Ulusumo lunulo, lwangila kuli munhu uyo uli mulugendo, ilina lwake Nsimizi. Nsimizi agandwa lugendo lokwe gufumila Ng’watuma guja Badi, iyo ili muwilaya ya Jishabu, Nkoa go Shinyanya, musi ya Tanzania.

Olina bhusiminzi bho masaa atandatu, umulegendo lunulo. Umunhu ng’wunuyo, agasiminza mpaga agati gati ya lugendo lokwe,  ugashiga hi bara ilo inzila yakwe jigabhiza ibhili. Nsimizi agalondeja nzila iyo iganchala Iboja badala ya Badi. Kubahati ya wiza, agatung’wana na Matogoro, uyo oli umo o bhanwani bhakwe bha kale.

Matogoro agamuja, “Nsimizi, ujile heyi?” Nsimizi agashosha, “Oh! najile Badi.” Matogoro agayomba “Loo! Ojimilaga inzila kunguno ijiniji jili chalo ja Iboja.” Nsimizi agabhuja, “nalondeje nzila ki iyo igunisha Badi?”

Matogoro agantongela bho guyomba, “Iki ojimilaga inzila, ugubhiza nhuguku noyi gwandija haha na guja bhutongi, kulebha umo oli igwandya. Londeja inzila iyi iyo ijile limo na limo mpaga Badi.”

Nzimizi agashosha, “Obheja noyi nwani one Matogoro ugunambilija. Lyehaga nailondeje inzila yiniyi bho nduhu uguileka mpaga inishishe Badi.”

Matogoro agashosha, “obheja gulumba, siminzaga na lubhango.”  Nsimizi agaja limo na limo gufuma Iboja mpaga ushiga Badi bho nduhu uguijimiza inzila yakwe imhya yiniyo, kunguno agapandika nzila mhya iyo ili ya ng’hana na yunshisha mpaga Badi. Hunagwene abhanhu bhagayombaga giki, “guhubha nzila hugumana nzila.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhidohya bho gubhuja kubhichabho imihayo iyo bhadayimanile, umukikalile kabho, kugiki bhadule, gubhupandika ubhung’hana ubho gubhashisha uko bhajile, umuwikaji bhobho.

Yohana 14: 6:

Yohana 12:24:

1Wathesalonike 5:10:

Luka 15: 11-32.

KISWAHILI: KUKOSEA NJIA NDIYO KUJUA NJIA.

Methali hiyo hapo juu ilitokea kwa msafiri ambaye jina lake aliitwa Nsimizi. Nsimizi alianza safari yake kutoka Mwatuma kwenda Badi, ambayo inapatikana katika Wilaya ya Kishapu Mkoa wa Shinyanga nchini Tanzania.

Ilibidi atembee kwa masaa sita katika safari yake hiyo.  Mtu huyo, alipotembe karibia nusu ya safari yake, alifika mahali ambapo njia yake iligawanywa katika njia mbili. Nsimizi alifuata njia iliyompeleka Iboja badala ya Badi. Kwa bahati nzuri, alikutana na Matogoro, ambaye alikuwa mmoja wa marafiki zake wa zamani.

Matogoro akamuuliza, “Nsimizi, unaenda wapi.” Matogoro akajibu, “Oh! Naenda Badi. ” Matogoro alisema, “Loo! Umepotea njia kwa sababu hiki ni kijiji cha Iboja. ” Nsimizi aliuliza, “nifuate njia gani itakayonifikisha Badi?”

Matogoro alimwongoza kwa kusema, “Kwa kuwa umepotea njia, utakuwa makini zaidi kuanzia sasa kuliko vile ulivyokuwa hapo awali. Fuata njia hii ambayo inaenda moja kwa moja hadi Badi. ”

Nzimizi alijibu, “Asante sana rafiki yangu Matogoro kwa kunisaidia. Ngoja niifuate barabara hii kwa umakini nishikamana nayo hadi nitakapofika Badi. ”

Matogoro alijibu, “asante kushukuru, uwe na safari yenye baraka.”

Nsimizi alienda moja kwa moja kutoka Iboja hadi Badi bila kuipoteza njia yake hiyo mpya, kwa sababu alipata njia mpya ya kweli iliyomfikisha hadi Badi. Ndio maana watu husema kwamba, “kupoteza njia ndiyo kujua njia.”

ULINGANIFU WA KIBIBLIA

 Yohana 14: 6: “Yesu alisema:‘ Mimi ndimi njia, ukweli na uzima.’”

Yohana 12:24: “Amin, amin, nawaambia, mbegu ya ngano isipoanguka ardhini na kufa, hubakia kama mbegu peke yake. Lakini ikifa huzaa mbegu nyingi.”

1Wathesalonike 5:10: “Alikufa kwa ajili yetu ili tuishi pamoja naye.”

Luka 15: 11-32 “Yesu akaendelea kusema: “Kulikuwa na mtu mmoja aliyekuwa na wana wawili. 12Yule mdogo akamwambia baba yake, ‘Baba, nipe urithi wangu.’ Hivyo akawagawia wanawe mali yake.

‘‘Baada ya muda mfupi, yule mdogo akakusanya vitu vyote alivyokwa navyo, akaenda nchi ya mbali na huko akaitapanya mali yake kwa maisha ya anasa. Baada ya kutumia kila kitu alichokuwa nacho, kukawa na njaa kali katika nchi ile yote, naye akawa hana cho chote. Kwa hiyo akaenda akaajiriwa na mwenyeji mmoja wa nchi ile ambaye alimpeleka shambani kwake kulisha nguruwe. Akatamani kujishibisha kwa maganda waliyokula wale nguruwe, wala hakuna mtu aliyempa cho chote. ‘‘Lakini alipozingatia moyoni mwake, akasema, ‘Ni watumishi wangapi walioajiriwa na baba yangu ambao wana chakula cha kuwatosha na kusaza, bali mimi hapa nakufa kwa njaa! Nitaondoka na kurudi kwa baba yangu na kumwambia, ‘Baba, nimetenda dhambi mbele za Mungu na mbele yako. Sistahili tena kuitwa mwanao, nifanye kama mmoja wa watumishi wako.’

Basi akaondoka, akaenda kwa baba yake. “Lakini alipokuwa bado yuko mbali, baba yake akamwona, moyo wake ukajawa na huruma. Akamkimbilia mwanawe, akamkumbatia na kumbusu. “Yule mtoto akamwambia baba yake, ‘Baba, nimekosa mbele za Mungu na mbele yako. Sistahili kuitwa mwanao tena.’ “Lakini baba yake akawaambia watumishi, ‘Leteni upesi joho lililo bora sana, mkamvike pete kidoleni mwake na viatu miguuni mwake. Leteni ndama aliyenona, mkamchinje ili tuwe na karamu, tule na kufurahi. Kwa maana huyu mwanangu alikuwa amekufa na sasa yu hai tena, alikuwa amepotea na sasa amepatikana!’ Nao wakaanza kufanya tafrija. “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 akiwa salama 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.’ ””

MATUMIZI YA KISASA NA MATUMIZI YA KIDINI

 Methali hiyo inafundisha watu juu ya kuwa na mnyenyekevu wa kuwauliza watu wengine kwa ajili ya kuwafahamu yale ambayo hawajue. Hivyo, wakipotea njia, lazima waulize kwa wale wanaoihamu njia hiyo. Ni vizuri kuingalia hali hiyo na kufanya utafiti wakati umekosea kitu fulani maishi au umekoteza lengo lako. Usione aibu kwa kukaa kinya wakati haujui kitu.

Methali hiyo, inatumika kuwaelewesha watu ambao wamefanya makosa katika maisha yao, ili wawe waangalifu zaidi hadi kufikia hatua ya kutorudia kile kilichowasababisha kufanya vibaya. Hivyo, watu hao, wanapaswa kudumisha hali yao mpya ya maisha siku zote za maisha yao.

Methali hiyo hutumika kwa kuongeza ubunifu katika kuishi maisha mapya, ambayo mtu alipata baada ya Ubatizo na kupokea Sakramenti ya Upatanisho.

Kabla ya Ubatizo mtu huwa anaishi njia ambayo inaongoza kwenye upotevu isiyokuwa na uhakika. Lakini baada ya Ubatizo Mkristo hupata njia ya kweli ya kwenda kwenye uzima wa milele.

Kumbe, tunapotenda dhambi tunapotea njia; tunapokiri dhambi hizo, tunaipata njia ya kuelekea kwenye uzima wa milele.

Methali hiyo, hutumika katika kuongeza ujasiri kwa wale ambao wanakatishwa tamaa na kushindwa kwao kwa hapo awali, kwa kuwakumbusha nafasi yao ya pili ya kufurahiya maisha ya furaha kupitia toba.

Hivi ndivyo hadithi ya Mwana Mpotevu inavyotuambia. Methali hii ya Wasukuma inahimiza watu kuwa na nguvu ya kutosha kutimiza malengo yao ya kiroho kwa kutumia talanta na miradi yao licha ya shida zao ambazo zinaweza kupatikana maishani.

Methali hiyo inahimiza watu kuanza miradi mpya ya kiroho, kiuchumi na kijamii ambayo inaweza kuwapa mahitaji ya kiroho, na yale ya msingi kama vile chakula, malazi na nguo, njiani kuelekea kwenye ufalme wa mbinguni.

Inatukumbusha wanadamu kuwa majaribu na makosa yalisababisha uwepo wa Watakatifu katika Kanisa. Waanzilishi wa mashirika ya kitawa walitumia talanta zao kiasi cha kutosha kumchukua Yesu na kumpeleka kwa wenzao kwa kuiishi imani yao kwa vitendo na kutuonyesha mifano mizuri ya kufuata.

Methali kama hiyo inatumika pia katika uvumbuzi wa kisayansi wanauweza kuupata wanadamu. Maendeleo ya kilimo, magari, ndege, meli, uvumbuzi mpya na kadhalika, ni matokeo ya majaribio na makosa ambayo tunaita “majaribio ya kisayansi.”

Kwa hiyo, ni kweli kwamba kupotea njia ni kujua njia, kwa sababu maisha yetu ya kiroho ni mchakato endelevu wa kurekebisha maisha yetu ili tuweze kuishi kulingana na mapenzi ya Mungu.

KUMBUKA: Methali hii ya wasukuma ni kwa heshima ya Padri wa kimishonari wa shirika la Maryknoll, Don Sybertz, MM. Alikuwa akitafuta maana ya methali hii kabla ya kifo chake mnamo 19 Aprili, 2020.

ENGLISH: TO LOSE THE WAY IS TO FIND THE WAY.

The above proverb originated from a traveler whose name was Nsimizi. Nsimizi started his journey from Mwatuma to Badi that is found in Kishapu District of Shinyanga Region in Tanzania. He had to walk for six hours.  Half-way he reached a place where his way was divided into two ways. Nsimizi followed a way that led him to Iboja instead of Badi.

Fortunately, he met Matogoro, who was one of his old friends. Matogoro asked him, “Nsimizi, where are you going.” Matogoro replied, “Oh! I am going to Badi.” Matogoro said, “Oh! You have lost your way because this is Iboja village.”

Nsimizi asked, “which way should I follow to Badi?” Matogoro directed him by saying, “Since you have lost your way, you will become more carefully from now on than how you were before. Follow this way that goes directly to Badi.”

Nzimizi responded, “Thanks a lot my friend Matogoro for helping me. Let me seriously follow this road by sticking to it until I reach Badi.” Matogoro responded, “you are welcome, have a blessed journey.”

Nsimizi went straight from Iboja to Badi without losing his new way because he found the true new way to Badi. That is why people say, to lose the way is to find the way. Or losing the way is finding the way.

Biblical Parallels

John 14:6: “Jesus said: ‘I am the way, the truth and the life.’”

John 12:24: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.”

1 Thessalonians 5:10: “He died for us so that we may live together with him.”

Luke 15:11-32: Parable of the Prodigal Son.

Contemporary Use and Religious Application

Be humble and ask other people. If you lose the way, you have to ask. Check out the situation and do research when you are wrong or off target. Don’t be disappointed when you do not know something.

It is applied to giving awareness to people who have done mistakes in their lives so that they become more careful to the point of not repeating what caused them to do wrong. They should maintain their new status of life throughout their lives.

It is applied to increasing creativities in living a converted life that one got after Baptism and the Sacrament of Reconciliation. Before Baptism one lives a way that leads to uncertainty After Baptism a Christian finds the true way to eternal life. When we commit sins we lose the way; when we confess those sins, we find the way to eternal life.  It is used to increase confidence in those who become discouraged by their previous failures, by reminding them of their second chance to enjoy a happy life through repentance. This is what the Prodigal Son story tells us.

This Sukuma proverb encourages people to be strong enough to actualize their spiritual goals by using their various talents and projects despite their difficulties that can be found in life. It encourages people to start new spiritual, economic and social projects that can provide them with spiritual needs, as well as their basic needs such as food, shelter and clothes, on the way to the heavenly kingdom.

It reminds us human beings that trials and errors led to the presence of the Saints in the Christian Churches. The founders of religious congregations applied their talents enough to take Jesus to their fellow human beings by putting their faith into practice and expressing good examples to us.

Such a proverb is also applicable to scientific discoveries of human beings. Agricultural developments, cars, airplanes, ships, new inventions and so on, are the results of trials and errors that we call “scientific experiments.”

Therefore it is true that to lose the way is to find the way. Or losing the way is finding the way because our spiritual life is a continuous process of adjusting our lives to live according to the will of God.

NOTE: This Sukuma Proverb is in honor of Maryknoll missionary priest Father Don Sybertz, MM. He was researching the meaning of this proverb before he died on 19 April, 2020. See more information on the:

Maryknoll Africa Region Website
https://maryknollafrica.org

Similar examples can be found on the:

African Proverbs, Sayings and Stories Website
https://www.afriprov.org

Text by:

Rev. Donald Sybertz, MM (deceased)
Maryknoll Fathers and Brothers.

Ubhudugu bho gugulu nu nkono bhuli bho gwigunana bhuli ng’wene ulu opandikaga makoye. Ugugulu gugasiminzaga goguchala unkono hanhu uko bhuli ubhutumamilo, kunguno gulinabho ubhudula bhunubho.

Giko lulu, nu nkono nago gugagudimaga ugugulu ulu gulihaya gugwingija makoye ayo gulinago. Hunagwene abhanhu bhagayombaga giki, “bhudugu bho gugulu na nkono.”

Ulusumo lunulo, lugalenganijiyagwa ku bhanhu abho bhagiyambilijaga bhuli ng’wene ulu opandikaga mayange, umukikalile kabho. Abhanhu bhenabho, bhalina bhumo ubho bhugabhinhaga nguzu ja gugingija makoye gabho genayo. Abhoyi bhagagamalaga wangu amakoye gabho genayo, kunguno ya bhukihamo bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga nu wiyambilija ubho gugulu nu nkono, kunguno nabhoyi bhagiyambilija halumo uguginja amakoye ayo bhaligo, umukikalile kabho. Hunagwene abhanhu bhagabhitana giki, “bhudugu bho gugulu na nkono.”

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na bhumo bho gwiyambilija chiza, uguginja makoye gabho pye nu uguyitumama chiza imilimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

1 Wakorintho 12:12-14.

KISWAHILI: UNDUGU WA MGUU NA MKONO.

Undugu wa mguu na mkono ni wa kusaidiana katika kutatuliana matatizo. Mguu huwa unatembea kwa kuupeleka mkono kule ambako utafanyia kazi, kwa sababu unao uwezo huo.

Vivyo hivyo, na mkono nao huwa unaushiga mguu unapotaka kuutatulia matatizo yalioukumba, kwa sababu nao unao uwezo huo. Ndiyo maana watu huuita ushirikianao huo kuwa ni wa, “undugu wa mguu na mkono.”

Methali hiyo, hulinagnishwa kwa watu wale ambao huishi kwa kusaidiana kila mmoja anapokumbwa na matatizo, katika maisha yao. Watu hao, huwa na umoja ambao huwapatia nguvu za kuyatatua matatizo yao kwa pamoja. Wao hufanikiwa kuyatatua matatizo yao mapema kwa sababu ya huwafundisha pia watu wao namna ya kushikiriana vizuri katika kuleta maendeleo yao, maishani mwao.

Watu hao, hufanana na ushirikiano wa mguu ya mkono, kwa sababu nao husaidiana kwa pamoja katika kuyatatua matatizo yao, maishani mwao. Ndiyo maana watu huwaambia kwamba wana “undugu wa mguu na mkono.”

Methali hiyo, hufundisha watu juu ya kuwa na umoja wa kusaidiana vizuri katika kuyatatua matatizo yao, na katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

1 Wakorintho 12:12-14.

ENGLISH: LEG AND HAND KIN.

The leg and hand union are mutually supportive in solving problems. The leg walks for moving the hand to where it is going to work because of having that ability.

In the same way, the hand can also support the leg when it wants to solve problems, because it also has such ability. That is why people call this partnership a “leg and hand kin.”

This proverb is applied to people who live by supporting each other when they are in distress in their lives. These people have a unity that gives them strength for solving their problems together. They succeed in deciphering them early because they also teach their people on how to work together enough to bring about development to their societies.

These people, in turn, resemble the mutual supportive relationship of the leg and hand in disentangling hitches, because they also support each other in unraveling their glitches in their lives. That is why people tell them that they have a “leg and hand kin.”

This proverb teaches people on how to be united together enough to support each other better in cracking their difficulties while they carry out their daily responsibilities, so that they can have more success in their lives.

1 Corinthians 12: 12-14.

         

Umunhu ulu ubyala ng’wana agamanaga ujimoja inzwili ja ng’wana okwe ng’wunuyo, ulu jakula. Aliyo lulu, umyaji ng’wunuyo, ulu unamhala, nulu ulu ugiguluha, agazwaga nzwi ijo jigamogagwa nu ng’wana okwe ng’wunuyo. Hunagwene abhanhu bhagayombaga giki, “ulu umoga ng’wana nzwili ja hawelele nang’hwe alagumoja nzwi ja kubhunamhala.”

Ulusumo lunulo, lugalenganijiyagwa kubhabyaji na bhana bhabho, abho bhagikalaga na bhumo bho gwiyambilija chiza, umukikalile kabho. Abhanhu bhenabho, bhagabhizaga na bhutogwa bho gwigunana bhuli ng’wene uyo opandikaga makoye, kunguno ya bhumo bhobho ubho bhugbhinhaga ilange lwa gwikala bhanumanile makanza gose. Abhoyi bhagabhalangaga na bhichabho inzila ja gwikala ni nilange linilo ilya gwiyambilija kihamo, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga nu wimogi bho myaji na ng’wana okwe, kunguno nabhoyi bhagikalaga na bhumo bho gwiyambilija uguginja amakoye gabho, nu guyitumama imilimo yabho, umuwikaji bhobho. Hunagwene abhanhu bhagabhawilaga giki, “ulu umoga ng’wana nzwili ja hawelele nang’hwe alagumoja nzwi ja kubhunamhala.”

Ulusumo lunulo, lolanga bhabyaji na bhana bhabho higulya ya gubhiza na bhumo bho gwiyambilija chiza umulikanza lya mayange, nu mumilimo yabho, kugiki bhadule gupandika wasa bho gugamala wangu amakoye gabho.

Yoshua Bin Sira 3:12-14.

Wakolosai 3:20-21.

Waefeso 6:4.

KISWAHILI: UKIMNYOA MTOTO  NYWELE ZA UTOTONI NAYE ATAKUNYOA MVI ZA UZEENI.

Mtu akizaa mtoto huwa ana mnyoa nywele zake mtoto huyo kila zinapokua. Lakini basi, mzazi huyo akizeeka, huwa anaota mvi ambazo huwa zinanyolewa na mtoto wake huyo. Ndiyo maana watu husema kwamba, “ukimnyoa mtoto nywele za utotoni naye atakunyoa mvi za uzeeni.”

Methali hiyo, hulinganishwa kwa wazazi na watoto wao, ambao huwa na umoja wa kusaidiana vizuri, katika maisha yao. Watu hao, huwa wanaupendo wa kuendelea kusaidiana kila mmoja wao kwa sababu ya ushirikiano wao mzuri walio uliyojengwa kwenye malezi mema. Wao huwafundisha wenzao njia za kuendelea kuishi katika malezi hayo mema ya kusaidiana kuyatatua matatizo yao kwa pamoja, katika maisha yao.

Watu hao, hufanana na ushirikiano wa mtoto na mzazi katika kunyoana, kwa sababu nao huwa na ushirikiano wa kusaidiana kwa pamoja katika kuyatatua matatizo yao, maishani mwao. Ndiyo maana watu huwaambia kwamba, “ukimnyoa mtoto nywele za utotoni naye atakunyoa mvi za uzeeni.”

Methali hiyo, hufundisha wazazi na watoto juu ya kuwa na ushirikianao wa kusaidiana vizuri katika matatizo, na katika utekelezaji wa majukumu yao, ili waweze kupata nafasi ya kuyamaliza mapema matatizo hayo kwa ajili ya kuzijenga vizuri familia zao.

Yoshua Bin Sira 3:12-14.

Wakolosai 3:20-21.

Waefeso 6:4.

 ENGLISH: IF YOU SHAVE A CHILD OF HIS OR HER CHILDHOOD HAIR, HE/SHE WILL ALSO SHAVE YOUR GRAY HAIR IN YOUR OLD AGE.

When a parent gives birth to a baby, he/she shaves the hairs of such baby from time to time when he/she grows. But then, as the parent gets older, he or she grows gray hairs which are being shaved by the child who now becomes a mature one. That is why people say, “If you shave a child of his or her childhood hair, he/she will also shave your gray hair in your old age.”

This proverb is compared to parents and their children who are united in helping one another in their lives. These people, in turn, like to continue helping each other because of their good cooperation that is built on good upbringing. They teach their people various ways which can enable them to continue living in that good upbringing enough to help them in solving their problems together in their lives.

These people are like the cooperation of the child and the parent in shaving each other, because they also have the cooperation of helping each other in solving their problems in their lives. That is why people say that “If you shave a child of his or her childhood hair, he/she will also shave your gray hair in your old age.”

This proverb imparts in parents and children an idea on how to work together in helping each other enough to solve their problems in the implementation of their responsibilities, so that they can have the opportunity to end these problems early for the betterment of their families.

Joshua Bin Sira 3: 12-14.

Colossians 3: 20-21.

Ephesians 6: 4.

Ulusumo lunulo, lulemejije bhubhumbi bho ngumi kihamo niwe. Ubhubhumbi bho ngumi bhunubho, bhuli bho gudimilila liwe na guhadikija kulikumbanija bho nkono gumo uyo gugasadyaga, kunguno ya bhudamu bho liwe linilo.

Kuyiniyo lulu, unkono gunuyo gugadumaga uponya ingumi yiniyo, kunguno ya guminyiwa ni liwe linilo na gugwinha nimo goguliluta iliwe linilo. Ung’winikili nkono gunuyo, agahuganyiwaga ni milimo iyo ilibhili yiniyo, gwandija ugoguponya iliwe nu goguponya ingumi yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “ujidubhumba ngumi kihamo niwe.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agadimaga milimo ibhili iyo idikolile ku likanza limo, iyo agayihadikijaga ikole bho nguzu, umukikalile kakwe. Umunhu ng’wunuyo, agasanjasanjaga mihayo ibhili iyo idikolile bho guyihadikija ikole, umuwikaji bhokwe. Uweyi agadumaga ugupandika amatwajo amingi, kunguno  ya gutumama milimo ibhili iyo idajilanijije, ku likanza limo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo ubhumbaga ngumi kihamo niwe, kunguno nuweyi agadimaga milimo, nulu mihayo ibhili iyo idikolile ku likanza limo, iyo agayihadikijaga ikole bho nguzu, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ujidubhumba ngumi kihamo niwe.”

Ulusumo lunulo, lolemeja bhanhu higulya ya kutumama milimo ibhili iyo idikole kuli kanza limo, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umubhutumami bhobho.

Mathayo 6:24.

Luka 16:13.

KISWAHILI: USIFUMBATE NGUMI PAMOJA NA JIWE.

Methali hiyo, hukataza ufumbataji wa ngumi pamoja na jiwe. Ufumbataji huo wa ngumi, ni wa kushikilia jiwe na kulazimisha kulikumbatia kwa mkono mmoja, ambao huuma kwa sababu ya ugumu wa hilo jiwe.

Kwa hiyo basi, mkono huo hushindwa kutupa ngumi hiyo, kwa sababu ya kuumizwa na jiwe hilo, na hushindwa kufanya kazi ya kulitupa jiwe hilo. Mwenye mkono huo, huchanganywa na kazi hizo mbili ambazo ni kutupa ngumi na kutupa jiwe kwa wakati mmoja. Ndiyo maana watu humwambia kwamba, “usifumbate ngumi pamoja na jiwe.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hushiga kazi mbili zisizofanana kwa wakati mmoja, ambazo huzilazimisha zifanane kwa nguvu, katika maisha yake. Mtu huyo, huchanganya maneno mawili ambayo hayafanani kwa kuyalazimisha yafanane, katika maisha yake. Yeye hushindwa kupata mafanikio mengi katika utekelezaji wa majukumu yake, kwa sababu ya kushika mambo mawili yasiyofanana kwa wakati mmoja, maishani mwake.

Mtu huyo, hufanana na yule aliyefumbata ngumi pamoja na jiwe kwa wakati mmoja, kwa sababu naye hushika kazi mbili zisizofanana kwa wakati mmoja, maishani mwake. Ndiyo maana watu humwambia kwamba, “usifumbate ngumi pamoja na jiwe.”

Methali hiyo, hukataza watu juu ya kushika mambo mawili yasiyofanana kwa wakati mmoja, katika maisha yao, ili waweze kupata maendelea mengi, katika utekelezaji wa majukumu yao.

Mathayo 6:24.

ENGLISH: DO NOT MAKE A FIST TOGETHER WHEN YOU HAVE A STONE IN YOUR PALM.

This proverb forbids clenching a fist with a stone in it. Otherwise the grip of the fist will have to hold the stone by force which hurts the fingers of the one who does so, because of the hardness of the stone.

Therefore, the hand fails to throw the fist, because it is hurt by the stone, and it fails to work to throw the stone. Such hand is caught between by the two tasks of throwing a fist and a stone at the same time. That is why people say, “do not make a fist together when you have  a  stone in  your  palm.”

This proverb is likened to a man who pursues two different tasks at the same time, forcing them to be very similar in life. Such person mixes two works that are not the same by forcing them to be the same in his life. He fails to achieve much success in carrying out his daily responsibilities, because of holding on two different things at the same time in life.

This man is like the one who holds his fist with a stone at the same time, because he also performs two different tasks at the same time in his life. That is why people tell him that, “do not make a fist together when you have a  stone in  your  palm.”

This proverb forbids people from holding on two different things at the same time in their lives, so that they can make more progress in fulfilling their daily duties.

Matthew 6:24.

         

Oliyohi munhu uyo oliadafunyaga ijikolo jakwe ukubhiye. Umunhu ng’wunuyo, wiganikaga giki adalapandika makoye, umukikalile kakwe. Lushigu lumo, agagayiwa minzi aha kaya yakwe, ugalomba ha bhazenganwa bhakwe aliyomba, “nigunanagi minzi nagayiyagwa gete agagung’wa.”

Abhazenganwa bhakwe bhagashosha, “dudugwinha aminzi ayise kunguno ubhebhe udabhinhaga abhiyo abho bhali na makoye.” Hunagwene abhanhu bhagayombaga giki, “kanungu ka minzi kagajaga uko kafumile.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adabhambilijaga abhiye abho bhali na makoye, umukikalile kakwe. Umunhu ng’wunuyo, agalemaga ugwikala kihamo nabhiye, kunguno ya wiming’holo bhokwe. Uweyi agalemaga ugubhambilija abhanhu abho bhagajaga gujunomba bhugunanwa bhokwe ubho bhudulile kubhingija amakoye gabho genayo.

Umunhu ng’wunuyo, agikolaga nuyo olemaga ugufunya ijikolo jakwe kubhiye abho bhanombaga, kunguno nuweyi adabhambilijaga abhiye abho bhali na makoye, umukikalile kakwe. Uweyi agagayiyagwa umunhu uo gung’wambilija ulu opandikaga makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “kanungu ka minzi kagajaga uko kafumile.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wizang’holo bho gubhambilija abhichabho abho bhagapandikaga mayange, umukikalile kabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Matendo ya mitume 2:44-45.

KISWAHILI: CHUNGU CHA MAJI HUENDA KINAKOTOKA.

Alikuwepo mtu mmoja ambaye alikuwa hatowi vitu alivyo navyo kwa wenzake. Mtu huyo, alifikiri kwamba hatapata matatizo, katika maisha yake. Siku moja, aliishiwa maji kwenye familia yake, akaenda kuomba kwa majirani zake akisema, “nisaidieni maji ya kunywa nimeishiwa kabisa.”

Majirani zake walijibu, “hatukupi maji sisi kwa sababu wewe huwa huwapi wenzako waliokumbwa na matatizo.” Ndiyo maana watu husema kwamba, “chungu cha maji huenda kinakotoka.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwa hawasaidii wenzake waliokumbwa na matatizo, katika maisha yake. Mtu huyo, hukataa kuishi pamoja na wenzake kwa sababu ya uchoyo wake huo. Yeye hukataa hata kuwasikiliza wale wanaomuomba msaada wake uwezao kuwaondolea matatizo yao.

Mtu huyo, hufanana na yule aliyekataa kutoa vitu vyake kwa wenzake wanaomuomba, kwa sababu naye huwa hawasaidii wenzake walioko kwenye matatizo. Yeye hukosa watu wa kumsaidia anapopata matatizo, maishani mwake.Ndiyo maana watu humwambia kwamba, “chungu cha maji huenda kinakotoka.”

Methali hiyo, hufundisha watu juu ya kuwa na ukarimu wa kuwasaidia wenzao waliokumbwa na matatizo, katika maisha yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Matendo ya mitume 2:44-45.

 ENGLISH: THE WATER POT GOES WHERE IT CAME FROM.

There was one man who was not giving things which he had to his fellows. He thought that he would never get problems in his life. One day, he ran out of water in his family, and went to ask for help from his neighbors saying, “Help me get a drink of water. I am completely exhausted.”

His neighbors replied, “We do not give you water because you do not give it to your colleagues who are in trouble.” That is why people say, “the water pot goes where it came from.”

This proverb is likened to a man who does not help his troubled colleagues in his life. He refuses to live with others because of his greed. He even refuses to listen to those who call on him for help with their problems.

This person is like the one who refused to give his things to his fellow beggars, because he also does not help his colleagues who are in trouble. He misses people who can help him when he has problems in his life. That is why people tell him, “the water pot goes where it came from..”

This proverb instills in people an idea on how to be generous in helping others who are sufferings in their lives, so that they can develop well their family members in their societies.

Acts 2: 44-45.