zakaria Kashinje

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.

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.

“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.

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.

“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.

710. NYAMA YAWIZA KUKILA NYAMA YOSE ILI KINEHE? NA NYAMA YABHUBHI KUKILA NYAMA YOSE ILI KINEHE?

“Bhugigela wihalaliki bho bhanhu bhabhili higulya ya libhujo ili: Inyama ya wiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe? Abhanhu abhabhili bhenabho bhagigasha, bhuhoya na gukengela aliyo adadulile nulu umo ugupandika ilishosho ilya gunfuja ung’wiye. Uumo o bhanhu abhabhili bhenabho witanagwa Ivigiri. Aho bhamala uwihalaliki bhunubho, uIvigiri agaja gujichobhela milimo. Ugajiliwa nimo go bhuzugi na munhu umo nkumuku uyo olinsabhi gete gete.

Lushigu lumo unsabhi ng’wunuyo agenhelwa mhola giki abhabyaji bhakwe bhalihaya gwiza aha kaya yakwe bhangishe. Agang’witana UIvirigi bhiinhe miganiko umo bhalabhasumbilile abhabyaji bhenabho. Bhagiyangula giki ulushugu ulo gubhabokela abhabyaji, abhanwani bha nsabhi ng’wunuyo nibhabhilingwa kugiki ulushigu lunulo lubhize lushigu lo gwizukwa na bhanhu bhingi umo ilidulikanila. Lulu, ulushugu ulo gushiga abhabyaji na bhanwani lugashika.

Unsabhi ung’witana untumami okwe uIvigiri ung’wila, “Jaga kuligulilu. Nalihaya ugule inyama iyawiza kulebha jose, iki ilelo abhabyaji na bhanwani bhane bhagulya henaha. Ilelo luli lushigu lo gwizukwa.”

UIvigiri uwizuka ubhihalaliki ubho bhugigela aho bhali nu nwani okwe ubho bhuli: “Inyama yawiza kukila nyama yose ili kinehe? Na Nyama yabhubhi kukila nyama yose ili kinehe?”

Agaja muligulilu alibhuja niogula nyama ki, luguku, jigubha, mhigo, matima nulu mbazu? Wiyangula gugula lulimi. Uluchala kaya nagwandya guluzuga. Unsabhi unsanga na gung’wila ashoke hangi ukuligulilu agagule nyama iyabhubhi kukila jose ayizuge lwande niyo ili yawiza kukila jose.

UIvigiri agaja hangi ukwigulilu wiyangula gugula lulimi hangi. Ushoka wangu na guluzuga ululimi ulo kabhili ahalwande lungi nulo gwandya. Imhindi abhabyaji na bhanwani bha nsabhi bhaganguha ugushika, bhubhakaribhusha chiza.

Unsabhi unhadika uIvigiri ayenhe gwandya inyama iyawiza kukila yose. Aho lyabhita ikanza bhandya gulya. Aho bhalilya unsabhi agankumilija uIvigiri giki oli nzugi mmani uyo agadula guzuga jiliwa jawiza.

Ahanuma ya yiniyo, unsabhi unhadika uIvigiri wenhe inyama iyo yiliyabhubhi kukila yose. UIvigiri agalwenha ululimi ulo kabhili, ulu tuula aha meza na guja kuliko haho na haho.

Unsabhi ahoyilingula inyama yiniyo bho witegeleja agabhulucha giki idabhizile heke nulu hadoo niyo yali ya gwandya. Aganondeja uIvigiri ukuliko na gung’wila Ivigiri bho bhukali, “Ivigiri, nayombaga wenhe nyama yabhubhi kukila nyama yose. Udigwaga?” Ivigiri agashosha, “Ng’hana iyo niyenhaga ihaha hiyene inyama iyabhubhi kukila yose.”

Unsabhi wingililwa bhupelanu bhukali na bho nduhu ugudilila abhageni agandukila uIvigiri aliyomba, “Nhala ntale ebhe! Udadulile ugumana ginhu. Nalinagutumaga ugenhe nyama ja mbika ibhili: imo yabhiza kukila yose na yingi yabhubhi kukila yose. Ukubhuhala bhoko wenhaga mbika imo duhu ya nyama. Onipondaga soni habhutongi ya bhabyaji bhane na bhanwani bhane. Kwingila haha yiniyi nagulechaga unimo. Ingaga! Jaga lyako.”

UIvigiri agahaya gwitetea hadoo. Agabhawila abhabyaji na bhanwani bha nsabhi giki “guli go nhana gete igiki inyama iyawiza kukila yose luli lulimi: iki ulu ubhiza na lulimi lowiza udulile gubhiza na bhabyaji abho bhagutogilwe, na bhanwani bhingi, majikolo mingi aga solobho nu bhebhe ng’winikili ugubhiza munhu ogukumilijiwa. Ichene, ulutumile chiza duhu, ululimi loko ufunye ilaka lyawiza.

Ukulwande ulungi,” agendelea uIvigiri guyomba, “Ululimi ludulile gubhiza nyama yabhubhi kukila yose umusi; kunguno ulu uli ni laka lyabhubhi ugalutumilaga ululimi loko gudukila bhanhu, guyomba bhulomo lomo, gulisanya bhanhu na gusiga, lulu ugulwita ululimi loko guti wandijo bho gwiduma na bhabyaji bhako, bhanwani bhako mpaga ugubhiza munhu o sagala gete.”

Abhageni bhagabhona inguno ya ndimi ijibhili jinijo ijoagajibheja uIvigiri na aho bhiganika noyi bhagazunya giki olinikujo.” Lolaga Kugundua Mbegu za Injili, bhukurasa 50-51.

“Gutumo dasomelaga umu lugano lyise, ululimi luli ginhu ijo jidulile gutumilwa ku nzila ibhili: Ku nzila yawiza na ku nzila yabhubhi. Ululimi lunulo ulo lugankujaga mulungu gunkumilija na gunamya ludulile gugaluka na gutumilwa bho gundukila na gundalaha. Ululimi lunulo ulo lugabhejaga widebhi wiza na bhanhu ludulile hangi gutumilwa bho gubhubomola uwidebhi bhunubho.

Dunombe Mulungu B’ab’a nema ya giki bhuli mhayo uyo duliguyomba duguyombe ku likujo lya lina lyakwe, nulu bho gubheja widebhi wiza na bhanhu.

Umukaya jise bhuli hoyi wasa bho heke bhuli ikanza ubho gunkuja Mulungu na gubheja bhumo bho gulutumila ululimi chiza.” Lolaga Kugundua Mbegu za Injili, ukurasa 52.

Zaburi 35:28.

Luka 1:64.

Waefeso 4:29.

1Petro 3:10.

KISWAHILI: IPI NYAMA NZURI KUPITA ZOTE NA IPI NYAMA MBAYA KUPITA ZOTE?

“Ulizuka ubishi kati ya watu wawili kuhusu swali hili: ni ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote? Watu hao wawili walikaa, wakajadili na kuchunguza lakini hata mmoja hakuweza kupata jibu lililomridhisha mwenzake. Mmoja wa watu hawa wawili aliitwa Ivigiri. Baada ya ubishi ule, Ivigiri akaenda kujitafutia kazi. Akaajiriwa kazi ya upishi na mtu mmoja maarufu ambaye alikuwa tajiri kweli kweli.

Siku moja yule tajiri akaletewa habari kwamba wazazi wake walitaka kuja nyumbani kwake wamsalimu. Akamwita Ivigiri washauriane jinsi ya kuwakaribisha wale wazazi. Walionelea kuwa siku ya kuwapokea wazazi, marafiki wa yule tajiri wangealikwa ili siku hiyo ipate kuwa siku ya kukumbukwa na watu wengi itakavyowezekana. Basi, siku ya kufika wazazi na marafiki ikawadia.

Tajiri akamwita mtumishi wake Ivigiri akamwambia, “Nenda sokoni. Nataka ununue nyama nzuri na safi kushinda zote, maana leo wazazi na rafiki zangu watakula hapa. Leo ni siku ya kukumbukwa.”

Ivigiri akakumbuka ubishi aliowahi kuwa nao baina yake mwenyewe na rafiki zake, nao ni: “Ipi nyama nzuri kupita zote na ipi nyama mbaya kupita zote?” Akaelekea sokoni akijiuliza angenunua nyama ya namna gani, nundu, kidari, figo, maini au mbavu? Akakata shauri kununua ulimi. Akaupeleka nyumbani na kuanza kuupika. Tajiri akamwendea na kumwambia arudi tena sokoni anunua nyama mbaya kushinda zote aipike mbali na ile nyama nzuri kupita zote.

Ivigiri akaelekea tena sokoni akakata shauri kununua tena ulimi. Akarudi mapema na kuupika ulimi wa pili kando ya ule wa kwanza. Jioni wazazi na warafiki wa tajiri wakawasili, wakakaribishwa vizuri.

Tajiri akamwamuru Ivigiri alete kwanza nyama nzuri kushinda zote. Baada ya muda wakaanza kula. Walipokuwa wakila tajiri akamsifu Ivigiri kwamba alikuwa mpishi hodari aliyeweza kupika chakula safi. Baadaye tajiri akamwamuru Ivigiri alete ile nyama mbaya kushinda zote. Ivigiri kauleta tena ulimi wa pili, kauweka mezani na kuelekea jikoni mara moja.

Tajiri alipokagua nyama ile kwa makini aligundua kuwa haikuwa tofauti hata kidogo na ile ya kwanza. Akamfuata Ivigiri jikoni na kumwambia Ivigiri kwa hasira, “Ivigiri, nimesema lete nyama mbaya kushinda zote. Husikii?” Ivigiri akajibu, “Hakika niliyoleta sasa hii ndiyo nyama mbaya kushinda zote.”

Tajiri akaingiwa na hasira kali na bila kujali wageni alimtukana Ivigiri akisema, “Mjinga mkubwa we! Huwezi kuelewa kitu. Nilikuagiza ulete nyama za aina mbili: moja nzuri kupita zote na nyingine mbaya kushinda zote. Kwa upumbavu wako umeleta aina moja tu ya nyama. Umeniaibisha mbele ya wazazi wangu na marafiki wangu. Toka sasa hivi nimekuachisha kazi. Ondoka! Nenda zako.”

Ivigiri akataka kujitetea kidogo. Akawaambia wazazi na marafiki wa tajiri kuwa “ni kweli kabisa kwamba nyama nzuri kuliko zote ni ulimi: maana ukiwa na ulimi mzuri unaweza kuwa na wazazi wanaokupenda, marafiki wengi, vitu vingi vya thamani na wewe mwenyewe utakuwa mtu anayesifiwa. Mradi tu uutumie ulimi wako utoe kauli nzuri.

Kwa upande mwingine,” akaendelea Ivigiri kusema, “Ulimi unaweza kuwa nyama mbaya kushinda zote duniani; kwa sababu kama ukiwa na kauli mbaya ukautumia ulimi wako kutukana watu, kusema uongo, kuchonganisha watu na kusengenya, basi utaufanya ulimi wako kama chanzo cha kukosana na wazazi wako, rafiki zako hata ukawa mtu ovyo kabisa.”

Wageni waliona maana ya ndimi zile mbili alizotayarisha Ivigiri na baada ya kufikiri sana wakakubali kuwa alikuwa na hekima.” Rejea Kugundua Mbegu za Injili, ukurasa 50-51.

“Kama tulivyosoma katika hadithi yetu, ulimi ni kitu ambacho kinaweza kutumika kwa njia mbili: Kwa njia nzuri na kwa njia mbaya. Ulimi ule ule unaomtukuza Mungu kumsifu na kumwabudu unaweza kugeuka na kutumika kwa kumtukana au kumdharau. Ulimi ule ule unaojenga uhusiano mwema na watu unaweza tena kutumika kwa kubomoa uhusiano huo.

Tumwombe Mungu Baba neema ya kwamba kila neno tusemalo lisemwe kwa utukufu wa jina lake, au kwa kujenga uhusiano mwema na watu.

Katika familia zetu kuna nafasi maalum kila wakati kumtukuza Mungu na kujenga umoja kwa kutumia ulimi vizuri.” Rejea Kugundua Mbegu za Injili, ukurasa 52.

Zaburi 35:28. “Ulimi wangu utanena haki yako na sifa zako mchana kutwa.”

Luka 1:64. “Papo hapo kinywa chake kikafunguliwa na ulimi wake ukaachiwa, akawa anaongea akimsifu Mungu.”

Waefeso 4:29. “Maneno mabaya yasitoke vinywani mwenu, bali yale yafaayo kwa ajili ya kuwajenga wengine kulingana na mahitaji yao, ili yawafae wale wasikiao.”

1Petro 3:10. “Kwa maana, “Ye yote apendaye uzima na kuona siku njema, basi auzuie ulimi wake usinene mabaya na midomo yake isiseme hila.”

tongues1

tongues grilled-meat

tongues

tongues3

ENGLISH: WHICH IS THE BEST MEAT AND WORST MEAT?

Once upon a time, there was a debate between two boys on which is the best meat and which one is the worst meat. They debated for quiet a long time without having an answer for that. One of these two debators was known by the name of Ivigiri. After their debate, Ivigiri left to look for job. Fortunate enough, he came to be employed by one of the rich person who employed Ivigiri as a cook.

One day the rich man told Ivigiri that his parents (the rich man’s parents) and friends will visit him and this rich person would like to make this day a remarkable day in his life. Therefore, he needs to have enough and delicious food to feed his parents and friends.

On the day the visitors came, Ivigiri was told by his boss to go buy the best meat for the guests. As Ivigiri was going to the marketplace to buy this meat, he kept on pondering himself, what is the best meat? He began recalling their earlier debate with his friend. Should he buy hump meat, brisket,kidney or rib? He finally decided to buy the cow’s tongue. He cooked the tongue. When his boss saw it, he appreciated but told him (Ivigiri) to go back to the marketplace and buy the worst meat and cook it separately. Ivigiri went to the market again and bought another piece of cow’s tongue and cooked as instructed by his boss.

When the guests and Ivigiri’s boss had tasted the food, they appreciated Ivigiri’s art of cooking because it tasted so good. Later on the boss ordered Ivigiri to bring the worst food. Ivigiri brought the food and left for kitchen. The boss examined the meat considered to be the worst and he realized that it was the same as the first one.

He became so furious to the extent of shouting to Ivigiri: “Ivigiri, I said bring the worst meat. Don’t you hear? ” Ivigiri replied, “surely what I brought now is the worst meat of all.”

The rich man became very angry and he insulted Ivigiri saying, “Great fool! You can’t understand anything. I ordered you to bring two kinds of meat: the best and the worst meat. To your stupidity you have brought only one type of meat. You have humiliated me in front of my parents and friends. From now on be out of my house. “Get out!”

Ivigiri wanted to defend himself. He told his boss and the guests that “it is absolutely true that the best meat is the tongue: for if you have a good tongue you can have parents who love you, many friends, many valuable things and you will be the one to be praised. What matters is making use of the tongue in showing kindeness to others.

Continued Ivigiri, “the tongue can be the worst meat in the world; because if you have a bad language and you use your tongue to curse people, to lie, to confuse and gossip, then you will make your tongue a source of confrontation with your parents, your friends to the point that you become a total nuisance. ”

The guests realized the meaning of the two languages manifested in the tongue. After a thorough thinking, theses guests acknowledged that Ivigiri was wise (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ pages 50-51). 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.

As we have read in our story, the tongue is something that can be used in two ways: for good and for bad. The same language that glorifies God and worships Him can be turned around and and be used to insult or discredit Him. The same language that builds a good relationship with people can also be used to break down that relationship.

May we ask God the Father for grace that every word we say be spoken in the glory of His name, or in building good relationship with the people.

In our families there is always a special opportunity to glorify God and build unity by using the tongue well (See ‘Discovering Gospel Seeds,’ page 52).

Psalm 35:28. Luke 1:64. Ephesians 4:29. 1 Peter 3:10.