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1037. OLINDA GWENHELWA ALUGUJA NANG’HO?

Alihoyi munhu umu chalo ja Sanjo uyo oliadaga ukumajisho ulu oluobhilingwa na bhiye. Umunhu ng’wunuyo olindilaga gwiza gubhabhuja duhu abho bhajaga ukujisho jinijo kugiki bhanomela imihayo iyo bhawilagwa na guigwa ukwenuko.

Nose abhanhu agabhanoja iki omanaga ubhabhugilija bhuli jigasho jene kunguno ya kugija guja bho gulindila gulomelwa nabhobhajaga koyi. Hunagwene abhanhu bhagamuja giki, “olinda gwenhelwa aliguja nang’ho?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo adinawiyambilija na nabhiye ijinagutumama imilimo aliyo ugwilombeleja ijiliwa ukubhiye bhenabho alinkamu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga wigashije duhu ulubhalija abhiye ugujutumama imilimo kunguno ya bhuyiyene na bhugokolo bhokwe bhunubho. Uweyi agikalaga wilombeleja jiliwa ukubhiye abho bhagiyambilijaga na bhichabho ugutumama ilimimo yabho, kunguno ya bhujidadilila bho milimo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oliadajaga ukumajigasho uyo alindilaga gubhabhuja abho bhagaja koyi kugiki bhanomele, kunguno nuweyi adiyambilija na bhiye ugutumama imilimo bho gulindalila gwiza gwilombeleja jiliwa ukubhanhu abho bhagatumama milimo yabho chiza. Hunagwene abhanhu bhenabho bhagamujaga giki, “olinda gwenhelwa aliguja nang’ho?”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhumo bho guja kumajigasho na gwiyambilija gutumama milimo yabho chiza, kugiki bhadule gupandika matwajo mingi na gujilanhana chiza ikaya jabho, umuwikaji bhobho.

1Wakorintho 5:14.

Yakobo 5:19-20.

Tito 3:10-11.

KISWAHILI: UMESUBIRI KULETEWA NAKUENDA NAWE?

Alikuwepo mtu mmoja katika kijiji cha Sanjo ambaye hakuwa anahudhuria mikutano alipoalikwa na wenzake. Mtu huyo, alikuwa akisubiri kuja kuwauliza tu wale waliohudhuria ule mkutano ili wamwambia yale waliyoyasikia kwenye mkutano huo.

Mwishowe mtu huyo, alifikia hatua ya kuwachosha wale watu waliohudhuria mkutano aliokuwa akiwauliza mara kwa mara. Ndiyo maana walimuuliza kwamba, “umesubiri kuletewa na kuenda nawe?”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa hasaidiani na wenzake katika kufanya kazi, lakini ni mwenye bidii ya kuwaomba msaada wale wanaofanya kazi zao vizuri, katika maisha yake. Mtu huyo, huwa amekaa tu wakati wenzake wanashirikiana kufanya kazi wakati huo wa kazi kwa sababu ya uvivu wake na kutokushirikiana na wenzake vizuri. Yeye huishi maisha ya kuombaomba kwa wale wanaoshirikiana kufanya kazi, kwa sababu ya kutokujali kwake kazi, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa hahudhurii mikutano ambaye alisubiri kuwauliza wale waliohudhuria kwenye mikutano hiyo, maishani mwake, kwa sababu naye huwa hashirikiani na wenzake katika kufanya kazi akisubiri kuwaomba msaada wale walioshirikiana vizuri kuyatekeleza majukumu yao. Ndiyo maana watu hao humuuliza kwamba, “umesubiri kuletewa na kuenda nawe?”

Msemo huo, hufundisha watu juu ya kuwa na umoja wa kushirikiana vizuri katika kuhudhuria mikutano yao, na kusaidiana katika kufanya kazi, ili waweze kupata maendeleo ya kuwawezesha kulitunza vizuri familia zao, maishani mwao.

1Wakorintho 5:14.

Yakobo 5:19-20.

Tito 3:10-11.

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1017. ONTUULAGA MUNHU MUJIGANZA.

Akahayile kenako, kahoyelile higulya ya bhutuuji bho ng’wa munhu mujiganja. Umunhu ulu atali ali ndoni agabhizaga mbupu noyi kunguno umunhu untale adulile gumuucha nulu bho nkono guma duhu, umujiganza jakwe. Hunagwene abhanhu bhagayombaga giki, “ontuulaga munhu mujiganza.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agikalaga abhadalahile abhiye, umukikalile kakwe. Umunhu ng’wunuyo agabhadalahaga abhiye, bho gubhalenganija na bhanigini bhadoni abho agabhabhuchiyagwa bho nkono guma duhu, kunguno ya bhubupu bhobho. Uweyi agidumaga na bhiye abho agabhabyedaga, kunguno ya bhudoshi na libhengwa lyakwe linilo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agabhabhucha bhanigini mujiganza jakwe, kunguno nuweyi agabhadalahaga abhiye bho bhiganikila giki adulile gubhabhucha bho nkono gumo duhu, umukikalile kakwe. Hunagwene abhagawilaga abhanhu giki “ontuulaga munhu mujiganza.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka bhudoshi na nhinda ja gubhadalahija abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele, na bhanhu bhabho, umu kaya jabho.

Zaburi 7:8.

Wafilipi 2:5-11.

Isaya 53:3.

Yohana 1:11-12.

KISWAHILI: AMEMUWEKA MTU KIGANJANI.

Msemo huo, huongelea juu ya uwekaji wa mtu fulani kwenye kiganja. Mtu akiwa na amri mdogo huwa mwepesi kiasi mtu mzima yeyote kuweza kumbeba hata kiganjani kwa kutumia mkono mmoja tu, kwa sababu ya wepesi wake. Ndiyo maana watu husema kwamba, “amemuweka mtu kiganjani.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huishi kwa kuwadharau wenzake, katika maisha yake. Mtu huyo, huwadharau wenzake kwa kuwafikiria kama wao ni watoto wadogo anaoweza kuwabeba, kirahisi kwa sababu ya dharau zake hizo. Yeye hukosana na watu kwa sababu ya tabia yake hiyo mbaya ya kiburi na dharau kwa wenzake, katika maisha yake.

Mtu huyo, hufanana na yule ambaye alimbeba mtoto mdogo kwenye kiganja chake, kwa sababu naye huwadharau wenzake kwa kuwafikiria kwamba anaweza kuwafanyia lolote, katika maisha yake. Ndiyo maana huwa anawaambia watu kwamba, “amemuweka mtu kiganjani.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kuwa na kiburi na majivuno ya kuwadharau watu katika maisha yao, ili waweze kuishi kwa amani na watu wao katika familia zao.

Zaburi 7:8.

Wafilipi 2:5-11.

Isaya 53:3.

Yohana 1:11-12.

ENGLISH: HE/SHE HAS PUT A PERSON IN THE PALM OF HIS/HER HAND.

The overhead saying refers to the placement of someone on the palm. A person with a small command is so light that any adult can carry it even in one hand, because of his lightness. That is why people say, “he/she has put a person in the palm of his/her hand.”

This saying is compared to the person who lives in contempt for others, in life. This person, in turn, despises his or her peers by thinking that they are too young to carry them, simply because of his/her contempt. He/she lives alone at home because of his/her bad habit of arrogance and contempt to his/her colleagues, in life.

This person resembles the one who carried a small child in his arms, because he/she also despises his/her fellows by thinking that he/she can do anything to them, in life. That is why this person often tells people that, “he/she has put a person in the palm of his/her hand.”

This saying imparts in people an idea of stopping habits of being proud and arrogant by not despising others in their lives, so that they can live in peace with their their family members in their societies.

Psalm 7: 8.

Philippians 2: 5-11

Isaiah 53: 3.

John 1: 11-12.

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1016. KALAGU – KIZE. KAB’ULUB’A KANENEZU KATUNGULE LIDUMU – TULO.

Imbuki ya kalagu yiniyo, ihoyelile higulya ya tulo. Itulo yiniyo igingilaga hado hado ukuli munhu, niyo bho nduhu ugudebha chiza uweyi, kunguno agwimanila otindilaga duhu, mumo agakulia agulyeha duhu bho gutindila chiniko. Hunagwene umili gugagemanijiyagwa na lidumu ilo litungile bhulubha bho gwiganila giki, “kab’ulub’a kanenezu katungile lidumu – tulo.”

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agilendejaga bho gutindila mpaga okeleja ugujutumama imilimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agakelejaga noyi ugumisha mpaga oduma ugujutumama imilimo yakwe kunguno ya kutugwa tulo jakwe jinijo, umukikalile kakwe. Uweyi agagayiyagwa ijiliwa ijagulya aha kaya yakwe kunguno ya kutogwa tulo jakwe jinijo ijo agajizunilijaga mpaga janendeja ugujutumama imilimo yakwe, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga ni lidumu ilo ligalendejiwa bho gutungwa na kab’ulub’a kanenezu, kunguno nuweyi agalyehiyagwa na tulo mpaga wilendeja ugujutumama imilimo yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bha muchalo jakwe bhagang’wilaga giki, “kab’ulub’a kanenezu katungile lidumu – tulo.”

Ikalagu yiniyo, yalanga bhanhu bhigulya ya kuleka wilendeja bho kukindwa tulo mpaga bhakeleja ugujutumama imilimo yabho, kugiki bhadule gupandika sabho ningi ja gujilisha chiza ikaya jabho, umuwikaji bhobho.

Mhubiri 5:11.

Mathayo 25:1-12.

Waefeso 5:14.

KISWAHILI: KITENDAWILI –  TEGA.

UZI MWEMBAMBA UMEFUNGA DUMU – USINGIZI.

Chanzo cha kitendawili hicho, chaongelea juu ya uzingizi. Usingizi huo, huingia pole pole kwa mtu bila ya yeye kuelewa vizuri, kwa sababu mtu huyo hujikuta amesingia tu, hata kama atakuwa mkubwa kiasi gani, atatulia kwa kusinzia namna hiyo. Ndiyo maana mwili wa mtu huyo hufananishwa na dumu lililofungwa uzi  mwembamba kwa kuhadithiana kwamba, “uzi mwembamba umefunga dumu – usingizi.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hujisahau kwa kusinzia mpaka akachelewa kwenda kazini kwake, katika maisha yake. Mtu huyo, huchelewa sana kuamuka mpaka anajikuta amechekewa pia kwenda kufanya kazi zake, kwa sababu ya kupenda sana usingizi wake huo, katika maisha yake. Yeye hukosa chakula mara nyingi katika familia yake, kwa sababu ya kuendekeza usingizi wake huo ambao huuruhusu mpaka unamchelewesha kwenda kufanya kazi zake, maishani mwake.

Mtu huyo hufanana na lile dumu lililo zubaishwa kwa kufungwa na uzi mwembamba, kwa sababu naye huzubaishwa na usingizi mpaga anachelewa kwenda kufanya kazi zake, katika maisha yake hayo. Ndiyo maana watu wa kijijini mwake humwambia kwamba, “uzi mwembamba umefunga dumu – usingizi.”

Kitendawili hicho, hufundisha watu juu ya kuacha kuchelewa kwenda kufanya kazi zao kwa kuendekeza uzingizi, ili waweze kupata mali nyingi za kutosha kuzilisha vizuri familia zao, maishani mwao.

Mhubiri 5:11.

Mathayo 25:1-12.

Waefeso 5:14.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

A THIN THREAD HAS TIED A GALLON – A SLUMBER.

The origin of the overhead riddle talks about a slumber. Such slumber is a sleep that enters slowly into a person without him fully understanding it, because that person finds himself in a deep sleep, no matter how big he is, he will settle down in such a sleep. That is why the body of such person is likened to a gallon which is tied by a thin thread by saying to one another that, “a thin thread has tied a gallon – a slumber.”

This riddle is compared to a person who forgets him/herself by sleeping until he is late to work in his lifetime. This person wakes up so late that he finds himself too lazy to go to work, because he likes his sleep so much, in his life. He often misses food in his family, because of his sleep deprivation that prevents him from going to work in his life.

This man is resembles the person who was bound by a thin thread, because he is also tossed about by sleeping until he goes to work late, in his life. That is why the people in his village tell him that, “a thin thread has tied a gallon – a slumber.”

This riddle imparts in people an idea on how to avoid committing delays by resorting to stalling, so that they can earn enough money to feed their families well in life.

Ecclesiastes 5:11.

Matthew 25: 1-12

Ephesians 5:14.

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1014. NG’HWI NINGHI JIGANGALUCHAGA.

Ulusumo lunulo, lulolile bhusoseji bho ng’hwi mliko lya guzugila jiliwa. Bhalihoyi bhanhu abho bhazugaga jiliwa ja bhabhini bha mbina umu chalo ja ng’wa madulu. Abhanhu bhenabho, bhazugaga jiliwa jinijo bhujipe pe kunguno ya giki bhapandike wasa bho gwilolewa mbina ahikanza lya limi.

Aliyo lulu, inghwi jabho jigegela gushiga haho bhatali ugumala uguzuga ijiliwa jabho, niyo nubhuji bhutali ugwela. Abhanhu bhenabho, bhagituma gujusena ng’hwi ningi gete ijo jidulile guzugila jiliwa bhujipe pe mpaga bhubisha ijiliwa jabho.

Abhaseni bha ng’hwi bhenabho, bhagaja nhana bhugajisema ng’hwi nyinghi gete ijo bhagajizugila mpaga wela ubhuji, niyo bhujibisha pye ijiliwa jabho. Abhoyi bhagadeha chiza igiki ing’hwi ininghi jigabishaga jiliwa wangu na jigatumamaga nimo mpaga wela ubhujiku. Hunagwene abhanhu bhenabho bhagagayiwila ulu bhalihaya kutumama nimo nhebhe giki, “ng’hwi ninghi jigangaluchaga.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagatumamaga milimo yabho kihamo bho gwiyambilija chiza, umuwikaji bhobho. Abhanhu bhenabho, bhagibhilingaga bhagaitumama imilimo yabho bhogwiyambilija kihamo chiza kunguno ya ng’wigano gobho gunuyo, umubhutumami bho milimo yabho. Abhoyi bhagalimaga migunda mitale ya jiliwa ja mbika nyinghi, iyo bhagalimilaga chiza mpaga bhapandika sabho nyinghi kunguno ya wiyambiliaga bhobho bhunubho, umumilimo yabho.

Abhanhu bhenabho, bhagikolaga ni ng’hwi ininghi ijo jigatumama nimo bhujiku pe mpaga jujipisha ijiliwa ijo jazugagwa, kunguno nabhoyi bhagibhilingaga bhingi bhagatumama milimo yabho bho ng’wigwano chiza mpaga bhayimala, umutumami bhobho. Hunagwene bhagikomikaga kuja kujutumama nimo nhebhe bho gwiwila giki, “ng’hwi ninghi jigangaluchaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhumo bho gutumama milimo yabho bho gwiyambilija chiza, umutumami bhobho, kugiki bhadule kupandika sabho ninghi ja kubhagunana, umuwikaji bhobho.

Wagalatia 6:2.

Matendo ya Mitume 4:32

1Wakarintho 12:12.

Kutoka 18:25-26.

KISWAHILI: KUNI NYINGI HUKESHA.

Methali hiyo, huangalia uchocheaji wa kuni kwenye jiko la kupikia chakula. Walikuwepo watu waliokuwa wakipika chakula cha wacheza ngoma kwenye kijiji cha Mwamadulu. Watu hao, walipika chakula hicho usiku kucha kwa sababu ya kutaka kuimaliza kazi hiyo usiku ili mchana wapate muda wa kuiangalia hiyo ngoma.

Lakini kuni zao zilikaribia kuisha ikiwa bado ni usiku, na hawajamaliza kupika. Wakatumana kwenda kukata kuni nyingi sana ambazo zaweza kupikia chakula usiku kucha mpaga kuviivisha vyote.

Wakataji hao wa kuni, walienda kweli wakakata kuni nyingi sana ambazo walizipikia mpaka usiku kucha na wafanikiwa kuviivisha vyakula vyote. Walipoona hivyo, walielewa wazi kwamba, kumbe kuni nyingi huivisha chakula mapema na zaweza kutumika hadi usiku kucha. Ndiyo maana watu hao walianza kuambiana wakati wa kutaka kufanya kazi yoyote kwamba, “kuni nyingi huseka.”

Methali hiyo, hulinganishwa kwa watu wale ambao hufanya kazi zao kwa umoja wa kusaidiana vizuri, katika maisha yao. Watu hao, hujikusanya na kwenda kuyatekeleza majukumu yao kwa kusaidia pamoja na vizuri kwa sababu ya uelewano wao huo, katika utendaji wa kazi zao. Wao hulima mashamba makubwa ya mazao ya aina mbalimbali ambayo huyatunza vizuri mpaka wanapata mavuno mengi ya kutumia maishani mwao, kwa sababu ya umoja wao huo wa kusaidiana katika kazi zao.

Watu hao, hufanana na zile kuni nyingi zilizotumika usiku kucha mpaka zikaivisha chakula kilichokuwa kinapikwa, kwa sababu nao wanaumoja wa watu wengi wanaofanya kazi kwa uelewano mpaka wanaimaliza, katika utekelezaji wa majukumu yao. Ndiyo maana wao wanapotaka kufanya kazi fulani hualikana kwa kuambiana kwamba, “kuni nyingi hukesha.”

Methali hiyo, hufundisha watu juu ya kuwa na umoja wa kuyatekeleza majukumu yao kwa kusaidiana vizuri, katika kazi zao, ili waweze kupata mali nyingi za kutosha kutumia, maishani mwao.

Wagalatia 6:2.

Matendo ya Mitume 4:32

1Wakarintho 12:12.

Kutoka 18:25-26.

ENGLISH: MANY PIECES OF FIREWOOD LIGHT THE WHOLE NIGHT.

The above proverb started from people who were adding firewood in a cooking stove. There were people who were cooking food for dancers in Mwamadulu Village. They had to cook such food for the whole night because they wanted to finish such work at that same night so that they could have time for watching the dance during the day.

Nevertheless, their pieces of firewood were almost gone when it was still night, and they had not finished the cooking in such night. They set out to collect so much pieces of firewood that they could cook such food all the night long.

The firewood cutters, in fact, went and collect as many pieces of firewood as they could cook overnight and manage to cook all the food. When they saw this, they realized that many pieces of firewood cook food speedily and can be used overnight. That is why they began to invite one another to unite and work as a group work by saying that, Many pieces of firewood light the whole night.

Such a proverb teaches people on how to work in unity for fulfilling well their economic, social, cultural and spiritual activities in their daily lives. It inspires them enough to unite and walk together for working out easily their societal problems in their families.

This proverb is important in the Synodal Process because of imparting ideas on us about walking together in unity with all the members of the church. It instils in bishops, priests, and all Christians teachings on how to be united together as a community of the Body of Christ, in fulfilling their responsibilities. They can do so by walking together and helping one another in all the Synodal Processes, so that they may be successfully in spreading the good news to people whom they live with through their practical daily lives.

It is compared to the Small Christian Community members who pray, and read the Bible in unity by nicely helping each other, in their lives. These people, gather to read the Gospel, and share their ideas for discovering what Jesus tells them in their practical daily lives.

This Sukuma proverb also encourages them to maintain their unity enough to answer the key questions which are needed in the Synodal Process. They can manage doing so by helping one another together because of their mutual understanding, in fulfilling their missionary work which they received through baptism, that is, of spreading the good news to the people whom they live with in their societies.

These people in Small Christian Communities, resemble the many pieces of firewood which were used all night by cooks until they cooked the food that was needed, because they too, have unity of many people who walk together in harmony with the whole church on the way to God until they inherit the heavenly Kingdom. That is why when the time of the gathering approaches, they invite one another to attend the Small Christian Community meetings by saying that, many pieces of firewood light the whole night.

Acts 4:32. “The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.”

Galatians 6: 2 -3. “Bear one another’s burdens, and so you will fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he is deluding himself.”

1 Corinthians 12:12 – 14. “As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. Now the body is not a single part, but many.”

Exodus 18: 25-26. “He picked out able men from all Israel and put them in charge of the people as commanders of thousands, of hundreds, of fifties, and of tens. They rendered decisions for the people in all routine cases. The more difficult cases they referred to Moses, but all the lesser cases they settled themselves.”

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1013. B’OJA BHO NTENGEKE B’OGUTUMILA SAUNI NA LYOGEJO

Akahayile kenako kalolile bhoja bho jiseme bho ng’wa munhu uyo alintengeke. Umunhu ng’wunuyo ojaga ijisema jakwe mpaga jela pe kunguno otumilaga sauni na lyogejo ilo lyawinjaga pye ubhuchafu ubhomujiseme jinijo. Hunagwene abhanhu bhagayomba giki, “b’oja bho ntengeke b’ogutumila sauni na lyogejo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho jelwa nholo chiza, umukikalile kakwe. Umunhu ng’wunuyo, agatumilaga jiseme jawiza ijo jidulile gugumala chiza unimo gokwe, kunguno ya bhutengeke bhokwe bhunubho, umukikalile kakwe. Uweyi agapandikaga sabho ningi umutumami bhokwe bhunubho kunguno ya bhutengeke bhokwe, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nu ntengeke uyo utumilaga sauni na lyogejo ugoja ijiseme jakwe mpaga jela chiza, kunguno nu weyi agatumilaga jitumamilo ijo jidulile gugutumama chiza unimo gokwe, umubhutumamini bhokwe bhonubho. Hunagwene abhanhu bhang’wilaga giki, “b’oja bho ntengeke b’ogutumila sauni na lyogejo.”

Akahayile kenako, kalanga bhanhu higulya ya kutumila jitumamilo jawiza ijo jidulile gugumala chiza unimo gobho, kugiki bhadule gupandika matyajo mingi, umubhutumami bhobho bhunubho.

Mathayo 23:23-29.

KISWAHILI: UOSHAJI WA MWAMINIFU WA KUTUMIA SABUNI NA KISAFISHIO.

Msemo huo, huangalia uoshaji wa vyombo unaofanywa na mtu mwaminifu. Mtu huyo, huosha vyombo vyake vizuri mpaga vinatakata sana kwa sababu ya kutumia sabuni na kisafishio kinachoweza kuundoa uchafu wote uliopo kwenye chombo hicho. Ndiyo maana watu humwambia kwamba, “uoshaji wa mwaminifu wa kutumia sabuni na kisafishio.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa umakini mkubwa, katika maisha yake. Mtu huyo, hutumia vifaa vyote vinavyotakiwa ambavyo vinaweza kuikamilisha vizuri kazi yake, kwa sababu ya uaminifu wake huo, katika maisha yake. Yeye hupata mafanikio mengi sana katika kazi zake kwa sababu ya uaminifu wake huo wa kufanya maandalizi mazuri ya kufanyia kazi zake, maishani mwake.

Mtu huyo, hufanana na yule mwaminifu aliyetumia sabuni na kisafishio katika kusafisha vizuri vyombo vyake mpaga vikatakata, kwa sababu naye hutumia vifaa vinavyoweza kuzitekeleza vizuri kazi zake, katika utumishi wake. Ndiyo maana watu humwambia kwamba, “uoshaji wa mwaminifu wa kutumia sabuni na kisafishio.”

Msemo huo, hufundisha watu juu ya kutumia vifaa vinavyoweza kuzitekeleza vizuri kazi zao, ili waweze kupata mafanikio mengi, katika utumishi wao, maishani mwao.

Mathayo 23:23-29.

ENGLISH: A GOOD PERSON WASH USING SOAP AND DISH BRUSH.

This saying refers to the washing of dishes by an honest person. This person washes his or her dishes thoroughly and nicely by using soap and detergent. That is why people say to him that, “a good person wash using soap and dish brush.”

This saying is applied to the person who performs his duties with the utmost seriousness, in his life. Such person, in turn, uses all necessary tools to complete his works, because of his integrity in life. He is very successful in his works because of his honesty in making good preparations before starting his works in his life.

This person is like the faithful man who used soaps and detergents to clean up his dishes, for he also uses proper tools that can perform well his works. That is why people say to him that, “a good person wash using soap and dish brush.”

This saying teaches people on how to use tools that can effectively carry out their tasks, so that they can be more successful in fulfilling their economic activities throughout their lives.

Matthew 23: 23-29.

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