Tanzania

715. WATULILA NGOSO HA LUNO.

“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.”

rats nutria

rat water-rat

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.

714. YA NG’WA MACHIMANI IKAZUNYIWAGWA NUMA.

Aho kale olihoi nhingi o ndimu uyo oli nkumuku, witanagwa Machimani. Oli Buduhe umu nkoa go Shinyanga. Uweyi na bhalingi bhiye bhali bhamanila guja meatu umu nkoa go Simiyu mhangala ningi gujulinga ndimu ja mbika ningi.

UMachimani bhuli kwene uko ojaga gujulala oli azwalile jilatu, iki oli na mashaka, hamo bhagwiza bha masai, “Ulu nukungula ijilatu nagugaiwa ugogwita,” aliyo abhiye bhakungulaga ijilatu ahikanza ilya gulala guti gawaida.

Lushigu lumo agabhahugula abhiye, “bhabehi dubhize miso! Ilelo ibhujiku, dugwitujiwa na bhanishi bhise. Uluduligalala dudizukungula ijilatu umumagulu.” Abhiye kihamo bhaganemeja umhayo gokwe bhaling’wima Umachimani, “bhobha bhoko sebha bho bhule duhu, dulale na jilatu hangi? Ijilatu jako jiliduminya amagulu. Ubhehe uli nghala o mbika ki? Umanile kiyi Machimani?” Bhagandaraha noyi.

Aho wingila ubhujiku ubho ahati, bhahaimanila! Bhisanga bhitujiyagwa na bhanishi. Wigela wiyoja, bhandya gupela sagala. UMachimani uyo oliazwalile jilatu umumagulu gakwe agapela bho nduhu makoye, ubhaleka numa abhiye bhose, bhagapela bho nduhu jilatu, bhuching’wa shokolo na mifa. Bhuduma ugubhaleka abhanishi. Abhingi bhagading’wa bhusunduhala bhaliyomba, “bhuli bhuhubhi wise, ulu nidigwa ubhuhuguji bho ng’wa Machimani iyi yose nidadupandikile.” “Gashinaga! ‘Ya ng’wa Machimani ikazunyiyagwa numa.”” Lolaga Kugundua Mbegu za Injili, ukurasa 76-77.

“Umu jigano jiniji UMachimani oyombaga mihayo ya ng’hana gete aliyo abhiye bhadanzunilijije. Bhaganhalalika bhaliyomba, “Machimani bhebhe, umanile ki?”

Mpaga lelo UYesu Kristo aguyomgaga na yise. Atali agutangajaga Injili yakwe. Agayombaga mihayo ya ng’hana iyo igafumaga kuli Mulungu, mihayo iyo igenhaga bhupanga na bhupiji.

Aliyo ayise bhanhu dudadililaga. Dadumaga ugugwigwa umhayo gokwe ugogwikalana. Bhuli bhuhubhi wise. UYesu Kristo aho olihasi henaha okunywaga kunguno ya kuleka gunzunya go bhanhu (lolaga Marko 6:6, Luka 11:31-32).

Nulu ilelo UYesu Kristo atali agukumyaga kunguno ya gukija guzunya gwise. Imihayo ya ng’wa Machinani igazunyiyagwa numa. Aliyo idi mihayo ya ng’wa machimani duhu, aliyo yili mihayo ya ng’wa Yesu Kristo ng’winikili iyo igazunyiyagwa numa.” Lolaga Kugundua Mbegu za Injili, ukurasa 77.

Marko 6:5-6.

Luka 11:31-32.

Luka 24:25.

Waroma 10:16, 21.

KISWAHILI: MANENO YA MACHIMANI HUSADIKIKA BAADAYE.

Hapo kale alikuwapo mwindaji maarufu, akiitwa Machimani. Alikuwa anaishi Buduhe katika Mkoa wa Shinyanga. Yeye na wawindaji wenzake walikuwa wamezoea kwenda Meatu katika Mkoa wa Simiyu mara nyingi ili kuwinda wanyama mbalimbali.

Machimani kila alipokwenda kulala alikuwa anavaa viatu, maana alikwa na shaka, labda Masai atakuja, “Nikivua viatu nitakosa la kufanya,” lakini wenzake walikuwa wanavua viatu wakati wa kulala kama kawaida.

Siku moja akawaonya wenzake, “Jamani tuwe macho! Leo usiku, tutashambuliwa na adui zetu. Tuendapo kulala tusivue viatu miguuni.” Wenzake kwa jumla walipinga waliloambiwa na Machimani wakisema, “Woga wako Bwana ni bure tu, tulale na viatu tena? Viatu vyako vinatuumiza miguu. Wewe ni mjinga wa namna gani? Unajua nini Machimani?” Walimdharau sana.

Hata ilipofika usiku wa manane, ghafula! Wakajikuta wanashambuliwa na maadui. Kukatokea ghasia, wakaanza kukimbia ovyo. Machimani ambaye alikuwa na viatu miguuni mwake akakimbia bila shida, akawaacha nyuma wenzake wote, wakakimbia bila viatu, wakachomwa mbigili na miiba. Wakashindwa kuwaacha maadui. Wengi wakashikwa wakasikitika wakisema, “Ni kosa letu, tungesikia onyo la Machimani haya yote hayangelitupata.” “Kumbe! ‘Ya ng’wa Machimani ikazunyiwagwa numa,’ yaani, “maneno ya Machimani husadikika baadaye.”” Rejea Kugundua Mbegu za Injili, ukurasa 76-77.

“Katika hadithi hii Machimani alikuwa akisema maneno ya kweli lakini wenzake hawakusadiki. Wakambishia wakisema, “Machimani we, unajua nini?”

Hadi lelo Yesu Kristo anasema nasi. Bado anatangaza injili yake. Husema maneno ya kweli yanayotoka kwa Mungu, maneno yanayoleta uzima na wokovu. Lakini sisi watu hatujali. Tumeshindwa kulikia neno lake la kuliishi. Ni kosa letu: Yesu Kristo alipokuwa hapa duniani alikuwa akishangaa kwa sababu ya kutokuamini kwa watu (tazama Marko 6:6, Luka 11:31-32).

Hata leo Yesu Kristo bado anashangaa kwa sababu ya kutokuamini kwetu. Maneno ya Machimani husadikika baadaye. Lakini siyo maneno ya Machimani tu, bali ni maneno yake Yesu Kristo mwenyewe husadikika baadaye.” Rejea Kugundua Mbegu za Injili, ukurasa 77.

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.”

Luka 11:31-32. “Siku ya hukumu, Malkia wa Kusini atainuka pamoja na watu wa kizazi hiki akiwahukumu kwa sababu yeye alisafiri kutoka mbali kuja kusikiliza hekima ya Solomoni. Lakini sasa, Yeye aliye mkuu kuliko Solomoni yuko hapa. Siku ile ya hukumu, watu wa Ninawi watasimama pamoja na kizazi hiki na kukihukumu kwa sababu wao walitubu walipomsikia Yona akihubiri. Lakini sasa, Yeye aliye mkuu kuliko Yona yuko hapa.”

Luka 24:25. “Yesu akawaambia, “Ninyi ni wajinga kiasi gani, nanyi ni wazito mioyoni mwenu kuamini mambo yote yaliyonenwa na manabii!”

Waroma 10:16, 21. “Lakini si wote waliotii Habari Njema. Kwa maana Isaya asema, ‘‘Bwana, ni nani aliyeamini ujumbe wetu?’’ Lakini kuhusu Israeli anasema, “Mchana kutwa nimewanyoshea watu wakaidi na wasiotii mikono Yangu.’’

hunters hadzabe

hunters bushman

ENGLISH: THE WORDS OF MACHIMANI CAME TO BE UNDERSTOOD LATER.

Once upon a time, there was a famous hunter known by the name of Machimani. This hunter lived in Buduhe village, Shinyanga region. Machimani and his fellow hunters used to go to Meatu, in Simiyu region, for hunting different animals. Every time he goes to sleep, Machimani could sleep with his shoes on, but his fellows could took off their shoes as usual. Machiman could not take off his shoes because the Maasai men, considered their enemies, may come and attack them at night.

One day Machimani warned his fellows saying: “Be careful! Tonight, we will be attacked by our enemies. When we go to bed with shoes it will be easy to run when attacked.” His colleagues rejected his proposition saying: to sleep with shoes again? By the way, your shoes hurt our feet at night. How stupid are you? What do you know about fighting? ” They despised him greatly. All over a sudden, at night the Maasai warriers attacked them and Machimani made his way and escaped.

Other hunters could not run well because they had no shoes thus suffered from thorn piercing in their feet. They were finally captured by the Maasai warriors. To remember what Machimani said to them, they said: “It is our fault, we would have heard all these warnings from Machimani.” The words of Machimani are remembered later but it is too late (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 76-77).

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.

In this story Machimani was saying the words of truth but his colleagues did not believe it. They said, “Well, what do you know?”

Today, Jesus Christ speaks to us. He is still proclaiming His gospel. He speaks the words of truth that come from God, words that bring life and salvation. But we people don’t care. We have failed to hear His living word. It is our fault: When Jesus Christ was here on earth He was perplexed by the loss of belief of the people (See Mark 6: 6; Luke 11: 31-32).

Even today Jesus Christ is still astonished because of our loss of belief. The words of Machimani prove to be true later when we fall into a trap. It is not just the words of Machimani, but the words of Jesus Christ Himself that will be confirmed later when is too late for us to change our ways (See ‘Discovering Gospel Seeds,’ page 77).

Mark 6: 5-6. Luke 11: 31-32. Luke 24:25. Romans 10:16, 21.

713. MBULU YA SHINITALE.

“Imbulu yili jisumva ijo jilinajimile jimanyikile. Ulu yupandika ikoye igapelelaga hiwe wangu bho nduhu ugushoka inuma. Igahayiyagwa giki, ili jidamu noyi ugwiyinja imbulu uludamila hitale. Nulu ugituta bho nguvu nulu ugidima unkila goyo mpaga gugutinika, ilemile duhu ugwinga.

Ulusumo lunulu lugatumikaga nono ku bhanhu abho bhali na jimile jilebhe umuwikaji, guti mkima uyo alilema gulekana nu ngoshi okwe, nulu agapandika makoye ga mbika ki.” Lolaga Kugundua Mbegu za Injili, ukurasa 74.

“Uwikaji wise ubho jikristo bhudulile gulenganijiwa na lusumo lunulu. Imbulu uluyapandika ikoye igapelelaga hitale bho wangulija. Nulu igadutwa nulu gutinwa nkila, idadulile ugulilekela ilitale linilo. Igendeleyaga kulidimila duhu bho nguzu.

Nulu ayise bhakristo ulu dupandikwa na maluho nulu gugeng’wa go mbiga ki, dumpelele Yesu. Dudizuzunya ugulekanyiwa nang’hwe, uyo alijiganga jise na bhupelelo wise.

Ulusumo lunulu giko lulibhalola na bhanhu abha witoji bho Jiafrika ubho kale ubho bholi bhudamu ugubhinzika. Lolaga Kugundua Mbegu za Injili, ukurasa 75.

Marko 10:8-9.

Yohane 15:9-10.

Waefeso 5:31-32.

Wafilipi 3:7-8.

KISWAHILI: KENGE AMENG’ATA JIWE.

“Kenge ni kiumbe mwenye msimamo halisi. Apipata hatari hukimbilia jiwe kwa haraka bila kurudi nyuma. Inasemekana kwamba, ni vigumu sana kumbandua kenge aking’ang’ania jiwe. Hata ikiwa unamvuta kwa nguvu au kumkamata mkia wake mpaka kukatika, anakataa tu kuondoka.

Methali hii hutumika hasa kwa watu wenye msimamo fulani maishani mwao k.m. bibi anayekataa kuachana na mume wake, hata akipatwa na shida ya namna gani.” Rejea Kugundua Mbegu ya Injili, ukurasa 74.

“Maisha yetu ya ukristo yanaweza kulinganishwa na methali hii. Kenge akipata hatari hukimbilia jiwe kwa haraka. Hata kama akivutwa au kukatwa mkia, hawezi kuliacha lile jiwe. Anaendelea tu kulishika kwa nguvu.

Hata sisi Wakristo tukipatwa na mateso au majaribio ya namna gani, tumkimbilie Yesu. Tusikubali kutenganishwa naye, ambaye ndiye mwamba wetu na kimbilio letu.

Methali hii vile vile inawahusu watu wa ndoa za Kiafrika za zamani zilizokuwa ngumu kuvunjika.” Rejea Kugundua Mbegu za Injili, ukurasa 75.

Marko 10:8-9. “Kwa hiyo hawatakuwa wawili tena bali mwili mmoja. Basi, alichokiunganisha Mungu, mwanadamu asikitenganishe.””

Yohane 15:9-10. “Kama vile Baba alivyonipenda Mimi, hivyo ndivyo Mimi nilivyowapenda ninyi. Basi kaeni katika pendo Langu. Mkizishika amri Zangu mtakaa katika pendo Langu, kama Mimi nilivyozishika amri za Baba Yangu na kukaa katika pendo Lake.”

Waefeso 5:31-32. ““Kwa sababu hii, mwanaume atamwacha baba yake na mama yake, naye ataambatana na mkewe na hawa wawili watakuwa mwili mmoja.” Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa.”

Wafilipi 3:7-8. “Lakini mambo yale yaliyokuwa faida kwangu, sasa nayahesabu kuwa hasara kwa ajili ya Kristo. Zaidi ya hayo, nayahesabu mambo yote kuwa hasara tupu nikiyalinganisha na faida kubwa ipitayo kiasi ya kumjua Kristo Yesu Bwana wangu, ambaye kwa ajili Yake nimepata hasara ya mambo yote, nikiyahesabu kuwa kama mavi ili nimpate Kristo.”

komodo-dragon1

komodo-dragon2

komodo-dragon3

ENGLISH: THE MONITOR LIZARD HAS STUCK ON A ROCK.

This proverb comes from a monitor lizard that, when it is in dangerous situation, it sticks on a rock. It is said that, when the monitor lizard sticks on a rock, it becomes very hard to remove it there. Even if one can try pulling its tail to the extent of breaking it, it won’t leave the rock.

This proverb can be compared to people who hold some positions in life. For example, this saying can be likened to a wife who refuses to divorce her husband and vice versa(Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 74). 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.

Our Christian life can be compared to this saying. Like the monitor lizard, whatever trials Christians face they should run to Jesus. Let us not accept separation from Him, who is our rock and our refuge.

This proverb also can be compared to African old marriages which were difficult to separate (See ‘Discovering Gospel Seeds,’ page 75).

Mark 10: 8-9. John 15: 9-10. Ephesians 5: 31-32. Philippians 3: 7-8.

712. KUNTOJA NG’WANA WA NG’WIYO KUMILIWE.

“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.

“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.

“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.”

stone1

lovely black marriage

bhitoji

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.

711. MASABHO MABHONWA BHUPANGA BHULAMBU.

“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.

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.

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.”

masai1

nsabhi masai

bhatalii bha bhuganda

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 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.