoshi o ng’wana o ntemi ng’unuyo agashosha, “Nhana!” Ungikulu agayomba: “Ehe, ginhu jibhi noyi ahagati yako nu nke oko. Iyangalilage, ilelo yiniyi ibhujiku igugupandika mitale. Ikalaga Nzugulu matu!”

Ungoshi ng’wunuyo agazunya yose iyo owilagwa. Aho lyashiga ilikanza lya gulala, unshosha agalina habhulili wangu ugikumba ng’wenda, wiyitya gung’oola guti giki ali mutulo ndito. Aho ung’wana o ntemi ogema ugumisha ungoshi, unbehi wiyitya gulewa tulo.

Ahenaho ung’wana o ntemi umana giki, ungoshi odimagwa na tulo ndito. Huna ung’wana o ntemi usola lugembe bho mbisira alihaya gumoga ungoshi inzwili ja ha mhanda. Ahenaho unbehi uyo oliwigemya gulala tulo, umisha wangulija alimana giki ihaha jatimila iginhu, ohaya gusinzwa nu nke abhulagwe.

Haho na haho, unbehi nang’hwe, ulufunya ulushu lokwe ulukali; alilanghana. Aganchima unke ahajikubha! Ung’wana o ntemi ulila: “Ginehe ng’witugwi one ulinibhulaga?” Unbehi agashosha: “Nibhuli ubhebhe ulihaya gunibhulaga?”

Lidakulile ikanza, ung’wana o ntemi utinha ng’holo, ucha. Untemi aho ojipandika imhola ja lufu lo ng’wana okwe, agafunya amri pye abhadugu bha nkwilima bhabhulagwe. Ungikulu unomolomo ubhiza obhulaga ndugu ngima. Ninga iki bhalihoyi bhanishi bhingi umuchalo, bhudigelile bhubhi bho chiniko. Ubhubhi bhunubho bhugenhelejiwa na bhulomolomo, idi bhanishi. Lolaga Kugundua mbegu za Injili, bhukurasa 55.

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.

“Ushetani ali nomolomo na hangi ili kajile kakwe uguyomba bhulomolomo. Agandya nimo gokwe go gusambula bhulumani agati ya Mulungu na bhanhu bho nzila ya bhulomolomo. Kunzila yiniyo duhu agadula gubhalemba abhabyaji bhise abha gwandya Adamu nu Eva, giki ulu bhita guti umo uliobhawilila nibhabhiza guti Mulungu. Amafumilo ga jito jinijo gali bhulekani ahagati ya Mulungu na mhunhu.

Ku lufu na bhuhimbuki bho ng’wa Sebha wise UYesu Kristo, uMulungu B’ab’a agadulumanya nang’hwe hangi. Unimo gokwe ushetani nu bhulingisilo bhokwe ili gwenha widumi.

Mpaga lelo agitaga nimo gunuyu ugo gudujimija bho nzila ya bhulomolomo. Kuyiniyo dudizujimija mholele mukaya jise bho guyomba bhulomolomo, nulu guzunya mihayo iyo duliwilwa bho nduhu ugukengela ulu ili ya nhana nulu ya bhulomolomo.” Lolaga Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5.

Yohane 8:44.

Yakobo 3:5-6.

Yakobo 1:26.

KISWAHILI: HERI JIRANI ADUI KULIKO MWONGO.

Kwa kawaida, adui ni mtu asiye mkorofi; hapendi kumdhuru mtu yeyote hadi amekosana naye. Lakini, hata hivyo kabla adui hajachukua hatua ya kumdhuru mtu, hutoa ovyo au tahadhari. Iwapo wewe hutaafikiana naye na kuendelea kuwa kichwa maji, basi naye hutekeleza kweli nia yake kwa vitendo vibaya. Anaweza akakudhuru.

Lakini mtu mwongo hatulii. Yeye daima hutaka kuzua mambo mengi mabaya na ya uwongo ili kuchonganisha watu. Kwa mfano: Hapo zamani, palikuwapo na bwana mmoja akaoa binti mfalme. Watu hawa wawili, wakapendana sana. Hata bwana akamkataza binti mfalme kutembea ovyo kwa jirani, ili asijifunze mabaya.

Lakini kwa vile watu waongo hawatulii; kukatokea siku moja bi Kizee mmoja mwenye kilimilimi akamwambia: “Vipi shoga, mbona hatukuoni ukitembelea hata jirani?” Naye binti mfalme akajibu, “Mume wangu ananifungia ndani. Hataki nitoke nje, eti nitapotoshwa na watu.”

Bi Kizee huyo mwenye kilimilimi akamwambia binti mfalme: “Unasikia shoga, nitakuambia siri: “Mumeo hukufungia ndani ili usipate kujua visa vyake vya mitaani. Ana hawara wengi ajabu. Hataki uwajue hao rafiki zake wa kike. Zaidi ya hayo, nakutahadharisha shoga yangu: Uwe macho! Usipotafuta dawa ya mapenzi au hirizi, mume wako atakufukuza.” Naye binti mfalme akauliza: “Nitatoa wapi dawa ya mapenzi?”

Bi Kizee akajibu: “Mimi najua dawa hiyo ya mapenzi. Nitakufanyia. Jambo unalotakiwa kufanya ni kunitafutia kiungo maalum cha kuchochea hiyo dawa ifanye kazi vizuri “shingila”. Binti mfalme akauliza: “Unataka kiungo gani cha dawa?”

Bi Kizee kajibu: “Usiku, wakati ukimwona mumeo amelala, mnyoe nyele kidogo za utosini. Niletee hizo nywele, na mimi nitakutengenezea dawa.” Jioni kabla ya kulala, binti mfalme akaficha wembe mkali chini ya nguo za kujifunika. Tayari amejiandaa kumnyoa mumewe usiku.

Bi Kizee huyo mwenye kilimilimi, akaanza kumtafuta mume wa binti mfalme hadi akampata. Akamwambia: “Mwanangu; mbona mnagombana na mkeo? Vipi, tumesikia hivi majuzi kwamba mkeo anatafuta kisu eti ataka kukuua?” Naye kijana mume na yule binti mfalme akajibu, “Kweli!” Bi Kizee akasema: “Ndiyo, mambo mabaya sana kati yako na mkeo. Tahadhari, leo hii usiku yatakupata  makubwa. Kaa Chonjo!”

Yule mume akaamini yote aliyoambiwa. Hata ilipofika saa ya kulala, mwanaume akapanda kitandani mapema kajifunika nguo, kajisingizia kukoroma kama kwamba yu usingizini mzito. Pindi binti mfalme alipojaribu kumwamsha mumewe, bwana akajisingizia kuzidiwa usingizi.

Hapo binti mfalme akajua kwamba, mumewe kashikwa na usingizi mzito. Ndipo binti mfalme akachukua wembe kwa siri kutaka kumnyoa mumewe nywele za utosini. Hapo yule bwana ambaye alikuwa amejisingizia kulala usingizi, akaamka ghafla akijua kwamba sasa mambo yalikuwa tayari, ataka kuchinjwa na mkewe auawe.

Papo hapo bwana naye, akachomoa kisu chake kikali; akijikinga. Akamchoma mkewe kifuani! Binti mfalme akalia: “Vipi mpenzi wangu unaniua?” Bwana akajibu: “Mbona wewe ulitaka kuniua?”

Haujapita muda, binti mfalme akakata roho, akafa. Mfalme alipopata habari za kifo cha binti yake, alitoa amri jamii yote ya mtoto wa mkwewe wauawe. Bi Kizee mwongo akawa ameua jamii nzima. Ingawa kulikuwepo na maadui wengi kijijini, hapakutokea kuwepo na balaa kama hii. Balaa hii ilisababushwa na uwongo, siyo uadui. Rejea Kugundua mbegu za Injili, ukurasa 55.

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.

“Shetani ni mwongo na tena ni kawaida yake kusema uwongo. Alianza zamani kazi yake ya kubomoa uhusiano kati ya Mungu na watu kwa njia ya uwongo. Kwa njia hiyo hiyo tu aliweza kuwadanganya wazazi wetu wa kwanza Adamu na Eva, kwamba wangefanya kama alivyosema wangekuwa kama Mungu. Matokeo ya jambo hilo yalikuwa utengano kati ya Mungu na Binadamu.

Kwa kufa na kufufuka kwa Bwana wetu Yesu Kristo, Mungu Baba alitupatanisha naye tena. Kazi yake Shetani na lengo lake tu ni kuleta mafarakano.

Hadi leo anafanya kazi hii ya kutupoteza kwa njia ya uwongo. Kwa hiyo tusipoteze amani katika familia zetu kwa kusema uwongo, au kukubali maneno tunayoambiwa bila kuchunguza kama ni kweli ama sivyo.” Rejea Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5. “Kwa maana Mungu anajua ya kuwa wakati mtakapoyala macho yenu yatafumbuliwa, nanyi mtakuwa kama Mungu, mkijua mema na mabaya.”

Yohane 8:44. “Ninyi ni watoto wa baba yenu Ibilisi, nanyi mnataka kutimiza matakwa ya baba yenu. Yeye alikuwa mwuaji tangu mwanzo, wala hakushikana na kweli maana hamna kweli ndani yake. Asemapo uongo husema yaliyo yake mwenyewe kwa maana yeye ni mwongo na baba wa huo uongo.”

Yakobo 3:5-6. “Vivyo hivyo ulimi ni kiungo kidogo sana katika mwili, lakini hujivuna majivuno makuu. Fikirini jinsi moto mdogo unavyoweza kuteketeza msitu mkubwa! Ulimi pia ni moto, ndio ulimwengu wa uovu katika ya viungo vya mwili wetu. Ulimi huutia mwili wote wa mtu unajisi na kuuwasha moto mfumo mzima wa maisha yake, nao wenyewe huchomwa moto wa jehanam.”

Yakobo 1:26. “Kama mtu akidhani ya kuwa anayo dini lakini hauzuii ulimi wake kwa hatamu, bali hujidanganya moyoni mwake, dini yake mtu huyo haifai kitu.”

ENGLISH: IT IS BETTER TO BE CLOSER TO AN ENEMY THAN A LIAR.

Normally an enemy is not a violent person. In case of any disagreement, he/she will not directly harm his/her enemy without any warning in advance. If the warning is being given and no one responds to it, that person can decide to harm the one who has caused that disagreement. It is quiet different from a liar. A liar will always keep on inventing his/her lies to antagonize people. For example, once upon time, there was a man who married a princess. This couple was always full of love and care. This strong love and care made the husband restrict his wife from leaving the house to visit their neighbours; the princess was to be indoor all the time while the man could go out with no restricitions. But since liars are not silent; One day, a certain old woman bumped into the princess and told her, “Oh, gosh, why don’t we see you visiting your neighbours?”

The princess answered, “My husband locks me inside. He doesn’t want me to leave the house for fear of being misled by people. ” The old woman said, “listern to me my darling, I’ll tell you the secret behind this restriction:“ Your husband locks you in in order to deny you information about his mistresses. He has so many wonderful mistresses. He doesn’t want you to know his girlfriends. I also warn you my darling: Be careful! If you do not look for love portion or charms, your husband will drive you away. ” Then the princess asked: “Where shall I get this love portin or charm?” The old woman replied: “I know where to get it. I will do it for you.

All you have to do is find a specific ingredient that will help to stimulate the charm and work on him properly. The princess asked: “Which ingredient do you want for medicine?” The old woman replied: “At night, when you see your husband asleep, shave off little hair from his head. Bring that hair to me, and I’ll make you some medicine.” The evening before going to bed, the princess hid a sharp razor under the beding . She was ready to shave her husband at night.

The same day, this old woman looked for the princess’ husband and had the following to tell him: “My son, why do you quarrel with your wife? I have heard that your wife is looking for a knife to kill you at night.” The man replied: true! Then the old woman said: “Yes, these are very bad things between you and your wife. Tonight, I caution you, stay tuned. Your wife is likely to harm you.”

The man believed everything he was told. At bedtime, the man went to bed very early before his wife. He was in his clothes; without undressing them and he pretended to be in deep sleep when his wife came around. When the king’s daughter tried to wake him up, the man pretended to be drowsy.

Then the princess knew that her husband was in a deep sleep. Then she carefully took a razor to shave her husband’s hair. At that moment the man, who pretended to be asleep, woke up suddenly, knowing that things were now ready, that he would be killed by his wife. He pulled his knife, as a means to defend himself, and stabbed the princess on her chest to death. The princess shouted, before death:”How is it that my dear one is killing me?” The man replied: “Why did you want to kill me?”

When the king (the father of the princess) learned of his daughter’s death, he ordered execution of his son-in-law’s entire family. The lies of the old woman have killed the whole community where the princess’ husband comes from. Although there were many enemies in the village, there was no such a plague. This malady was caused by lies, not hostility (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 55). 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.

Satan is a liar and it is common for him to lie. He began his work of destroying the relationship between God and men in a false way. In the same way he was able to deceive our first parents Adam and Eve, that if they do as he told them they would be like God. The result was man’s separation from God..

Through the death and resurrection of our Lord Jesus Christ, God the Father reconciled us to Him again. His mission and purpose is not to cause division.

Today, Satan does this work of perverting us from being closer to God. So we should not lose our families’ peace by lying, or accepting the words we are told without confirming whether they are true or not (See ‘Discovering Gospel Seeds,’ page 56).

Genesis 3: 5. John 8:44. James 3: 5-6. James 1:26.

“Ulusumo lunulu lugatumikaga kuli munhu uyo omanila gwita ya bhubhi. Nose agasanganijiyagwa ahikanza alijita ijito jinijo bho gwifumbukijiwa. Dugemele: guti munhu nhebhe uyo omanila gushiya na nkima o ng’wiye bho mbisira, nose agasanganijiyagwa na gutulwa haho bhulili bho ng’wiye.

Umunhu ng’wunuyu ali guti ngoso iyo yamanila gung’wa minzi mu nnengelo ya minzi bho mbisira, aliyo nose igasanganijiyagwa na gutulilwa haho nnengelo ya minzi.”  Hunagwene abhanhu abhagayombaga giki, ‘watulila ngoso ha luno.’ Lolaka Kugundua Mbegu za Injili, bhukurasa 79.

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.

“Ingoso ili nhali ugung’wa aminzi umu nnengelo ya minzi aliyo igogohaga ugusanganijiwa na gutulwa. Giko nu munhu uyo agashiyaga ali nkali noyi ugwita ijito jakwe, aliyo agogohaga ugusanganijiwa na gutulwa na bhanhu.

Amiito gise gose na miganiko gise gose UMulungu agadebhile na agagabhonaga. Ahikanza ingoso iling’wa mingi, uMulungu agaibhonaga. Ahikanza ubhebhe ulita yabhubhi uMulungu agagubhonaga.

Ni bhuli duli na bhobha bho gubhonwa na bhanhu, aliyo dudogohaga ugubhonwa nu Mulungu? Ni bhuli duli bhakali ugubhinza amalagilo ga ng’wa Mulungu, aliyo dulogoha gulogwa na gucha? Ilihambo hambo ugucha kukila ugubhubhinza ubhulumani nu Mulungu.” Lolaga Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2.

Zaburi 139:11-12.

Luka 12:5.

1Wakorintho 4:5.

KISWAHILI: UMEMPIGIA PANYA KWENYE MTUNGI WA MAJI.

“Methali hii hutumika kwa mtu aliyezoea kutenda kitendo kibaya. Hatimaye wakati anapotenda kitendo kile hufumaniwa kwa ghafla. Kwa mfano: mtu fulani aliyezoea kuzini na mke wa mwenzake kwa siri, hatimaye hufumaniwa na kupigwa pale pale kwenye kitanda cha mwenzake.

Mtu huyu ni kama panya aliyezoea kunywa maji kwenye mtungi kwa siri, lakini hatimanye hubainika na kupigwa pale pale kwenye mtungi wa maji.” Ndiyo maana watu husema kwamba, ‘umempigia panya kwenye mtungi wa Maji.’ Rejea Kugundua Mbegu za Injili, ukurasa 79.

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.

“Panya ni mkali kunywa maji kwenye mtungi wa maji lakini huogopa kufumaniwa na kupigwa. Vile vile mtu mwenye kuzini ni mkali mno kutenda kitendo chake, lakini huogopa kufumaniwa na kupigwa na watu.

Matendo yetu yote na mawazo yetu yote Mungu anayahamu na huyaona. Ikiwa panya anakunywa maji, Mungu anaona. Ikiwa wewe unatenda vibaya, Mungu anaona.

Kwa nini tuna hofu ya kuonwa na watu, bali hatuogopi kuonwa na Mungu? Kwa nini tu wakali kuvunja amri za Mungu, lakini tunaogopa kurogwa na kufa. Afadhali kufa kuliko kuvunja uhusiano na Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2. “Ee BWANA, umenichunguza na kunijua. Unajua ninapoketi na ninapoinuka, unatambua mawazo yangu tokea mbali.”

Zaburi 139:11-12. “Kama nikisema, “Hakika giza litanificha na nuru inayonizunguka iwe usiku,’’ hata giza halitakuwa giza kwako, usiku utang’aa kama mchana, kwa kuwa giza ni kama nuru kwako.’’”

Luka 12:5. “Lakini nitawaambia nani wa kumwogopa: ‘‘Mwogopeni yule ambaye baada ya kuua mwili, ana mamlaka ya kuwatupa motoni. Naam, nawaambia mwogopeni huyo!”

1Wakorintho 4:5. “Kwa hiyo msihukumu jambo lo lote kabla ya wakati wake, ngojeni mpaka Bwana atakapokuja. Yeye atayaleta nuruni mambo yale yaliyofichwa gizani na kuweka wazi nia za mioyo ya wanadamu. Wakati huo kila mmoja atapokea sifa anayostahili kutoka kwa Mungu.”

ENGLISH: YOU HAVE BEATEN A RAT AT THE WATER POT.

This saying comes from a person who used to do wrong things. One day, while doing those evil things secretly, he was caught red-handed. These evils can be having sex with someone’s wife. This person caught red-handed while, for example, having sex with someone’s wife, is likened to a rat that drinks water from the pot and is afraid of being caught. This is why people came with the saying that ‘You have beaten a rat at the water pot’ (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 79). 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 rat is always bold when it drinks water from the pot but it also fears from being caught by the owner of the pot and water. Similarly, the person who commits adultery can appear to be very audacious when doing it, but he also fears from being caught in sexual relationship with someone’s wife.

All our actions and all our thoughts God knows and sees. If a rat is drinking water, God sees. If you do wrong things, God sees.

Why are we afraid of being seen by men, but not afraid of being seen by God? Why are people so bold to break God’s commandments, yet they fear being beaten to death? It would be better to die than to break up with God (See ‘Discovering Gospel Seeds,’ page 80).

Psalm 139: 1-2. Psalm 139: 11-12. Luke 12: 5. 1 Corinthians 4: 5.