Author: Sukuma legacy

1015. OZWAJIWE NGOB’O

Imbuki ya kahayile kenako ililole bhuzwajiwa bho ngobho bho ng’wa munhu nhebhe. Ikale abhanhu bhikalaga bhaliduhu. Ulu munhu uzwajiwe myenda yolechaga giki, oshikanaga gutoolwa ulu ali ng’waniki nulu gutoola ulu ali nyanda. Abhanhu bhenabho bhitanagwa lulu bhazwajiwe ngob’o ja gubhafala ija golecha giki bhakomaga gubheja kaya jabho. Hunagwene abhanhu bhang’wilaga umunhu ng’wunuyo giki, “ozwajiwe ng’ob’o.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo aginagwa ilange lya guleka miita ga bhub’i bho gwita ayo gali ga bhiza, umuwijaji bhokwe. Umunhu ng’wunuyo, agalangagwa chiza na bhabyaji bhakwe mpaga oyileka iyabhubhi omanila gwikala chiza na bhanhu bho gubhambilija chiza kunguno ya widohya bhokwe. Uweyi agayibhejaga chiza ikaya yakwe kunguno ya gubhiza na nhungwa ja wiza ijo ojangwa na bhatale bhakwe jinijo mpaga ujidimila chiza, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo wikalaga duhu mpaga wikoma gutolwa nulu kutola na uzwajiwe imyenda, kunguno nuweyi agagaleka amiito agabhubhi uyita gawiza aho olangwa inhungwa ijawiza na bhabyaji bhakwe, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ozwajiwe ngob’o.”

Akahayile kenako, kalanga bhanhu higulya ya bhubhalanga nhungwa jawiza abhanhu bhabho, bho gujikalana chiza inhungwa jinijo abhoyi bhenikili umuwikaji bhobho, kugiki bhadule kujilela chiza ikaya jabho, umubhulamu bhobho.

Kutoka 20:12.

Kutoka 28:1-5.

Hekima ya Sulemaini 7:1-4.

KISWAHILI: AMEVALISHWA NGUO.

Chanzo cha msemo huo chaangalia uvalishwaji wa nguo wa mtu fulani. Zamani watu walikuwa wakiishi uchi. Walikuwa akiitwa kuvalishwa nguo za kuwafaa walipofikia umri wa kuoa au kuolewa ili kuonesha kwamba, wanaweza kuwa na mji wao. Ndiyo maana watu walisema juu ya yule aliyepitia hatua hiyo kwamba, “amevalishwa nguo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ameyashikilia vizuri malezi ya kuacha matendo maovu kwa kutenda mema, aliyoyapokea kutoka kwa wazazi au wakubwa wake, katika maisha yake. Mtu huyo, hufundishwa vizuri maadili mema na wazazi wake mpaga akazoea kuishi vizuri na watu kwa kuwasaidia noa katika kutenda mema kwa sababu ya unyenyekevu wake. Yeye hufaulu kuilea vyema familia yake kwa sababu ya kuyaishi vizuri maadili yake hayo mema, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa akiishi uchi mpaga alipofikia umri wa kuoa au kuolewa ndipo akavalishwa nguo, kwa sababu naye aliyaacha matendo maovu alipofundishwa maadili mema na mazazi wake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amevalishwa nguo.”

Msemo huo, hufundisha watu juu ya kuwalea katika maadali mema watu wao, kwa kuyaishi vizuri maadali hayo wao wenyewe, ili waweze kuzilea vyema familia zao, maishani mwao.

Kutoka 20:12.

Kutoka 28:1-5.

Hekima ya Sulemaini 7:1-4.

ENGLISH: HE/SHE HAS BEEN DRESSED IN CLOTHES.

The foundation of the above saying looks at someone’s clothing. In the past some people lived naked. They were called to dress appropriately when they reached at the age of marriage to show that, they have grown to maturity. That is why people told one of those who went through such process that, “he/she has been dressed in clothes.”

This saying is compared to a person who has held to the pattern of abstinence from evil by doing good deeds, which he has received from his parents in his lifetime. This man is well-educated and well-mannered, and his parents are accustomed to living with people who help him to do good deeds because of his humility. He manages to raise his family well because of his good deeds ​​in his life.

This man resembles the one who was living naked until when he grew old enough to get married and then got dressed, because he also stopped doing bad things when he was taught good manners by his parents in his life. That is why people say to him that, “he has been dressed in clothes.”

This saying teaches people on how to raise good manners, by living well according to the values of the societies, so that they can better raise their families in their lives.

Exodus 20:12.

Exodus 28: 1-5.

The Wisdom of Solomon 7: 1-4.

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1014. NG’HWI NINGHI JIGANGALUCHAGA.

Ulusumo lunulo, lulolile bhusoseji bho ng’hwi mliko lya guzugila jiliwa. Bhalihoyi bhanhu abho bhazugaga jiliwa ja bhabhini bha mbina umu chalo ja ng’wa madulu. Abhanhu bhenabho, bhazugaga jiliwa jinijo bhujipe pe kunguno ya giki bhapandike wasa bho gwilolewa mbina ahikanza lya limi.

Aliyo lulu, inghwi jabho jigegela gushiga haho bhatali ugumala uguzuga ijiliwa jabho, niyo nubhuji bhutali ugwela. Abhanhu bhenabho, bhagituma gujusena ng’hwi ningi gete ijo jidulile guzugila jiliwa bhujipe pe mpaga bhubisha ijiliwa jabho.

Abhaseni bha ng’hwi bhenabho, bhagaja nhana bhugajisema ng’hwi nyinghi gete ijo bhagajizugila mpaga wela ubhuji, niyo bhujibisha pye ijiliwa jabho. Abhoyi bhagadeha chiza igiki ing’hwi ininghi jigabishaga jiliwa wangu na jigatumamaga nimo mpaga wela ubhujiku. Hunagwene abhanhu bhenabho bhagagayiwila ulu bhalihaya kutumama nimo nhebhe giki, “ng’hwi ninghi jigangaluchaga.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagatumamaga milimo yabho kihamo bho gwiyambilija chiza, umuwikaji bhobho. Abhanhu bhenabho, bhagibhilingaga bhagaitumama imilimo yabho bhogwiyambilija kihamo chiza kunguno ya ng’wigano gobho gunuyo, umubhutumami bho milimo yabho. Abhoyi bhagalimaga migunda mitale ya jiliwa ja mbika nyinghi, iyo bhagalimilaga chiza mpaga bhapandika sabho nyinghi kunguno ya wiyambiliaga bhobho bhunubho, umumilimo yabho.

Abhanhu bhenabho, bhagikolaga ni ng’hwi ininghi ijo jigatumama nimo bhujiku pe mpaga jujipisha ijiliwa ijo jazugagwa, kunguno nabhoyi bhagibhilingaga bhingi bhagatumama milimo yabho bho ng’wigwano chiza mpaga bhayimala, umutumami bhobho. Hunagwene bhagikomikaga kuja kujutumama nimo nhebhe bho gwiwila giki, “ng’hwi ninghi jigangaluchaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhumo bho gutumama milimo yabho bho gwiyambilija chiza, umutumami bhobho, kugiki bhadule kupandika sabho ninghi ja kubhagunana, umuwikaji bhobho.

Wagalatia 6:2.

Matendo ya Mitume 4:32

1Wakarintho 12:12.

Kutoka 18:25-26.

KISWAHILI: KUNI NYINGI HUKESHA.

Methali hiyo, huangalia uchocheaji wa kuni kwenye jiko la kupikia chakula. Walikuwepo watu waliokuwa wakipika chakula cha wacheza ngoma kwenye kijiji cha Mwamadulu. Watu hao, walipika chakula hicho usiku kucha kwa sababu ya kutaka kuimaliza kazi hiyo usiku ili mchana wapate muda wa kuiangalia hiyo ngoma.

Lakini kuni zao zilikaribia kuisha ikiwa bado ni usiku, na hawajamaliza kupika. Wakatumana kwenda kukata kuni nyingi sana ambazo zaweza kupikia chakula usiku kucha mpaga kuviivisha vyote.

Wakataji hao wa kuni, walienda kweli wakakata kuni nyingi sana ambazo walizipikia mpaka usiku kucha na wafanikiwa kuviivisha vyakula vyote. Walipoona hivyo, walielewa wazi kwamba, kumbe kuni nyingi huivisha chakula mapema na zaweza kutumika hadi usiku kucha. Ndiyo maana watu hao walianza kuambiana wakati wa kutaka kufanya kazi yoyote kwamba, “kuni nyingi huseka.”

Methali hiyo, hulinganishwa kwa watu wale ambao hufanya kazi zao kwa umoja wa kusaidiana vizuri, katika maisha yao. Watu hao, hujikusanya na kwenda kuyatekeleza majukumu yao kwa kusaidia pamoja na vizuri kwa sababu ya uelewano wao huo, katika utendaji wa kazi zao. Wao hulima mashamba makubwa ya mazao ya aina mbalimbali ambayo huyatunza vizuri mpaka wanapata mavuno mengi ya kutumia maishani mwao, kwa sababu ya umoja wao huo wa kusaidiana katika kazi zao.

Watu hao, hufanana na zile kuni nyingi zilizotumika usiku kucha mpaka zikaivisha chakula kilichokuwa kinapikwa, kwa sababu nao wanaumoja wa watu wengi wanaofanya kazi kwa uelewano mpaka wanaimaliza, katika utekelezaji wa majukumu yao. Ndiyo maana wao wanapotaka kufanya kazi fulani hualikana kwa kuambiana kwamba, “kuni nyingi hukesha.”

Methali hiyo, hufundisha watu juu ya kuwa na umoja wa kuyatekeleza majukumu yao kwa kusaidiana vizuri, katika kazi zao, ili waweze kupata mali nyingi za kutosha kutumia, maishani mwao.

Wagalatia 6:2.

Matendo ya Mitume 4:32

1Wakarintho 12:12.

Kutoka 18:25-26.

ENGLISH: MANY PIECES OF FIREWOOD LIGHT THE WHOLE NIGHT.

The above proverb started from people who were adding firewood in a cooking stove. There were people who were cooking food for dancers in Mwamadulu Village. They had to cook such food for the whole night because they wanted to finish such work at that same night so that they could have time for watching the dance during the day.

Nevertheless, their pieces of firewood were almost gone when it was still night, and they had not finished the cooking in such night. They set out to collect so much pieces of firewood that they could cook such food all the night long.

The firewood cutters, in fact, went and collect as many pieces of firewood as they could cook overnight and manage to cook all the food. When they saw this, they realized that many pieces of firewood cook food speedily and can be used overnight. That is why they began to invite one another to unite and work as a group work by saying that, Many pieces of firewood light the whole night.

Such a proverb teaches people on how to work in unity for fulfilling well their economic, social, cultural and spiritual activities in their daily lives. It inspires them enough to unite and walk together for working out easily their societal problems in their families.

This proverb is important in the Synodal Process because of imparting ideas on us about walking together in unity with all the members of the church. It instils in bishops, priests, and all Christians teachings on how to be united together as a community of the Body of Christ, in fulfilling their responsibilities. They can do so by walking together and helping one another in all the Synodal Processes, so that they may be successfully in spreading the good news to people whom they live with through their practical daily lives.

It is compared to the Small Christian Community members who pray, and read the Bible in unity by nicely helping each other, in their lives. These people, gather to read the Gospel, and share their ideas for discovering what Jesus tells them in their practical daily lives.

This Sukuma proverb also encourages them to maintain their unity enough to answer the key questions which are needed in the Synodal Process. They can manage doing so by helping one another together because of their mutual understanding, in fulfilling their missionary work which they received through baptism, that is, of spreading the good news to the people whom they live with in their societies.

These people in Small Christian Communities, resemble the many pieces of firewood which were used all night by cooks until they cooked the food that was needed, because they too, have unity of many people who walk together in harmony with the whole church on the way to God until they inherit the heavenly Kingdom. That is why when the time of the gathering approaches, they invite one another to attend the Small Christian Community meetings by saying that, many pieces of firewood light the whole night.

Acts 4:32. “The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.”

Galatians 6: 2 -3. “Bear one another’s burdens, and so you will fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he is deluding himself.”

1 Corinthians 12:12 – 14. “As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. Now the body is not a single part, but many.”

Exodus 18: 25-26. “He picked out able men from all Israel and put them in charge of the people as commanders of thousands, of hundreds, of fifties, and of tens. They rendered decisions for the people in all routine cases. The more difficult cases they referred to Moses, but all the lesser cases they settled themselves.”

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1013. B’OJA BHO NTENGEKE B’OGUTUMILA SAUNI NA LYOGEJO

Akahayile kenako kalolile bhoja bho jiseme bho ng’wa munhu uyo alintengeke. Umunhu ng’wunuyo ojaga ijisema jakwe mpaga jela pe kunguno otumilaga sauni na lyogejo ilo lyawinjaga pye ubhuchafu ubhomujiseme jinijo. Hunagwene abhanhu bhagayomba giki, “b’oja bho ntengeke b’ogutumila sauni na lyogejo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho jelwa nholo chiza, umukikalile kakwe. Umunhu ng’wunuyo, agatumilaga jiseme jawiza ijo jidulile gugumala chiza unimo gokwe, kunguno ya bhutengeke bhokwe bhunubho, umukikalile kakwe. Uweyi agapandikaga sabho ningi umutumami bhokwe bhunubho kunguno ya bhutengeke bhokwe, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nu ntengeke uyo utumilaga sauni na lyogejo ugoja ijiseme jakwe mpaga jela chiza, kunguno nu weyi agatumilaga jitumamilo ijo jidulile gugutumama chiza unimo gokwe, umubhutumamini bhokwe bhonubho. Hunagwene abhanhu bhang’wilaga giki, “b’oja bho ntengeke b’ogutumila sauni na lyogejo.”

Akahayile kenako, kalanga bhanhu higulya ya kutumila jitumamilo jawiza ijo jidulile gugumala chiza unimo gobho, kugiki bhadule gupandika matyajo mingi, umubhutumami bhobho bhunubho.

Mathayo 23:23-29.

KISWAHILI: UOSHAJI WA MWAMINIFU WA KUTUMIA SABUNI NA KISAFISHIO.

Msemo huo, huangalia uoshaji wa vyombo unaofanywa na mtu mwaminifu. Mtu huyo, huosha vyombo vyake vizuri mpaga vinatakata sana kwa sababu ya kutumia sabuni na kisafishio kinachoweza kuundoa uchafu wote uliopo kwenye chombo hicho. Ndiyo maana watu humwambia kwamba, “uoshaji wa mwaminifu wa kutumia sabuni na kisafishio.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa umakini mkubwa, katika maisha yake. Mtu huyo, hutumia vifaa vyote vinavyotakiwa ambavyo vinaweza kuikamilisha vizuri kazi yake, kwa sababu ya uaminifu wake huo, katika maisha yake. Yeye hupata mafanikio mengi sana katika kazi zake kwa sababu ya uaminifu wake huo wa kufanya maandalizi mazuri ya kufanyia kazi zake, maishani mwake.

Mtu huyo, hufanana na yule mwaminifu aliyetumia sabuni na kisafishio katika kusafisha vizuri vyombo vyake mpaga vikatakata, kwa sababu naye hutumia vifaa vinavyoweza kuzitekeleza vizuri kazi zake, katika utumishi wake. Ndiyo maana watu humwambia kwamba, “uoshaji wa mwaminifu wa kutumia sabuni na kisafishio.”

Msemo huo, hufundisha watu juu ya kutumia vifaa vinavyoweza kuzitekeleza vizuri kazi zao, ili waweze kupata mafanikio mengi, katika utumishi wao, maishani mwao.

Mathayo 23:23-29.

ENGLISH: A GOOD PERSON WASH USING SOAP AND DISH BRUSH.

This saying refers to the washing of dishes by an honest person. This person washes his or her dishes thoroughly and nicely by using soap and detergent. That is why people say to him that, “a good person wash using soap and dish brush.”

This saying is applied to the person who performs his duties with the utmost seriousness, in his life. Such person, in turn, uses all necessary tools to complete his works, because of his integrity in life. He is very successful in his works because of his honesty in making good preparations before starting his works in his life.

This person is like the faithful man who used soaps and detergents to clean up his dishes, for he also uses proper tools that can perform well his works. That is why people say to him that, “a good person wash using soap and dish brush.”

This saying teaches people on how to use tools that can effectively carry out their tasks, so that they can be more successful in fulfilling their economic activities throughout their lives.

Matthew 23: 23-29.

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1012. GWIKALA CHIZA NA BHIYO HIJISOGA.

Akahayile kenako kahoyelile higulya ya wikaji wiza na bhahu. Olihoyi munhu umo uyo wikalaga yiyene a hakaya yakwe umuchalo jakwe. Uweyi wiganikaga giki aidujije pye imilimo umukikalile kakwe. Lushigu lumo agaduma gututumama nimo gumo mpaga bhiza bhanhu bhangi bhung’wambilija. Hunagwene abhanhu bhenabho bhagang’wila giki, “gwikala chiza na bhiyo hijisoga.”

Akahayile kaneko kagalenganijiyagwa kuli munhu uyo alina nhinda umukikalile kakwe. Umunhu ng’wunuyo agikalaga abhadalahile abhiye kunguno ya wigimbi bhokwe bhunubho umuwikaji bhokwe. Uweyi agadumaga ugwikala chiza na bhanhu kunguno ya wigimbi bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo wikalaga yiyene a hakaya yakwe bhuli makanza umuchalo jakwe, kunguno nuweyi agigimbaga bho gubhadalaha abhiye abho bhagadumaga ugwikala chiza nanghwe mpaga bhansambala na guneka bhung’wene, umuwikaji bhokwe. Hunagwene abhanhu bhenabho bhagang’wilaga giki, “gwikala chiza na bhiyo hijisoga.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja wigimbi bho gubhadalaha abhichabho, kugiki bhadule gwikala kihamo bho gwiyambilija chiza imilimo yabho, umukawiji bhobho.

Zaburi 133:1.

Marko 9:35.

KISWAHILI: KUISHI VIZURI NA WENZAKO NDIYO VIZURI.

Msemo huo huongelea juu ya maisha ya kuishi vizuri na watu. Alikuwepo mtu mmoja kwenye kijiji fulani aliyekuwa akiishi peke yake katika familia yake. Yeye alikuwa akijifikiria kwamba anaweza kufanya kazi zote katika maisha yake. Siku moja alishindwa kuifanya kazi fulani, mpaga wakaja watu wakamsaidia. Ndiyo maana watu hao walimwambia kwamba, “kuishi vizuri na watu ndiyo vizuri.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana kiburi katika maisha yake. Mtu huyo, huwadharau wenzake anaoishi nao, kwa sababu ya majivuno yake hayo katika maisha yake. Yeye hushindwa kuishi vizuri na watu kwa sababu ya majivuno yake hayo ya kuwadharau wenzake, katika maisha yake.

Mtu huyo hufanana na yule aliyekuwa akiishi peke yake katika familia yake kwenye kijiji chake hicho, kwa sababu naye hujivuna kwa kuwadharau wenzake ambao hushindwa kuishi naye vizuri mpaka humsambaa na kumuacha peke yake, katika maisha yake. Ndiyo maana watu hao humwambia kwamba, “kuishi vizuri na watu ndiyo vizuri.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuwa na majivuno ya kuwadharau wenzao, ili waweze kuishi pamoja wakisaidiana vizuri katika kuyatekeleza majukumu yao.

Zaburi 133:1.

Marko 9:35.

ENGLISH: TO LIVE WELL WITH YOUR FELLOWS IS GOOD.

This saying speaks about living a good life with people. There was a man in one village who lived alone in his family. He was thinking to himself that he could do all the works in his life. One day he could not do any work, and people came and helped him. That is why they told him that, “to live well with your fellows is good.”

This saying is compared to a man who is proud in his life. Such person, in turn, despises his contemporaries, because of his arrogance in his life. He fails to get along with people because of his arrogance of contempt for others, in his life.

This man is like the one who used to live alone in his family in a village, because he too is proud of him until his contemporaries fail to live with him. They leave him alone at his family. That is why these people said to him that, “to live well with your fellows is good.”

This saying imparts in people an idea on abstaining from having habit of being arrogant and despising others, so that they can live together by helping each other better in fulfilling various responsibilities in their families.

Psalm 133: 1.

Mark 9:35.

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1011. ADINAMPANDIKA UNDITO

Imbuki ya kahayile kenako, ilolile munhu uyo agancholaga ndito. Umunhu untito ng’wunuyo, ali munhu nsab’i o sabho ningi uyo agambilija abhahab’i. Unchoji o ndito ng’winuyo ulu atali ugumpandika agikomejaga kumchola duhu. Hugwene abhanhu bhagayombaga giki, “adinampandika undito.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agucholaga munhu ogwitola nanghwe, kugiki apandike mwambilija umuwikaji bhokwe. Umunhu ng’wunuyo, agakengelaga chiza inhungwa ja ng’wa munhu uyo adulile gwiyambilija nanghwe umukikalile kakwe, kunguno ajidebhile inhungwa ja gwikala chiza na bhanhu. Uweyi agatumilaga bhanhu abho bhali bhiza umugujidebha inhungwa ja ng’wa munhu uyo agambilijaga chiza abhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo omchalaga munhu ndito uogudula gubhambilija abhahabi, kunguno nuweyi agacholaga munhu ogwitola nanghwe uyo ali na nhungwa ja wiza mugubhambilija abhanhu abho bhali na makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “adinampandika undito.”

Akahayile kenako, kalanga bhitoji higulya ya gubhiza na witegeleja bhutale ahikanza lya kubhachagula abhitoji bhabho, kugiki bhadule gubhapandika abhanhu abho bhali na nhungwa ja gwiyambilija nabho chiza, umukikalile kabho.

Mwanzo 2:18-24.

Mathayo 19:3-12.

Marko 10:1-12.

 

KISWAHILI: HAJAMPATA MZITO.

Chanzo cha msemo huo, chaangalia mtu yule anayemtafuta mzito. Mtu huyo mzito ni mtu tajiri wa mali nyingi anayesaidia maskini. Mtafutaji huyo wa mzito kama hajampata mtu huyo, huendelea kumtafuta tu. Ndiyo maana watu husema kwamba, “hajampata mzito.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hutafuta mtu wa kuoana naye, ili apate msaidizi, katika maisha yake. Mtu huyo, hufanya utafiki wa kina katika kumpata yule aliye na tabia njema ya kusaidiana naye, katika maisha yake, kwa sababu ya kuwa na ufahamu mzuri wa tabia njema za kuishi na watu. Yeye hutumia watu wenye tabia njema wanaozielewa vizuri tabia hizo njema katika kusaidia watu vizuri, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa akitafuta mtu mzito wa kuweza kuwasaidia maskini, kwa sababu naye humtafuta mtu mwenye tabia njema ya kumwezesha kusaidia watu wenye matatizo, maishani mwake. Ndiyo maana watu humwambia kwamba, “hajampata mzito.”

Msemo huo, hufundisha wana ndoa watarajiwa juu ya kuwa na umakini mkubwa wakati wa kuwachagua wachumba wao, ili waweze kuwapata wale walio na tabia njema za kusaidiana nao vizuri, katika maisha yao.

Mwanzo 2:18-24.

Mathayo 19:3-12.

Marko 10:1-12.

ENGLISH: HE HAS NOT GOT THE HEAVY ONE.

The basis of this saying looks at the man who was looking for a heavy one. The heavy-handed person is a wealthy one who helps the poor. This searcher could not get such person. That is why people said that, “He/she has not got the heavy one.”

This saying is likened to a man who seeks a marriage mate, in order to find a helper, in his life. Such person, in turn, conducts a thorough research that can enable him get the one who has the right attitude enough to help others in his life, because of his a good understanding of the good habits of living with people. He uses well-meaning people who understand those good qualities of helping people in his life.

This person resembles the one who was looking for a heavy person who could help the poor, because he is also looking for someone who has good character enough to enable him help people who are in great need in his life. That is why people say to him that, “He has not got the heavy one.”

The saying teaches prospective mates to be very careful in choosing their spouses, so that they can find those who have good habits enough to help them as well as their societal members in their lives.

Genesis 2: 18-24.

Matthew 19: 3-12.

Mark 10: 1-12.

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