Ulusumo lunulo, lulolile ng’ombe iyo ibhimbilile nomo. Ing’ombe yiniyo, igadumaga ugulya amaswa kunguno ya bhubhimbi bho nomo goyo gunuyo. Olihoyi ndimi ong’ombe uyo agajilugalila pye mulugutu kunguno ya ing’ombe imo iyo yali ya bhimba nomo.

Ung’wiye ugamuuja, “nibhuli ojilugalilaga mulugutu ing’ombe aliyo ilimi lyakulaga?” Uweyi agashosha, “ilihoyi ng’ombe imo iyo yabhimbaga nomo idudula ugulya amaswa.” Ung’wiye unshokeja, “iyib’imbile nomo idulemeja b’iye gudima.” Ubhunubho nab’ib’iza wandijo bho gutumama go lusumo lunulo.

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagadumaga nulu gulya jiliwa, hamo nulu gutumama milimo yabho, kunguno ya ng’wichabho umo uyo agusataga. Abhanhu bhenabho, bhagasunduhalaga noyi mpaga bhaduma ugupandika ijiliwa ijo jigabhinaga nguzu ja gutumamila milimo yabho chiza.

Abhanhu bhenabho bhagikolaga nu munhu uyo agaleka ugujichala ing’ombe jakwe ukwidima kunguno ya ng’ombe yakwe imo iyo yaliyabhimba nomo, iki nabho bhagadumaga ugulya nulu gutumama milimo kunguno ya gusatilwa na munhu obho umo. Hunagwene abhanhu bhagabhawilaga giki, “iyib’imbile nomo idulemeja b’iye gudima.”

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wiyumilija bho gutumama milimo yabho, ulu bhalina makoye abhichacho, kugiki bhadule kupandika matwajo mingi ga gubhambilija ijinagubhulang’hana chiza ubhupanda bhobho.

Hangi lobhalanga abhanhu abho bhali na makoye kuleka ugubhamaja lubhango abhichabho, umubhasatu bhobho. Giko lulu, amakoye gabho, gadizubhiima lubhango abhichabho, umuwikaji bhobho.

Luka 15:25-31.

Zaburi 73:1-12.

Waefeso 2:4-10.

KISWAHILI: ALIYEVIMBA MDOMO HAWAZUII WANZAKE KULA MAJANI.

Methali hiyo huangalia ng’ombe aliyevimba mdomo. Ng’ombe huyo, hushindwa hata kula majani kwa sababu ya kuvimba mdomo wake. Alikuwepo mtu mmoja aliyekuwa mchungaji wa ng’ombe.

Mtu huyo aliwafungia zizini ng’ombe wote kwa sababu ya ng’ombe wake mmoja kuwa na tatizo la kuvimba mdomo wake. Mwenzake akamuuliza, “kwa nini hujawafungulia ng’ombe kwenda kuchunga hadi sasa?”

Yeye alijibu, “kuna ng’ombe mmoja amevimba mdomo, hivyo hawezi kula majani.” Mwenzake huyo akamjibu, “aliyevimba mdomo hawazuii wenzake kula majani.” Huo ndio ukawa mwanzo wa kutumika kwa methali hiyo.

Methali hiyo, hulinganishwa kwa watu wale ambao hushindwa hata kula au kufanya kazi zao, eti kwa sababu ya mtu mmoja kuugua, au kupata tatizo fulani. Watu hao, huhudhunika sana mpaka hufikia hatua ya kushindwa kujipatia mahitaji yao ya kila siku yakiwemo yale ya chakula, kwa sababu ya kuugua kwa mtu mwenzao. Wao hushindwa hata kufanya kazi za kuwapatia chakula, kwa sababu ya tatizo la mtu mmoja.

Watu hao, hufanana na mtu yule ambaye aliacha kuwafungulia ng’ombe wake kwenda malishoni kuchunga, eti kwa sababu ya ng’ombe mmoja kuvimba mdomo wake, kwa sababu na wao, hushindwa kuyatekeleza vizuri majukumu yao, kutokana na mmoja wao kupata tatizo fulani. Ndiyo maana watu huwaambia kwamba, “aliyevimba mdomo hawazuii wenzake kula majani.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kuwawezesha kutimiza majukumu yao ya kuulinda na kuuendeleza uhai wao, hata kama kuna mmoja wao ambaye ana tatizo, ili waweze kujipatia mahitaji yao ya kila siku, maishani mwao.

Methali hiyo, pia huwafundisha watu wenye matatizo kutowafanya wenzao walio wazima, wakose raha au wahudhunike kipita kiasi kwa sababu ya kujidekeza kwao. Hivyo, matatizo yao yasiwazuie wengine kufurahi, maishani mwao.

Luka 15:25-31. “Wakati huo, yule mwana mkubwa alikuwa shambani. Alipokaribia nyumbani, akasikia sauti ya nyimbo na watu wakicheza. Akamwita mmoja wa watumishi na kumwuliza, ‘Kuna nini?’ Akamwambia, ‘Mdogo wako amekuja, naye baba yako amemchinja ndama aliyenona kwa sababu mwanawe amerudi nyumbani akiwasalama na mzima.’ Yule mwana mkubwa akakasirika, akakataa kuingia ndani. Basi baba yake akatoka nje na kumbembeleza. Lakini yeye akamjibu baba yake, ‘Tazama! Miaka yote hii nimekutumikia na hata siku moja sijaacha kutii amri zako, lakini hujanipa hata mwana mbuzi ili nifurahi na rafiki zangu. Lakini huyu mwanao ambaye ametapanya mali yako kwa makahaba aliporudi nyumbani, wewe umemchinjia ndama aliyenona!’

“Baba yake akamjibu, “ ‘Mwanangu, umekuwa nami sikuzote na vyote nilivyo navyo ni vyako. Lakini ilitubidi tufurahi na kushangilia kwa sababu huyu mdogo wako alikuwa amekufa na sasa yu hai, alikuwa amepotea naye amepatikana.’ ”

Zaburi 73:1-12. “Hakika Mungu ni mwema kwa Israeli, kwa wale ambao mioyo yao ni safi. Bali kwangu mimi, miguu yangu ilikuwa karibu kuteleza, nilikuwa karibu mguu wangu kuachia uliposimama. Kwa maana niliwaonea wivu wenye kujivuna nilipoona kufanikiwa kwa waovu. Wao hawana taabu, miili yao ina afya na nguvu. Hawapati shida zinazowataabisha watu wengine, wala hawapati mapigo na wanadamu. Kwa hiyo kiburi ni mkufu wao, wamejivika jeuri. Uovu hutoka katika mioyo yao iliyokufa ganzi, ubaya wa majivuno kutoka mioyoni mwao hauna kikomo. Hudhihaki na kusema kwa ukorofi, katika majivuno yao wanatishia kutesa. Vinywa vyao huweka madai hata kwa mbingu, nazo ndimi zao humiliki duniani. Kwa hiyo watu wao huwageukia na kunywa maji tele. Wanasema, “Mungu awezaje kujua? Je, Yeye Aliye Juu Sana anayo maarifa?’’ Hivi ndivyo walivyo waovu, sikuzote hawajali, wanaongezeka katika utajiri.”

Waefeso 2:4-10. “Lakini Mungu, kwa upendo Wake mwingi kwetu sisi, ambaye ni mwingi wa rehema, hata tulipokuwa wafu kwa ajili ya makosa yetu, alitufanya tuwe hai pamoja na Kristo Yesu, yaani, mmeokolewa kwa neema. Mungu alitufufua pamoja na Kristo na kutuketisha pamoja naye katika ulimwengu wa roho katika Kristo Yesu, ili katika ule ulimwengu ujao apate kuonyesha wingi wa neema Yake isiyopimika, iliyodhihirishwa kwetu kwa wema Wake ndani ya Kristo Yesu. Kwa maana mmeokolewa kwa neema, kwa njia ya imani, wala hii si kwa matendo yenu mema. Hii ni zawadi kutoka kwa Mungu, si kwa matendo, mtu awaye yote asije akajisifu. Kwa maana sisi ni kazi ya mikono ya Mungu, tulioumbwa katika Kristo Yesu, ili tupate kutenda matendo mema, ambayo Mungu alitangulia kuyaandaa tupate kuishi katika hayo.”

ENGLISH: A COW WITH A SWOLLEN MOUTH CANNOT PREVENT OTHERS FROM EATING GRASS.

This proverb focuses on a cow with a swollen mouth. Such a cow is unable to eat grass because of the swelling on its mouth. There was a man who was a herdsman.

The man locked all the cows in the cow shed because one of his cows had a swollen mouth therefore it was unable to eat grass. Seeing that he had locked all of his cattle in the shed, his companion asked him, “Why haven’t you allowed the cattle to go to graze up to this moment?”

He replied, “One cow has a swollen mouth, so she can’t eat grass.” His companion replied, “”a swollen mouth of one cow cannot prevent others from eating grass.” That was the beginning of the proverb.

The proverb is likened with a person who loses his ability to eat or work, perhaps because of a physical ailment or a malady. When it happens that their fellow is sick these, people are so depressed that they fail to provide for their daily needs, including food, because of the illness of a fellow human being.

These people are like the man who stopped taking his cattle to the grazing place because one of the cows had a swollen mouth which was preventing her from eating. That is why people tell the people with such a character, “a cow with a swollen mouth cannot prevent others from eating grass.”

This proverb teaches people about patience that will enable them to fulfill their responsibilities enough to protect and sustain their lives, even if one of them has a problem.

This proverb also teaches people who have problems not to make their peers miserable, uncomfortable or overwhelmed with their self-esteem. Thus, their problems should not prevent others from enjoying life.

Luke 15: 25-31.

Psalm 73: 1-12.

Ephesians 2: 4-10.