uMbhalo kwelakithi – izolo nanamuhla: Biblia Zuluensis 1996 …

19.02.2014
Bhala njengoba ukhuluma!

nguBheni wakwaKhumalo eBaQulusini
weViyo leziKhuthali oBanjiswaneni lokuHumusha
nokuBhala kabusha iBhaybheli ngesiZulu – Biblia Zuluensis


0. Isingeniso
1. Sihlushwe yini? (1832 – …)
2. Wasuka-ke umshikashika (1996 – …)
3. Ukuziphatha nokuziphathela
4. Yilowo nalowo unendima embhekile
5. Kuyahlakuliswana kuyacathuliswana
6. Kuqeqeshwana kusetshenzwa
7. Phansi phezulu – ekhaya, ezincwadini nasendleleni
8. Welela neno nomcebo lowo!
9. Ubuhle nobunmandi bombhalo
10. “zimnandi ngokuphindwa”

Umtapo wolwazi


Sekungowamashumi amabili (20) lo nyaka silokhu siphikelele isigungu sezikhuthali ezithile eNingizimu-Afrika1 ukufundisisa nokuhumusha nokubhala kabusha “iBhaybheli” silithatha ezilwimini zalo zendabuko – isiHebheru, isiAramu nesiGrikhi – silihumushela olwimini lwakubo, isiZulu, okuwulwimi olukhulunywa ngokuvame ukuzedlula zonke ezinye kwelaseMzansi-Afrika namuhla2. Umphumela walolu banjiswano kuzoba yincwadi entsha – iBhaybheli ngesiZulu -, ezothi ifundeka izwakala kahle kwabayifunda nabayifundelwa namuhla, ibe ishaya emhlolweni, iwubambisisile umkhondo walapho iqhamuka khona.

Kuhloswe ukuthi le nqolobane yezibonelo nezeluleko nolwazi etholakala kule ncwadikazi, kwayona equkethe izincwadi eziningi ezahlukene, yethulwe ngokucacileyo, kuthi nonobunzima ekuzifundeleni okubhaliwe, azizwele kanye aqonde ngalezi zingxoxo ngabathile nangezigigaba zasemandulo nasemazweni akude namasiko ehlukile kwawelakithi. Lo mtapo wolwazi kuzanywa ukuthi kufinyeleleke kalula kuwo – ulandwe, ulethwe kwelakithi3. Ingxenye yawo isisezandleni; isiyasetshenziswa4.

Sihlushwe yini? (1832 – …)

Izaba zokuqala zokulubhala phansi ulwimi lwesiZulu zazanywa eminyakeni ephambili – esondele kowenkulungwane namakhulu ayisishiyagalombili namashumi amathathu nambili (1832)5 – kwelekelelana abomdabu nabokufika, besebenzisa izinhlamvu zokubhala zolwimi lwesiLathini ezisetshenziswa kwelaseYurophu naseMelika nakwelakithi nanamuhla lokhu, bethatha amagama nemisho nezingxoxo ezithile emabhaybhelini esiNgisi okwakufikwe nawo kuvelwa phesheya, bewafaka esiZulwini ukuze kuxoxwe kushunyayelwe ngawo. Kwahamba kwahamba kuzanywa lapha nalaphaya ngezindlela ezehlukene, bagcina abathile sebecishe balihumusha lonke ibhaybheli, belihumushela kolwakithi – isicishe igamenxe inkathi yenkulungwane namakhulu ayisishiyagalolunye (+ 1845). Liqhamuka lapho-ke leli elisetshenziswa namuhla, “iBhayibheli elingcwele”, elashicilelwa ngowenkulungwane namakhulu ayisishiyagalolunye namashumi amahlanu nesishiyagalolunye (1959)6. Selulude-ke nokho uhlu lwemiqulu nezincwadi nezincwajana ezibhalwé ngesiZulu eminyakeni eyikhulu namashumi ayisishiyagalombili (180) eyedlule7

Noma-ke leli “elingcwele”8 lituseka kakhulu ngezinga elilubeka ngalo ulwimi lwakithi ezingxoxweni nasemizekelisweni yasemandulo nasemazweni akude anemikhuba namasiko ehlukile kwawakithi – izibulo kuyo yonke imibhalo ekhona ngolwakithi, aligculisisi kahle hle ngoba udaba aliluthathi emsukeni walo, olwimini lwalo lwendabuko, ulwimi lwesiHebheru, lwesiAramu noma lwesiGrikhi, njengoba kufanele nanjengoba onke amabhaybheli ahunyushwe ngokuyikho enza, iluhlangabeza endleleni, iluthathela esiNgisini nakwezinye izilwimi nazo ezazilandele ngokwazo emthonjeni. Lingaqhubeka ukusetshenziswa nokusebenziseka leli “elingcwele” kuze kuphumeleleke ukuzihumushelela mathupha, njengoba isiGungu seziKhuthali zeBiblia Zuluensis seziqalile-nje eminyakeni ephambili [1996], kusukwa emthonjeni kuqondwe esiZulwini ngendlela okuqhutshwa ngayo nakwezinye izilwimi emhlabeni wonke jikelele namuhla.

Wasuka-ke umshikashika (1996 – …)

Ngangizifundela-nje ngilungiselela inkulumo enganginxuswe ukuthi ngiyoyethula eNyuvesi ngesihloko esasisematheni ngaleyo minyaka, isihloko esithi “UBulili-bunye neSonto (Homosexuality and Church)” 9 lapho ngethuka ngithola amaphutha amaningi nezikhala ezingaqedwa ebhaybhelini “elingcwele” ekuliqhathaniseni kwami namabhaybheli oluthathelwa kuwo lolu daba lobukholwa, elesiHebheru iBiblia Hebraica nelesiGrikhi iNovum Testamentum Graece (Nestle-Aland), okwangikhuthaza ukuthi ngiqhubeke ngihlolisise ngokuqhathanisa, ngakhe uhlu lwakho konke engikutholayo ukuze ngibonisane nabanye, sicebisane. Yilapho kwavela khona umbono wokuthi kutholakale indlela yokuwalungisa la maphutha nokugcwalisa lezi zikhala esizitholile kuleli “iBhayibheli elingcwele” [1959] elisetshenziswa kwelakithi ngokuthi senze njengabo bonke abanye – sisukume, siziyele mathupha emthonjeni, silulande khona udaba siluqondise ngqo kolwakithi. Ngazilungiselela-ke ukusuka nalo phansi lolo banjiswano, ngilwakhe, ngiluqhube ngokusemandleni.

Emva kokubonisana neNhlangano yeBhaybheli yaseNingizimu Afrika (Bible Society of South Africa) eKibhithawini ngaqala ukuxhumana nabathile ngamunye ngamunye, savumelana ukulusungula uBanjiswano lweziKhuthali, siqale sihumushe elesiHebheru, iBiblia Hebraica, okuyincwadi yabokholo lwesiJuda eyaziwa ngokuthi yithestamente elidala. Ithestamente elisha savumelana ngokuthi singabe sisalihumusha ngoba base belihumushé ngokuncomekayo ozakwethu ababekade behambé phambili, baqeda ngowe-1986, besebenzisa yona le ndlela nathi esivumelene ngayo10. Sekungadingeka-nje ukuthi uma sesiqedile ngethestamente elidala, sibonisane nabo ngendlela yokuzihlanganisa lezi zaba zombili, ziphume zincwadi-nye – iBhaybheli ngesiZulu.

Sabonisana savumelana ngesibalo esidingekayo ukuze umsebenzi uqhubeke nangezindlela esifisa ukubambisana ngazo. Sasisazibiza ngokuthi singuBiblia 2000; sasicabanga ukuthi sidinga iminyaka-nje emine ukuwuyiphetha le ndima esiziqokele yona, kanti asibuzanga elangeni!

Akuthathanga sikhathi, kwacaca ukuthi kufanele sihlole sibukeze indlela okubhalwa ngayo isiZulu, sibonisane nabanye ukuthi ingalungiswa kanjani ukuze ihambisane nendlela ulwimi oseluthuthuké ngayo nanangendlela olusetshenziswa ngayo emphakathini okusetshenziswa kuwo izilwimi eziningi ezahlukene ngokulinganayo njengakwelakithi muva-nje. Sagcina sivumelene ngendlela esiyaziwa ngokuthi yi-“Bhanjekhu”, okungukuthi “Bhala njengoba ukhuluma”11. Emva kokukhononda nokunqikaza okwavela kwabathile, kwagcina kuvunyelwene ukuthi kuzanywe kuqhutshekwe ngeBhanjekhu12.

Uma siphelele, silishumi nesithupha (16), noma ke-nje yishumi nambili (12) – abesilisa nabesifazane ngokulinganayo abaseminyakeni engamashumi amabili (20) kuya kwengamashumi ayisithupha (60) nangaphezudlwana abatholwé ngumholi weViyo leziKhuthali ngokucophelela ukuthi babekhona ngokulinganayo abangaphansi nabangaphezulu kweminyaka engamashumi amathathu (30) yobudala kanye nabakufundela esikoleni kanye nabazifundela ngokwabo ukufunda nokubhala kanye nabanolwazi nemfundo ephakeme (imfundo yaseNyuvesi ngoLwazi kwezeNkolo, iTheology, asebeyisebenzise ngokwaziwayo emphakathini iminyaka eminingi); kanye-ke nesimilo nokwaziseka nokubasekhaya olwimini lwesiZulu13.

OKUSEMQOKA: Ubanjiswano lwethu alunasikhwama; izindleko ezivelayo yilowo nalowo uyazithwalela noma-ke sihlanganise, sithwalisane. Asikho isikhuthali esibheké ukukhokhelwa; sisebenzisana ngesihle nangokubonelelana. Imiphumela evelayo ngeyezikhwepha zethu sonke; iphuma ngegama lethu.

Ukuziphatha nokuziphathela

Ekukhethelweni kwami ukuluhola lolu banjiswano ngenxa yentshisekelo enginayo kanye nemfundo nolwazi njengokudingekileyo, ngavuma ukuxhumana nokuhlala ngithintene nozakwethu bonke ngokwehlukana kwabo nangezindima esibhekene nazo kwezoLwazi kwezeNkolo, iTheology, kwelakithi nakwamanye amazwe; sithi sishikashikana nokuhumusha-nje, sibe siqhubeka sichathazelelana ulwazi nabasesimweni esifanayo. Ukuthuthuka ngolwazi kanye nokuxhumana nabangasinika umdlandla sethemba ukukuthola ngaleyo ndlela yokuphumela eshashalazini, sixoxisane nabo bonke esethuka sithintana nabo – njengoba abadala besho, bethi injobo enhle ithungelwa ebandla.

Sizikhulumela isiZulu-nje. Emihlanganweni yonke sinikana ithuba lokubhala ‘amaminithi’, amaphuzu asemqoka kobekuxoxwa ngakho, kanye nemibiko ngezingxoxo eziqukethe ulwazi, siyibeke eshashalazini lasemoyeni (internet) ukuze itholakale kalula kwabafisa ukwazi ngesikwenzayo, kubelula nakwabafisa ukungena bazoselekelela14.

Yilowo nalowo unendima embhekile

Ubona ngakho ukuthi kuyasetshenzwa: Yincwadi ngapha, yimpensela ngapha. Yilowo nalowo kulaba abayishumi nesithupha (16) abaseViyweni leziKhuthali unomunye noma nabanye kubo noma ngakubo abonisana naye kwakwenzayo; ngaleyo ndlela lolu banjiswano lokuhumusha ludedela nabaningi abayoba ngabafundi bomphumela walo msebenzi ukuthi babambe iqhaza – nabo babe yingxenye yeviyo lezikhuthali, leli kube yibhaybheli labo lisasuka phansi!

Kungaba yiphutha elikhulu kabi emshikashikeni onjengalo, uma kukhohlakala ukuxhumana nabathile kanye nezinhlangano namabandla asebenza nanganoma yiyiphi inhlobo-nje ngebhaybheli: INhlangano yeBhayibheli yaseNingizimu Afrika, amaSonto onke namaBandla awo kanye nabathile emphakathini abafundisa ezikoleni, ababhala emaphephandabeni nabasakaza kwezomoya nabashumayeli nabakhokheli ngothi lwabo. Izimemo nemibiko yonke ekhishwayo bayayithola, nòma iningi labo lingaphenduli. Kule minyaka eyishumi nesithupha (16) esiyedlule sisebenza, siyabona ukuthi liqhubeka kahle iViyo ezindimeni elibhekene nazo uma lingalokhu lenqene ukuthi lezi zaba zingathikaziseka zigcine ziphelelé ezeni ngenxa yokuthi kukhona abathile asebengenwe umona, bethukuthelela ukungathi bona abanakiwe emkhankasweni abawazi kungowabo. Usuke eneso nengqondo ekhaliphile umholi oyikhuthalelayo le nkonzo yokuthuthukisa umoya wokuzwana nokwazisana, nabangenalo ithuba lokubamba iqhaza ngokubonakalayo, abasondeze, abemukele.

Kuyahlakuliswana kuyacathuliswana

Indima yokuqala elibhekana nayo iViyo umholi uyithatha ebhaybhelini lesiHebheru, iBiblia Hebraica, – ake sithi nje-ke encwadini yokuqala, uGenesisi, esahlukweni sokuqala, umusho wokuqala. Wenza nje-ke: Yilolo nalolo luhlamvu emshweni wokuqala uyaluthatha aluhumushele esiZulwini. Kuthi ohlamvini olunezincazelo ezimbili noma ezintathu esiZulwini, azibhale-nje zonke, angishiyi lutho. Usesuka-ke lapho usewedlulisela eViyweni lo musho wokuqala ukuze lowo nalowo azame ukwakha umusho ozwakalayo ngesiZulu ethathela lapho. Umusho wokuqala encwadini yokuqala ebhaybhelini – uGenesisi, isahluko sokuqala, umusho wokuqala / ivesi lokuqala (Gen 1,1) – lingama kanje:

Ekuqaleni\Emandulo-wadala\wasungula\wakha\waphemba- (usibanibani/othile-izibhakabhaka\amazulu-nezwe\nomhlaba\nenhlabathi.

Lowo nalowo useyawunamatha-ke lo musho, ephethe impensela adweba abhale masinya ngayo lapho enombuzo khona nòma lapho enomunye umbono khona, ahlole, acabangisise ukuthi angakha umusho othini ngalezi zinhlamvu eziphambi kwakhe. Angabonisana nomelekeleli wakhe; akuvumelekile ukuthi abonisane nozakwabo eViyweni kuleli banga ngoba kusazanywa ukuthi kuvezwe imisho eyahlukene kangangoba kukwazeka – mhlawumbe eyishumi nesithupha (16) – ngezinhlamvu ezifanayo.

Imibono yonke eyishumi nanhlanu (15) ibuyela kumholi ngokushesha. Uyayihlola, eyiqhathanisa, abuye ayoqhathanisa nendlela lo musho obekwé ngayo kwelesiHebheru, bese akha umusho awubona ushayisisa kahle emhlolweni, awedlulisele kulowo nalowo eViyweni, alinde izimpendulo. Usuke futhi umshikashika ngokunjalo … Kuyothi-ke emva kokubonisana nokuphendulana kathathu noma kane noma kaningi uma kungasekho mibuzo nazinkinga, ume-ke lo musho njengomphumela wobanjiswano. Mhlawumbe ungabe ufundeka kanje: “Endulo uMvelingqangi wadala izulu, wadala nomhlaba.“ Sekwedlulelwa kolandelayo-ke kuze kuphethwe isahluko sokuqala, kuphethwe incwadi yokuqala – kusukwe ku-“Adam noEva“ kwedlulelwe ku-“Khayini noAbela”.

Kuqeqeshwana kusetshenzwa

Lithi iViyo liqhubeka lisebenza, kube kuvela imibuzo edinga ukuhlalelwa phansi, icutshungulwe kunesikhathi. Isibonelo: Lezi zigigaba okuxoxwa ngazo lapha ebhaybhelini, ngaphambi kokuba zibhalwe phansi okokuqala ngqa, zazaziwa ngokuxoxelwana ngezindlela ezehlukene, zaze zagcina sezibhalwé njengoba sizithola ebhaybhelini lesiHebheru esithathela kulo njengoba sihumusha. Nasi-nje esinye sazo kuxoxwa ngaso encwadini kaEksodusi, kuthiwa: “Waphendukela ngapha nangapha (uMosi); esebonile ukuthi akukho-muntu, wambulala owaseGibhithe, …” (uEksodusi 2,12). Iviyo lithi uma libheka kwelesiHebheru, lisithole sibekwé kanje lesi sigigaba: „Wayyipen koh waakoh wayyare’ ki `eyn `iys wayyk et-hammiseriy.“15, okungukuthi “Wayesephendukela-ngapha-nangapha, ekuboneni-ukuthi-akukhomuntu-wayeseshaya umGibhithe…”.

Ngokuqhathanisa indlela lo musho obekwa ngayo emabhaybhelini ehlukene asetshenziswa namuhla – njengalana esiJalimane athi „…wandte-sich hierhin und-dorthin“, „… schaute er sich nach allen Seiten um16“, „… sah … sich nach allen Seiten um17 …“ kuyamcacela ofundayo ukuthi lo musho kukaningi uxoxwa ngomlomo ngezindlela ezehlukene ngaphambi kokuba ulotshwe phansi ngale ndlela esiwuthola uyiyo kwelesiHebheru esithathela kulo sonke ekuhumusheni kwethu; uthi ufunda, kuze kube sengathi usuyambona oxoxayo, eselinganisa nangezandla ethi “ngapha nangapha”. Ekuwulolongeni lo musho kuvela izindlela eziningi, njengokuthi „… wathi thala thala …“, „… wathi qala qala …“ oder „… wathi ngqa ngqa …“ – okuyizindlela ezithathelwa esenzweni esithi „thalaza“/„qalaza“ izindlela isiZulu esikwazi ngazo ukuthatha umsindo noma ukunyakaza sikubeke ngamazwi – iSenzakuthi.

Lo musho kaEksodusi 2,12 kwelesiHebheru othi „Wayyipen koh waakoh wayyare’ ki `eyn `iys wayyk et-hammiseriy“ sesingawubeka ngesiZulu sithi: „Wathi qala qala, wamjuma/wamzuma!“.

Phansi phezulu – ekhaya, ezincwadini nasendleleni
Ukuze iViyo lithi liqhubeka nezindima elibhekene nazo, libe lithuthuka nangolwazi ngomsuka nangomlando wamabala elishikashikana nawo, umholi uxhumana ephindelela nozakwabo nabanye osolwazi, bechathazelelana abakwaziyo, bekhumbuzana nangezincwadi ezichaza kabanzana. Umtapo wezincwadi ekhaya nasekuhambeni ulusizo olukhulu. Kanti-ke kuké kwenzeke kuvele isu elingcono, lizivelele kuphunyulwe-nje nòma umuntu esaziphumele-nje, elula amadolo.

Osekusizé kakhulu muva-nje yimibiko iViyo eliyibhalayo emva kokubonisana ngokuthile bese liyichoma eshashalazini lasemoyeni (internet); ifundwa ngabaningi. Eminye yayo yilena:

  • „Umlando wokwenanwa kwezincwadi zethestamente elidala (ThD)“ 18
  • „Ngubani owabhala yiphi incwadi?“ 19
  • „iThestamente elidala lisalifundelwani?“ 20
  • „Sifundisana ukufunda isiHebheru“ 21
  • „Sihlola ngokuqhathanisa“ 22
  • „uHlu lwamagama namabizo (lusaqhutshwa)“ 23
  • „ISICHASISO: iBhaybheli“ 24
  • „uMlando kaIzrayeli“ 25

Elinye isu iViyo elilithokozelayo, lavela-nje esikhaleni, sekudideké amakhanda: Umholi weViyo nguye yedwa-nje owakhé kude, phesheya nezilwandle, okungamlungeli ukuthi avuke nsukuzonke ayohlangana nabanye; sewasizwa yiposi, muva-nje nayiposi lonyazi (eMail) ukuhlala ethintene ephendulana nozakwabo eviyweni. Lokho sekwenzé ukuthi uMhlangano woNyaka, okuyiwona okuqhutshekwa kuwo ngezihloko zolwazi ezidinga isikhathi nesineke kungajahwe ndawo, sewamiselwa impelasonto yesibili kuSebthemba – okwaziwa nangabaningi abanye abalithakaselayo ithuba lokuzozethamelela nokuzobamba iqhaza bezedlulela.26 Kusebenzeka kahle uma kuhlelwé kanje, nòma-ke sekuyothatha isikhathi esijana ukuluphothula umkhankaso.27

Welela neno nomcebo lowo!

IViyo lavumelana ngendlela yokuhumusha eyasungulwa eminyakeni ephambili (1969, isungulwa kusetshenzwa emazweni athile eAfrika.28 UMholi wayethula, wayichaza; yilowo nalowo useyazi ngokufanayo, usengabachazela naye abanye ngayo:

Igebe elikhulu eliphakathi kolwimi lwamaJuda, isiHebheru, nolwakithi, isiZulu, nomahluko phakathi kwesikhathi okwenzeka ngakho lokhu okulotshiweyo nesikhathi izikhuthali namuhla eziphila kuso – singasasithinti isimo okwakuphilwa kuso nesimo okuphilwa kuso namuhla – yiyo yonke imimango lelo nalelo chashaza eledlula kulo uma lisuswa kolwesiHebheru, lifakwa kolwesiZulu.

Amagama nezigigaba zasemazweni akude emandulo kudinga kekubhekwe-nje ngokwakho, kuqondisiswe kahle, ngaphambi kokuba kuzanywe ukukuhumushela kolunye ulwimi. Yingakho-ke iViyo lifunda lifundisisa, libuze libuzisisa, kuboniswane kuphindelelwa. Phakathi kwelendabuko yale ncwadi nakwelakithi kunebanga elikhulu! IViyo lakwaBiblia Zuluensis lesi simo lisifanisa nokwahlukana kwengxenye yelakithi engenhla nengezansi komfulakazi uThukela:

Ufinyelela kanjani umcebo uphelele, uphephile, ngaphesheya koThukela? Ifika kanjani inqolobane yeBiblia Hebraica kwelakwaZulu – iphelele, iphephile?

Le ndlela yokuhumusha esayisungulelwa ngoNida noTaber29, ebizwa ngokuthi yifunctional equivalent method (esizibizela yona thina ngokuthi yiFem) ichazeka kanje:

IViyo leziKhuthali lifana neqembu lamavulandlela elaziyo ukuthi akukho zibuko – akukho bhuloho – okungaweleleka ngalo ukuthuthezela umcebo ngaphesheya koThukela lapho ulindelwe khona. Ngenxa yokuthi lapho uThukela lungenela khona olwandle maningi kakhulu amanzi, kujulile, iqembu kufanele lewuse umfula, lihambe ligudla ogwini lomfula lize lifike enhla, lapho amanzi engesemaningi kakhulu, kungasajulile kakhulu, lapho laphaya nalaphaya mhlawumbe kubonakala khona amatshe okungacaceka kuwo, kuwelelekele ngaphesheya.

Umcebo lo iqembu liwucana, liwenze imithwadlana emincane ephatheka ngesandla, liphathisane, liwelisane. Kungenzeka-ke ukuthi lolu dledle kusukwa esingenelweni somfula olwandle, kwewukwa kuyiwa emazibukweni enhla nomfula, luphindaphindwe kaningi uze uphelele wonke lo mcebo othuthezelwayo. Kungavela nokuningi okungabambezela nokungathikazisa endleleni – ukuphendula kwezulu, ukukhathala, izigebengu!

Isineke neso elibanzi nokwazisana kusemqoka kulolu banjiswano lwamavulandlela eweza umcebo, ewuwezela kwelakubo izibuko lapho ulindelwe khona. Ngaphesheya ngokufanayo: Imithwadlana iyaphathiswana, ithuthezelwe iyonqwatshelwa ngasesingenelweni njengangaphesheya – iphelele, iphephile! IViyo leziKhuthali selinalo ngalinye ngalinye ichashazana neganyana nendatshana eliyidingela ukuyethula kwabo. Usungaqhubeka-ke umsebenzi wokuhumusha nokulolonga:

Izinhlamvu namagama angaqondakalisisi noma ahlanekezelwe ngamabomu kanye nezaga kuyaxazululwa, kuhlaziywe, kucutshungulwe, kuthi lapho kudingeka khona kunandiswe kuhlotshiswe kuvumelane nemimango namagquma akwaZulu ngaphandle kokuguqula umqondo nomongo wawo. Kungenzeka-ke iViyo liyigweme ngamabomu-nje indlela obekwe ngayo umusho othile ngesiHebheru, lizitholele esiZulwini eliyibona ishaya kangcono emhlolweni kanti futhi izwakala kangcono. Isibonelo:

USawuli kuthiwa ungena emgedeni ukuze “embese izinyawo zakhe” kule ngxoxo uDavida, owayekade emzingela, agcina emkhombisé khona ngokumnika umphetho wengubo yakhe ayezisikele khona lapho emgedeni uSawuli enganakile – emkhombisa-ke ukuthi ubengamjuma, ambulale-nje uma ubethanda. Lelibala emshweni wesithathu encwadini yokuqala kaSamweli, isahluko samashumi amabili nane (1. Sam 24,3) lichazeka kanjena ngokujiya kolwimi lwesiHebheru: “ukwembesa” (= ukuhloniphisa, ukufihla, ukugcika, ukufeza), “izinyawo” (= isici, ubuze, ububha, ihlazo, amanyala, amahloni).30

“ukufihla amanyala” njengoba kushiwo kuleli bala, ziningi izindlela zenhlonipho udaba olubekwa ngazo esiZulwini zizwakale ngaphandle kokuba kukhulunywe kugqakazwe, kuhlanjalazwe. UkuHlonipha31 nokuhloniphisa kwaziswa kakhulu esiZulwini.

Kanjalo-ke kutholakala kaningi ukuthi kukhona ukuhlobana kanti futhi kukhona umehluko phakathi kwesiHebheru nesiZulu – ezinhlamvini zenkulumo, ekwakhiweni kwemisho, ekuhlanekezeleni umqondo nasekwakheni izaga neziphicaphico.

Isibonelo: NgesiZulu sithi “wakhuluma“. NgesiNgisi sithi “She/He spoke“. NgesiHebheru sithi “wayyo’mer“ – umusho obhalwé njengegama elilodwa-nje, okusetshenziswa iziphongozo nezijobelelo ukuguqula izwi, nenani, nesikhathi ngokunjalo. Mayelana nokuhlonipha kuningi lapho zihlobene kanti futhi zehlukene kakhulu lezi zilwimi zombili. Isibonelo:

Uma ngesiHebheru kuthiwa “w’ho’odom yoda´ei-hawwo ischeto wattahar’“ (okungukuthi “Umuntu-ke\wamazi\umkakhe\wakhulelwa”)32 kuhumusheka kubekeke lokhu ngezindlela eziningi – enye yazo yile: “UAdamu walala noEva, wamkhulelisa”33. IViyo leziKhuthali lakwaBiblia Zuluensis liligwema ngamabomu elesiZulu elimqondo-munye no “yoda” wesiHebheru (“yoda” = “ukwazi noma ukwazana ngokocansi”) ebekungathi “wamlala”, livumelane ngamanye nawo ashaya emhlolweni kodwa elubeka udaba ngokuluhloniphisa okwaziwayo – njengalana: „wazisondeza ku …“ „wamthinta“ „wamthinta kwamancane“ noma kuvele kusetshenziwe lona leli eselaziwa, elingasadingi kuchazwa, elithi „wamazi“.

Yiyo yonke imininingwane lowo nalowo kulolu banjiswano okufanele ayiqaphelisise ukuze udaba luthi lungena esiZulwini lube lungawulahli umongo nomqondo walo wasesisuseni salo.

Iqembu lamavulandlela seligciné seliyisigungu sochwepheshe, osolwazi. Njengoba bebethuthezela amachashaza, namagama nezaga nezingxoxo, balingisa ukuthuthezela okwenziwa ngonyazi (electronic) – ziqale zihlahlwe, zicanwe izitho (bytes) bese zithubeleza ngogesi emkhathini, zithi zingafika phambili, zinqwatshele ndawonye, zixhunywe ukuze zifike zifundeke ngokuzwakalayo – njengoba lenza neqembu lamavulandlela ekuwezeni umcebo, liwuwezela ngaphesheya koThukela.

Ubuhle nobunmandi bombhalo

Njengoba zizihle zizwakala kahle kanje eziningi izingxoxo ebhaybhelini lesiHebheru esithathela kulo ekuhumusheleni ezilwimini zonke ezinye, lokho kuwumphumela wezaba nemizamo engaqedwa, kuphindelelwa – njengoba nangesiZulu kunamazinga amaningi ehlukene okubeka nokunandisa udaba. Okusemqoka kukho konke yingqondo – umbiko oqukethwe umbhalo. Siyichaza kanjena eyobuhle nobumnandi bombhalo:

Kufana-nje nenhlwathi uma izilambele, icothele ukujuma inyamazane: Iyayibuka, isondele ngokunyenya, iyilalele esikhaleni – lapho engathi uma yethuka, ibalekele ngakhona. Njengoba inhlwathi iyizingela-nje le nyamazane, isihlelé kahle engqondweni yayo, yabona ukuthi le nyamazane ilingana namandla ayo; iyabona futhi ukuthi yinyamazane edlekayo – nayo futhi efisayo ukuthi iyidle, okungathi uma iyidla-nje, seneliseke nesidingo sokuqeda indlala nokuthola okwanele okwakha
umzimba.

Ukuthi le nyamazane imisé ngezimpondo zakwanokusho, icothoza ngezinselo ezinhle kanjani, icwayiza kanjani ngamehlo uma ihlalwa yimpukane ebusweni, … konke lokho akubalulekile kangako kule nhlwathi ezifunela inyama yokuqeda indlala nokwakha umzimba ngokwempilo.

Izothi-ke inyamazane uma isibona le nhlwathi, yethuka, izithele kufeleba, ayibambe ngqi, ayithandele ngomzimba nangomsila wakhe, ingabe isakwazi ukubaleka. Uyasuka lapho uyibophisisa impela uyaqinisa, iyabhocobala iba umphotho ifuza umnyaba wezinkuni, ivumela ukuthi ikwazeke ukumimiliteka ngobude bayo, igwinyeke iphelele, kungalahleki namlenzana naphonjwana-nje. Sekudinga-nje ukuthi inhlwathi iyikhothe, iyikhothe, mimilitiyane!

Nansi-ke inhlwathi isisuthi inyamazane; isizingelé yaphumelela! Umzimba
wayo-ke manje usuzobhekana nokuncela nokwemukela onke amanoni nomnkantsha nobubende nemvomve nakho konke okutholakala kule nyamazane.

Kunjalo-ke ukuthatha ulwazi ulususa olwimini lwezizwe ululetha kini. Akungabi ubugagu kuphela lolu lwazi olubekwa ngabo kwelakubo, akube yilo ulwazi uqobo lwalo ofika nalo kithi uma usihumushela!

Uma kuqhubeka kahle, lezi zingxoxo nezigameko zigcina sezejwayelekile-nje sengathi ngezendabuko, kanti kwajulukwa kuphindelelwa kuzanywa ukuzifaka: “Wahamba ijuba likaNowa” okuyisaga esishiwo uma ‘eseshayé utshani’, engasabuyi obekulindelwe ukuthi uzohamba, abuye.34 Baningi namuhla abangasazi ukuthi lesi nezinye izaga ezinjalo zangena ngebhaybheli esiZulwini.

Njengoba bese sishilo: Kufanele-ke kukwazi ukufundeka ngendlebe lokhu okuhunyushiwe. Iso lofundayo kanye nolimi lwakhe kufanele luzigijimile-nje, luzishelelele-nje kalula phezu kwezinhlamvu ezibhaliweyo ukuze nezwi lehle lenyuka, ligcizelele njengoba kwenziwa uma kukhulunywa, kuxoxwa noma kwethiwa izinganekwane. Yingakho-ke iViyo lidamane lihlola ukuthi abanye bona benze njani, leboleke nakubo uma kukhona okungasebenziseka ekulobeni ngendlela ehambisana nalo mgomo35.

Ubugagu ekuxoxeni buluphendula lube yinqolobane yomlando namakhono ehlukile ulwimi lwesiZulu, olunezinkondlo ezihaywayo nezithenyelezwayo ngokwehluka kwazo36. Kunenqubo namasiko alusizo kwabahumushayo – njengokwethiwa kwamabizo nezidlaliso nezibongo.37

“zimnandi ngokuphindwa”

Kanye ngonyaka iViyo likhipha incwajana eliyibiza ngokuthi ngu-“zimnandi ngokuphindwa“, equkethe ezimbalwa kwezihunyushiwe, ezilotshwé njengengxoxo-nje emfushane, kunxuswe ofundayo – emakhaya, ezikoleni, emabandleni amasonto nanoma kuphi nje-ke emphakathini – ukuthi abeke imibono, anike nezeluleko lapho ebona kudingeka khona. Baningi abayikhuthalele le nkundla; lo mshikashika uphenduka ube yindaba yomphakathi wonke njengokwesifiso seziKhuthali eViyweni loBanjiswano. Ezinye zalezi esezicutshungulwé ngale ndlela yilezi:

  • iviki lokuqala ngqa (uGenesisi 1) 38
  • umuntu ngumuntu-ngabantu (uGenesisi 2)39
  • vulekiyane amehlo! (uGenesisi 3)40
  • kwachitheka igazi (uGenesisi 4)41
  • uzamcolo nejuba likaNowa (uGenesisi 7)42
  • uthingo lwenkosazana (uGenesisi 8)43
  • kwabheda ulwimi eBhabhela (uGenesisi 11)44
  • amadodakazi kaSelofehadi (uJoshwa 17; uNumeri 27; uNumeri 36)45

Uzoqhubeka u-“zimnandi ngokuphindwa” uluphelekezele uhlelo, zaziwe zidingidwe zonke eziphakathi zizi zigcine zivelé encwadini eyoba umphumela – iBhaybheli ngesiZulu, ezinye zezingxenye zazo esezingatholakala eshashalazini elisomoyeni46.

>> Lo mbiko usaqhubeka <<

nguBheni kaMkhulunyelwa noMaZungu wakwaKhumalo eBaQulusini
weViyo leziKhuthali oBanjiswaneni lokuHumusha nokuBhala kabusha
iBhaybheli ngesiZulu – Biblia Zuluensis
http://www.benkhumalo-seegelken.de/texte-ibhaybheli.html
30.12.2011

UMtapo woLwazi:

1. Imiqulu

Bibel in gerechter Sprache, hg. von Ulrike Bail, Frank Crüsemann, Marlene Crüsemann, Erhard Domay, Jürgen Ebach, Claudia Janssen, Hanne Köhler, Helga Kuhlmann, Martin Letzsch und Luise Schottroff, Gütersloh 2006.

Biblia Hebraica Stuttgartensia, hg. von Karl Elliger/Wilhelm Rudolph, Stuttgart 1979.

Das KAIROS Dokument: Herausforderung an die Kirche. Ein theologischer Kommentar zur politischen Krise in Südafrika, EWM-Informationen Nr. 64, Hamburg 1985.

Die Bybel. Nuwe Vertaling (met herformulerings). Teks, Woordelys en Teksverwysings, Kapstadt 1983.

Die Lexikon-Bibel. Gute Nachricht. Übersetzung mit Erklärungen und Bildern. Ohne die Spätschriften des Alten Testaments, Stuttgart 2003.

Gute Nachricht Bibel. Altes und Neues Testament. Mit den Spätschriften des Alten Testaments (Deuterokanonische Schriften/Apokryphen), Stuttgart 1997.

IBhayibheli eliNgcwele, The Bible in Zulu, B.F.B.S. 1959, INhlangano yeBhayibheli yaseNingizimu neAfrika, SBN 564-00773-0 (amakhasi: 1186).

IBaible eli iNgcwele. Eli neTestamente eliDala, neliTya. Ku Kutywa Kuzo Izilimi Zokuqla. Ukuhlelwa kokuqala 1893. Ukuhlelwa kokuqala kwaseNingizimu neAfrika © 1974. Inhlangano yeBhayibheli yaseNingizimu neAfrika 1974.

IThestamente eliSha namaHubo, Indaba emnandi kaJesu Kristu iNkosi yethu, Isihumusho sika-1986, ukuhlelwa kokuqala 1986, ukushicilelwa kwesithathu, 1992. INhlangano yeBhayibheli yaseNingizimu neAfrika 1986.

Novum Testamentum Graece. Apparatum criticum recensuerunt et editionem novis curis elaboraverunt Kurt Aland et Barbara Aland una cum instituto studiorum textus Novi Testamenti Monasternsi (Westphalia), hg. von Kurt Aland/Eberhard Nestle/Erwin Nestle, Stuttgart 1979.

Steurer, Rita Maria 21989, Das Alte Testament: Interlinearübersetzung Hebräisch-Deutsch; hebräischer Text nach der Biblia Hebraica Stuttgartensia, Bd. 1: Genesis-Deuteronomium, Neuhausen-Stuttgart.

Dies. 21993, Das Alte Testament: Interlinearübersetzung Hebräisch-Deutsch; hebräischer Text nach der Biblia Hebraica Stuttgartensia, Bd. 2: Josua – Könige, Neuhausen-Stuttgart.

Dies. 21996, Das Alte Testament: Interlinearübersetzung Hebräisch-Deutsch; hebräischer Text nach der Biblia Hebraica Stuttgartensia, Bd. 3: Jesaja – Jeremia – Ezechiel, Neuhausen-Stuttgart.

Dies. 21999, Das Alte Testament: Interlinearübersetzung Hebräisch-Deutsch; hebräischer Text nach der Biblia Hebraica Stuttgartensia, Bd. 4: Die 12 kleinen Propheten – Hiob – Psalmen, Neuhausen-Stuttgart.

Dies. 22003, Das Alte Testament: Interlinearübersetzung Hebräisch-Deutsch; hebräischer Text nach der Biblia Hebraica Stuttgartensia, Bd. 5: Sprichwörter – Ruth – Das Hohelied – Prediger – Klagelieder – Esther – Daniel – Esra – Nehemia – 1. Chronik – 2. Chronik, Neuhausen-Stuttgart.

The Holy Bible (1611). Self-pronouncing Edition. Revised Standard Version. Containing the Old and New Testaments. Translated from the Original Tongues being the version set forth A.D. 1611, revised A.D. 1881-1885 and A.D. 1901, compared with the most ancient authorities and revised A.D. 1946-1952, Cleveland-New York 1962.

The New Testament in Modern English. JB Phillips Revised Edition, London 1960/1972.

2. Izincwadi nezincwajana

Bryant, A.T. 1949, The Zulu People. As They Were Before the White Man Came, Pietermaritzburg.

Callaway, Henry 1970 (1870), The Religious System of the AmaZulu, Wynberg (Faksimile-Reprint).
De Waard, J./Nida, E.A. 1986, From One Language to Another. Functional Equivalence in Bible Translating, Nashville.

Finkelstein, Israel/Silberman, Neil A. 2002, Keine Posaunen vor Jericho. Die archäologische Wahrheit über die Bibel, München.

Gross, Walter (Hg.) 2001, Bibelübersetzung heute – Geschichtliche Entwicklungen und aktuelle Anforderungen. Stuttgarter Symposion 2000 (Arbeiten zur Geschichte und Wirkung der Bibel 2), Stuttgart.

Hermanson, E.A. 1991, The transliteration of New Testament Proper Nouns into Zulu, Pretoria (unveröffentlichte Masterarbeit).

Khumalo-Seegelken, Ben 1999-2008, „zimnandi ngokuphindwa“. uBheni wakwaKhumalo usixoxela kabusha ezikhethiweyo kwezingasoze zabuna, Huntlosen (unveröffentlicht), Occasional papers No. 1-7, http://www.benkhumalo-seegelken.de/texte-ibhaybheli.html, Stand: 30.12.2011.

Ders. 2007, Thina Kwelakithi iZolo naNamuhla. Umzila wolwazi nomlando welakwaZulu namaphethelo ngelaka ngangekhono labalobi nabasunguli kusukela emandulo kuze kube namuhla (übersetzte und aktualisierte Fassung von: Cope, T. 1974, The Zulu People. A Select Biography, Durban, unveröffentlicht).

Ders. 2008, Gemeinschaft der Verschiedenen, Berlin, http://www.benkhumalo-seegelken.de/dokumente/LSVD_Gemeinschaft-der-Verschiedenen.pdf, Stand: 30.12.2011.

Meinhold, Arndt 2000, Kriterien wissenschaftlichen Bibelübersetzens an Beispielen alttestamentlicher Kommentare, in: Walter Groß (Hg.) 2001, Bibelübersetzung heute – Geschichtliche Entwicklungen und aktuelle Anforderungen. Stuttgarter Symposium 2000 (Arbeiten zur Geschichte und Wirkung der Bibel 2), Stuttgart.

Nida, E.A./Taber, C.R. 1969, The Theory and Practice of Translation, Leiden.
Nxumalo, S.S. 1979, iFonethiksi nokuhlelwa kwesiZulu, Midrand.

Nyembezi, Sibusiso C.L. 1973, Uhlelo lwesiZulu, Pietermaritzburg.

Ders. 1954, Zulu Proverbs, Johannesburg.

Prinsloo, Mastin/Breier, Mignonne 1996, The social uses of literacy: theory and practice in contemporary South Africa, Philadelphia.

Roberts, C. 1900, A Zulu Manual or Vade-Mecum, being a Companion Volume to „The Zulu-Kafir Language“ and the „English-Zulu Dictionary“, London.

Ders. 31902 (1874), The Zulu-Kafir Language, simplified for beginners (erweiterte Auflage), London.

Schlosser, Katesa 1977, Die Bantubibel des Blitzzauberers Laduma Madela. Schöpfungsgeschichte der Zulu. Mit Illustrationen von Laduma Madela, Muziwezixhwala Tabete und Jabulani Ntuli, Kiel.

Vilakazi, Absolom 1965, Zulu Transformations. A study of the dynamics of social change, Pietermaritzburg.


Quellen

  1. Lesi sigungu sesaziwa ngokuthi siyiViyo leziKhuthali oBanjisweni lokuHumusha nokuBhala kabusha iBhaybheli ngesiZulu (Team of Volunteers: Biblia Zuluensis – iBhaybheli ngesiZulu). Sizobe sihlangene ngokulandelayo maduze-nje. Bheka: http://www.benkhumalo-seegelken.de/dokumente/team-toiling-20th-year.doc 06.01.2015
  2. Ezilwimini ezlishumi nanye (11) kwelaseNingizimu-Afrika isiZulu sikhulunywa ngokuvamile ukuzedlula zonke ezinye. Uqhathaniso ngokwengxenye yekhulu (100%): isiZulu 23,8%; isiXhosa 17,6%; isiBhunu 13,3%; Sesotho sa Leboa 9,4%; isiNgisi 8,2%; seTswana 8,2%; seSotho 7,9%; xiTsonga 4,4%; siSwati 2,7%; tshiVenda 2,3%; isiNdebele 1,6%; ezinye izilwimi 0,5% ( South Africa Yearbook 2006/07, www.safrica.info).
  3. Sikhulunywa kulo lonke elaseMzansi-Afrika isiZulu, ikakhulukazi esifundazweni esiphakathi neziNtaba zoKhahlamba nolwandlekazi olusempumalanga, ngenhla nangezansi koMfula uThukela, esaziwa namuhla ngokuthi isifundazwe sakwaZulu-Natali >> http://www.benkhumalo-seegelken.de/dokumente/Isifundazwe-saKwaZulu.doc 30.12.2011
  4. Bheka lapha: http://www.benkhumalo-seegelken.de/dokumente/IBHAYBHELI_NGESIZULU.pdf 30.12.2011
  5. Ngesikhathi sombuso weNkosi uDingane kaSenzangakhona kaJama (1828-1840) okwaqhubeka, kwanda eminyakeni eyalandela lapho – ngesikhathi sombuso weNkosi uMpande kaSenzangakhona kaJama (1840- …)
  6. IBhayibheli eliNgcwele, The Bible in Zulu, B.F.B.S. 1959, INhlangano yeBhayibheli yaseNingizimu neAfrika, SBN 564-00773-0 (amakhasi: 1186).
  7. Iningi lazo zikulolu hlu esalwakhelwa nguTrevor Cope ngowe-1974. Bheka lapha: Thina Kwelakithi – The Zulu People 1974, http://www.benkhumalo-seegelken.de/dokumente/Thina-Kwelakithi-Izolo-Nanamuhla__.doc 30.12.2012
  8. IBhayibheli eliNgcwele 1959.
  9. Ngangifundisisa ngiqhathanisa la mavesi okujwayelwe ukuthi avulwe uma kuzanywa kuphindelelwa kwehlulelwa kuqalekiswa ababulili-bunye nezocansi eziphathene nabo, kuzanywa ukubakhipha inyumbazana nokubagciwaza – la mavesi: uGenesisi 19,4-11; uLevithikhu 18,22; uLevithikhu 20,13; abeHluleli 19,22-25; abaseRoma 1,27; iNcwadi yokuQala yabaseKhorinte 6,9; iNcwadi yokuQala kaThimothi 1,10. (Bheka futhi: Khumalo-Seegelken 2008).
  10. IThestamente eliSha namaHubo, Indaba emnandi kaJesu Kristu iNkosi yethu, Isihumusho sika-1986, ukuhlelwa kokuqala 1986, ukushicilelwa kwesithathu, 1992. INhlangano yeBhayibheli yaseNingizimu neAfrika 1986 ISBN 0-7982-0657-8 (amakhasi: 659).
  11. iBhanjekhu. Bheka lapha: http://www.benkhumalo-seegelken.de/dokumente/iBHANJEKHU.pdf 30.12.2011
  12. INhlangano yabaLobi beziNcwadi okuFundwa ngazo eziKoleni ingenye yababanesasasa lokuzwisisa ukuthi kungahlolwa kulungiswe kanjani, abanye bayo begcizelela bethi: “Kufanele nakanjani sazisise, sibambisane. Okubhalwé ebhaybhelini phela kuyobe sekubhalwe kubhaliwe; izincwadi zezikole esizibhalayo azingasileli emuva!” – kusho uSolwazi uDBZ Ntuli emhlanganweni wabo engangimenyelwé kuwo eThekwini ngowe-1997.
  13. Kukhona abaluncelayo kanye nabalufundiswa nabazifundela ulwimi lwesiZulu abaqhamuka kuwo onke amagumbi akwelakithi nakude – asikhethé bala lamuntu!
  14. Isibonelo: http://www.benkhumalo-seegelken.de/dokumente/bibilia-zuluensis_AMAMINITHI-2010.doc 30.12.2011.
  15. Steurer 1989, 329.
  16. Bheka: Die Lexikon-Bibel, 96.
  17. Bheka: Bibel in gerechter Sprache, 118.
  18. http://www.benkhumalo-seegelken.de/dokumente/umlando-wokwenanwa-kwezincwadi-zethestamente-elidala-TD.pdf, 30.12.2011.
  19. http://www.benkhumalo-seegelken.de/dokumente/Ngubani-owabhala-yiphi-incwadi-TSh.pdf, 30.12.2011.
  20. http://www.benkhumalo-seegelken.de/dokumente/ithestamente-elidala-lisalifundelwani.pdf, 30.12.2011.
  21. http://www.benkhumalo-seegelken.de/dokumente/sifundisana-ukufunda-isiHebheru.doc, 30.12.2011.
  22. http://www.benkhumalo-seegelken.de/dokumente/SIHLOLA-NGOKUQHATHANISA.pdf, 30.12.2011.
  23. http://www.benkhumalo-seegelken.de/dokumente/uhlu-lwamagama-namabizo.pdf, 30.12.2011.
  24. http://www.benkhumalo-seegelken.de/dokumente/ISICHASISO_iBhaybheli.pdf, Stand: 16.12.2011.
  25. http://www.benkhumalo-seegelken.de/dokumente/Umlando-kalzrayeli.doc, Stand: 16.12.2011.
  26. Isikhumbuzo ngomhlangano olandelayo sesiphumile-nje: http://www.benkhumalo-seegelken.de/dokumente/team-toiling-16th-year.doc, 30.12.2011.
  27. Kusazothatha ikhulu namashumi ayisishiyagalombili (180) eminyaka uma kuqhutshwa ngale ndlela. Okungasiza ukusifinyeza lesi sikhathi kungaba ukusungula amaViyo eziKhuthali amane asebenza kanyekanye ezindimeni ezehlukene, bese egcina ngokuzihlanganisa, azilolonge, zivumelane.
  28. Nida/Taber 1969.
  29. Le ndlela esisebenza ngayo uma sihumusha izingxoxo nemizekeliso siyisusa ezincwadini zayo zendabuko siyifaka olwimini lwakithi, siyibiza ngokuthi „yifemu“, okuyisifinyezo sebizo lesilungu elithi functional equivalent method (fem). Le ndlela sazebolekela yona kwabanye abahumushi bamabhaybheli baphesheya nakwamanye amazwe eAfrika asebesebenzé kade, bakhipha imiphumela encomekayo ngayo.
    IFemu yindlela yokuhumusha elandela umbiko oqukethwe yilo mbhalo ohunyushwayo. Umbiko yiwona phela okuzanywa ukuthi wedluliselwe kwabakhuluma ulwimi lwakithi njengoba kuhunyushwa-nje. Ubuhle neciko nobugagu obungabakhona olwimini esuswa kuyo ingxoxo akudingeki buphoqelelwe ukufakwa olwimini lwakithi okungaze kugcine sekuphunyuké kwalahleka lolu daba esifisa ukuluhumusha. (Qhathanisa noNida/Taber 1969).
  30. Uma sihumushela esiZulwini silandela u Steurer 1989, 553
  31. Ngokunjalo akuhluphi esiZulwini ukumazi ngamagama amaningi lo oPhezukonke okuthiwa konke lokhu okukhona kwavezwa nguye – owayaziwa ngamagama amaningi, amanye awo alotshwé phansi ebhaybhelini lesiHebheru okuyilona sonke siluthathela khona lolu daba, kuthiwa unguAdonayi, unguEl Shadayi, nathi esimbiza ngokuthi nguMdali, nguMvelingqangi, nguSmakade, oPhezukonke, yiNkosi, yiNkosi yamaKhosi,.
  32. uGenesisi 4,1.
  33. Die Lexikon-Bibel, 33 (sizihumushele).
  34. Okulandela le ngxoxo ngoNowa okuthiwa kwathi uzamcolo sekubonakala sengathi usudambile, “wathuma ijuba; alabe lisabuya”. (uGenesisi 8,12)
  35. La mabhaybheli esiJalimane, i-Die Lexikon-Bibel, ne-Bibel in gerechter Sprache, kanye ne-BasisBibel ayisibonelo esihle kakhulu obanjiswaneni lweBiblia Zuluensis.
  36. Isibonelo esaziwayo yizibongo zeNkosi uShaka kaSenzangakhona (1787-1828), okuthi nanamuhla uma zihaywa kucace ukuthi kuqalwa phansi kukhunjuzwana ngezigigaba nezingqinamba emlandweni njengoba kwenziwa nasezingxoxweni zasebhaybhelini uma kuze kuthiwa “ngesikhathi senkosi u … …”
  37. Kuyasiza ukuthi wonke umuntu ekuzalweni kwakhe wethiwa amagama amaningi abafikele engqondweni abazali bakhe esalindelwe, okuthi ngokukhula kwakhe elinye lawo kube ngabizwa ngalo ngunina, nguyise, ngabanewabo nodadewabo, ngontanga ngokwehlukana; kuze kungene nezidlaliso, namantelo nezibongo ezinye ezingemnandi-nje kuphela. UVelabahleke, uBahlanganisile, uMahlekehlathini ngamanye amagama namantelo nezibongo aseya ngokushabalala, ayekade elusizo ekugcineni ulwazi ngezenzakalo nezigigaba ezithile ezifana nomlando kulabo abedlula kuzo – kolwesiZulu nakolwesiHebheru ngokunjalo.
  38. http://www.benkhumalo-seegelken.de/dokumente/iviki-lokuqala-ngqa.pdf 30.12.2011.
  39. http://www.benkhumalo-seegelken.de/dokumente/umuntu-ngumuntu-ngabantu.pdf 30.12.2011.
  40. http://www.benkhumalo-seegelken.de/dokumente/vulekiyane-amehlo.pdf 30.12.2011.
  41. http://www.benkhumalo-seegelken.de/dokumente/kwachitheka-igazi.pdf 30.12.2011.
  42. http://www.benkhumalo-seegelken.de/dokumente/uzamcolo-nejuba-likaNowa.pdf 30.12.2011.
  43. http://www.benkhumalo-seegelken.de/dokumente/uthingo-lwenkosazana.pdf 30.12.2011.
  44. http://www.benkhumalo-seegelken.de/dokumente/kwabheda-ulwimi-eBhabhela.pdf 30.12.2011.
  45. http://www.benkhumalo-seegelken.de/dokumente/biblia-zuluensis_amadodakazi-kaSelofehadi.pdf 30.12.2011
  46. Bheka lapha: http://www.benkhumalo-seegelken.de/dokumente/IBHAYBHELI_NGESIZULU.pdf 30.12.2011.
Imibono nemibuzo: 4 »

Imibono nemibuzouMbhalo kwelakithi – izolo nanamuhla: Biblia Zuluensis 1996 …«

  1. […] lolu Banjiswano nguBheni wakwaKhumalo eBaQulusini Dr Ben Khumalo-Seegelken, SIBAMBISENE, Deputasiestraat 127, VRHEID 3100 KwaBhanya@t-online.de […]

  2. […] lolu Banjiswano nguDkt. uBheni wakwaKhumalo eBaQulusini Dr Ben Khumalo-Seegelken, SIBAMBISENE, Deputasiestraat 127, VRHEID 3100 KwaBhanya@t-online.de IBAN: […]

  3. ayini amagama anembayo

  4. Noxolo,

    amagama ezwakala kahle, aqondile, `ashaya emhlolweni´, kuyaye kuthiwe ngesiZulu sanamuhla `ayanemba´ [ashaya inombolo] – `amagama anembayo´.

    NguBheni wakwaKhumalo