“Idi ginhu ja gukamaja ugumona munhu nhebhe alifunya sabho ja guntoja ng’wana okwe. Jili ginhu ja kawaida duhu. Aliyo jili ginhu ja gukumya gumona umunhu alinfunija sabho ng’wana ong’wa ungi ja gutolela. Ugwita yawiza nulu ugungunana munhu uyo adio ludugu loko, igabhizaga guti gumiliwe; giki ili jidimu gete na bhanhu abha bhalita giki bhali bhagehu duhu.

Ulusumo lunulo lulidulanga giki ili jilidimu ugwifunya kulya bhabhu abho bhadi bhandugu. “Mininga gali madito kukila minzi.”” Lolaga Kugundua Mbegu za Injili, bhukurasa 63.

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.

“Ulu nkristo aliifunya kulwa munhu uyo adio ndugu, ubhutogwa bho ng’wa Mulungu bhushikanile gete umugati yakwe nu ung’wunuyo hunkristo unshikanu.

 Ikaya jise ija jikristo jidizubhiza kaya ijo jigacholaga solobho jajo duhu. Aliyo jibhize kaya ijo jigifunyaga gubhambilija abhangi abho bhadi bhandugu umu shida ja bhuli mbika.

Ugwifunya kulwa bhanhu bhose, nono abho bhadibhadugu bhise ili jidimu nghana. Ili kuti gumiliwe. Ugwikala jikristo guli nimo, na idi ligusha.

Umu kaya nu muwikaji bho jikristo ugwifunya jili ginhu ja kawaida, guti mayu uyoalifunya kulwa bhana, bhabyaji abho bhalifunya bho gubhalipila ada ja shule abhana. Giko na bhakristo, kaya na Jumuiya ndoo jidakililwe gwifunya noyi.” Lolaga Kugundua mbegu ja Injili, ukurasa 64.

Mambo ya Walawi 19:34.

Isaya 58:10.

Mathayo 5:46.

Mathayo 10:8.

KISWAHILI: KUMWOZA MTOTO WA MWENZAKO NI KUMEZA JIWE.

“Si jambo la kushangaza kumwona mtu fulani akitoa mahari kumwoza mwanaye. Ni jambo la kawaida tu. Lakini ni jambo la kustaajabisha kumwona mtu anayemtolea mahari mtoto wa mwingine. Kufanya wema au ufadhili kwa mtu asiye wa ukoo wako, huwa kama kumeza jiwe; yaani ni vigumu kweli na watu wanaofanya hivi ni wachache tu.

Methali hii inatufundisha kwamba ni vigumu kujitoa kwa ajili ya watu wasio ndugu. “Damu ni nzito kuliko maji.”” Rejea Kugundua Mbegu za Injili, ukurasa 63.

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.

“Ikiwa mkristo anajitolea kwa ajili ya mtu asiye ndugu, upendo wa Mungu umekalimika kweli ndani yake na yeye ndiye mkristo kamili.

Familia zetu za kikristo zisiwe familia ambazo zinatafuta faida zao tu. Bali ziwe familia zinazojitolea kwa kuwasaidia wengine wasio ndugu katika shida mbalimbali.

Kujitolea kwa ajili ya watu wote, hasa wale wasio ndugu kwetu ni vigumu kweli. Ni kama kumeza jiwe. Kuishi kikristo ni kazi, na siyo mchezo.

Katika familia na maisha ya kikristo kujitoa ni kitu cha kawaida, k.m. mama anayejitoa kwa ajili ya watoto, wazazi ambao wanajitoa kwa kulipa ada za shule za watoto. Pia wakristo, familia na Jumuiya Ndogo Ndogo zinaitwa kujitoa zaidi.” Rejea Kugundua mbegu za Injili, ukurasa 64.

Mambo ya Walawi 19:34. “Mgeni anayeishi pamoja nawe ni lazima umtendee kama mmoja wa wazawa wa nchi yako. Mpende kama unavyojipenda mwenyewe, kwa maana ulikuwa mgeni katika nchi ya Misri. Mimi ndimi BWANA Mungu wako.”

Isaya 58:10. “nanyi kama mkimkunjulia mtu mwenye njaa nafsi zenu na kutosheleza mahitaji ya walioonewa, ndipo nuru yenu itakapong’aa gizani, nao usiku wenu utakuwa kama adhuhuri.”

Mathayo 5:46. “Kama mkiwapenda wale wanaowapenda tu, mtapata thawabu gani? Je, hata watoza ushuru hawafanyi hivyo?”

Mathayo 10:8. “Ponyeni wagonjwa, fufueni wafu, takaseni wenye ukoma, toeni pepo wachafu. Mmepata bure, toeni bure.”

 

ENGLISH: PAYING DOWRY FOR YOUR FELLOW’S SON IS LIKE SWALLOWING A STONE.

It is not strange to see someone paying dowry for his son, but it is not easy to see someone paying dowry for someone’s son. Sacrificing your wealth for someone else is hard. It is like swallowing a stone.

This proverb teaches us that it is difficult to make sacrifice for for people who are not your relative. “Blood is thicker than water” (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 63). 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.

If a Christian offers himself for a non-brother, then the love of God is firmly rooted in him and he is a complete Christian.

Our Christian families should not be families that are only seeking their own advantage. Rather, be families dedicated to helping others who are not brothers in various situations.

Volunteering for all people, especially those who are not our relatives, is really hard. It’s like swallowing a stone, but we need to abide by God’s commandments that we have to love and help each other in solving problems.

In Christian life, giving is a common practice, for example, helping widows, paying school fees, etc. Christians, families, and small christian communities are called upon to make a greater commitment on helping the needy people (See ‘Discovering Gospel Seeds,’ page 64).

Leviticus 19:34. Isaiah 58:10. Matthew 5:46. Matthew 10: 8.

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

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

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

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

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

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

Mathayo 19:16.

Marko 8:36.

Yohane 3:16.

Yohane 6:27.

Yohane 10:10.

KISWAHILI: BORA UHAI KULIKO MALI.

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

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

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

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

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

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

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

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

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

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

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

ENGLISH: LIFE IS BETTER THAN WEALTH.

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

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

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

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

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

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

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

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.””

 

 

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.

“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.

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 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.

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 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.”

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 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 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.