Sukuma Proverbs

1028. LIGUNILA LYA MUNHU LIDAMALAGA MUNHU.

Imbuki ya lusumo lunulo, yingilile kubhusagiji bho munhu umuligunila ilo guligotulilwa. Bhalihoyi bhanhu abho bhagajila munhu Nyalanja bhugagubhukija mumagunila. Inyalanja yinilo ili ilamba kunkoa go Singida. Abhoyi bhagaja bhugagwenha umunhu gunuyo umuchalo jabho ija idisa. Bhagagujinja umunhu gunuyo mpaga gushila umumagunila gabho.

Lushugu lumo, bhagagayiwa munhu gogutwila mumakubhi, bhugagema ugutuula amakono gabho umuligunila linilo. Aho bhagafunya amakono genayo bhugabhona galina munhu, huna bhulikunhunha iligunila linilo mpaga bhupandika munhu gugotwila umumakubhi gabho.

Gashinaga goligadamila munhu gunuyo umukati ya ligunila linilo uyo gugalimanyichaga igiki lyali na munhu. Hunagwene abhanhu bhagayomba giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu msabi omajikolo mingi umukikale kakwe. Umunhu ng’wunuyo agikalaga amanyikile duhu igiki alina sabho aho azengila nulu jigashila imumitugo jakwe jinijo, kunguno jigalekaga julugu aho jikalaga. Uweyi agabhizaga na bhumanyikijo bhutale bho sabho ijo alinajo umukikalile kakwe, kunguno ya jimanikijo ijo jigalekaga ni sabho jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga niligunila lya munhu uyo gugadamilaga moyi, kunguno nuweyi agikalaga na jimanyikijo ja sabho jakwe ijo wikalaga najo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya kujilanhana chiza isabho jabho bho gujitumila bho masala, kugiki jidule gubhambilija chiza umuwikaji bhobho, nabho bhalabhalekele isabho jinijo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

KISWAHILI: GUNIA LA CHUMVI HALIMALIZI CHUMVI.

Chanzo cha methali hiyo, kilianzia kwenye ubakiaji wa chumvi kwenye gunia ilimokuwa imewekwa. Walikuwepo watu walioenda Nyalanja kuchota chumvi kwemye magunia. Nyalanja hiyo iko Iramba mkoani Singida. Walioenda kuchota chumvi hiyo walitoka kwenye kijiji cha Idisa. Walipoileta chumvi hiyo waliiuza mpaka ikaisha yote kwenye magunia yao.

Siku moja waliishiwa chumvi ya kutumia kwenye mboga, wakajaribu kuweka mikono yao kwenye gunia lilikuwa na chumvi hiyo. Walipoitoa mikono hiyo ilionekana ina chumvi, ndipo wakalitikisha gunia hilo na kupata chumvi ya kutosha kutumia kwenye mboga yao.

Kumbe chumvi hiyo iligandamana ndani ya gunia hilo walilokuwa wameitunzia kuonesha kwamba lilikuwa na chumvi. Ndiyo maana watu hao walisema kwamba, “gunia la chimvi halimalizi chumvi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri wa mali nyingi katika maisha yake. Mtu huyo, huwa na alama za kuonesha uwepo wa mali alizokuwa nazo ikiwemo mifugo, hata kama mali hizo zitakuwa zimeisha, kwa sababu huwa inaacha lutuba pale ilipoishi kwa muda mrefu. Yeye huendelea kuwa na alama kubwa za utajiri wake huo, kwa sababu ya uwepo wa sehemu mbalimbali zilibalishwa na utajiri wake huo, maishani mwake.

Mtu huyo, hufanana na lile gunia la chumvi iliyogandamana ndani yake, kwa sababu naye huwa na alama za mali alizokwa nazo, katika maisha ya utajiri wake huo. Ndiyo maana watu humwambia kwamba, “gunia la chumvi halimalizi chumvi.”

Methali hiyo, hufundisha watu juu ya kuzitunza vizuri mali zao kwa kuzitumia kwa akili, ili ziweze kuwasaidia vizuri maishani mwao, na wale watakaowaachia mali hizo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

1021. IGUNILA IDUHU LIDIMILAGA.

Ulusumo lunulo, luhoyelile higulya ya bhudamu bho ligunila ugwimila ilo lidina ginhu umugati yalyo. Iligunila linilo lidadulile ugwimila kunguno lina jikolo ijagulyimilicha umugati yalyo. Ilyoyi ligagwaga hasi duhu ulu munhu ulyimilicha. Hunagwene abhanhu bhagayombaga giki, “igunila iduhu lidimilaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina masala magehu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga wambilijiwa bhuli makanza na bhanhu abho agikalaga nabho kunguno adidulile ugwimilila bho gwilanhana ng’winikili, umuwikaji bhokwe. Uweyi agakoyaga noyi agwigala chiza ulu ugayiwa uogung’wambilija, aho agikilaga.

Umunhu ng’wunuyo, agikolaga niligunila ilo lidina ginhu umo ligadumilaga ugwimila, kunguno nuweyi adadulile ugwimila ubho ing’wene, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “igunila iduhu lidimilaga.”

Ulusumo lunulo lolanga bhanhu higulya ya kubhambilija abhanhu abho bhali na masala magehu, kugiki bhadule gubhalanhana chiza, umuwikaji bhobho.

1Petro 1:4:7-11.

1Wakorintho 13:1-5.

KISWAHILI: GUNIA TUPU HALISIMAMI.

Methali hiyo, huongelea juu ya ugumu wa junia kusimama lililotupu. Gunia hilo haliwezi kusimama kwa sababu halina kitu cha kuliwezesha kufanya hivyo ndani yake. Lenyewe huanguka chini tu endapa mtu atajaribu kulisimamisha kwa sababu ya ulaini wake huo. Ndiyo maana watu husema kwamba, “gunia tupu halisimami.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana akili pungufu, katika maisha yake. Mtu huyo, hutegemea kupata msaada kila wakati kutoka kwa wale anaoishi nao, kwa sababu hajiwezi kujitegemea mwenyewe kwa kusimama peke yakwe, maishani mwake. Yeye huhangaika mno akikosa mtu wa kumsaidia, pale anapoishi.

Mtu huyo, hufanana na lile gunia lisilokuwa na kitu lisivyoweza kusimama, kwa sababu naye hawezi kusimama pele yake bila kuwa na mtu wa kumsaidia, katika maisha yake. Ndiyo maana watu husema kwamba, “gunia tupu halisimami.”

Methali hiyo, hufundisha watu juu ya kuwa na moyo wa kuwasaidia watu wao waliopungukia akili au wale waliojiweza, ili waweze kuwatunza vizuri, maisha ni mwao.

1Petro 1:4:7-11.

1Wakorintho 13:1-5.

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.”

1003. NH’ONGA MBELE IGANG’WAGA MINZE MILU (MATENGEKU)

Ulusumo lunulo luhoyelile higulya ya kikalile kabhasuguma abho bhali bhamo bha makabhila ayo galihoyi umu Si ya Tanzania. Abhanhu bhenabho bhagatumilaga Sumo ijinagwiigwilija nhulu jabho. Abhoyi bhagasugaga mitugo guti ng’ombe ijo bhagajitumililaga ugudebha kajile kabhichabho.

 Abhanhu bhenabho bhagafunyaga bhulangwa kubhanhu bhabho munzila jinijo. Kunguno yiniyo lulu, ulusumo lunulo lulolile ng’ombe iyo igatongelaga ugujung’wa aminzi umulitabha, nulu umu mongo. Ing’ombe yiniyo igang’waga minzi milu kunguno gagikalaga giyingile bho gusaga higulya ya bhulolo ubho bhugabhizaga hasi.

 Aliyo lulu, iyoyi igang’waga amingi genayo ukunhu ipandile amagulu gayo  mumo litabha linilo, nulu mumo mongo gunuyo. Kunguno yiniyo lulu, ing’ombe yiniyo igagayugulaga amingi genayo mpaga gisangilija na bhulolo, aliyo iyoyi yang’waga minzi masoga. Ijingi jigusanga minze mayugiku. Hunagwene abhanhu bhagayombaga giki, “ng’honga mbele igang’waga minzi milu.”

Usulumo lunulo lugalenganijiyagwa kubhanhu abho bhajaga nulu ha nimo guti kujumuiya abho bhagipangaga nsitali kuja gujupandika ginhu guti jiliwa. Kuyiniyo lulu, uyo agatongelaga ugusola ijiliwa jinijio agapandikaga jiliwa jisoga gulebha abho bhagashigaga nhuma. Hunagwene abhanhu abhagayombaga giki, “nhonga mbele igang’waga minzi milu.”

Ulusumo lunulo lolanga bhanhu higulya ya gwangusha gujutumama imilimo yabho bho gwanguha ugushiga uko bhitanililagwa.

 Lulilanga bhanhu higulya ya gwanguha kuhoyela mihayo ya sinodi ya bhamusenyere, kugiki bhadule gulumana na gutumama kihamo umugugutananhya umhayo go ng’wa Sebha.

Mathayo 18:19-20.

1Yohana 5:14.

Zaburi 133:1.

KISWAHILI: ANAYETANGULIA MBELE HUNYWA MAJI SAFI.

Methali hiyo huongelea maisha ya wasukuma ambao ni miongoni mwa makabila yanayoishi nchini Tanzania. Watu hao hutumia methali katika kufikisha ujumbe walionao kwa wenzao. Wao hufuga mifugo kama vile ng’ombe watumikao kueleza mienendo yao.

 Watu hao hutoa malezi mbalimbali kwa watu wao kupitia mazingira hayo. Huo ndiyo mwanzo wa methali hiyo, ambayo huangalia ng’ombe atanguliae kwenda kunywa maji kwenye lambo au mtoni. Ng’ombe huyo, hunywa maji masafi kwa sababu huwa yamejichuja kwa kubakia juu na matope kwenda chini.

 Lakini ng’ombe huyo, hunywa maji hayo huku amekanyaga miguu yake ndani ya maji hayo au lambo hilo. Hivyo yeye huyavuluga maji hayo wakati anapokunywa yale yaliyo mazuri au masafi. Wale wanaofika kunywa baada yake, hunywa machafu. Ndiyo maana watu husema kwamba, “Inayotangulia kufika (kwa kawaida katika kundi la ng’ombe) hunywa maji safi.”

Methali hiyo,  hufundisha watu juu ya kuwahi kufika kwenye sehemu ya tukio walioalikwa ili wakafaidike vizuri kupata ujumbe uliondaliwa. Kwa hiyo, yule atakayewahi kufika atafaidika kupata yale yote yaliyoandaliwa hapo. Lakini yule atakayechelewa atakosa. Ndiyo maana watu humwambia kwamba, “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi.”

Siku moja nikiwa na uzoefu wa uchungaji katika jumuiya fulani ndogo ya wakristo, baada ya kumaliza maombi ya jumuiya na kushiriki tulipanga foleni kwa ajili ya chakula cha mchana, kwenye mstari nilikuwa mtu wa tano, ndipo mzee mmoja akaniambia, mbona unachelewa, huwezi kupata chakula kizuri  unajua kwamba “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi”.

Matumizi ya methali hii katika muktadha wa Kiafrika yanasaidia sana kwa mfano juu ya ushiriki wa mapema katika Sinodi ya Maaskofu ambayo Papa ametoa wito wa ushiriki wa watu wote katika sinodi. Kupitia sakramenti ya ubatizo, sisi sote ni ushirika wa watu walio sawa kwa hadhi na katika wito wa ufuasi huku tukitofautiana katika karama na ofisi. Tumeitwa kushiriki katika ukuaji wa Kanisa kwa njia ya sinodi kwa kauli mbiu ya sinodi “ushirika, ushiriki na umisionari”. Kwa hivyo, kama mchungaji anayepeleka ng’ombe zake mtoni akijua kwamba zote zitapaswa kunywa maji. Lakini wale walio mstari wa mbele wana uwezekano wa kunywa maji safi kama methali isemavyo.

Methali hiyo inatukumbusha kushiriki kwa wakati ufaao, ili tuweze kutoa ufahamu unaofaa kwa maswali yaliyoulizwa, badala ya kungoja hadi mwingine ajadili ndipo aje na kusema “baada ya yote niliyozungumza”.

Kutokana na methali yetu ya Wasukuma, ng’ombe wote hunywa maji lakini walio mstari wa mbele hunywa sio maji tu bali maji safi. Kama swali nililoulizwa na mzee katika jumuiya ndogo ya Kikristo, tunapaswa kuulizana “kwa nini ninakawia kushiriki katika sinodi?” siwezi kujua kwamba “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi”.

Mathayo 18:19-20 “Tena nawaambia, wawili wenu watakapopatana duniani katika jambo lolote watakaloliomba, watafanyiwa na Baba yangu aliye mbinguni. Kwa kuwa walipo wawili watatu wamekusanyika kwa jina langu, nami nipo papo hapo katikati yao”

1Yohana 5:14 “Na huu ndio ujasiri tulio nao kwake, ya kuwa tukiomba kitu sawasawa na mapenzi yake, atusikia.”

Zaburi 133:1 “Tazama, jinsi ilivyo vema na kupendeza Ndugu wakaapo kwa umoja!”

ENGLISH: THE ONE WHICH LEADS (USUALLY IN A HERD OF CATTLE) DRINKS CLEAN WATER.

The Sukuma, as one among the ethnic groups found in Tanzania, uses proverbs, sayings, songs and riddles in conveying some important and contractive messages to a particular person or group of people in the community, depending on the certain circumstances.

Traditionally, the Sukuma are pastoralists, hence sometimes use the animals’ behavior in portraying or identifying some useful behavior observed from these animals and apply them to the people in order to shape their living in their respective community.

From this detail we come to the proverb “Nh’onga mbele igang’waga minze milu(matengeku)”. Thus when leading cattle to the river for drinking water, it very interesting experience that those in the fore line are likely to enjoy the water, because in order to drink water they must enter in the river or pond. In so doing they found water is still clean compared to those behind them.

One day during my pastoral experience in a certain small Christian community, after finishing the communal prayer and sharing we lined up for lunch, in the line I was the fifth person, then an old man told me, why are you delaying, can’t you know that “the one which leads(usually in a herd of cattle) drinks clean water”.

The use of this proverb in African context help much on the instance on the early participation in Synod of the bishops which the Pope has called for the universal participation in the synod. Through the sacrament of baptism, we are all the communion of people who are equal in dignity and in the call to discipleship while differing in charism and office. We are called to participate in the growth of the Church through the synod by the synodal  motto “communion, participation and mission”. Therefore as the shepherd who takes his held to the river knowing that all will have to drink water, but those in the fore line are likely to drink clean water as the proverbs says. The proverb remind us to participate in due time, so that we may give suitable insight to the questions asked, rather than waiting till the other have discussed then coming up and saying “after all I have discussed”. From our Sukuma proverb, the whole held of cattle drink water but those in fore line drink not only water but clean water. Like the question I was asked by the old man in small Christian community, we should ask one another “why am I delaying to participate in the synod?” can’t I know that “the one which leads(usually in a herd of cattle) drinks clean water”.

Mathew 18:19-20 “Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I in the midst of them”

1John 5:14 “And this is the confidence we have in him, that if we ask anything according to his will he hears us”

Psalm 133:1 “Behold, how good and pleasant it is when brothers dwell in unity!”

1002. NGOSHA GUGEMA (NIMO) IWE.

Olihoyi munhu uyo agalima ngunda ntale go mandege. Amandege genayo, gagazwa na gukula chiza mpaga gikoma gulimila ngese. Aliyo lulu ingese yiniyo, igakula mpaga abhatumami bhuyiyogoha uguyilimila.

Ung’winikili ngunda gunuyo, agabhawila abhatumami bhakwe giki, “mdiziyohela miso ingese yiniyo, igemagi uguyilimila mub’one amafumilo gayo.”

Ngosha umo o bhatumami bhakwe agashosha giki “lyehagi iki nageme uguyilimila ingese yiniyi.” Abhatumami bhiye bhaganshokeja giki, “gemaga dub’one ulu ugudula uguyimala.”

  Umunhu ng’wunuyo, agandya guyilimila hado hado ingese yiniyo mpaga nose uyimala. Aho odula uguimala abhiye bhagazunya igiki, “nhana ugugugema unimo undamu ili nzila ya gupandika maendelea matale ukubhanhu.” Hunagwene abhanhu bhenabho abhagayomba giki, “ngosha gugema (nimo) iwe.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza na wiyanguji bho gugema gutumama milimo yabho bho wiyumilija bhutale mpaga guyimala nulu igab’iza midamu na ginehe. Ijigemelo ja milimo yiniyo ili kihamo na: gwandya nimo gupya, bhusuluja bhupya na yingi mingi iyo ikolile ni yiniyo.

Lulibhakomeleja abhanhu gwigulambija gutumama milimo yabho kugiki bhadule guyimala wangu na gupandika matwajo mingi umuwikaji bhobho.

Ulusumo lunulo, lobhakomeleja abhanasayansi gubhutumila ubhugagaja bhobho jinagwita bhukengeji bho gupandika bhugota bho gupija bhusadu bho bhuviko – 19. Iligelelwa bhab’ize na wiyumilija bho gwita bhugemi umaabhara bho nduhu gugwa nholo mpaga bhabhupandike ubhugota bho guyipija isata yiniyo.

WIYUMILIJA

Ulusumo lunulo lulingisilile giki, umunhu ungosha agagemaga nulu agaduma uguduja. Kalihoyi kahayile ka muwelelo ngima, “bhutiho bhuhub’i umugugema.” Winston Churchill agayomba giki, “udizugwa nholo.” Nu Wayne Getsky: “ugufuja 100% magongo ayo udutulaga.” Agayomba a hiwe lya jigila uko Shinyanga: “agagema.”

Mathayo 7:13-14.

Luka 13:24-25.

Yohana 14:6.

NTAKATIFU PAULO HIGULYA YA MILIMO MIDAMU

Waefeso 4:3.

Waebrania 12:14.

AKATUMAMILE KA LUSUMO LUNULO IJINA HAHA NUMU WIKAJI BHO JIZUNYA.

Idiyu ya ijumaa inhale untakatifu Petro agogoha ugunkanila UKristo na upela ukunu alota moto bhadala ya gwigulambija gusola wasa bho guntanila Usebha Yesu Kristo.

Abhamisionari bhagema gwibhegelaja chiza umubhutumami bhobho. Igelelilwe guleka kikalile kabho akagukaya kugiki bhadule gubhumanila uwikajaji ubhupya bhunubho. Uwibhakizu bho kikalile kapya bhulombile gucha umukikajile aka gukaya yabho.

Umisionari agingilaga muwikaji bho bhanhu bhapya na gutuula mizwi umuwikaji bhunubho ubho agabhumanilaga hado hado. Iyiniyo igalunganijiyagwa mu nimo go gutangaja Injili. Umisionari agifunyaga bho guzunya kikalile kapya akabhanhu bhangi. Umunhu ng’wunuyo agajaga ku Si iyo idamanyikile na adogohile ugugema.

Umisionari ali munhu uyo alina bhugagaja bho gubhiza Ntakatifu. Gubhitila bhub’atizo bhuli Nzunya agab’izaga nmisionari uyo agatananyaga nhulu ja ng’wa Sebha, Yesu Kristo, ukubhangi gubhitila mukikalile kakwe. Igelelilwe wikale wikaji bhutakatifu.

 

MTU HUJARIBU (KAZI) JIWE.

Alikuwepo mtu mmoja aliyelima shamba kubwa la mahindi katika kijiji fulani. Mahindi hayo yaliota na kukua vizuri mpaga palizi yake ikaanza kuowaogopeshwa wafanya kazi wake. Mwenye shamba aliwaambia wafanyakazi wake hao, “msiogopee macho kwa kuiangalia palizi hii, jaribuni kuipalilia kuifanya kazi hii ili muone matokeo yake.

Mwanamume mmoja alisema, “ngoja mimi nijaribu kuipalilia hii palizi.” Wengine warimjibu, “jaribu tuone kama utaimaliza.”

Mwanaume huyo alijaribu kulipalilia shamba lile pole pole mpaka akalimaliza lote. Alipomaliza kulipaliliza shamba lile lote watu walishangaa sana na kukiri kwamba, kweli kujaribu kufanya kazi ambayo ni ngumu kama hiyo, ni njia ya kupata mafanikio makubwa katika maisha ya mwanadamu. Ndiyo maana walisema kwamba, “mwanaume (mtu) kujaribu (kazi) jiwe

Methali hiyo hufundisha watu juu ya kuwa na uthubutu wa kujaribu kuzitekeleza kazi zao hata kama zitakuwa ngumu kiasi gani. Mifano ya kazi hizo ni pamoja na kuanza kazi mpya ya kujiajiri au kuajiriwa kwenye maofisi, kuanza biashara mpya na kadhalika.

Ina wahimiza kuongeza bidii katika kuyatekeleza majukumu yao ili waweze kuyakamilisha mapema iwezekanavyo kwa ajili ya kujipatia mafanikio mengi mashani mwao.

Methali hiyo huwahimiza wanasayansi kuutumia ubunifu wao katika kufanya tafiti za kuwawezesha kupata dawa za kutibu majonjwa mbalimbali ukiwemo ule unaotokana na virus vya corona, ujulikanao kama covid 19. Wanatakiwa kufanya majiribio mengi kwenye maabara bila kukata tamaa mpaka waweze kulikamisha lengo la kupata tiba ya ugonjwa huo.

Watu wa kundi hili huwa wanafundishana katika maisha yao ya kila siku kwa kutumia methali, misemo, mafumbo na kadhalika. “Mtu hujaribu (kazi) jiwe (hufanya bidii kuanza kazi ngumu)” ni mojawapo ya methali ambazo hutumia katika maisha yao ya kila siku.

Kulikuwa na mtu mmoja ambaye alilima shamba kubwa la mahindi katika kijiji fulani. Mahindi yalichipuka na kukua vizuri hadi magugu yake yakaanza kuwatia wasiwasi wafanyakazi wake. Mwenye shamba aliwaambia wafanyakazi wake, “Msiogope kwa kulitazama magugu haya. Lazima ujaribu kuipalilia ili kuona matokeo yake.

Mtu mmoja ambaye alikuwa mmoja wa wafanyakazi wake alijibu, “Acha nijaribu kupalilia shamba hili.” Wafanyakazi wengine walijibu wakisema, “Hebu tuone kama utaweza kumaliza.”

Yule mtu alianza kupalilia shamba vile taratibu hadi akamaliza yote. Alipofanikiwa kufanya hivyo, wafanyakazi wengine walishangaa na kukiri kwamba, “ni kweli kufanya jitihada za kufanya kazi hiyo ngumu, ni njia ya kupata mafanikio makubwa katika maisha ya binadamu.” Ndiyo maana wakasema kwamba, “mtu hujaribu (kazi ngumu) jiwe.

MADA: UVUMILIVU.

Maana ya methali hii ni kwamba mtu hujaribu hata asiweze kufanya hivyo. Kuna msemo wa ulimwengu wote: ‘Hakuna ubaya katika kujaribu.’ Winston Churchill: “Usikate tamaa.” Wayne Gretsky: “Unakosa 100% ya picha za magongo ambazo hupigi.” Akisema kwenye gravestone huko Shinyanga: “Alijaribu.”

SAMBAMBA ZA KIBIBLIA

Mathayo 7:13-14 “Ingieni kwa kupitia mlango ulio mwembamba; maana mlango ni mpana, na njia ni pana iendayo upotevuni, nao ni wengi waingiao kwa mlango huo. Jinsi lango ni jembamba na njia iliyosonga iendayo uzimani. Na wanaoipata ni wachache.”

Luka 13:24-25 “Jitahidini kuingia kwa kupitia mlango ulio mwembamba, kwa maana nawaambia ya kwamba wengi watajaribu kuingia lakini hawatapata nguvu za kutosha. Baada ya mwenye nyumba kusimama na kuufunga mlango, ndipo ninyi mtasimama nje mkibisha hodi na kusema, ‘Bwana, tufungulie mlango.’ Naye atawaambia, ‘Sijui mnatoka wapi.”

 Yaani kujitahidi kuingia kwa lango jembamba ni kazi ngumu inayohitaji nidhamu.

Yohana 14:6 “Yesu akamwambia, Mimi ndimi njia na kweli na uzima. mtu haji kwa Baba ila kwa njia ya mimi.”

MTAKATIFU PAULO JUU YA KAZI NGUMU.

Waefeso 4:3 Mtakatifu Paulo anasisitiza katika “kujitahidi kuuhifadhi umoja wa roho kwa kifungo cha amani;

Waebrania 12:14 “Tafuteni kwa bidii kuwa na amani na watu wote, na huo utakatifu, ambao hapana mtu atakayemwona Bwana asipokuwa nao.”

MATUMIZI YA KISASA NA MAISHA YA DINI

Asubuhi ya Ijumaa Kuu Mtakatifu Petro aliogopa kumshuhudia Kristo na akakimbia huku akiota moto badala ya kufanya juhudi na kwa ujasiri kuchukua nafasi hiyo kumshuhudia Kristo.

Mmishonari hana budi kujaribu, kujihatarisha. Mmishonari anapaswa kuacha utamaduni wake wa nyumbani ili kugundua mambo mapya katika mahali papya. Mshtuko wa kitamaduni unahusisha mchakato wa kufa. Mmisionari anaingia katika maisha ya watu wapya na kuweka mizizi katika mahali papya na utamaduni mpya – uzoefu ambao anaweza kuitwa tena na tena. Hii inaunganishwa na hatari katika mchakato wa uinjilishaji. Mmisionari yuko wazi kwa mawazo mapya na tamaduni mpya. Mtu kama huyo huenda kwa eneo lisilojulikana na haogopi majaribio.

Mmishonari ni mtu makini anayejaribu/anafanya juhudi kuwa mtakatifu. Kupitia ubatizo kila Mkristo anakuwa mmishonari anayehubiri habari njema ya Yesu Kristo, kwa wengine kupitia njia yake ya kuishi. Anapaswa kujitahidi kuishi maisha matakatifu.

Methali hii hufundisha watu jinsi ya kuwa na ujasiri mkubwa wa kujaribu kutekeleza kazi zao bila kujali ni ngumu jinsi gani. Mfano wa kazi hizo ni pamoja na: kuanza kazi mpya ya kujiajiri au kazi ya ofisini, kuanzisha biashara mpya, ugunduzi wa kisayansi unaopelekea uwepo wa Meli, ndege na kadhalika.

Inawahimiza watu kufanya kazi kwa bidii zaidi katika kutekeleza majukumu yao ili waweze kuyakamilisha mapema iwezekanavyo kwa ajili ya kupata mafanikio makubwa katika miradi yao.

Methali hii pia inawahimiza wanasayansi kuendelea kutumia ubunifu wao katika kufanya tafiti ambazo zinaweza kupelekea kupatikana kwa dawa za kutibu magonjwa mbalimbali, yakiwemo haya yanayosababishwa na virusi vya corona, vinavyojulikana kwa jina la Covid-19.

ENGLISH: THE PERSON TRIES (A WORK) A STONE (MAKES AN EFFORT TO START A DIFFICULT WORK) TO EAT A STONE.

There was a man who plowed a large field of maize in a certain village. The maize sprouted and grew well until its weeds began to worrisome his workers. The owner of that field told his workers, “Do not be afraid just by looking at this weed. You have to try weeding it out so as to see its results.”

One man who was one of his workers responded, “Let me try to weed this field.” The other workers replied saying, “Let us see if you can manage to finish it.”

The man started to weed such field slowly until he finished it all. When he manage to do so, the other workers were amazed and confessed saying that, “it is true that making an effort to do such a difficult job, is a way for achieving great success in the life of human beings.” That is why they said that, “the person (man) tries (a work) a stone.

Theme: perseverance.

The meaning of this proverb is that the person tries even if he cannot do it. There is a universal saying: There is no harm in trying. Winston Churchill: “Don’t give up.” Wayne Gretsky: “You miss 100% of the shots in hockey that you don’t take.” Saying on gravestone in Shinyanga: “He tried.”

Biblical Parallels

Matthew 7:13-14 “Enter through the narrow gate for the gate is wide and the road is broad that leads to destruction, and those who enter through it are many. How narrow the gate and constricted the road that leads to life. And those who find it are few.

Luke 13:24 – 25 “Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’

 That is say, striving to enter by the narrow gate is a hard work which takes discipline.

John 14:6 “Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me.

PAUL ON HARD WORK.

Ephesians 4:3 St. Paul insists in “striving to preserve the unity of the spirit through the bond of peace:

Hebrews 12: 14 “Strive for peace with everyone, and for that holiness without which no one will see the Lord.”

CONTEMPORARY USE AND RELIGION APPLICATION

On Good Friday morning St. Peter was afraid to witness to Christ and ran away while warming himself at the fire rather than making an effort and boldly take the opportunity to witness to Christ.

The missionary has to try, to take risks. The missionary has to leave behind his or her home culture to discover new things in a new place.  Culture shock involves a dying process.  The missionary enters into the life of a new people and puts down roots in a new place and new culture – an experience that he or she may be called to again and again.  This is connected to the risk in the evangelization process.  The missionary is open to new ideas and new cultures.  Such a person goes to unknown territory and is not afraid to experiment. 

A missionary is a serious person who tries/makes an effort to be holy. Through baptism every Christian becomes a missionary who preaches the good news of Jesus Christ, to others through his or her way of living. He or she has to strive for living a holy life.

This proverb teaches people on how to have strong courage of trying to carry out their tasks no matter how difficult they may be. Examples of such jobs include: starting a new self-employment work or office job, starting a new business, scientific discovery which leads to the presences of Ships, airplanes and and so on.

It encourages people enough to work harder in fulfilling their responsibilities so that they could complete them as early as possible for achieving greater successes in their projects.

This proverb also encourages scientists to carry on using their innovations in doing researches which can lead to the finding of medicines for treating various ailments, including this which is caused by the corona virus, which is known as Covid 19.