legacy

1009. OKOMILE IBADI.

Akahayile kenako, kahoyelile higulya ya bhukomi bho libadi bho ng’wa munhu nhebhe. Umunhu ng’wunuyo wikalaga mu chalo ja Sanjo uyo ozengaga numba yakwe. Uweyi agazenga mpaga oikoma ibadi inumba yakwe yiniyo. Hunagwene abhanhu bhagayomba giki, “okomile ibadi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo okula mpaga inzwili yakwe juzwa jape, umuwikaji bhokwe. Umunhu ulu uzwa nzwili jape ukuntwe gokwe munho onamhalaga, nulu ogiguluhaga kunguno inzwili ijape jinijo jili lumenho lo bhukuji bho ng’wa munhu. Uweyi agatulagwa muligele lya bhanamhala ulu ali ngosha, nulu lya bhagigulu ulu ali nkima. Iligele linilo ligalamulaga mihayo ya bhanhu abho bhidumaga umuchalo, kunguno ligalolaga bhunhana bho mihayo ubho bhugamalaga makoye ga mumakaya chiza, umuwikaji bhobho.

 Umunhu ng’wunuyo agikolaga ni numba iibadi iyo agaikoma umunhu uo muchalo ja Sanjo, kunguno nuweyi untwe gokwe gugazwaga nzwili jape, guti ni libadi linilo. Hunagwene abhanhu bhagamelaga giki, “okomile ibadi,” maana yake kichwa chake kimeota mvi.

Akahayile kenako, kalanga bhanhu higulya ya gubhiza ni kujo ukubhatale bhabho, na gubhubokela bho bhuyeji ubhunamhala/ubhugikulu ulu bhobhapandikaga, kugiki bhadule gubhutumila chiza umugugamula amakoye ga bhanhu bhabho bho likujo lya gwenha bhunhana ukubhanhu bhabho bhenabho, umuwikaji bhobho.

Hekima ya Sulemani 4:7-10.

Hekima ya Sulemani 20: 29.

KISWAHILI: AMEEZEKA BATI.

Msemo huo, huongelea juu ya uezekaji wa bati wa mtu fulani. Mtu huyo alikuwa akiishi kwenye kijiji cha Sanjo aliyeanza kujenga nyumba yake. Yeye aliijenga vizuri nyumba yake hiyo mpaga akaiezeka bati. “Ndiyo maana watu walisema juu yake kwamba, “ameezeka bati.”

Msemo huo, hulinganishwa kwa mtu yule aliyezeeka mpaga nywele zake zikaota nyeupe, katika maisha yake. Mtu akiota mvi kwenye kichwa chake maana yake amezeeka kwa sababu nywere hizo nyeupe au mvi ni ishara ya uzee. Yeye huingizwa rasmi kwenye kundi la wazee wanaotatua matatizo ya watu waliokosana kwa kufuata haki na usawa katika jamii. Wao huitumia hekima yao katika kutafuta ukweli kwenye kila kesi wanayoletewa na wananchi wao, maishani mwao.

Mtu huyo, hufanana ni nyumba ya bati ya mtu aliyeishi kwenye kijiji cha Sanjo, kwa sababu naye ana kichwa chenye nywere nyeupe, kama bati hilo. Ndiyo maana watu humtania kwamba, “ameezeka bati,” maana yake ameota mvi kichwani mwake.

Msemo huo, hufundisha watu juu ya kuwaheshimu wazee katika jamii na kuupokea kwa furaha uzee unapowakuta, ili waweze kuutumia vizuri katika kutatua matatizo ya watu wao kwa hekima iletayo haki na usawa katika jamii, maishani mwao.

Hekima ya Sulemani 4:7-10.

Hekima ya Sulemani 20: 29.

ENGLISH: HE/SHE HAS PUT IRON ROOF ON HIS/HER HOUSE.

This saying refers to the tin roofing house of a certain person. There was a man who lived in the village of Sanjo who started building his house. He carefully built and covered it with iron roof. That is why people said about him that, “he/she has put iron roof on his/her house.”

This saying is compared to an old man whose hairs grew white, in his lifetime. The person who has gray hairs on his head means that he/she is old because the white hairs or gray hairs are a sign of old age. He is officially included in the group of elders who solve problems of people by pursuing justice and equality in the society. They use their wisdom to seek the truth in every case which is brought to them by their citizens in the societies.

This man looks like a iron house of a man who lived in the village of Sanjo, because he also has a white hairy head, like that iron roof. That is why people mock him, by saying that, “he/she has put iron roof on his/her house,” meaning that he has gray hairs on his head.

This saying imparts in people an idea of respecting the elders in the community and welcoming them with joy when they meet them, so that they can use them effectively in solving problems of their people with wisdom that brings justice and equality in the society.

The Wisdom of Solomon 4: 7-10.

The Wisdom of Solomon 20:29.

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1007. OBHASOLA ABHANAMHALA BHAKWE.

Akahayile kenako, kalolile munhu uyo agikalaga na bhabyaji bhakwe aha kaya yakwe. Olihoyi munhu umo uyo witanagwa kalyango uyo wikalaga mujiji ja Ng’watuju. Umunhu ng’wunuyo agabhasola abhabyaji bhakwe uyikala nabho kunguno akajile kaji munhu ulu ukula agabhizaga adidujije. Unkuji ng’wunuyo, agisanyaga gwambilijiwa na bhasumba kulwa nguno ya bhunamhala bhokwe.

Gashinaga lulu igelelilwe aileke ikaya yakwe na guja gujuzenga uko ali ng’wana uyo agang’wambilijaga. Hunagwene abhanhu bhagayomba giki “obhasola abhanamhala bhakwe.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhalanhanaga chiza abhabyaji bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agabhinhaga jiliwa, jizwalo na numba ya gulala abhabyaji bhakwe bhenabho kunguno ya likujo lwakwe ukubhoyi. Uweyi agabhambilija chiza mpaga bhinga kuwelelo, kunguno ya bhutogwa bhokwe ukubhabyaji bhakwe bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu Kalyango uyo agabhasola abhabyaji bhakwe mpaga ha ng’wakwe, kunguno nuweyi agabhambilijaga chiza abhabyaji bhakwe, mpaga binga kuwelelo, umukikalile kakwe. Hunagwene abhanhu bhagayombaga giki, “obhasola abhanamhala bhakwe.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza ni kujo na bhulumbi ukubhabyaji bhabho bho gubhalab’ila chiza, kugiki bhadule kupandika mbango ja gwikala chiza, umuwelelo.

Kutoka 20:12.

Yohana 19:26-27.

1Timotheo 5:1-8.

1Timotheo 5:17.

Warumi 13:1.

 

KISWAHILI: AMEWACHUKUA WAZEE WAKE.

Msemo huo, huangalia mtu anayeishi na wazazi wake nyumbani kwake. Alikuwepo mtu aliyeitwa Kalyango aliyekuwa akiishi kwenye kijiji cha Mwatuju. Mtu huyo, aliwachukua wazazi wake akawa anaishi nao nyumbani kwake kwa sababu kiubinadamu mtu akizeeke huwa hajiwezi. Mzee huyo, hutegemea kusaidiwa na watoto wake kwa sababu ya uzee wake huo.

Kumbe basi, inafaa mzee huyo aiache familia yake na kwenda kuishi kwa mwanae anayemsaidia, katika maisha yake. Ndiyo maana watu walisema kwamba, “amewachukua wazee wake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwatunza vizuri wazazi wake, katika maisha yake. Mtu huyo, huwapatia wazazi wake hao, chakula, nguo na nyumba ya kulala kwa sababu ya heshima aliyo nayo kwao. Yeye huwatunza vizuri wazazi wake hao mpaka kifo chao, kwa sababu ya upendo alionao kwao, maishani mwake.

Mtu huyo, hufanana na Kalyango aliyewatunza wazazi wake kwa kuwachukua kuishi nao nyumbani kwake, kwa sababu naye huwatunza vizuri wazazi wake hadi kifo chao. Ndiyo maana watu walisema juu yake kwamba, “amewachukua wazee wake.”

Msemo huo, hufundisha watu juu ya kuwa na heshima na shukrani kwa wazazi wao kwa kuwatunza vizuri, ili waweze kupata Baraka za kuishi vizuri, duniani.

Kutoka 20:12.

Yohana 19:26-27.

1Timotheo 5:1-8.

1Timotheo 5:17.

Warumi 13:1.

ENGLISH: HE HAS TAKEN HIS ELDERS.

This saying looks at a man who lives with his parents in his house. He was named Kalyango who lived in the village of Mwatuju. He took his parents and lived with them in his house because when human beings grow old they become enable to depend on themselves. The old ones, in turn, rely on the help of their children because of their old age.

Therefore, the old man should leave his family and go to stay with his son who can help him, in his life. That is why the people said, “He has taken his elders.”

This saying is applied to the person who takes good care of his or her parents, throughout his or her life. Such man, provides his parents with food, clothing, and shelter because of the respect that he has for them. He takes good care of his parents until their death, because of the true love that he has for them, in his life.

This man is like Kalyango who took care of his parents by taking them to live with them in his house, because he also took good care of his parents until their death. That is why the people said of him that “He has taken his elders.”

This saying teaches people about having respect and gratitude for their parents by taking good care of them, so that they can receive Blessings of living well on earth, in their lives.

Exodus 20:12.

John 19: 26-27

1 Timothy 5: 1-8.

1 Timothy 5:17.

Romans 13: 1.

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1006. WINA NKONO MBUPU

Imbuki ya kahayile kenako, ilolile bhubupu bho nkono go ng’wa munhu nhebhe. Olihoyi munhu umo uyo wikalaga muchalo jilebhe. Aliyo lulu umunhu ng’wunuyo oli na nkono mbupu uyo gosalaga jikolo josejose bho wangu wangu noi. Hunagwene abhanhu bhagang’wila giki, “wina nkono mbupu.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali ng’wib’i umukikalile kakwe. Umunhu ng’wunuyo, atogilwe gunyembyanyembya jikolo ja b’iye bho nduhu ugwinhiwa na ng’winikili ojo. Uweyi agapandikaga makoye ga gwiduma na bhanhu abho agigalaga nabho kunguno ya wib’i bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo olina nkono mbupu uyo osolaga jinhu josejose bho wangu wangu, kunguno nu weyi agagutumilaga unkono gokwe bho ugwib’a ijikolo jabhiye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “wina nkono mbupu.”

Akahayile kenako, kalanga bhanhu higulya ya guleka nhungwa ja gwib’a jikolo ja bhichabho, umuwikaji bhobho, kugiki bhadule gwikala bho mholele na bhanhu bhabho, umubhulamu bhobho.

Mathayo 15:19.

Wakolosai 3:8-9.

KISWAHILI: ANA MKONO MWEPESI.

Chanzo cha msemo huo chaangalia wepesi wa mkono wa mtu fulani. Alikuwepo mtu mmoja aliyeishi kwenye kijiji fulani. Lakini mtu huyo, alikuwa na mkono mwepesi ulioweza kuchukua kitu chochote kwa haraka sana. Ndiyo maana watu walimwambia kwamba, “ana mkono mwepesi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mwizi katika maisha yake. Mtu huyo, hupenda kuchukua vitu vya watu kwa kufichaficha bila kupewa na wamiliki wa hivyo vitu. Yeye hupata matatizo mengi kwa sababu ya tabia yake hiyo mbaya ya wizi, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa na mkono mwepesi wa kuchukua vitu kwa haraka, kwa sababu naye hutumia mkono wake huo kwa kuiba vitu vya watu, maishani mwake. Ndiyo maana watu humwambia kwamba, “ana nkono mwepesi.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kuwaibia wenzao vitu vyao, maishani mwao, ili waweze kuishi kwa amani na wenzao, katika maisha yao.

Mathayo 15:19.

Wakolosai 3:8-9.

ENGLISH: HE HAS A LIGHT HAND.

This saying looks at the lightness of someone’s hand. There was one man who lived in a certain village. But he had a light hand that could take anything very quickly from others. That is why people said to him that, “He has a light hand.”

This is compared to the person who is a thief in his life. Such person likes to take people’s things in secret without being given by their owners. He gets into a lot of trouble because of his wicked habit of stealing properties of people in his life.

This person, in effect, resembles the one who has a light hand to take things of people, because he also uses his hand to steal people’s things, in his life. That is why people say to him that “He has a light hand.”

This saying imparts in people an idea of giving up the habit of robbing others of their belongings, in their lives, so that they can live in peace with each other, in their families.

Matthew 15:19.

Colossians 3: 8-9.

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

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

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

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

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

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

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

Mathayo 18:19-20.

1Yohana 5:14.

Zaburi 133:1.

KISWAHILI: ANAYETANGULIA MBELE HUNYWA MAJI SAFI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1002. NGOSHA GUGEMA (NIMO) IWE.

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

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

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

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

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

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

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

WIYUMILIJA

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

Mathayo 7:13-14.

Luka 13:24-25.

Yohana 14:6.

NTAKATIFU PAULO HIGULYA YA MILIMO MIDAMU

Waefeso 4:3.

Waebrania 12:14.

AKATUMAMILE KA LUSUMO LUNULO IJINA HAHA NUMU WIKAJI BHO JIZUNYA.

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

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

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

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

 

MTU HUJARIBU (KAZI) JIWE.

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

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

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

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

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

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

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

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

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

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

MADA: UVUMILIVU.

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

SAMBAMBA ZA KIBIBLIA

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

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

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

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

MTAKATIFU PAULO JUU YA KAZI NGUMU.

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

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

MATUMIZI YA KISASA NA MAISHA YA DINI

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

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

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

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

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

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

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

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

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

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

Theme: perseverance.

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

Biblical Parallels

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

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

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

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

PAUL ON HARD WORK.

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

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

CONTEMPORARY USE AND RELIGION APPLICATION

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

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

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

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

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

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