Ulusumo lunulo, lulolile Si na bhubhipi bhoyo. Isi iyoyi igikalaga numo ili duhu, kunguno idagaluka ilihanga lyayo gitumo bhagalukilaga abhanhu bho gwingila mu bhusoga mpaga mu ilihanga lya bhubhi. Hunagwene abhanhu bhagayomgaga giki,  “Si idabhipaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adebhile akakulile ka bhanhu, umuwikaji bhokwe. Abhanhu bhagingilaga mubhunigini ulu bhabyalwa. Ahikanza linilo bhagabhiza ni hanga lyawiza kunguno bhatali bhaniki nulu bhayanda. Aliyo lulu, ili hanga lyabho ligajaga lyubhipa ulu bhandya ugunamhala abhayanda, nulu ugugiguluha abhanike.

Gashinaga lulu, akakulile ka bhanhu kagingila kubhuyanda nulu kuwaniki, kaja mpaga kubhunamhala, nulu kubhugikulu, uko bhagabhipile abhanhu abho bhali bhasoga aho bhatali bhadoo.

Abhanhu bhanebho bhagamanaga bhuphipa hado hado nose mpaga bhazumalika, bhajikwa musi, iyo bhagaiyeka mumo ili duhu. Ukubhunamhala nulu ikubhugikulu ili kwihanga lyabhub’i. Hunagwene abhanhu bhagayombaga giki, “Si idab’ipaga.’

Ulusumo lunulo, lolanga abhanhu higulya ya gubhiza na bhutogwa bho bhugwikala na bhanhu bhose, umukikalile kabho kunguno bhuli ng’wene alab’ipa duhu ulu unamhala, nulu ulu ugiguluha, kugiki bhadule gwiyambilija chiza, umuwikaji bhobho.

Mwanzo 6:11-12.

Mathayo 23:37-39.

Luka 13:34-35.

KISWAHILI: ARDHI HAIHARIBIKI.

Methali hiyo, huangalia ardhi na uhalibikaji wake. Ardhi hiyo, huwa kama ilivyo siku zote kwa sababu yenyewe haibadiliki kama walivyo wanadamu. Uso wa ardhi haikui kama wanavyokuwa watu ambao huwa na sura nzuri wakati wakiwa kwenye rika la ujana wao ambao huharibika, na kuwa na muonekano mbaya wanapofikia kwenye rika lao la uzeeni. Ndiyo maana watu husema kwamba, “ardhi haiharibiki.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye anaelewa ukuaji wa watu katika maisha yake. Watu hao hutokea kwenye hali ya rika la uzuri ambalo ni la ujana, hadi kwenye rika lenye muoneno mbaya ambalo ni la uzeeni. Hivyo sura za watu huendelea kuwa mbaya kwa kadiri wanavyozidi kuzeeka, maishani mwao.

Kumbe basi, ukuaji wa watu huanzia kwenye kuzaliwa, kuelekea ujanani, hadi kwenye uzee kule ambako sura zao hubadilika na kuwa mbaya. Watu hao huendelea kuwa na sura mbaya, mpaka mwishoni hufariki dunia  na kuzika ndani ya arbhi ambayo hupaki kama ilivyo. Ndiyo maana watu husema kwamba, ‘ardhi haiharibiki.”

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kuishi na watu wote vizuri, katika maisha yao, kwa sababu kila mmoja ataonekana kuwa mbaya akifika kwenye rika la uzeeni, ili waweze kuishi kwa uelewano, maishani mwao.

Mwanzo 6:11-12. “Wakati huu dunia ilikuwa imejaa uharibifu na jeuri machoni pa Mungu. Mungu akaona jinsi dunia ilivyoharibika, kwa maana watu wote duniani walikuwa wameharibu njia zao.”

Mathayo 23:37-39. “Ee Yerusalemu, mnaowaua manabii na kuwapiga mawe wale waliotumwa kwenu! Mara ngapi nimetamani kuwakusanya watoto wako, kama vile kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hukutaka! Tazama nyumba yako imeachwa tupu na ukiwa. Kwa maana nawaambia, hamtaniona tena mpaka siku ile mtakaposema, ‘Amebarikiwa Yeye ajaye kwa Jina la Bwana.´”

Luka 13:34-35. “Ewe Yerusalemu, Yerusalemu, weweuwauaye manabii na kuwapiga mawe wale waliotumwa kwako! Mara ngapi nimetamani kuwakusanya watoto wako pamoja kama kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hamkutaka! Tazama nyumba yenu inaachwa ukiwa, ninawaambia hamtaniona tena mpaka wakati ule mtakaposema, “Amebarikiwa Yeye ajaye katika Jina la Bwana.’””

ENGLISH: THE EARTH DOES NOT ROT.

This saying looks at the Earth and its incorruptibility. This is because it is always the same; it does not change as humans do. The surface of the Earth does not grow old as do people who are in good shape when they are in their youth, but have a bad appearance when they get old. That is why people say that “the Earth does not rot.”

This saying is compared with a person who understands how times change when it comes to human beings’ life. People may be young, beautiful or handsome today, but they get old in course of time. So the appearance of people is not like that of the Earth which is more or less permanent as it continues to deteriorate as they get older.

 The human beings’ life extends from birth, through adolescence, into adulthood where their physical appearance changes. Over time, these people changes as they become old and therefore lose their good appearance. They keep on changing appearance wise until at last they die and are buried in the Earth which remains as it is. That is why people say, “The Earth does not rot.”

This saying teaches people how to live peacefully with all people because everyone will look bad when they reach old age. So no one is better than the other.

Genesis 6: 11-12. Matthew 23: 37-39 Luke 13: 34-35.

Ulusumo lunulo lwingilile kuli munhu uyo agalimaga jiliwa umutumami bhokwe oduma ugupandika. Umunhu ng’wunuyo, agikalaga na wisaguzu bho gupandika jiliwa bhuli ng’waka.

Uweyi miaka yingi agakelaga bho gupandika jiliwa jigehu, nulu onoga ogayiwa gete nulu jigehu. Ulu ogayiwa, nulu abisha jiliwa jamalwa majilili, adagwaga ng’holo ugulima ulu goshiga hangi ung’waka kunguno atali nalyo ililale. Hunagwene agayombaga giki, “dugulima hangi lilale lidachile.”

Ulusumo lunulo, lugalenganijiyagwa ku bhanhu abho bhagapandika makoye ayo galikihamo na guchilwa na bhana bhobho, nulu gutajiwa jikolo jabho na masambo, umuwikaji bhobho. Abhanhu bhenabho bhagiyumilija bho gutumama milimo yabho chiza, kunguno bhalina wisagizu bho gupandika hangi. Abhoyi bhadagwaga ng’holo ugubhutumila ubhupanga bhobho ubho bhali nabho, iki bhadingijiwe.

Abhanhu bhenabho, bhagikolaga nu nimi uyo agagayiwaga ijiliwa ulu olima, aliyo agikomeja gulima hangi umusi iyo alinayo, kunguno nabhoyi, bhadagwaga ng’holo ulu bhapandika makoye umuwikaji bhobho. Hunagwene bhagabhawilaga abhichabho giki, “dugulima hangi lilale lidachile.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho guchola nzila ja guginja amakoye ayo bhalinago, umukikalile kabho, na gubhalunguja abhichabho abho bhatali mumakoye, kugiki bhadule guyega kihamo, umuwikaji bhobho.

Mwanzo 2:18-23.

Marko 10:7.

KISWAHILI: TUTALIMA TENA ENEO {ARITHI} HAIJAFA.

  Methali hiyo, ilianzia kwa mtu yule aliyekuwa akilima mazao mbalimbali katika utendaji wake wa kazi. Mtu huyo, alikuwa na matumaini ya kupata mazao mengi kila mwaka anapolima.

 Lakini miaka mingine alipata chakula kidogo na pengine alikosa kabisa. Yeye alipokosa au alipopata mazao yakaliwa na wadudu, alikuwa havunjiki moyo wa kuendelea kulima kwa sababu eneo la kulima bado analo. Ndiyo maana huwaambia watu kwamba, “tutalima tena ardhi bado haijafa.”

Methali hiyo, hulinganishwa kwa watu wale ambao hupata matatizo katika maisha yao, yakiwemo yale ya kukosa chakula au kufiwa na watoto wao. Watu hao, huvumilia matatizo yao kwa kuendelea kufanya kazi kwa sababu nguvu bado wanazo. Wao huwafundisha pia wenzao namna na kutokukata tamaa katika utendaji wao wa kazi hata kama watapata matatizo makubwa kiasi gani.

Watu hao, hufanana na mkuliwa yule aliyekosa chakula, lakini akaendelea kulima kwa vile ardhi alikuwa nayo bado, kwa sababu nao wanauvumilivu wa kuendelea kuutumia uhai wao katika kuyateleza vizuri majukumu yao. Ndiyo maana huwaambia watu kwamba, “tutalima tena ardhi bado haijafa.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilifu wanapopatwa na matatizo, na kuwafariji pia wenzao, ambao bado wako kwenye matatizo ili waweze kuyamaliza na kuishi kwa furaha, maishani mwao.

Mwanzo 2:18-23. “BWANA Mungu akasema, ‘‘Si vema huyu mtu awe peke yake. Nitamfanyia msaidizi wakumfaa.’’ Basi BWANA Mungu alikuwa amefanyiza kutoka katika ardhi wanyama wote wa porini na ndege wote wa angani. Akawaleta kwa huyu mtu aone atawaitaje, nalo jina lo lote alilokiita kila kiumbe hai, likawa ndilo jina lake. Hivyo Adamu akawapa majina wanyama wote wa kufugwa, ndege wa angani na wanyama wote wa porini. Lakini kwa Adamu hakupatikana msaidizi wa kumfaa. Hivyo BWANA Mungu akamfanya Adamu kulala usingizi mzito, naye alipokuwa amelala akachukua moja ya mbavu zake akapafunika mahali pale kwa nyama. Kisha BWANA Mungu akamfanya mwanamke kutoka kwenye ule ubavu aliouchukua kutoka kwa huyo mwanaume, akamleta huyo mwanamke kwa huyo mwanaume. Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’kwa kuwa alitolewa katika mwanaume.’’”

Marko 10:7. “Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’”

ENGLISH: WE WILL CULTIVATE AGAIN, THE FIELD IS NOT DEAD.

 The above proverb began with the man who was cultivating various crops in his field hoping to reap bountifully each year.

 But it was not happening so always, because in some years he got little yield or got nothing at all. Despite the fact that he got little or never got anything at all, or his crops were infested with pests, he was not discouraged from cultivating his field because he still had the field to cultivate again. That is why he would tell people, “we will cultivate again, the field is not dead.”

This proverb is likened with those who suffer from poor health, including malnutrition or are depressed because of the death of their children. These people endure their problems by continuing to work because they still have the strengths. They also teach their colleagues how to be consistent and not give up in their work, no matter how difficult the challenges may be.

These people are like the man who was harvesting less or who would not harvest anything but continued to cultivate because he still had the field. These peole are like him because they also have the patience that makes them fulfil their responsibilities. That is why such people are not discouraged in what they are doing, rather they tell the people, “we will cultivate again, the field is not dead.”

This proverb teaches people on how to be patient when they are in trouble, and also to comfort others, who are still in trouble so that they can go through such troubles with hope that they will one day end thus live happily in their lives.

Genesis 2: 18-23. Mark 10: 7.

Ulusumo lunulo lwingine kuli munhu uyo agalingaga ndimu bho gutumila bhuta na masonga. Ubhuta bhunuyo guli nti uyo gugagondagwa bho gutungilwa luge lo ndimu, ulo agaludutaga unasi bho gutumila lisonga naolasa.

Ubhuta bhunubho, bhudulile gubhinzika kunguno ya gubhugonda bho gutumila luge. Ulubhubhinzika unasi agupandika bhungi kunguno uluge osagaga nalo. Hunagwene agayombaga giki, “bhuta bhinzika undekele luge lwane.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ochilagwa na ng’wana okwe. Umunhu ng’uwunuyo agapinihalaga noyi kunguno ya kuzumalikilwa na ng’wana okwe ng’wunuyo. Abhanhu bhaganungujaga bho gung’wila giki, agubyala ng’wana ungi kunguno nuweyi alihoyi.

Ung’wana ng’wunuyo, agikolaga nu bhuta ubho bhugabhinzikaga, kunguno nu ng’wana ozumalikaga. Ulu luge, lugikolaga nu nina ong’wana, kunguno nuweyi iki osagaga adulile gubyala ng’wana ungi. Hunagwene abhanhu bhagayomgaga giki, “bhuta bhinzika undekele luge lwane.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho guchola nzila ja guginja amakoye ayo bhalinago, umukikalile kabho, na gubhalunguja bhichabho abho bhatali mumakoye, kugiki bhadule guyega kihamo, umuwikaji bhobho.

Mwanzo 2:18-23.

Marko 10:7.

KISWAHILI: UPINDE VUNJIKA UNIACHIE UGE(KAMBA YA MSHIPA WA MNYAMA) WANGU.

Methali hiyo ilianzia kwa mtu aliyekuwa akiwinda wanyama kwa kutumia upinde. Upinde huo ni mti ambao hukunjwa kwa kufungwa uge au mshipa wa mnyama, ambao huvutwa na mwindaji kwa kutumia mshale ndipo ana urusha mshale wake anapoachia.

Upinde huo unaweza kuvunjika kwa sababu ya kukunjwa na uge au kamba ya mshipa  wakati wa kuurusha mshale huo. Upinde huo ukivunjika mwindaji hupata mwingine kwa sababu amebaki na ile kamba ya mshipa. Ndiyo maana husema, “upinde vunjika uniachie uge au kamba yangu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye amefiwa na mtoto wake. Mtu huyo, huhudhunika sana, kwa sababu ya kuachwa na mtoto wake huyo wa pekee kwake. Watu humfariki kwa kumwambia kwamba, atazaa mtoto mwingine kwa sababu yeye yupo.

Mtoto huyo hufanana na upinde ambao huvunjika, kwa sababu naye mtoto amefariki. Uge au kamba hiyo ya mshipa hufanana na mama mzazi wa mtoto, kwa sababu naye amebaki kwa hiyo, anaweza kuzaa mtoto mwingine. Ndiyo maana watu husema kwamba, “upinde vunjika uniachie uge au kamba yangu.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilifu wanapopatwa na matatizo, na kuwafariji wenzao, ambao bado wako kwenye matatizo ili waweze kuishi kwa furaha, maishani mwao.

Mwanzo 2:18-23. “BWANA Mungu akasema, ‘‘Si vema huyu mtu awe peke yake. Nitamfanyia msaidizi wakumfaa.’’ Basi BWANA Mungu alikuwa amefanyiza kutoka katika ardhi wanyama wote wa porini na ndege wote wa angani. Akawaleta kwa huyu mtu aone atawaitaje, nalo jina lo lote alilokiita kila kiumbe hai, likawa ndilo jina lake. Hivyo Adamu akawapa majina wanyama wote wa kufugwa, ndege wa angani na wanyama wote wa porini. Lakini kwa Adamu hakupatikana msaidizi wa kumfaa. Hivyo BWANA Mungu akamfanya Adamu kulala usingizi mzito, naye alipokuwa amelala akachukua moja ya mbavu zake akapafunika mahali pale kwa nyama. Kisha BWANA Mungu akamfanya mwanamke kutoka kwenye ule ubavu aliouchukua kutoka kwa huyo mwanaume, akamleta huyo mwanamke kwa huyo mwanaume. Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’kwa kuwa alitolewa katika mwanaume.’’”

Marko 10:7. “Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’”

ENGLISH: BOW BREAK; LEAVE FOR ME MY STRING.

This saying originated from a man who was hunting animals by using a bow. The bow is made of a curved piece of wood joined at both ends by a taut string or a fibrous material extracted and dried from a dead animal skin, which is used as a bow string which the hunter pulls after attaching to it an arrow that he releases after extending the string to the maximum.

The bow can be broken as a result of being pulled by the hunter when he shoots the arrow. If the bow breaks, the hunter will find another one because he is left with the string. That is why he says, “bow break; but leave for me my string.”

This saying is compared with a person who loses a child in death. Such person becomes unhappy because he has lost the only child one had.  However, people comfort such a person by telling her that she will give birth to another child because she is there.

 In this context, the child who dies is like a bow that is broken. The string is similar to the baby’s mother, because she too has survived so she can give birth to another baby. That is why people say, “bow break; but leave for me my strinf.”

This sayinf teaches people on how to be patient when they are in trouble, and to comfort others, who are still in trouble, so that they can live happily.

Genesis 2: 18-23. Mark 10: 7.

Ulusumo lunulo, lwingine kubhanhu abho bhimogaga nzwili jabho. Inzwili ja abhanhu bhenabho, jamanaga juzwa ulubhajimoga, golecha giki bhuli ng’wene atali na bhulamu ubho gwikala ukuwelelo. Aho bhadebha chene, bhuyilombela gubhiza na mbango ja bhulamu bhuli ng’wene kugiki bhamane bhibhona na gwilomela kihamo umukikalile kabho. Hunagwene bhagayiwila giki, “dumogaji juzwa.”

 Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalombelaga mbango ja gwikala mhola, abhanhu abho agikalaga nabho, umubhulamu bhokwe. Umunhu ng’wunuyo, adebhile ugwikala bho bhutogwa na bhiye. Uweyi ali na bhidohya bho gulomba bhulamu gwingila kuli Ng’winikili bhupanga, Uwelelo, kunguno adebhile igiki imbango jigafumilaga kuli Weyi.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhimogaga na gwilombela mbango ja gwikala na bhuyeji, kunguno nuweyi agabhalombelaga mbango ja gwingila kuli Mulungu abhiye, umuwikaji bhokwe.

Uweyi hangi agabhalangaga abhanhu bhakwe higulya ya gwikala na witogwi bho gwilombela mbango kugiki bhikale mhola, umubhulamu bhobho. Hunagwene agabhawilaga abhiye giki, “dumogaji juzwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhutogwa bho kubhalombela mbango ja gwikala chiza abhanhu bhabho, kugiki bhadule gwendelea gutumama milimo yabho na bhuyegi, umuwikaji bhobho.

Mwanzo 45:28.

Waamuzi 19:3.

2 Wakorintho 2:13.

KISWAHILI: TUNYOENI ZIKIOTA.

Methali hiyo, ilianzia kwa watu waliokuwa wakinyoana nywele zao. Nywele za watu hao, zilikuwa zikiota wanapozinyoa, kuonesha kwamba kila mmoja bado ana uhai wa kuishi hapa duniani.

Walipoelewa hivyo, walianza kuombeana baraka za kuishi maisha marefu, ili waendelee kuonana na kuongea pamoja katika maisha yao. Ndiyo maana waliambiana kwamba, ‘tunyoeni zikiota.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwaombea baraka za kuishi salama watu anaoishi nao, katika uhai wake. Mtu huyo, anaelewa kuishi kwa upendo na wenzake.

Yeye ana upendo wa kuwaombea wenzake baraka za kutoka kwa Mungu, kwa sababu ya uelewa wake, kwamba, Mungu ndiye mwenye baraka hizo, ili waendelee kuishi kwa amani, maishani mwao.

Mtu huyo, hufanana na watu wale waliokuwa wakinyoana na kuombeana baraka za kuishi kwa furaha, ili waendelee kuwa na amani maishani mwao, kwa sababu naye huwaombea wenzake anaoishi nao, baraka za kutoka kwa Mungu, maishani mwake.

Yeye huwafundisha pia watu wake juu ya kuwa na upendo wa kuombeana baraka za kutoka kwa mwenyezi Mungu, ili waendelee kuishi kwa amani. Ndiyo maana huwaambia wenzake kwamba, “tunyoeni zikiota.”

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kuombeana baraka za kutoka kwa Mungu, ili waweze kuendelea kuonana na kuyatekeleza vizuri majukumu yao, maishani mwao.

Mwanzo 45:28. “Ndipo Israeli akasema, “Nimesadiki! Mwanangu Yosefu bado yu hai. Nitakwenda nikamwone kabla sijafa.’’”

Waamuzi 19:3. “mume wake akaenda kumsihi ili arudi. Alikwenda na mtumishi wake na punda wawili. Yule mwanamke akamkaribisha nyumbani mwa baba yake, baba yake alipomwona akamkaribisha kwa furaha.”

2 Wakorintho 2:13. “bado nilikuwa sina utulivu akilini mwangu kwa sababu sikumkuta ndugu yangu Tito huko. Hivyo niliagana nao nikaenda Makedonia.”

ENGLISH: LET US SHAVE OUR HAIR IT WILL GROW.

This saying began with people who were cutting their hairs. The hairs of these people were growing whenever they had been shaved, showing that every one of them was still alive on this earth.

When they understood this, they began to pray for each other for blessings so that they live longer enough to enable them to continue to see eath other and talk together in their lives. That is why they said to one another, “Let us shave our hair it will grow.”

This saying is likened with a man who prays for the blessings to live safely with the people he lives with. He loves to pray for his fellows for blessings from God, because of his understanding, that God is the one who has those blessings. He does so that they may continue to live peacefully in their lives.

This person is like those people who used to shave and pray for the blessings of living happily, so that they could continue to have peace in their lives. This is because he also prays for his companions who live with him, so that they can get God’s blessings in their lives.

He also teaches his people to love one another and to pray for one another’s blessings from God, so that they may live in peace. That is why he tells his companions: “let us shave our hair it will grow.”

This saying teaches people how to love one another and pray for one another for blessings from God, so that they can continue to see each other and fulfill their responsibilities in their lives.

Genesis 45:28. Judges 19:3. 2 Corinthians 2:13.

Ulusumo lunulo, lwingine kubhanhu bhabhili abho bhilomelaga umulugendo lobho. Abhanhu bhenabho, bhagab’inyaga amatu gabho ulu bhalilomela, golecha bhulamu bho bhuli ng’wene ubho alinabho.

 Uumo obho agang’wila ung’wiye, “unene nashika aha najile dugwibhona hangi.” Ung’wiye agashosha, “dugwibhona ulu dutali dub’inya matu.” Ukwene huguhaya giki, bhagwibhona hangi ulu bhatali bhalimhola, kunguno abhanhu abho bhacha bhadadulile ugugab’inya amatu gabho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adebhile igiki ilihoyi ingelelo ya bhulamu bho bhanhu umusi, iyo igabhisanganijaga kunguno bhadaimanile, umuwikaji bhobho. Umunhu ng’wunuyo, ali na bhidohya bho gulomba bhulamu gwingila kuli Ng’winikili bhupanga, Uwelelo. Uweyi agabhalombela bhulamu na bhiye abho agikalaga nabho, kugiki bhamane bhibhona ulu bhatali bhapanga.

Umunhu ng’wunuyo, agikolaga na bhilomeji abho bhali bhadebhile igiki ubhulamu bhobho bhuli na ngelelo, kunguno nuweyi agabhalombelaga bhulamu abhiye gwingila kuli Mulungu, golecha giki adaidebhile ingeleo wa bhulamu bhobho.

Uweyi hangi agabhalangaga abhanhu bhakwe ahigulya ya gwikala na widohya bho gwilombela bhulamu kugiki bhamane bhibhona ulu bhalibhanga. Hunagwene agabhawilaga abhiye giki, “dugwibhona ulu dutali dub’inya matu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widohya bho gunsendamila Welelo, na gwilombela bhulamu bho gwingila kuli Weyi, kugiki bhadule gwendelea gwibhona na gutumama milimo yabho chiza, umubhulamu bhobho.

Mwanzo 45:28.

Waamuzi 19:3.

2 Wakorintho 2:13.

KISWAHILI: TUTAONANA TUKIWA BADO TUNACHEZESHA MASIKIO.

Methali hiyo, ilianzia kwa watu wawili waliokuwa wakiongea katika safari yao. Watu hao, walioyaona masikio yao yakicheza walipokuwa wakiongea, kuonesha uwepo wa uhai wa kila mmoja wao alio nao.

Mmoja wao alimwambia mwenzake, “mimi nimefika ninapoenda tutaonana tena.” Mwenzake alijibu, “tutaonana tukiwa bado tunachezesha masikio.” Ndiyo kusema kwamba, wataonana tena kama watakuwa hai, kwa sababu watu waliokufa hawawezi kuyachezesha masikio yao.

Methali hiyo, hulinganishwa kwa mtu yule ambaye anaelewa kwamba, uhai wa wanadamu una mwisho hapa duniani ambao wao hawauhafamu, maishani mwao. Mtu huyo, ana unyenyekevu wa kuomba uhai kutoka kwa mwenye uhai ambaye ni Mungu. Kutokana na unyenyekevu huo, yeye huwaombea wenzake uhai ili waendelee kuonana kama bado wako hai.

Mtu huyo, hufanana na wale watu waliokuwa wakiongea katika safari yao, ambao walielewa kwamba, uhai wao una mwisho, kwa sababu naye huwaombea uhai wenzake anaoishi nao ili waendele kupata nafasi ya kuonana maishani mwao, kuonesha kwamba haufamu mwisho wa uhai wao.

Yeye huwafundisha pia watu wake juu ya kuwa na unyenyekevu wa kuombeana uhai kutoka kwa mwenyezi Mungu, ili wapate nafasi ya kuonana kama bado wako hai. Ndiyo maana huwaambia wenzake kwamba, “tutaonana tukiwa bado tunachezesha masikio.”

Methali hiyo, hufundisha watu juu ya kuwa na unyenyekevu wa kumtegemea Mungu, na kuombeana uhai utokao kwake, ili waweze kuendelea kuonana na  kuyatekeleza vizuri majukumu yao, katika siku za uhai wao.

Mwanzo 45:28. “Ndipo Israeli akasema, “Nimesadiki! Mwanangu Yosefu bado yu hai. Nitakwenda nikamwone kabla sijafa.’’”

Waamuzi 19:3. “mume wake akaenda kumsihi ili arudi. Alikwenda na mtumishi wake na punda wawili. Yule mwanamke akamkaribisha nyumbani mwa baba yake, baba yake alipomwona akamkaribisha kwa furaha.”

2 Wakorintho 2:13. “bado nilikuwa sina utulivu akilini mwangu kwa sababu sikumkuta ndugu yangu Tito huko. Hivyo niliagana nao nikaenda Makedonia.”

ENGLISH: WE WILL SEE EACH OTHER WHILE EARS ARE STILL PLAYING.

This saying began with two people who were talking to each other on their journey. These people saw their ears playing as they spoke, showing that there was life in each one of them.

One of them said to the other, “I have reached my point of destination, we shall meet again.” His companion replied, “We will see each other while our ears will still be playing.” That is to say, they will see each other again if they are alive, because the dead cannot touch their ears.

This saying is compared with the person who understands that a human being’s life here on earth has got an end.Those people do not understand, when will it end. Therefore, such a person has humility to ask for life from the living God. With such humility, he prays for the life of his companions so that they can continue to see each other if they are still alive.

The above man is like the people who were talking on their journey and who understood that their lives had an end. Therefore, each of them prayed for the life of his colleagues so that they together continue to see each other in their lives, showing that they do not know the end of their lives.

He also teaches his people about the humility of asking one another for life from God; so that they may have the opportunity to see each other if they are still alive. That is why he told his colleague, “We will see each other while our ears are still playing.”

This saying teaches people how to be humble and keep their trust in God, and pray for life from Him, so that they may continue to see each other and fulfill their responsibilities in all the days of their lives.

Genesis 45:28. Judges 19:3. 2 Corinthians 2:13.