heritage

1376. IYINIYO NG’HANJO IZWALILAGE GUNTWE.

Alihoyi munhu uyo agangulila ng’hanjo ng’wana okwe. Aliyo lulu ung’wana okwe ng’wunuyo agaduma uguizwala aho winhiwa ing’hanjo yiniyo kunguno oliadaimanile. Hunagwene umyaji okwe ng’wunuyo agang’wila giki, “iyiniyo ng’hanjo izwalilage guntwe.”

Akahayike kenako kagalenganijiyagwa kubhatongezi abho bhagabhatongelaga chiza abhanhu bhabho umukikalile kabho. Abhanhu bhenabho bhagalitumilaga ilikanza lyabho bho gubhalanga abhanhu bhabho akatumamile ka jikolo jabho bho gwikala chiza na bhanhu, kunguno ya bhutungilija bhobho bhunubho, umuwikaji bhobho. Abhoyi bhagikalaga na bhuyegi bhutale umuchalo jabho kunguno ya gubhatongela chiza abhanhu bhabho bhenabho umubhutongeji bhobho.

Abhatongeji bhenabho bhagikolaga nu myaji uyo agananga ng’wana okwe guzwala ng’hanjo chiza, kunguno nabhoyi bhagabhalangaga abhanhu bhabho ugujitumamila chiza ijikolo jabho bho gwikala chiza na bhanhu, umuwikaji bhobho. Hunagwene bhagabhawilaga abhanhu bhabho giki, “iyiniyo ng’hanjo izwalilage guntwe.”

Akahayile kenako kalanga bhatongeji higulya ya kubhalanga abhanhu bhabho nzila ja gujitumamila chiza isabho jabho bho gwikala chiza na bhabho, kugiki bhadule gwikala na bhuyegi bhutale umubhutongeji bhobho bhunubho.

Walawi 16:4.

2 Samweli 13:18a.

Ufunuo 1:13.

KISWAHILI: HIYO NI KANZU IVALIE KICHWANI.

Alikuwepo mtu mmoja aliyemununulia mtoto wake kanzu. Lakini mtoto huyo alishindwa kuivaa hiyo kanzu kwa sababu alikuwa hajaifahamu. Ndiyo maana mzazi wake huyo alimfundisha namna ya kuivaa kwa kumwambia kwamba, “hiyo ni kanzu ivalie kichwani.”

Msemo huo, hulinganishwa kwa viongozi wale ambao huwaongoza vizuri watu wao, katika maisha yao. Viongozi hayo, huutumia muda wao kwa kuwafundisha watu wao namna na kuvitumia vizuri mali zao kwa kuishi vizuri na watu, kwa sababu ya uaminifu wao huo. Wao huishi kwa furaha kubwa katika nchi zao kwa sababu ya kuwafundisha watu wao namna ya kuzitumia mali zao kwa kuishi vizuri na watu wao, katika uongozi wao.

Viongozi hao hufanana na yule mzazi aliyemfundiswa mtoto wake namna ya kuivaa vizuri kanzu yake, kwa sababu nao huwafundisha watu wao namna ya kuvitumia vitu vyao kwa kuishi vizuri na watu wao, maishani mwao. Ndiyo maana wao huwaambia watu wao kwamba, “hiyo ni kanzu ivalie kichwani.”

Msemo huo hufundisha viongozi juu ya kuwafundisha wao namna ya kuzitumami mali zao kwa kuishi vizuri na watu wao, ili waweze kuwa na furaha kubwa katika uongozi wao.

Walawi 16:4.

2 Samweli 13:18a.

Ufunuo 1:13.

ENGLISH: THAT IS A COAT WEAR IT ON THE HEAD.

There was a man who bought his son a coat. But the son failed to wear the coat because he did not know it. That is why his parent taught him on how to wear it by telling him that, “that is a coat wear it on the head.”

This saying is matched to those leaders who lead their people well, in their lives. These leaders spend their time by teaching their people on how to use their wealth well to live well with the people, because of their loyalty. They live very happily in their countries because they teach their people on how to use their wealth well enough to live well with their people in their leadership.

These leaders are like the parent who taught his son on how to wear his coat well, because they also teach their people on how to use their possessions enough to live well with their people, in their lives. That is why they tell their people that, “that is a coat wear it on the head.”

This proverb imparts in leaders an idea on how to manage their resources by living well with their people, so that they can have great joy in their leadership.

Leviticus 16:4.

2 Samuel 13:18a.

Revelation 1:13.

1369. LYANG’ENG’ENYA LYA NG’WANAGASEMELA.

Aho kale olihoyi ngikulu uyo witanagwa Ng’wanagasemela. Ung’wanagasemela ng’wunuyo oli na kaya yakwe iyo wikalaga weyi na bhizukulu bhakwe. Ikaya yiniyo ikalaga na makoye ga gubhiza na nzala nhale bhuli ng’waka. Bhuli ng’wene uyo ojaga aha kaya yiniyo agingaga adalile. Hunagwene abhanhu bhagaihaya ikaya yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kagalenganijiyagwa ku kaya ya bhanhu abho bhadatumamaga milimo yabho chiza, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhigashije duhu nulu lyashigaga ilikanza lya gulima kunguno ya bhugokolo bho gutumama milimo yabho bhunubho. Abhoyi bhagikalaga bhukoya na nzala nhale bhuli ng’waka aha kaya yabho yiniyo, kunguno ya bhugokolo bho guleka gutumama milimo yabho ahikanza lya gulima, umuwikaji bhobho bhunubho.

Ikaya ya bhanhu bhenabho igikolaga ni ya ngikulu uyo okoyaga na nzala nhale bhuli ng’waka aha kaya yakwe, kunguno na bhoyi bhagikala bhukoya na nzala yiniyo iyagugayiwa jiliwa bhuli ng’waka aha kaya yabho yiniyo. Hunagwene abhanhu bhagayihayaga ikaya yabho yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza kugiki bhadule kupandika jiliwa ja gubhalisha abhanhu bhabho pye amakanza ga bhulamu bhobho.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

KISWAHILI: HALI NGUMU YA NG’WANAKASEMELA.

Hapo zamani alikuwepo bibi kizee aliyeitwa Ng’anakasemela. Ng’wanakasemela huyo, alikuwa na familia yake aliyoishi yeye na wajukuu zake. Familia hiyo ilikuwa ikisumbuliwa na tatizo la njaa kila mwaka. Kila mtu aliyeenda kwenye familia hiyo alitoka pale bila kula chakula. Ndiyo maana watu waliisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo, hulinganishwa kwenye familia ya watu wale ambao huwa hawafanyi kazi zao vizuri, katika maisha yao. Watu hao, huwa wamekaa tu hata wakati wa kulima ukiwa umefika kwa sababu ya uvivu wao huo wa kufanya kazi zao. Wao hukumbwa na tatizo la njaa kwenye familia yao kila mwaka kwa sababu ya uvivu wao huo wa kuacha kufanya kazi wakati wa kilimo, maishani mwao.

Familia wa watu hao, hufanana na yile ya bibi kizee aliyesumbuliwa na tatizo la njaa kila mwaka, kwa sababu nao hukumbwa na tatizo la kukosa chakula kwenye familia yao hiyo kila mwaka. Ndiyo maana watu huisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri ili waweze kupata chakula cha kutosha kuwalisha wanafamilia wao, wakati wote wa uhai wao.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

ENGLISH: THE DIFFICULT SITUATION OF NG’WANAKASEMELA.

Once upon a time, there was an old lady named Ng’anakasemela. Such Ng’wanakasemela had a family where she and her grandchildren lived. Her family was plagued by hunger every year. Everyone who went to that family left it without eating. That is why people called that family “the difficult situation of Ng’wanakasemela.”

This saying is compared to a family of people who do not work well in their lives. These people just sit around even when it is time to farm because of their laziness in doing their works. They suffer from hunger in their family every year because of their laziness of staying without working during farming time in their lives.

This family is similar to that of the old lady who suffered from hunger every year, because they also suffer from problem of lacking food in their family every year. That is why people refer to the family as “the difficult situation of Ng’wanakasemela.”

This saying teaches people of working hard enough to do their jobs well so that they can have enough food for feeding their family members, throughout their lives.

Proverbs 13:4.

Proverbs 15:19.

Proverbs 19:24.

Proverbs 20:4.

Proverbs 21:25.

1368. NZOB’E YA NG’WA LIMBE.

Imbuki ya kahayile kenako ilolile munhu uyo witanagwa Limbe. Ulimbe ng’wunuyo oli na nzob’e yakwe iyo witumamilaga mlugendo bho gwidamhila. Giko lulu lushigu lumo bhagiza bhanhu aha ng’wa Limbe abho bhajinjaga myenda bhililagwa b’ujiku, bulomba gulalija hoyi.

Aho lyashiga likanza lya gwingila mu kaya gulala, bhagawilwa gwingila mukaya bhulema bhaligongeja gulala hanze. Bhuwilwa giki jiliho shimba aliyo bhadazunije ugwingila umu kaya.

Aha bhujiku bhokula umo ob’o ub’ona giiti ubhawila ab’iye giki yiyo shimba. Umo wabho uhaya nduhu yeniyo nzob’e ya ng’wa Limbe. Umunhu ng’wenuyo yiza yunsola ishimba yugamulaga. Hii mbuki ya guhaya giki “nzob’e ya ng’wa Limbe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adazunyaga mihayo ya kukandwa na bhiye iyo idulile gung’wambilija, umuwikaji bhokwe. Umunhu ng’wunuyo agakandagwa na bhiye giki wite ginhu jilebhe, nulu aleke gwita ginhu jilebhe olema kunguyo ya bhuhalali bhokwe bhunubho umukikalile kakwe. Uweyi agapandikaga makoye mingi aha kaya yake kunguno ya bhuhalali bhokwe bhunubho ubho gulema gukandwa na bhiye umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo alikola nuyo agawilwa aje mukaya kugiki apile guliwa na Shimba ulema mpaka iza yunsola ishimba yiniyo, yugamulaga, kunguno nuweyi agakandagwa na bhiye bho guwilwa mihayo ya gumpija ohalalika, mpaga nowe opandika makoye umuwikaji bhokwe. Hunagwene agayombaga giki, “punda ya Limbe.”

Akahayile kenako kalanga bhanhu higulya ya guzunya mihayo ya kukandwa na bhichabho kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

KISWAHILI: PUNDA YA LIMBE.

Chanzo cha msemo huo huangalia mtu aliyeitwa Limbe. Limbe huyo alikuwa na pumba aliyemtumia katika safari zake kama usafiri wake. Hivyo basi siku moja walifika watu waliokuwa wakiuza nguo wakati wa usiku wakaomba kulala hapo kwake.

Ulipofika wakati wa kuingia kulala watu hao waliambiwa waingie ndani ya nyumba, wakakataa wakitaka kulala nje. Waliambiwa kwamba, kuna simba hapo, lakini hawakukubali kuingia ndani.

Usiku ulipoenda sana mmoja wao aliona giza akawaambia wenzake huyo Simba. Mmoja wao alisema, “hapana huyo ni punda ya Limbe.” Simba alifika akamchukua na kumuua mtu huyo. Hicho ndicho kikawa chanzo cha watu kusema “punda ya Limbe.”

Msemo huo hulinganishwa kwa mtu yule ambaye huukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake. Mtu huyo, hushauriwa na wenzake juu ya kuacha au kutenda jambo fulani, akakataa kwa sababu ya ubishi wake huo maishani mwake. Yeye hukumbwa na matatizo mengi kwenye familia yake kwa sababu ya ubishi wake huo wa kuukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake.

Mtu huyo, hufanana na yule aliyeukataa ushauri wa kuingia ndani ya nyumba ili apone kuliwa na Simba, mpaka mwishowe simba akamuua, kwa sababu naye huukataa ushauri wa wenzake mpaga anakumbwa na matatizo katika familia yake hiyo. Ndiyo maana yeye huuita ushauri huo kuwa ni “Punda ya Limbe.”

Msemo huo, hufundisha watu juu ya kuupokea ushauri wa wenzao unaoweza kuyaokoa maisha yao, ili waweze kuutunza vizuri uhai wao, maishani mwao.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

ENGLISH: THE DONKEY OF LIMBE.

The origin of this saying is about a man named Limbe. Limbe had a donkey that he used as his transportation on his travels. So one day, people who were selling clothes came at night and asked to sleep at his place.

When it was time to go to sleep, the people were told to go inside the house, but they refused, wanting to sleep outside. They were told that there was a lion there, but they refused to go inside.

When the night was very late, one of them saw the darkness and told his companions that the lion was there. One of them said, “No, that is Limbe’s donkey.” The lion came there that killed him. That is why people started to say that “The Donkey of Limbe.”

This saying is compared to a man who rejects advice of his companions that can help him in his life. Such person is advised by his companions to stop misbehaving or doing something, but he refuses because of his disagreement in his life. He faces sundry hitches in his family because of his stubbornness of rejecting the advice of his nobles that can help him, in his life.

This person is similar to the one who rejected the advice of entering the house to save himself from being eaten by a Lion, until finally the lion killed him, because he also rejects the advice of his fellows to the point of facing problems in his life. That is why he calls that advice “The Donkey of Limbe.”

This saying imparts in people an idea of receiving decent advice of their nobles that can save their lives, so that they can take respectable care of their lives.

Deuteronomy 30: 15-16.

Philippians 1:11.

2 Thessalonians 2:10.

1366. NZUGI HAJIKOME NANZULE.

Olihoyi namhala uyo olina kaya nhale iyo yali na bhana bhingi. Unamhala ng’wunuyo oliatogilwe gubhakuminga abhana bhakwe hajikome bhiza bhota moto ukunu alibhalomela kajile ka hakaya yakwe. Uweyi witaga chene bhuli lushigu, kunguno ya gubhalanga gwikala na bhanhu chiza abhana bhakwe bhenabho. Hunagwene obhitanaga bho guyomba giki, “nzugi hajikome nanzule.”

Akahayile kenako kagalenganijiyagwa kubhabyaji abho bhagafunyaga lilange lya wiza ukubhana bhabho, umuwikaji bhobho. Abhabyaji bhenabho, bhagacholaga likanza lya wiza ilo bhagalitumilaga bho gubhalanga abhana bhabho nhungwa ja gwikala bho witogwa na bhanhu, kunguno ya bhutungilija bhobho bhunubho umukikalile kabho. Abhoyi bhagikalaga na bhuyegi aha kaya yabho kunguno ya gubhinha lilange lya wiza abhana bhabho, umuwikaji bhobho.

Abhabyaji bhenabho bhagikolaga nu namhala uyo obhakumingaga abhana bhakwe hajikome obhalanga gwikala chiza na bhanhu, kunguno na bhoyi bhagabhalangaga abhana bhabho nhungwa ja gwitogwa na bhanhu, umuwikaji bhobho. Hunagwene bhagabhitanaga bho guyomba giki, “nzugi hajikome nanzule.”

Akahayile kenako kalanga bhabyaji higulya ya guchola likanza lya gubhalanga abhana bhabho lilange lya gwikala chiza na bhanhu, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Yoshua Bin Sira 30:1-3.

Mambo ya nyakati 13:1-2.

Ayubu 31:18.

Warumi 2:19.

Wagalatia 3:24.

KISWAHILI: NJONI KWENYE KIKAO NIWAUSIE.

Alikuwepo mzee aliyekuwa na familia yenye watoto wengi. Mzee huyo, alipenda kuwakusanya watoto wake hao kwenye kikao alichokitumia kuwafundisha mwenendo wa kuishi vizuri kwenye familia yake hiyo. Yeye alifanya hivyo kila siku kwa sababu alitaka kuwafundisha watoto wake hao namna ya kuishi vizuri na watu. Ndiyo maana aliwaita kwa kusema kwamba, “njoni kwenye kikao niwausie.”

Msemo huo, hulinganishwa kwa wazazi wale ambao huwapatia malezi mema watoto wao maishani mwao. Wazazi hao, hutafuta muda mwafaka ambao huutumia katika kuwafundisha watoto wao hao tabia njema za kuishi na watu kwa upendo, kwa sababu ya uaminifu wao huo, katika maisha yao. Wao huishi kwa furaha katika familia yao kwa sababu ya kuwapatia malezi mema watoto hao, maishani mwao.

Wazazi hao hufanana na yule mzee aliyewakusanya watoto wake kwenye kikao, akawafundisha mwenendo wa kuishi vizuri katika familia yake, kwa sababu nao huwafundisha watoto wao malezi ya kuishi kwa upendo na watu, maishani mwao. Ndiyo maana huwaita kwa kusema kwamba, “njoni kwenye kikao niwausie.”

Msemo huo, hufundisha wazazi juu ya kutafuta muda wa kufaa katika kuwafundisha watoto wao malezi ya kuishi vizuri na watu, ili waweze kuzilea vyema familia zao, maishani mwao.

Yoshua Bin Sira 30:1-3.

Mambo ya nyakati 13:1-2.

Ayubu 31:18.

Warumi 2:19.

Wagalatia 3:24.

ENGLISH: COME TO THE MEETING AND I WILL ADVISE YOU.

There was an old man who had a family which had a good number of children. Such old man liked to gather his children in a meeting that he used for nurturing them good conduct of living well with people. He did that every day because he wanted to nurture his children on how to live well with people. That is why he called them by saying, “come to the meeting and I will advise you.”

This saying is compared to parents who provide good upbringing to their children in their lives. These parents look for the right time that they use for nurturing their children on good habits of living well with people, because of their loyalty, in their lives. They live happily in their families because of providing their children with good upbringing in their lives.

These parents are like the old man who taught his children good conduct of living well in his family, because they also teach their children about upbringing of living in true love with people, in their lives. That is why he calls them by saying, “Come to the meeting and I will advise you.”

This saying imparts in parents an idea of nurturing their children on how to live well with people, so that they can raise well their families, in their lives.

Joshua Ben Sira 30:1-3.

Chronicles 13:1-2.

Job 31:18.

Romans 2:19.

Galatians 3:24.

1364. DINDAGE UMLYANGO GWA MUGATI (BENA)

KISWAHILI: FUNGA MLANGO WA CHUMBANI.

Methali hii ya Bena inamzungumzia mtu ambaye alikuwa na tabia ya kuacha mlango wa ndani wazi na kusababisha matatizo kwa jamii. Methali hii ni ya Wabena Ethnic Group wanaoishi Njombe, Makete, Ludewa, Makambako na Morogoro nchini Tanzania. Wanakadiriwa kuwa watu 1,322,000. Mwanzoni waliishi katika eneo la pwani na walifanya kazi pamoja na Kundi la Wazaramo katika kutengeneza chuma. Baadaye walifanya shughuli za uvuvi, kilimo na ufugaji. Ni watu wakarimu na wanafanya kazi kwa bidii. Kundi la Wabena hutumia methali, hadithi, misemo, muziki, nyimbo, ngoma na kadhalika kuelimisha jamii na vizazi vyao.

Moja ya methali walizotumia ni dindage umlyango gwa mugati ikimaanisha funga mlango wa chumba cha kulala. Methali hii inaweza kufuatiliwa hadi kwa mwanamume mmoja kutoka kijiji cha Kwavisu ambaye alihama kijiji chake na kwenda kuishi katika kijiji kingine cha mbali. Kwa bahati nzuri, kijiji alichokwenda kilikuwa na mto mkubwa na wenyeji hasa vijana walikuwa na kazi za uvuvi. Alikuwa na mke na watoto watatu. Malezi ya familia yake hayakuendana na mila na desturi za kijiji. Wazazi hawakujua jinsi ya kutunza siri za ndoa yao na familia yao. Walikuwa wakizungumza kwa uhuru bila kujali uwepo wa watoto wao. Kwa hiyo watoto walijua kila kitu kilichokuwa kikiendelea. Watoto hao walipokuwa shuleni, waliwaeleza wanafunzi wenzao mambo yaliyokuwa yakitendeka nyumbani.

Habari zilienea mtaani. Wenyeji walishangazwa na kuwaomba wazee wa kijiji waende kuzungumza na familia hiyo. Walishauri wafunge mlango wa chumba cha kulala maana yake wachunge siri za nyumba na ndoa yao ili kuepusha madhara na maadili mabaya ambayo ni ukosefu wa nidhamu ya familia na tabia mbaya. Wazazi walikubali na kufanya hivyo.

Wabena hutumia methali hii kuhamasisha maadili kwa watoto na vijana, haswa wakati vijana wanajiandaa kwa maisha ya ndoa. Walifundishwa kutunza familia zao na kuwa watu wa kutunza siri za ndoa bila kulalamika wala kuzungumza hapa na pale. Walifanya hivyo ili watoto waendelee kukua. Hawakati tamaa wala kuogopa kuolewa baada ya kujua shida na matatizo. Methali hiyo inafananishwa na watu wenye tabia ya familia hii isiyoweza kuficha siri na hivyo kuwa watu wa kuzungumza waziwazi na kulalamika hapa na pale na kuharibu jamii.

Waamuzi 16:15, 17: “Kisha akamwambia, “Unawezaje kusema, ‘Nakupenda’ na hali moyo wako si wangu? Mara tatu tayari umenidhihaki, wala hukuniambia unapata wapi nguvu zako nyingi!” Yeye taabu yake daima na pestered naye mpaka alikuwa deathly kuchoka yake. Kwamba alimwambia moyo wake wote, na kumwambia, “Wembe haujanifikilia kichwani mwangu; kwa maana mimi nimekuwa Mnadhiri wa Mungu tangu tumboni mwa mama yangu; nikinyolewa, ndipo nguvu zangu zitanitoka, nami nitakuwa dhaifu, nitakuwa kama wanadamu wengine.”

Mwanzo 37:5 “Yusufu akaota ndoto, akawapa ndugu zake habari; nao wakazidi kumchukia.

Marko 1:45 : “Lakini yeye akatoka, akaanza kuhubiri sana, na kuitangaza habari hiyo, hata Yesu asiweze tena kuingia katika mji huo waziwazi.

1 Wakorintho 4:1 “Mtu na atuhesabu hivi, kuwa tu watumishi wa Kristo na mawakili wa siri za Mungu.”

ENGLISH: CLOSE THE BEDROOM DOOR.

This Bena Proverb talks about a person who had the habit of leaving the inner door open and causing trouble to the community. This proverb belongs to the Wabena Ethnic Group who live in Njombe, Makete, Ludewa, Makambako and Morogoro in Tanzania. They are estimated as 1,322,000 people. At first they lived in the coast region and they worked together with the Wazaramo Ethnic Group in making iron. Later they did fishing, farming and breeding activities. They are generous people and they work hard. The Bena Ethnic Group use proverbs, stories, sayings, music, songs, dances and so on to educate the community and their descendants.

One of the proverbs they used is dindage umlyango gwa mugati that means close the bedroom door. This proverb can be traced back to a man from the village of Kwavisu who left his village and went to live in another distant village. Fortunately, the village that he went to had a big river and the locals, especially the young people, had fishing jobs. He had a wife and three children. The upbringing of his family did not conform to the traditions and customs of the village. The parents did not know how to keep the secrets of their marriage and their family. They were talking freely regardless of the presence of their children. So the children knew everything that was going on. When the children were at school, they told their classmates what was happening at home.

The news spread in the street. The locals were shocked and asked the village elders to go and talk to the family. They advised them to close the bedroom door that means that they should take care of the secrets of the house and of their marriage in order to prevent any harm and bad morals that is a lack of family discipline and bad behaviour. The parents agreed and did so.

The Bena people use this proverb to inspire morals in children and young people, especially when the young people are preparing for married life. They were taught to take care of their family and to be people who keep the secrets of marriage without complaining or talking here and there. They did it so that the children continue to grow. They do not give up or fear to get married after knowing the difficulties and problems. The proverb is likened to people who behave like this family who cannot keep secrets and thus become people who talk openly and complain here and there and destroy the society.

Biblical Parallels

Judges 16:15,17: “Then she said to him, “How can you say ‘I love you’ when your heart is not mine? Three times already you have mocked me, and not told me where you get your great strength!” She pressed him continually and pestered him till he was deathly weary of it. That he told her all his heart, and said unto her, “there has not come a razor upon my head; for I have been a Nazarite unto God from my mother’s womb: if it be shaven, then my strength will go from me, and I shall become weak, and be like any other man.”

Genesis 37:5: “And Joseph dreamed a dream and he told it his brethren: and they hated him yet the more.”

Mark 1:45: “But he went out and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city.”

1 Corinthians 4:1: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.”

Contemporary Use And Religious Application

This proverb teaches us to be people who keep secrets especially when it is necessary to do so. Be it family, office, work and elsewhere, secrets are things or plans that are inside a person. It is not easy for others to understand what someone else has said to others. Many people these days have destroyed their marriages, families, jobs, some have been demoted, some have been fired and others have been killed and so on because of the failure to keep secrets.

In our church such as in our various Small Christian Communities there are also conflicts here and there. Some have stopped praying, others are separated from their churches and many others have problems because someone fails to keep a secret. We are reminded by this Bena proverb that we should be people who keep our secrets and those of our colleagues.

This proverb helps us to put into practice this Jubilee Year 2025 message that calls Christians to increase their hope in God on their way to the Heavenly Kingdom. They are pilgrims of hope on this earth.