Olihoyi munhu uyo agalima ngunda ntale na ujibhibha imbiyu chiza. Imbiyu jinijo aho ja jukula agailimila ingeze ya ngunda gunuyo mpaka uyimala. Oho japya ijiliwa jinijo ijamungunda gokwe gunuyo, agazumalika umunhu ng’wunuyo. Unhekela munhu ungi uyo agajihelemba ijiliwa jinijo na gwandya gujilya. Abhanhu aho bhabhona shene, bhuyomba giki, “mibhi ungi nu ng’helembi ungi (mibhi ungi nu nimi ungi).”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agukoyakoyelaga ginhu jose jose umuwikaji bhokwe. Aliyo lulu ulu ugajipandika isabho ijagufumila umunimo gunuyo, agakijaga ugujitumamila hamo kunguno ya gwinga kuwelelo, nulu gusamijiwa kungi uko adikomile ugujiyegela ijo ujikoyelaga. Iginhu jinijo jigatumamilagwa na bhanhu bhangi abho bhadajikoyelile.

Umunhu ng’wunuyo, agikolaga nu mibhi o mbiyu uyo agajikoyelaga ijikolo ijo adajitumilaga ulu japya, kunguno nu weyi agabhalekelaga bhanhu bhangi,  bhajitumamila abho bhadajikoyelile.  Hunagwene abhanhu bhagayombaga giki, “mibhi ungi nu ng’helembi ungi (mibhi ungi nu nimi ungi).”

Ulusumo lunulo lolanga bhanhu higulya ya gwitolea gubhatumamila bhichabho umuwikaji bhobho, kugiki bhadue gupandika matwajo mingi, ayo gadulile gujibheja chiza ikaya jabho. Igelelilwe bhajileke inhungwa jagwiiganika bhoyi duhu, umuwikaji bhobho.

Waefeso 5:32.

Yohana 3:25.

Yahana 4:37-38.

1 Wakorintho 3:6-9.

Luka 10:2.

Wagalatia 6:7-9.

 

MPANDAJI MWINGINE NA MVUNAJI MWINGINE (MPANDAJI MWINGINE NA MLIMAJI MWINGINE.

Alikuwepo mtu mmoja aliyelima shamba kubwa, akamwaga mbegu vizuri. Zilipoota mbegu hizo aliipalilia palizi mpaka akaimaliza. Yalipoiva mazao yake, mtu huyo alifariki dunia. Akamwachia mtu mwingine ambaye aliyavuna mazao hayo na kuanza kuyatumia. Watu walipoona vivyo, walisema kwamba, “mpandaji mwingine na mvunaji mwingine (mpandaji mwingine na mlimaji mwengine).”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kuifanya kazi fulani ambayo matunda yake hushindwa kuyafaidi, maishani mwake. Mtu huyo, hufanya kazi kwa bidii sana mpaka akafikia hatua ya kuanza kuyatumia matunda ya kazi yake hiyo. Lakini kabla ya kuanza kuyatumia matunda hayo, mtu huyo, ama hufariki dunia au huhamishwa na kupelekwa sehemu ambayo hushindwa kuyafaidi matunda ya kazi yake hiyo aliyoihangaikia.

Mtu huyo hufanana na mpandaji wa mbegu katika shamba ambaye alilitunza shamba lake mpaka apata mavuno mengi ambayo aliwaachia wengine wakayafaidi, kwa sababu naye huyu aliwaachiwa wengine wakafaidi matunda ya kazi hiyo, aliyoihangaikia. Ndiyo maana watu husema kwamba, “mpandaji mwingine na mvunaji mwingine (mpandaji mwingine na mlimaji mwingine).”

Methali hiyo, hufundisha watu juu ya kujitolea kufanya kazi kwa ajili ya wenzao maishani mwao, ili waweze kupata mafanikio mengi zaidi yawezayo kuziendeleza vizuri familia zao.

Waefeso 5:32. “Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa.”

Yohana 3:25. “Mashindano yakazuka kati ya baadhi ya wanafunzi wa Yohana na Myahudi mmoja kuhusu suala la desturi ya kunawa.”

Yahana 4:37-38. “Hivyo kule kusema, ‘Mmoja hupanda na mwingine huvuna,’ ni kweli kabisa. Niliwatuma mkavune mazao ambayo hamkupanda, wengine walifanya kazi ngumu, nanyi mmevuna faida ya taabu yao.”

1 Wakorintho 3:6-9. “Mimi nilipanda mbegu, Apolo akatia maji, lakini Mungu ndiye aliyekuza. Hivyo mwenye kupanda mbegu na mwenye kutia maji si kitu, bali Mungu peke Yake ndiye akuzaye. Apandaye mbegu ni sawa na yule atiaye maji. Kila mmoja atalipwa kulingana na kazi yake. Sisi ni watenda kazi pamoja na Mungu, ninyi ni shamba la Mungu, ni jengo la Mungu.”

Luka 10:2. “Akawaambia, “Mavuno ni mengi, lakini watenda kazi ni wachache. Kwa hiyo mwombeni Bwana wa mavuno, awapeleke watenda kazi katika shamba lake.”

Wagalatia 6:7-9. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa.”

ENGLISH: THE PLANTER IS NOT NECESSARILY THE REAPER

There was a man who plowed a great field and sowed good seeds. When the seeds sprouted, he weeded out the weed making his crops clean.  Unfortunately, when his crops ripened, the man died. He left his field to someone who harvested the crops and began to use them. When the people saw him they all said, “The planter is not necessarily the reaper.”

This proverb is likened with a man who struggles with a desire to accomplish something in his life. Such a man works very hard until he reaches the point where he begins to use the fruits of his labour. But before one begins to use the fruit, the person either dies or is transferred to a place where he is unable to enjoy the fruits of his labour.

 Such a man is like a man who sowed seed in his field, but he did not reap what he had sown. That is why people say, “The planter is not necessarily the reaper.”

This proverb teaches people about volunteering to work for others in their lives, so that they can achieve more success that can make their families live better life

Ephesians 5:32. John 3:25. John 4: 37-38. 1 Corinthians 3: 6-9. Luke 10: 2. Galatians 6: 7-9.

Ulusumo lunulo, lwingila kuli munhu uyo ocholaga gupandika ng’ombe  mulugutu lo ng’ombe, umujigalalilaga. Umunumo jigalekaga tembe iyo adulile umunhu nulu gulibhila amagulu gakwe uyo wingila moyi.

Umunhu ng’wunuyo agayukoya ugugafunya amagulu gakwe kunguno ya gulibhila umutembe ija ng’ombe ijojalijachilulwa jugading’wa. Agang’wila ung’wiye uyo bhali nawe, “ahenaha jilihoyi ing’ombe ningi noyi kunguno itembe jiniji jiliningi mpaga nalikoya ugugafunya amagulu gane.” Ung’wiye aganshokeja aliyomba, “ugukoyaga na tembe ing’ombe jachilulaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumamaga nimo uyo gudina na solobho yose yose. Umunhu ng’winuyo agajimijaga makanza gakwe bho nduhu solobho, ukunhu alijimala sagala ninguzu jakwe. Uweyi agamalaga nguzu jakwe bho nduhu gupandika solobho yose yose.

Umunhu ng’wunuyo, agatumamaga nimo uyo gudikilile nu munhu uyo agukoyelaga tembe ja ng’ombe umo jitiho ing’ombe jinijo. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, “ugukoyaga na tembe ing’ombe jachilulaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gutumama milimo iyo idina solobho yose yose, kunguno bhagujimija makanza gabho sagala. Gashinaga lulu, igelelilwe bhaisolanye imilimo iyo idulile gubhenhela solobho ningi, umuwikaji bhobho, hunabhayitumama lulu iyiniyo.

Mathayo 13:5-7.

Wagalatia 6:7-10.

UNAHANGAIKA NA TOPE (KINYESI CHA NG’OMBE) NG’OMBE WAMEENDA MACHUNGANI.

Methali hiyo ilianzia kwa mtu aliyekuwa akitafuta kupata ng’ombe, akiwa ndani ya zizi la ng’ombe waliokuwa wameenda machungani. Kwenye zizi hilo, kulikuwepo na tope la kinyesi cha ng’ombe la kuzamisha miguu yake yule anayeingia

Mtu huyo, alianza kuhangaika kuitoa miguu yake kwenye matope hayo kwa sababu ilikuwa imezama kwenye zizi hilo la ng’ombe waliokuwa wameenda machungani. Alimwambia mwenzake, “hapa pana ng’ombe wengi sana kwa sababu ya kinyesi au tope hili kuwa jingi mpaka nahangaika kuitoa miguu yangu.” Mwenzake akamjibu akisema, “unahangaika na tope (kinyesi cha ng’ombe) ng’ombe wameenda machungani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi isiyo na faida yoyote. Mtu huyo, hupoteza wakati wake bure, huku akizimaliza hovyo nguvu zake hizo. Yeye huzimaliza nguvu zake hizo kwa kuifanya kazi hiyo kwa muda mrefu na bila faida yoyote.

Mtu huyo, hufananishwa na mtu anayehangaika na kinyesi cha ng’ombe kilichoachwa zizini na ng’ombe walioenda kuchungwa. Ndiyo maana watu humwambia kwamba, “unahangaika na tope (kinyesi cha ng’ombe) ng’ombe wameenda machungani.”

Methali hiyo, hufundisha watu juu ya kuacha kupoteza muda wao katika kufanya kazi isiyo na faida yoyote, maishani mwao. Kumbe basi, wanatakiwa kuzifanyia utafiti kazi zao, ili waweze kuzichagua na kuzitekeleza zile zinazowaletea faida katika kuziendeleza familia zao.

Mathayo 13:5-7. “Nyingine zikaanguka sehemu yenye mawe, ambapo hapana udongo mwingi. Zikaota haraka kwa sababu udongo ulikuwa hauna kina. Lakini jua lilipozidi, mimea hiyo ilinyauka na kukauka kwa sababu mizizi yake haikuwa na kina. Mbegu nyingine zilianguka katikati ya miiba, miiba hiyo ikakua ikazisonga.”

Wagalatia 6:7-10. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa. Kwa hiyo, kadiri tupatavyo nafasi na tuwatendee watu wote mema, hasa wale wa jamaa ya waaminio.”

ENGLISH: YOU ARE STRUGGLING TO FREE YOURSELF FROM THE COW DUNG BUT THE CATTLE HAVE GONE TO THE PASTURES

This proverb is tailored around a man who was looking for cattle, in a cowshed but the cattle were not there. They had gone to the pasture in the plains. They had left behind a mountain of fresh cow dung which made him stuck into it to the point of failing to get out of it

 Seeing that the cattle he was looking for were not there and having been stuck his feet being stuck in the mud, he began struggling to get them out of the fresh cow doing.  Seeing the amount of fresh dung, he told his colleague, “There must be many many cows in this shed because of the amount of cow dung I See. Look, this cowdung is so thick that I am not sure to get my feet out of it.” His companion replied, “You are so obsessed with the mere cow dung. Remember the cattle have gone to the pastures.”

This proverb is likened with a man who works in vain. Such man wastes his time as well as his energy.

 Someone who wastes his energy and time for nothing is likened with a man who is struggling to get out of fresh cowdung left in the cowshed by the cattle which have gone to pasture

This proverb teaches people to stop wasting their time by doing useless work, in their lives. Therefore, they need to choose and implement only those activities that can benefit them in the development of their families.

Matthew 13: 5-7 Galatians 6: 7-10.

Oliho mayu umo uyo oshaga bhusiga, aliyo lulu oshelaga haluyaga. Ubhufu bhokwe bhomanaga bhuchalwa na luyaga. Aho omala ugusha wisanga bhoshilaga guchalwa na nyaga ubhufu bhoke. Aho obhugaiwa ubhufu agayomba, “nanoga bhure kunguno nu bhufu nagaiwa.” Abhiye bhung’wila giki, “oshela ha nyaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumamaga nimo uyo gudina na solobho yose yose. Umunhu ung’winuyo agajimijaga makanza gakwe bhure ukunhu alijimala sagala inguzu jakwe. Uweyi agamalaga nguzu jakwe bho nduhu gupandika solobho yose yose.

Umunhu ng’wunuyo, agatumamaga nimo uyo gudikilile na munhu uyo alishela bhusiga bhokwe ha nyaga aho bhugamanaga bhuchalwa ubhusu ubho alibhusha. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, “oshela ha nyaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gutumama milimo iyo idina solobho yose yose, kunguno bhagujimija makanza gabho sagala. Gashinaga lulu, igelelilwe bhaisolanye imilimo iyo idulile gubhenhela matwajo mingi, umuwikaji bhobho, hunabhayitumama lulu iyiniyo.

Mathayo 13:5-7.

Wagalatia 6:7-10.

KISWAHILI: UMESAGIA KWENYE UPEPO.

Alikuwepo mama mmoja ambaye alikuwa anasaga mtama, lakini alikuwa anasagia kwenye upepo. Unga wake ulikuwa ukichukuliwa na upepo. Alipomaliza kusaga akajikuta hana unga, akasema, “nimechoka bure na unga nimekosa.” Wenzake wakamwambia kwamba, “umesagia kwenye upepo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi isiyo na faida yoyote. Mtu huyo, hupoteza wakati wake bure huku akizimaliza hovyo nguvu zake hizo. Yeye huzimaliza nguvu zake hizo kwa kuifanya kazi hiyo kwa muda mrefu na bila faida yoyote.

Mtu huyo, hufanya kazi ambayo haiko tofauti na mtu aliyesagia mtama wake kwenye upepo ambao ulikuwa unauchukua unga wake aliokuwa akiusaga. Ndiyo maana watu humwambia kwamba, “umesagia kwenye upepo.”

Methali hiyo, hufundisha watu juu ya kuacha kupoteza muda wao katika kufanya kazi isiyo na faida yoyote maishani mwao. Kumbe basi, wanatakiwa kuzifanyia utafiti kazi zao, ili waweze kuzichagua na kuzitekeleza zile zinazowaletea faida katika kuziendeleza familia zao.

Mathayo 13:5-7. “Nyingine zikaanguka sehemu yenye mawe, ambapo hapana udongo mwingi. Zikaota haraka kwa sababu udongo ulikuwa hauna kina. Lakini jua lilipozidi, mimea hiyo ilinyauka na kukauka kwa sababu mizizi yake haikuwa na kina. Mbegu nyingine zilianguka katikati ya miiba, miiba hiyo ikakua ikazisonga.”

Wagalatia 6:7-10. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa. Kwa hiyo, kadiri tupatavyo nafasi na tuwatendee watu wote mema, hasa wale wa jamaa ya waaminio.”

ENGLISH: YOU HAVE GROUND YOUR FLOUR WHILE FACING THE WIND.

There was a mother who was grinding millet on her grinding stone while facing the wind. Therefore, her flour was being carried away by the wind in the process.When she finished grinding, she found that she had no flour, and she said, “I am tired and I have no flour.” Her companions told her, didn’t you see? You were grinding while exposed to the wind” “

This proverb is likened with a person who works in vain. Such person wastes his time and energy by working without any benefit. He completes his task by working for a long time but to no avail.

The person who does such a job is like the one who grinds his millet while exposed to the wind that blows all the flour one is grinding. That is why people say, “You ground your millet while exposed to the wind.”

This proverb teaches people to stop wasting their time doing useless things in their lives. Therefore, they need to be discriminating in their practices by choosing only those activities that bring them benefits

Matthew 13: 5-7.Galatians 6: 7-10.

Bhaliho bhanhu bhadatu, abho bhikalaga hakaya yimo, aliyo bhuli ng’wene otumamaga nimo gokwe, uyo goli heka nugo bhiye. Uogwandya olimaga bho gujib’ib’a inbuyu mumaswa, uokabhili oshelaga bhusu hasi, uokadatu ojidimaga mitugo.

Unimi agang’wila unshi, “udashelage hasi kunguno bhugujimila mmasalu ubhufu bhoko.” Unshi nawe agashosha, “unene nadulile gubhusungula ubhusu nubhupandika nulu bhugehu, alubhebhe iki ulijibhibha mumaswa inbiyu jako, udujijimijaga sagala lulu?” Hunaubhawila undimi omitugo giki, “kubhibha mu maswa kushela hasi.”

 Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agunlangaga munhu uyo adigwaga iyo alilangwa.  Ukwene huguhaya giki, alijimija mihayo na makanza gakwe dalali. Ilinduhu solobho yose yose ukuli nangi kunguno unangwa alisawa na gulu.

Umunhu ng’wunuyo agatumamaga nimo uyo gudikilile na munhu uyo alishela bhusu bhokwe hasi, nulu uyo alib´ib´a mbiyu jakwe mu maswa. Hunagwene abhanhu bhagayombaga giki, “kubhibha mu maswa kushela hasi.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gutumama milimo iyo idina solobho yose yose, kunguno bhagujimija makanza gabho sagala. Gashinaga lulu, igelelilwe bhaisolanye imilimo iyo idulile gubhenhela matwajo mingi, umuwikaji bhobho, hunabhayitumama lulu iyiniyo.

Mathayo 13:5-7.

Wagalatia 6:7-10.

KISWAHILI: KUSIA KWENYE MAJANI KUSAGIA CHINI.

Walikuwepo watu watatu waliokuwa wakiishi kwenye familia moja, lakini kila mmoja alifanya kazi tofauti na ya mwingine. Wa kwanza alikuwa analima kwa kuzimwaga mbegu kwenye majani, wa pili alikuwa anasagia unga chini, na wa watatu alikuwa mchungaji wa mifugo.

Mkulima alimwambia msagaji, “usisagie chini kwa sababu unga wako utapotea kwenye mchanga.” Msagaji akajibu, “mimi naweza kupepeta walau nikapata unga kidogo, nawewe kwa vile unasia mbegu kwenye majani, huzipotezi hovyo mbegu zako hizo?” Ndipo yule mchungaji wa mifugo akawaambia kwamba, “kusia kwenye majani kusagia chini.”

Methali hiyo, hulinganishwa kwa mtu yule anayemfundisha mtu asiyesikia kile anachofundishwa. Kumfundisha mtu kama huyo, ni kupoteza maneno na wakati wake bure. Hakuna faida yoyote kwa mfundishaji, wala kwa yule anayefundishwa, kwa sababu mtu yule ni sawa na kiziwi.

Mtu huyo, hufanya kazi ambayo haitofautiani na mtu anayesagia unga wake chini, au yule anayesia mbegu zake kwenye majani. Ndiyo maana watu husema kwamba, “kusia kwenye majani kusagia chini.”

Methali hiyo, hufundisha watu juu ya kuacha kupoteza muda wao katika kufanya kazi isiyo na faida yoyote maishani mwao. Kumbe basi, wanatakiwa kuzifanyia utafiti kazi zao, ili waweze kuzichagua na kuzitekeleza zile zinazowaletea faida katika kuziendeleza familia zao.

Mathayo 13:5-7. “Nyingine zikaanguka sehemu yenye mawe, ambapo hapana udongo mwingi. Zikaota haraka kwa sababu udongo ulikuwa hauna kina. Lakini jua lilipozidi, mimea hiyo ilinyauka na kukauka kwa sababu mizizi yake haikuwa na kina. Mbegu nyingine zilianguka katikati ya miiba, miiba hiyo ikakua ikazisonga.”

Wagalatia 6:7-10. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa. Kwa hiyo, kadiri tupatavyo nafasi na tuwatendee watu wote mema, hasa wale wa jamaa ya waaminio.”

ENGLISH: SOWING ON GRASSES IS LIKE GRINDING CORN ON THE FLOOR.

There were three people living in the same family, but each had a different job from the rest. The first was plowing and sowing seeds, the second was grinding flour, and the third was a herdsman.

The farmer told the one who was grinding, “don’t leave it on the ground because your flour will be lost in the sand.” The one who was grinding replied, “I can sift at least a little flour, and since you leave the seeds in the leaves, don’t you see that you are wasting your seeds?” The herdsman then told them, “Sowing on grasses is like grinding on the floor.”

This proverb is likened with a person who teaches another who does not observe or take note of what he is being taught. Teaching such a person is a waste of time and effort. There is neither benefit to the instructor, nor to the one who is being taught, because that person is like the deaf who never hears anything.

That person is like a person who grinds his flour on the ground, or one who sows his seeds on grasses. That is why the saying goes, “Sowing on grasses is like grinding on the floor.”

This proverb teaches people to stop wasting their time by doing useless things in their lives. Therefore, they should be discriminating in their practices by avoiding doing things which are useless or wastage of time. Instead, they should choose doing things that are beneficial to themselves and their families.

Matthew 13: 5-7. Galatians 6: 7-10.

mbula-compound-60 from Aimee

Olihoyi munhu uyo oli na nhungwa ja gujidarahija ijisumva ijidololo guti kana ka nzoka. Umunhu ng’wunuyo agagema kugigusija kana ka nzoka kunguno ya kugadalahija giki kadikomile ugunuma. Abhiye bhagang’wila, “lekaga ugukigusija akayoka kenako kaguguluma.” Uweyi agabhalemeja aliyomba, “kaduniluma kunguno katali kadololo noyi. Abhiye bhung’wila, “ng’wana wa nzoka adibhengagwa.’ Aho wigwa chene agogoha ukaleka, kunguno agadebha igiki gashinaga kadulile gunuma iki ung’wana o nzoka nang’hwe nzoka, gutumo bhahaila abhanhu abha kale.

Ulusumo lunulo lulolile, jisumva ijo jili na bhusungu ubho bhudibho gudalahijiwa. Inzoka idulile gubhenhela nhabhala abho ilabhalume kunguno ya bhusungu bhoyo, iki mumo igadohela ubhusungu bhoyo bhuli giti bho nzoka nhale. Gashinaga lulu uyo yunuma agupandika makoye na adulile nulu gucha ulu adingijiwe ubhusungu bhunubho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adadabhalelaga chiza abhana bhakwe nulu bhalita mihayo ya bhubhi agabhilolelaga duhu. Umunhu ng’wunuyo agabhalekanijaga abhana bhakwe bhenabho bhakula na nhungwa ja bhubhi ijo jigikolanijiyagwa na bhusungu bho ng’wana wa nzoka.

Inhungwa jinijo, jidulile gung’wenhela nhabhala umunhu ng’wunuyo, umuwikaji bhokwe iyo ikolile na ya gulung’wa nzoka iyo ili na bhusungu. Gashinaga igelelilwe  abhana bhapandike ilange lya gudula gubhingija inhungwa ija bhubhi, umuwikaji bhobho. Hunagwene abhanhu bhagayombaga giki, “ng’wana wa nzoka adibhengagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gufunya ilange lya wiza ukubhana bhabho, kugiki bhadule gukula bhajilekile inhungwa ija bhubhi, umuwikaji bhobho. Igelelilwe abhanhu bhaleke ugulunga bhunwani na bhanhu abho bhali na kajile kabhubhi, umuwikaji bhobho.

Marko 10:13-14.

1Wakorintho 1:19-20.

KISWAHILI: MTOTO WA NYOKA HADHARAULIWI.

Alikuwepo mtu aliyekuwa na tabia ya kudharau viumbe vidogo wakiwemo watoto wa nyoka. Mtu huyo, alijaribu kucheza na mtoto wa nyoka kwa sababu alimdharau akimfikiria kwamba hataweza kumdhuru. Wenzake wakamwambia, “acha kumchezea huyo mtoto wa nyoka atakuuma.” Yeye alikataa akisema, “hataweza kuniuma kwa sababu bado ndogo mno.” Wenzake wakamwambia, “mtoto wa nyoka hadharauliwi.” Aliposikia hivyo aliogopa na kumuacha mtoto huyo, kwa sababu alielewa kwamba kumbe mtoto wa nyoka naye ni nyoka, kama walivyosema watu wa zamani.

Methali hiyo huangalia viumbe vyenye sumu isiyo takiwa kudharauliwa. Nyoka aweza kuwaletea matatizo wale atakaowauma kwa sababu ya sumu yake ilivyo kali na ya hatari. Kumbe basi, mtu yule atakayeumwa na yule nyoka atapata matatizo yawezayo hata kupelekea kifo chake kama sumu hiyo haitawahiwa kuondolewa.

Methali hiyo, hulinganishwa kwa mtu yule ambaye hawalei vizuri watoto wake. Yeye huacha kuwaonya hata kama wanatabia mbaya. Mtu huyo huwatelekeza watoto wake hao kwa kuwaacha wakue wakiwa na tabia zao mbaya zinazofananishwa na sumu ya mtoto wa nyoka, maishani mwao.

Tabia hizo mbaya zaweza kumletea matatizo mtu huyo katika maisha yake, yanayofanana na nyoka mwenye sumu. Kumbe basi, inafaa watu wawapatie malezi mema watoto wao wangali bado wadogo ili waweze kuyaendeleza vyema maisha yao. Ndiyo maana watu husema kwamba, “mtoto wa nyoka hadharauliwi.”

Methali hiyo, hufundisha watu juu ya kuwapa malezi mema watoto wao tangu wakiwa wadogo, ili waweze kukua wakiwa na tabia njema maishani mwao. Yafaa pia watu waache kushikana urafiki na watu wenye tabia mbaya, katika maisha yao.

Marko 10:13-14. “Watu walikuwa wakimletea Yesu watoto wadogo ili awaguse lakini wanafunzi Wake wakawakemea. Yesu alipoona yaliyokuwa yakitukia akachukizwa, akawaambia wanafunzi Wake, “Waacheni watoto wadogo waje kwangu, wala msiwazuie, kwa maana Ufalme wa Mungu ni wa watu kama hawa.”

1Wakorintho 1:19-20. “Kwa maana imeandikwa: “Nitaiharibu hekima ya wenye hekima na kuzibatilisha akili za wenye akili.” Yuko wapi mwenye hekima? Yuko wapi msomi? Yuko wapi mwanafalsafa wa nyakati hizi? Je, Mungu hakufanya hekima ya ulimwengu huu kuwa umpumbavu?”

ENGLISH: NEVER LOOK DOWN AT A YOUNG SNAKE.

There was a man who had a habit of despising small creatures including small snakes. Therefore, the man, tried to play with the snake’s child because he despised thinking that it could not harm him. His companions told him, “Stop playing with the baby snake, it will bite you.” He refused, saying, “It can’t hurt me because it is still too young.” His companions told him, “never look down at a young snake” When he heard this, he became afraid and left it, because he knew that small  snake was also a snake, like what the old people say that a  baby snake  should not be looked down at.

This proverb focuses on poisonous creatures that should not be despised. The snake can cause problems for those it will bite because of its dangerous venom. However, the person who is bitten by the snake will have problems that can even lead to his death if the poison is not removed.

This proverb is likened with a person who does not raise his children well. He stops warning them even if they have bad attitudes. He abandons his children by making them grow up with their own bad habits resembling the venom of a baby snake, in their lives.

Such bad habits can lead to problems in one’s life, much like the venom of a poisonous snake is. Therefore, it is important for people to give their children a good upbringing at an early age so that they can improve their lives. That is why people say “never look down at a young snake.”

This proverb teaches people to give good education to their children from an early age, so that they can grow up to be good people in their lives. It is also important for people to stop associating themselves with bad people in their lives.

Mark 10: 13-14. 1 Corinthians 1: 19-20.

research-committee-71 (1) from Aimee