12 4 16reflect-3

Ma Ka Moku Project
LECTIONARY YEAR A GOSPEL READINGS

REFLECTIONS
December 4, 2016
2nd Sunday of Advent
Matthew 3:1-12
1. Baibala Hawaiian Words:

a. Mihi - is the Baibala word for repent. It also has the meaning of repentance,
remorse...apologize or to confess as to a priest. In the Gospels (Matthew, Mark, and
Luke) mihi is used 56 times, in Matthew it is used 11 times. Mihi is not used at all in
Johns Gospel.
The Greek word found
here
is m for repent, and etymologically, the word

repent, has as its root-meaning the sense of pain, and is hardly an adequate rendering for
the Greek word, implies change of mind and purpose. In the Greek version of the Old
Testament, the word is used of divine rather than human
repentance, i.e., of a change of

purpose implying pity and regret (1Samuel 15:29; Jeremiah 4:28; Jeremiah 18:8). In
Wisdom Of Solomon 5:3; Ecclesiasticus 17:24; Ecclesiasticus 48:15, it includes the
sorrow out of which the change comes. (Ellicott)
Mihi can be understoodin the
sense of m , from a place of pain, and urgency, as
these traditional sayings suggest: Mihi make, death-bed repentance; to repent too late to
remedy or prevent; tardy repentance. Kna mihi ana, his confession. E mihi oe iia,
apologize to him. Ua mihi au i kuu hele ana, I'm sorry about my going.
In modern times mihi is sometimes used for the word release or forgiveness, but mostly
in the Baibala the word kala is used for these meanings. Mihi or repentance is not found
in the Gospel of John. The word mihi is associated with places known to be abundant
with the ala-mihi crab, where one goes to repent. (baibla.org; Ellicot, Pukui, Olelo
Noeau)
b. Kala - is a the word we find in the Lords Prayer in both Matthew and Luke (forgive us
our debts - Matt. 6:13; forgive us our trespasses - Luke Luke 11:1). Its use related to
forgiveness is also prominent in the Gospel of John when Jesus on the cross, prays Father
forgive them (John 20:23).
But here in Matthew 3:1-12; kala ana is used in reference to the Bible word crying in the
phrase: a voice crying in the wilderness, but interesting the meaning of proclamation,
public crier, announcer; prayer to free one from any evil influence; to practice
Reflections - Baibala.org
12.4.16 Ma Ka Moku Project KP
counter-sorcery. See kala pelu, limu kala. E kala mai iau, excuse me. Kala ana,
forgiveness, absolution. hoo.kala Caus/sim. (PPN tala.)
The Greek work for cry is krz an onomatopoetic term for a raven's piercing cry ("caw");
(figuratively) cry out loudly with an urgent scream or shriek, using "inarticulate shouts that
express deep emotion" (Strongs Biblehub.com; WS, 708).
2. Cultural Tradition:
a. limu kala - i s a very common, long, brown seaweeds (Sargassum echinocarpum), that is
used in ceremonies to drive away sickness and to obtain forgiveness (see kala 1). May be
qualified by the terms lau liilii or lau nui. Also kala. (wehewehe.org)
b. Chanting or oli was an active part of the orality of Hawaiian culture. In the moolelo of
Hi'iaka, the sister of the god-dess Pele, during her journey to the island of Kaua'i, she
climbs the rocky bluff, Kehauohapuu, near Waimea Stream, listens to the sound of the
sea, notices the uki (sedge) plant, and admires the beauty of Waialua. She chants this
chant:
O Wai-alua, kai leo nui:
Ua lono ka uka o Lihu'e;
Ke wa la Wahi-awa, e.
Kuli wale, kuli wale i ka leo;
He leo no ke kai, e.
O Wai-alua, la'i eha, e!
Eha ka malino lalo o Wai-alua.
Waialua, place where the sea is loud
Heard in the uplands of Lihue,
The voice that reaches to Wahiawa
A voice that is deafening to the ears,
The voice of the ocean.
Waialua, filled with tranquility
That pass serenely over Waialua below.
(Alamedia)
3. Social Justice Issue:

a. Decolonization: The post-colonial history of Hawaii can be described as a time of great
change and transformation. This period of the early explorers, christian missionaries, and
foreign political interests deserves diligent study. A tremendous change occurs when the
Kingdom of Hawaii is overthrown in 1993, then the Annexation takes place in 1898, then
Statehood in 1959. In the 1960s Native Hawaiians begin to address the issues of
decolonization, and the restoration of the Hawaiian Kingdom. In 1993, the 100th
Anniversary of the Overthrow, the United Churches of Christ formally Apologize to Na
Kanaka Maoli for complicities in the Overthrow; and the U.S. Congress passes United
States Public Law 103-50 an Apology to Native Hawaiians for the Overthrow of the
Hawaiian Kingdom.
Ma Ka Moku Project
REFLECTIONS
December 11, 2016
3rd Sunday of Advent
Matthew 11:2-11
1. Baibala Hawaiian Word:

a. Paahao - refers to John the Baptist an inmate, in prison. The Baibala word paahao
could literally mean hard iron or metal, and therefore is a word that appears after western
contact and the introduction of jails and prisons. John the Baptist is a prophet of God, a
voice in the wilderness, now a voice in prison giving instructions to his disciples to
recognize the identity and mission of Jesus.
b. hau.mana, hau.mna - i s the Baibala this is the word used to describe disciples. The
word literally means to lay before one (hau), a ball of masticated food (mna); or to offer
a prayer or sacrifice. In this text, John in prison, is sending his disciples important food
(mna) about the the identity of Jesus. In the Gospels Jesus is just as intimate in the
mentoring and training of his own disciples, who will have been chosen and called by
Jesus, given to Jesus by the Father. During the last supper Jesus leaves his disciples the
food meal of Holy Communion to sustain them in life.
c. maka.p - is the word in the Baibala that refers to the blind; it literally means
night eye. This could also have the meaning of a dark countenance or disposition as maka
is also a word used for face. But in the text Jesus is drawing attention to those who have
no sight, being able to see for the first time or see again. John the Baptist in this text does
not want his disciples to be blind to who Jesus is.
2. Cultural Traditions:
a. A kahuna is someone who is an expert in something, like building canoes, farming, or
fishing, healing or praying. It was customary for the kahuna to raise up and begin training
disciples at a very your age, in order to pass on the knowledge and practice so that it
would continue, advance, and benefit the family-ohana, or the people. Elaborate protocols
and methods were used to teach and instruct the apprentice in their early formation and
development as haumana or disciple.
3. Social Justice Issue:

a. The prison system in Hawaii is in great need of reform in terms of funding, facilities, and
programs. A disproportionate amount of inmates or paahao are Native Hawaiians. Many
of these inmates are incarcerated due to to crimes against property or drugs, and seem to
relate to the poverty and intergenerational trauma of post-colonial Hawaii. Many have
been transported to prisons in other States such as Arizona. Over the years many Native
Hawaiians have also been arrested in demonstrations, or nonviolent protests, or civil
disobedience, for opposing or protesting social, cultural, or political injustices, or
discriminations.
Ma Ka Moku Project
REFLECTIONS
December 18, 2016
4th Sunday of Advent
Matthew 1:18-25

a. hoopalau - is the Baibala word used to describe Joseph being engaged or betrothed to
Mary. The root word palau also carries the meaning to plow as in plowing a field with an
oo or digging stick. The double or multiple meanings of Hawaiian words sometimes
suggest associations, similarities, or opposite contrast. The agricultural image of palau
suggests that the relationship of hoopalau is one of planting seeds and new life. In
Joseph and Mary the coming of the Christ-Jesus, in and through the Holy Spirit, signals
the coming of God into the world in history.
b. hapai - means to carry, bear, lift, elevate, raise, hoist, holdup; to support. But in the
Baibala text, it means specifically that Mary will conceive and become pregnant. It can
also mean to encourage and support as in the example Ua hpai oia e inu ka ina apau i
ka lama, he encouraged everyone in the land to drink rum. Mary will carry and elevate,
and hold with love the child that will grow within her. She will be an encouragement and
support for all to believe in the good news of the coming of the Holy Child.
2.
Cultural Traditions:
a. In the old days an expectant mother would be very diligent in giving attention to the
protecting and nurturing of the developing child within, eating certain foods deemed
healthy. The mother would speak, chant, and sing to the developing child.
One specific tradition relates to hapai (pregnant) or nursing women being given open lei,
or lei which are not tied closed. For pregnant women, a closed lei is a symbol of bad luck
and is believed to symbolize the umbilical cord tied around the babys neck.
3. Social Justice Issues:

a. Despite efforts to improve the health of the Native Hawaiian people, their health status is
one of the poorest in the Hawaii and the U.S., suffering from disproportionately high
rates of cardiovascular disease, hypertension, cerebrovascular disease, cancers, diabetes,
obstructive lung diseases (asthma, bronchitis, emphysema), chronic kidney disease,
metabolic syndrome, and obesity, with the highest rate of diabetes amongst ethnic
subgroups in Hawaii. Native Hawaiians also have a lower life expectancy and higher
rates of cardiovascular and diabetes related mortality. (Journal List Hawaii Med J v .69(6
Suppl 3); 2010 Jun PMC3123143 https://www.ncbi.nlm.nih.gov/pmc/journals/1473/)
Ma Ka Moku Project
REFLECTIONS
December 25, 2016
Christmas Day
I.
Luke 2:1-14 (15-20)
II. Luke 2:(1-7) 8-20
III. John 1:1-14

a. makau - is the Hawaiian word for fear, frightened, afraid, Makau oia i ke kaua, he is
afraid of war. This is the Baibala word that is used when the angel Gabriel visits Mary
with the news of giving birth to a child. It is used again when the shepherds on the
hillside are visited by the multitudes of angels. In both cases the first words spoken by the
angels are mai makau or do not be afraid. The fear in these instances are related to the
unannounced visitation by the angels. What follows the words mai makau (do not be
afraid) are the words describing the good news of the birth of the Christ-Child. In
Proverbs 9:10 is the reminder that the fear of the Lord is the beginning of wisdom..
b. m.lama.lama - this Baibala word is a reduplication of malama, or light of knowledge,

clarity of thinking or explanation, enlightenment; shining, radiant, clear. Ka mlamalama
o ka kau, northern lights. hoo.m.lama.lama To cause light, brighten, illuminate,
enlighten, inform, civilize. In Johns Gospel Jesus is presented as the m.lama.lama, the
light of knowledge, the enlightenment, shining and radiant. Jesus is the m.lama.lama that
has come into the world to be the light in the darkness.
c. m.lama - in the Baibala means to accept or to receive, but it can also mean take care
of, tend, attend, care for, preserve, protect, beware, save, maintain; to keep or observe, as
a taboo; to conduct, as a service; to serve, honor, as God; care, preservation, support,
fidelity, loyalty; custodian, caretaker, keeper. Some examples are: Mlama pono! Be
careful! Watch out! Mlama makua, one who cares for parents. Mlama wahine, caring
for one's wife. Mlama i kou makua kne, honor your father. Mlama kauoha, obey
orders. Mlama L Kpaki, keeping the Sabbath. In Johns Gospel - a ole kona poe i
mlama i ia, his own people did not receive him. To mlama Jesus the light means to
receive the light that Jesus is, and to take care, keep, maintain serve that precious light
that has come into the world.
2. Cultural Traditions:
a. The Kukui or candlenut tree (Aleurites moluccana) was a symbol of enlightenment, but
very important in providing nuts that were processed to make kukui nut oil which was not
only a wonderful body oil for dry skin and lomilomi-massage, but the oil provided the
primary fuel used for lamps or torches. A lamp was a small receptacle, often made of
stone or shell, that held the kukui oil with a wick that burned when lit. Torches were
made of dried plant material and soaked in kukui nut oil. Kukui was also a word used for
light Lamp, light, torch. Fig., guide, leader. Kukui ahi (Dan. 10.6), lamps of fire. E noho ana
au puhi kukui, I'll stay until the lights are lighted [until dark). Kukui i ke awakea, torch
burning in daylight [a symbol for descendants of a certain chief]. Ua pio ke kukui, the light is
out [dead].
b. Tradition has it that Kkaniloko, which is said to be the geographic piko (navel) of
Oahu, was symbolically the most powerful birth site for the island's high chiefs, among
whom Kakuhihewa and Milikkahi were perhaps most famous. At this site now known
as the Kkaniloko Birthstones State Monument, visitors are able to see the sacred
birthing stones where babies were born.
3. Social Justice Issues:
a. The Kingdom of Hawaii was at one time a constitutional monarchy, but this government
was overthrown in 1893, and the Queen Liliuokalani deposed. After apologies, and
acknowledgments of wrongdoing and complicities by both the United Churches of Christ
and the U.S. Congress in 1993, the 100th anniversary of the overthrow, many today still
yearn for justice and reconciliation. The coming of Jesus was an effort of God at regime
change in the world, an effort to shift and transform the heart and soul of humanity
towards the principles and realities of the Kingdom of God, that mission and work
continues in the true followers and disciples of Jesus.

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Ma Ka Moku Project

LECTIONARY YEAR A GOSPEL READINGS

1. Baibala Hawaiian Words:

is m for repent, and etymologically, the word

repentance, i.e., of a change of

3. Social Justice Issue:

1. Baibala Hawaiian Word:

3. Social Justice Issue:

1. Baibala Hawaiian Words:

3. Social Justice Issues:

1. Baibala Hawaiian Words:

b. m.lama.lama - this Baibala word is a reduplication of malama, or light of knowledge,

3. Social Justice Issues:

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