1027. IDEBE LYUMU LIDAPANDIKAGA.

Imbuki ya kahayile kenako, ihoyelile higulya ya bhanhu abho bhali bhaja kuwinga ukunu bhatulile jiliwa umumadebe gabho, bhugashoga na jiliwa moyi. Abhanhu bhenabho bhagatulaga mandege nulu bhusika, iyo igitanagwe sunge. Isunge yiniyo igashogaka na kinhu ukukaya jabho.

 Ikale bhalihoyi bhanhu abho bhagaja kuwinga ukunhu bhabhuchije jiliwa umumadebe gabho. Aliyo lulu, umo obho agakija ugutuula nulu ginhu umulidebe lyakwe aho ajiile ukuwinga bhunubho.

Aho bhoshila uwinga bhunubho, ikaya yiniyo igabhulaga ng’ombe bhuyiinhiwa bhuli ng’wene nyama iyoilenganilile ni jiliwa ijo agachala koyi. Umunhu uyo adatulile ginhu umulidebe lyakwe aho ajile ukuwinga bhunubho, adinhilwe inyama umulidebe lyake. Hunagwene abhanhu bhagayomba giki, “idebe lyumu lidapandikaga.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhagikalaga nabhumo bho gwiyambilija chiza, umukikalile kabho. Abhanhu bhenabho, bhagibhilingaga ahikanza lya gulima bhagatumama nimo ntale bho gwiyambilija chiniko mpaga bhagumala chiza unimo gunuyo, kunguno ya ng’wigwano gobho gunuyo. Abhoyi bhagapandikaga sabho ningi noyi umukaya jabho kunguno ya bhumo bhobho ubho gwiyambilija chiza bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagalenganijiyagwa nabho bhagaja kuwinga na jiliwa bhugashoga na nyama umumadebe gabho, kunguno nabhoyi bhagabhambilijaga abhichabho, nabho bhambilijiwa mpaga bhapandika sabho ningi, umukikalile kabho. Abhoyi bhagabhalelaga abhanhu bhabho bho gwikala na bhumo bho gwiyambilija chiza, umukikalile kabho. Hunagwene bhagabhawilaga giki, “idebe lyumu lidapandikaga.”

Akahiyile kenako, kalanga bhanhu higulya ya gubhiza na bhumo ubho bhuli na ng’wigano go gwiyambilija chiza umubhutumami bho milimo yabho, kugiki bhadule kupandika sabho ja kutumamila shigu ningi, umuwikaji bhobho.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

KISWAHILI: DEBE KAVU HALIPATI.

Chanzo cha msemo huo, chaongelea juu ya watu walioenda kwenye harusi wakiwa wamebeba chakula kwenye madebe yao ambao walirudi na chakula ndani ya madebe yao hayo. Wengine walibeba mahindi au mtama kwenye madebe hayo. Chukula hicho huitwa ‘sunge’ ambayo kila aliyeenda nacho hurudi nyumbani kwake na sunge.

Hapo zamani walikuwepo watu walioenda kwenye harusi huku wakiwa wamebeba chakula ndani ya madebe yao, isipokuwa mmoja wao ambaye hakuweka kitu chochote kwenye debe lake.

Ilipomalizika sherehe hiyo ya harusi, familiya yenye hiyo yenye harusi ilichinja ng’ombe ambaye nyama yake waligawiwa kila mmoja kiasi kile alicholeta kwenye debe lake aliloenda nalo pale.

Mtu yule ambaye hukuweka chakula chochote kwenye debe lake, hakupewa nyama yoyote. Yeye alirudi nyumbani kwake kama alivyoenda. Ndiyo maana watu walisema kwamba, “debe kavu halipati.”

Msemo huo, hulinganishwa kwa watu wale ambao wana umoja wa kusaidiana vizuri katika maisha yao. Watu hao, hualikana wakati wa kilimo ili wafanye kazi kubwa kwa kusaidiana kwa kila mmoja wao mpaga wanafanikiwa kumaliza mashamba yao, kwa sababu ya uelewano wao huo. Wao hupata mali nyingi sana kwenye familia zao kwa sababu ya umoja wao huo wa kushirikiana katika kuyatekeleza vizuri, majukumu yao hayo, maishani mwao.

Watu hao, hulinganishwa na wale walioenda kwenye harusi wakiwa wamechukua chakula kwenye madebe yao, wakarudi na nyama, kwa sababu nao wanaumoja wa kusaidiana kila mmoja vizuri mpaka wanapata mali nyingi katika maisha yao. Wao huwafundisha pia watu wao juu ya kuwa na ushirikiano huo wa kusaidiana katika kazi zao. Ndiyo maana wao huwaambia watu kwamba, “debe kavu halipati.”

Msemo huo, hufundisha watu juu ya kuwa na umoja wenye uelewano wa kusaidiana vizuri katika kuyatekeleza majukumu yao, ili waweze kupata mafanikio ya kutosha kutumia kwa muda mrefu, maishani mwao.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

ENGLISH: A DRY TIN DOES NOT GET.

The origin of the above saying talks about people who went to a wedding while carrying food in their bags who came back with food in their bags. Others carried corn or sorghum in those boxes. The bag is called a ‘sunge’ which everyone who goes with it and returns home with sunge.

In the past there were people who went to a wedding carrying food in their bags, except for one of them who did not put anything in the bag.

At the end of the wedding, the bride and groom slaughtered a cow and its meat was distributed to each of them as much as she brought to her bag.

The one who did not put any food in her bag, was not given any meat. She returned to her home as she had gone. That is why people said, “a dry tin does not get.”

This saying is applied to people who are united in helping one another well in their lives. These people are invited during the agricultural season to work hard by helping each other enough enough be able to complete their farms, because of their mutual understanding. They get a lot of wealth from their families because of their unity in working together enough to fulfil their responsibilities, in their lives.

These people resemble those who went to the wedding with food in their trunks and they returned with meat, because they are also one way of helping each other until they get a lot of wealth in their lives. They also teach their people about having that mutual support in their works. That is why they tell people that, “a dry tin does not get.”

This saying teaches people on how to have a harmonious unity for helping each other in carrying out their responsibilities, so that they can have enough success to spend a long time, in their lives.

Matthew 22: 4.

Matthew 9:40 – 44.

Matthew 7: 1-2B.

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