myth

731. NAGUMALILA MASONGA MU NDULU.

Imbuki ya lusumo lunulo, ingilile kubhulingi bho ng’wa munhu uyo olemaga ugugamalila masonga gakwe mu ndimu ndoo guti ndulu. Ubhumaji bho masonga mu ndulu, uwene hubhuli bho jiliwa ijo jigapinihyaga nda sagala mpaga uni ojo uduma ugulya ijilwa ijisoga ijakuwinga.

Olihoyi munhu uyo oliajile kuwinga. Agabhasanga bhanhu bhalilya bhung’wila, “egelaga dulye jiliwa.” Uweyi agashosha, “nagumalila masonga mu ndugu.” Ijinaguyomba chiniko igolecha giki olemaga ugulya.

Hunalubhiza lusumo lo gutumila ulu munhu ajile gujulya jiliwa jinonu, ulu ukalibhushiwa gulya jiliwa umunzila, agushosha, “nagumalila masonga mu ndugu.” Ukwene huguhaya giki, umunhu ulu ajile kuwinga, adulya umunzila, kunguno ulu ulya aguipinihya inda ya gujulila jiliwa jinonu ukuwinga bhunubho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama milimo yakwe kugiki adule gupangika jikolo jawiza kukila ijo alinajo. Umunhu ng’wunuyo, agilechaga mingi iyo idulile guntindika gukwabha sabho ningi aha shigu jahabhutongi. Uweyi agipunaga dilu oja gujutumama milimo yakwe mpaga oimala chiza iyo igang’winhaga matwajo mingi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agagakejaga amaonga gakwe bho gwilemeja gwita mihayo mingi kugiki adule gupandika jikolo ijo jilijawiza kukila ijo alinajo. Uweyi agabhalangaga na bhanhu bhakwe inzila ja gwichobhela jikolo bho gwigulambija gutumama milimo yabho chiza. Hunagwene agabhawilaga abhanhu giki, “nagumalila masonga mu ndugu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo iyo idulile gubhenhela matwajo mingi, umukikalile kabho, kugiki bhadule gupandika jiliwa ja gujibheja chiza ikaya jabho, umuwikaji bhobho.

Ijinagongeja ulusumo lunulo, lolanga bhanhu higulya ya gwilemeja gwita ya bhubhi kugiki, bhadule gunkaribhusha Yesu, umuwikaji bhobho. UYesu adulile gubhinha jiliwa jawiza abhanhu bhenabho, kukila ijo bhalinajo.

Yohana 2:1-10.

Mathayo 22:3-4.

KISWAHILI: NITAMALIZIA MISHALE KWENYE PUNDAMILIA.

Chanzo cha methali hiyo, chatokea kwa mwindaji aliyekataa kumalizia mishale yake kwenye wanyama wadogo kama pundamiliya, wakati wale wakubwa walikuwa wanakuja katika siku za mbeleni. Umalizaji wa mishale kwenye pumbamilia ni ulaji wa chakula kisichokuwa kitamu wakati vile ambavyo ni vitamu vinakuja. Vyakula hivyo humaliza nafasi katika tumbo lake, ambayo ni ya kuwekea vyakula vitakavyo kuja kwenye sherehe anayoiendea.

Alikuwepo mtu aliye alikwa kwenye harusi. Mtu huyo alipoanza safari yake, aliwakuta watu wanakula, ambao walimwambia “sogea tule chakula.” Yeye akajibu, “nitamalizia mishale kwenye pundamilia.”

Hiyo ndiyo ikawa methali ya kutumia kwa mtu anayeenda harusini akikaribishwa chakula njiani. Yeye hujibu kwamba, “nitamalizia mishale kwenye pundamilia.”

Hivyo ndiyo kusema kwamba, mtu akialikwa kwenda kwenye harusi, hatakula nyumbani atokako au njiani, kwa sababu akila atapunguza nafasi ya tumbo lake aliyoiweka kwa ajili ya kwenda kula chakula kizuri kwenye sherehe hiyo.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kufanya kazi zake ili aweze kupata vitu vizuri zaidi kupita vile alivyo navyo. Mtu huyo, hujinyima mengi yawezayo kumchelewesha kupata mali nyingi kwenye siku za mbeleni. Yeye hujilawa asubuhi kwenda kuyatekeleza majukumu ya kazi zake mpaka anayamaliza vizuri, ambayo humpatia mafanikio mengi, maishani mwake.

Mtu huyo, hufanana na yule aliyekataa kutumia mishale yake kwenye pundamilia, yaani kula chakula kisichokuwa kitamu njiani akienda kwenye harusi, kwa sababu naye hujinyima kufanya mambo mengi ili aweze kupata vitu vilivyo vizuri zaidi kupita vile alivyo navyo. Yeye huwafundisha pia watu wake njia za kujitafutia vitu vizuri kwa kujibidisha kufanya kazi zao vizuri. Ndiyo maana huwaambia watu kwamba, “nitamalizia mishale kwenye pundamilia.”

Methali hiyo hufundisha watu juu ya kujibidisha kufanya kazi ziwezazo kuwaletea mafanikio mengi, katika maisha yao, ili waweze kupata chakula cha kuziendeleza vizuri familia zao, maishani mwao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kujizuia kutenda maovu ili waweze kumkaribisha Yesu maishani yao. Yesu aweza kuwapatia chakula kizuri zaidi kupita kile walicho nacho.

Yohana 2:1-10. “Siku ya tatu kulikuwa na arusi katika mji wa Kana ya Galilaya, naye mama yake Yesu alikuwako huko. Yesu pamoja na wanafunzi wake walikuwa wamealikwa arusini pia. Divai ilipokwisha, mama yake Yesu akamwambia, “Wameishiwa na divai.” Yesu akamwambia, ‘‘Mwanamke, nina nini nawe? Saa Yangu haijawadia.’’ Mama Yake akawaambia wale watumishi, ‘‘Lo lote atakalowaambia, fanyeni.’’ Basi ilikuwapo huko mitungi sita iliyotengenezwa kwa mawe kwa ajili ya kujitakasa kwa desturi ya Kiyahudi, kila mtungi ungeweza kuchukua vipipa viwili au vitatu. Yesu akawaambia wale watumishi, “Ijazeni hiyo mitungi maji.’’ Nao wakaijaza ile mitungi mpaka juu. Kisha akawaambia, “Sasa choteni hayo maji kidogo, mpelekeeni mkuu wa meza.’’ Hivyo wakachota, wakampelekea. Yule mkuu wa meza akayaonja yale maji ambayo yalikuwa yamebadilika kuwa divai. Hakujua divai hiyo ilikotoka ingawa wale watumishi waliochota yale maji wao walifahamu. Basi akamwita bwana arusi kando akamwambia, “Watu wote hutoa kwanza divai nzuri, kisha huleta ile divai hafifu wageni wakisha kunywa vya kutosha, lakini wewe umeiweka ile nzuri kupita zote mpaka sasa.””

Mathayo 22:3-4. “Akawatuma watumishi wake kuwaita wale waliokuwa wamealikwa karamuni, lakini wakakataa kuja. ‘‘Kisha akawatuma watumishi wengine akisema, ‘Waambieni wale walioalikwa kwamba karamu iko tayari kwa ajili yenu, nimekwisha kuchinja mafahali wangu na vinono. Karibuni |akaenda shambani mwake, mwingine akaenda kwenye biashara yake.”

zebra

ENGLISH: I DO NOT WANT TO FINISH MY ARROWS SHOOTING AT ZEBRAS.

The basis of the above proverb comes from a hunter who refused to shoot his arrows at small animals like zebras, while the bigger ones would be coming in future. Finishing one’s arrows by shooting zebras is to take unpleasant food to the full when the ones that are palatable are coming. These unpalatable foods take up the space in the eater’s stomach, which is to store food that he will eat at the party he is going to attend.

There was a man who was invited to the wedding. When the man started his journey, he found people eating. They told him “come and eat.” But he replied, ” If do so, I will finish my arrows shooting at only zebras.”

This is a proverb that relates to a man who is going to a wedding and is invited to a meal on the way. To decline the offer, he answers, “If I do so I will finish my arrows shooting at zebras.”

That is to say, if a person is invited to a wedding, he will not eat at home or on the way, because eating on the way will reduce the stomach space he has set aside for going to a good meal at the ceremony.

The proverb is likened with a man who is anxious to get his own way so that he may have better things than he has. Such a person deprives himself of much that can delay him in obtaining more wealth in the future. He spends the rest of his life in the morning doing his job until he finishes it well, which gives him a lot of success, in his life.

Such man is like the one who refused to use his arrows to shoot at zebras, that is, to eat unhealthy food on the way to a wedding, meaning refusing to do things that are not good so that he can get better things than what he has. He also teaches his people how to get good things by striving to do their work well. That is why he tells the people, “I do not want to finish my arrows shooting at zebras.”

This proverb teaches people on how to work hard enough to make them succed in their lives, including having enough food to sustain their families.

Moreover, this proverb teaches people about abstaining from evil so that they can welcome Jesus into their lives. Jesus can give them better food than what they have.

John 2: 1-10, Matthew 22: 3-4.

730. NAB´IKAGA NDA YA KUBHUGENI.

Imbuki ya lusumo lunulo, ingilile kubhub’iki bho nda ya ng’wa munhu uyo ohayaga gugeniha hanhu. Ubhub’iki bho nda bhunubho, bhuli bhutuji bho wasa ubho bhulatumilwe aha shigu ijaha bhutongi. Ugub’ika nda mumho gulekela wasa bho gutulile jiliwa ijo alatengelwe ukubhugeni bhokwe umunhu ng’wunuyo, kunguno ungeni agatengelagwa jiliwa jawiza, guti jaha winga.

Olihoyi munhu uyo ahayaga gugeniha. Abho obhalekaga ahaya bhagankalibhusha gulya jiliwa bhaliyomba, “nzugu dulye jatengagwa ijiliwa.” Umunhu ng’wunuyo agashosha giki, “nab’ikaga nda ya kubhugeni.”

Hunakubhiza kahayile ulu munhu ajile bhugeni nulu uyo ajile kuwinga, ulu ukalibhushiwa jiliwa umunzila, agayombaga chene giki, “nab’ikaga nda ya kubhugeni.” Ukwene huguhaya giki, umunhu ulu ajile kuwinga, nulu bhugeni, adulya ijiliwa, kunguno ulu ulya uguipinihya inda ya gujulila jiliwa jisoga uko ajile.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama imilimo yake kugiki adule gupangika jikolo jawiza kukila ijo alinajo. Umunhu ng’wunuyo, agilechaga mingi iyo idulile guntindika gukwabha sabho ningi aha shigu jahabhutongi. Uweyi agipunaga dilu oja gujutumama milimo yakwe mpaga uimala chiza iyo igang’winhaga matwajo mingi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agab’ika nda ya kubhugeni, kunguno nu weyi agilechaga gwita mihayo mingi kugiki adule gupandika jikolo ijo jilijawiza kukila ijo alinajo. Uweyi agabhalangaga na bhanhu bhakwe inzila ja gwichobhela jikolo bho gwigulambija gutumama milimo yabho chiza. Hunagwene agabhawilaga abhanhu giki, “nab’ikaga nda ya kubhugeni.”

Ijinagongeja ulusumo lunulo, lolanga bhanhu higulya ya gwilemeja gwita ya bhubhi kugiki bhadule gunkaribhusha Yesu, umuwikaji bhobho. UYesu adulile gubhinha jiliwa jawiza abhanhu bhenabho, kukila ijo bhalinajo.

Yohana 2:1-10.

Mathayo 22:3-4.

KISWAHILI: NIMEHIFADHI TUMBO LA UGENINI.

Chanzo cha methali hiyo, chatokea kwenye uhifadhi wa nafasi tumboni mwa mtu anayetaka kwenda harusini au ugenini. Uhifadhi huo ni wa kutunza nafasi itakayo tumika kuwekea chakula kwenye siku za mbeleni. Hivyo kuhifadhi tumbo maana yake ni kuacha nafasi ya kuwekea chakula atakachokula mtu anayeenda kwenye harusi au ugenini, kwa sababu ataletewa chakula kizuri kuliko kile anachopewa nyumbani kwake.

Alikuwepo mtu ambaye alitaka kwenda ugenini ambako kulikuwepo na harusi. Watu wa nyumbani kwake, walimkaribisha chakula wakisema, “njoo tule chakula kimeletwa mezani.” Mtu huyo akajibu, “nimehifadhi tumbo la ugenini.”

Huo ndiyo ukawa msemo kwa mtu anayeenda harusini au ugenini, akikaribishwa chakula, hujibu hivyo kwamba, “nimehifadhi tumbo la ugenini.” Hivyo ndiyo kusema kwamba, mtu akialikwa kwenda ugenini au kwenye harusi, hatakula nyumbani atokako, kwa sababu akila atapunguza nafasi ya tumbo lake aliyoiweka kwa ajili ya kwenda kula chakula kizuri ugenini.

Mtu huyo, hufanana na yule aliyehifadhi tumbo la ugenini, kwa sababu naye hujinyima kufanya mambo mengi ili aweze kupata vitu vilivyo vizuri zaidi kupita vile alivyo navyo kwa sasa. Yeye huwafundisha pia watu wake njia za kujitafutia vitu kwa kujibidisha kufanya kazi zao vizuri. Ndiyo maana huwaambia watu kwamba, “nimehifadhi tumbo la ugenini.”

Methali hiyo hufundisha watu juu ya kujibidisha kufanya kazi ambazo zaweza kuwaletea mafanikio mengi, katika maisha yao, ili waweze kupata chakula cha kuziendeleza vizuri familia zao, maishani mwao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kujizuia kutenda maovu ili waweze kumkaribisha Yesu maishani yao. Yesu aweza kuwapatia chakula kizuri zaidi kupita kile walicho nacho.

king1

cooking

eating smoothie

ENGLISH: I HAVE KEPT MY STOMACH FOR A VISIT.

The origin of the above proverb came through the person who wanted to go for a visit or a wedding and who for that, did not want to eat his usual food at home claiming that he had kept his stomach for a visit which he wanted to make or wedding that one would attend. He claimed so with the argument that if he ate food at home or along the way before getting where he had planned to, there would not be enough room in his stomach to store the nice or palatable food he would eat in his host’s house after he had made or at the wedding after he had attended one.

When the people of his family invited him to the meal saying, “Come and eat, the food has been brought to the table.” The man replied, “I have kept my stomach for a visit.”

That is what a man who goes to a wedding or a visitor does. When invited to a meal, he responds by saying, “I have kept my stomach for a visit.”That is to say, if a person is invited to go for a visit or a wedding, he will not eat at home, because eating at home will reduce the amount of stomach space he has set aside for going to eat the good food he is expecting to eat at the home of one’s host or at the wedding.

The proverb is likened with a man who is anxious to get his own way so that he may have better things than he has. Such a person deprives himself much of what can delay him in obtaining more wealth in the future. He gets up early in the morning, works very hard in order to fulfill his responsibilities which gives him a lot of success, in his life.

This person is like the one who refused to eat his usual food at home claiming that he had kept his stomach for for a visit. This is because; this person also keeps from doing many things which affect his goal. Instead, he focuses on what one is doing so that he can get better things than those he has now. He also teaches his people how to make a living by working hard. That’s why people say, “I have kept my stomach for a visit.”

This proverb teaches people about working hard something that can bring them great success in their lives, because they can have food to sustain their families.

Moreover, this proverb teaches people about abstaining from evil so that they can welcome Jesus into their lives. Jesus can give them better food than what they have.

John 2: 1-10, Matthew 22: 3-4.

729. BHUPANGA BHUDIBHIKILAGWA.

Akahayile kenako kingilile kuma mahoya ga bhanhu abho bhahoyelaga higulya ya gubhulang’hana ubhupanda bhobho. Abhanhu bhenabho bhali mulugendo lo guja hanhu. Aliyo lulu, ubhujiku bhugabhilila mu nzila, naho bhegela ng’wipolu lya ndimu nhali. Uumo uyomba, “ducholage hanhu dulalije kunguno ubhujiku wilaga kugiki dudule gubhulang’hana ubhupanga wise.” Uungi ushosha, “ng’hana dujage aho kaya iyaho, kunguno atiho munhu uogudubhikila ubhupanga wise.”

Abhanhu bhenabho, bhagalalija ha kaya ya ng’wa munhu mpaka wela ubhujiku, huna bhandya hangi ulugendo lobho. Hunakubhiza kahayile ukubhanhu ulu bhalihaya gwipija giki, “bhupanga bhudibhikilagwa.” Abhanhu nulu bhusanga mongo ntale bhagawilagwa ‘shogagi bhupanda bhudabhonagwa kab´ili.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhalang’hanaga abhanhu kukila isabho jakwe. Umunhu ng’wunuyo, aidebhile isolobho ya upanga bho bhanhu iyo idadulile nulu gulengenijiwa na sabho. Uweyi agabhambilija abhanhu bhakwe ugubhulang’hana upanga bhobho, kukila umo agajilang’hanilaga isabho.

Umunhu adulile gujibhika isabho jinijo nulu ng’wa munhu, aliyo lulu, adudula ugubhubhika ubhupanga bhokwe. Isabho nulu jigashila umunhu adulile gujichobha jingi hangi mpaga ujipandika. Aliyo lulu, ubhupanga ulu bhushila mumho bhoshilaga. Hunagwene abhanhu bhagayombaga giki, “bhupanga bhudibhikilagwa.”

Akahayile kenako, kalanga bhanhu higulya ya gudebha gubhulang’hana ubhupanga bho bhanhu bhabho, kukila umo bhagajing’hanilaga isabho, kugiki bhadule gwikala mhola, kunguno ubhupanga bhudibhikilagwa. Igelelilwe bhadebhe igiki ‘bhupanga bhulambu masabho mabhonwa.’

Luka 12:31.

Luka 12:20-21

KISWAHILI: UHAI HAUHIFADHIANWI.

Msemo huo, ulitokea kwenye maongezi ya watu waliokuwa wakiongelea juu ya kuulinda uhai wao. Watu hao walikuwa katika safari ya kwenda sehemu fulani. Lakini basi, usiku uliingia wakiwa njiani, walipo likaribia poli lenye wanyama wakali. Mmoja wao akasema, “tulale sehemu fulani kwa sababu usiku umeingia ili tuweze kuulinda uhai wetu.” Mwingine akajibu, “kweli twende tukalale kwenye familia ile pale, kwa sababu hayupo mtu wa kututunzia uhai wetu.”

Watu hao walienda kwenye familia hiyo wakalala mpaka kesho yake, ndipo wakaendelea na safari yao. Huo ndio ukawa msemo kwa watu wanaotaka kukwepa hatari fulani kwa ajili ya kuulinda uhai wao kwamba, “uhai hauhifadhianwi.” Watu hata wakikuta mto umejaa huambiana, “turudi uhai hauonwi mara mbili.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huulinda zaidi uhai wa watu wake kuliko anavyolinda mali zake. Mtu huyo, anaifahamu faida ya uhai wa watu ambao haiwezi hata kulinganishwa na mali. Yeye huwasaidia watu wake katika kuulinda uhai wao, ili waweze kuulinda kuliko wanavyozilinda mali zao.

Mtu aweza kuzihifadhi mali hata kwa mtu fulani, lakini hawezi kuuhidhi uhai wake kwa mtu yoyote. Mali hata kama zikiisha mtu aweza kuzitafuta na kuzipata zingine. Lakini uhai ukiisha ndiyo umeisha hawezi kuupata mwingine. Ndiyo maana watu husema kwamba, “uhai hauhifadhianwi.”

Msemo huo, hufundisha watu juu ya kuelewa kuulinda uhai wa watu wao zaidi kuliko wanavyolinda mali zao, ili waweze kuishi kwa amani, kwa sababu uhai hauhifadhianwi. Inafaa watu waelewe kwamba, ‘ni vigumu kuupata uhai mali huonwa.”

Luka 12:31. “Bali utafuteni Ufalme wa Mungu na vitu hivyo vyote atawapatia pia.”

Luka 12:20-21. “Lakini Mungu akamwambia, ‘Mpumbavu wewe! Usiku huu huu uhai wako unatakiwa. Sasa hivyo vitu ulivyojiwekea akiba vitakuwa vya nani?’ “Hivyo ndivyo ilivyo kwa wale wanaojiwekea vitu lakini hawajitajirishi kwa Mungu.””

ENGLISH: ONE’S LIFE CANNOT BE KEPT BY ANOTHER EXCEPT BY ONESELF.

The above saying came from a conversation of people who were talking about protecting their life. They were on their way to a certain place. But then, the night came as they were still on the way. In the course of time they came to a wild animal infested area. Seeing these, one of them said, “The night has come, let’s sleep somewhere to save our lives.” The other replied, “Really, let us go and sleep in that family, because there is no one to take care of us unless we do so ourselves.”

These two people went to that family and slept there until it was dawn the next day, after which they continued with their journey. Henceforth, that became the saying of those who wanted to avoid certain dangers in order to protect their lives. Such people would say “One’s life cannot be kept by another except by oneself.” Even when people found an overflowing river they would say to one another, “Let us go back, “one’s life cannot be kept by another except by oneself.”

This expression is used to refer to a person who is more protective of his people than he protects his property. That person is aware of the value of human life that it cannot be compared to material possessions. He helps his people protect their lives, more than they protect their properties.

One can keep property even for someone else, but he cannot give his life to anyone. Even if one runs out of money, one can still find more money in future. But once life is over, one can’t find another one. That is why people say, “One’s life cannot be kept by another person except by oneself.”

This saying, teaches people about the importance of protecting the lives of their people more than they protect their property, so that they can live in peace, because no one can keep life of another except oneself. Therefore, people should understand that life cannot be recovered or found again once it is lost but people can lose properties today and still find another in future.

Luke 12:31, Luke 12: 20-21.

728. NAMUGI ADAB´IHAJA.

Akahayile kenako, kalolile munhu uyo alintale, nulu uyo ali namugi aha kaya yakwe. Olihoyi namhala umo uyo adimaga mitugo na bhana bhakwe. Lushigu lumo agajimija ng’ombe ubhabhuja abhana bhakwe, “nani uijimijije ing’ombe?” ung’wana ushosha, “ima lulu.” Unamhala ubhawila, “jaji mugaichole mpaga muyibhone.” Aho bhagaibhona bhudebha igiki unamhala huyo aijimija ng’ombe yiniyo, bhuyomba giki, “namugi adab’ihaja.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumilaga bhutale bhokwe bho gubhaluhya abhanhu bhakwe. Umunhu ng’wunuyo, agabhutumilaga ubhutale bhunubho bho gubhubhisa ubhunhana, kunguno ya kulang’hana ikujo lwakwe. Uweyi agitaga giko bho gubhasayila salaga abhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agajimija ng’ombe ubhasayila na gubhaluhya abhana bhakwe, kunguno nu weyi agabhaluhyaga abhanhu bhakwe bho gubhubhisa ubhung’hana. Hunagwene abhanhu bhagang’wilaga giki, “namugi agab’ihaga.”

Akahayile kenako, kalanga bhanhu higulya ya gubhutumila chiza ubhutale bhobho, kugiki abhanhu bhabho bhadule gwikala na mholele ya gubhambilija guitumama chiza imilimo yabho. Abhanhu bhenabho igelelilwe bhabhize ni kujo kubhanhu bhose.

Zaburi 2:1-12.

Waebrania 6.1-4.

Ayubu 32:6b-7.

KISWAHILI: MZEE WA FAMILIA HAKOSEI.

Msemo huo, huangalia mtu yule ambaye ni mwenye madaraka au baba wa familia. Alikuwepo mzee mmoja aliyekuwa anachunga mifugo na watoto wake. Siku moja, alipoteza ng’ombe akawauliza watoto wake, “nani amepoteza ng’ombe?” Mmoja wa watoto akajibu, “simfahamu?” Akawambia, “nendeni mukamtafute mpaka mmuone.” Walipomuona waligundua kwamba, baba yao ndiye aliyempotea huyo ng’ombe, wakasema, “mzee wa familia hakosei.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huyatumia madaraka yake kwa kuwakandamiza watu wake. Mtu huyo, hutumia madaraka au nafasi yake hiyo katika kuuficha ukweli, kwa lengo la kulinda heshima yake mbele ya watu. Yeye huwalaimu hovyo watu wake.

Mtu huyo, hufanana na mzee mwenye watoto aliyepoteza ng’ombe akawasingizia watoto wake, kwa sababu naye huitumia nafasi yake ya ukubwa katika kuwakadamiza wale walioko chini yake. Ndiyo maana watu humwambia kwamba, “mzee wa familia hakosei.”

Msemo huo, hufundisha watu juu ya kuitumia vizuri nafasi yao ya uongozi, ili waweze kuishi kwa amani ya kuwezesha kuyatekeleza vizuri majukumu yao. Watu hao, wanatakiwa kuwa na heshima kwa watu wote wanaoishi nao.

Zaburi 2:1-12. “Kwa nini mataifa wanashauriana kufanya mabaya, na mataifa kula njama bure? Wafalme wa dunia wanajipanga na watawala wanajikusanya pamoja dhidi ya BWANA na dhidi ya Mpakwa Mafuta wake. Wanasema, ‘‘Tuvunje minyororo yao na kuvitupilia mbali vifungo vyao.’’ Yeye atawalaye mbinguni hucheka, Bwana huwadharau. Kisha huwakemea katika hasira yake na kuwaogopesha katika ghadhabu yake, akisema, “Nimemweka Mfalme wangu juu ya Sayuni, mlima wangu mtakatifu.’’ Nitatangaza amri ya BWANA : yeye aliniambia, “Wewe ni mwanangu, leo nimekuwa Baba yako. Niombe, nami nitayafanya mataifa kuwa urithi wako, miisho ya dunia kuwa mali yako. Utawatawala kwa fimbo ya kifalme ya chumana kuwavunjavunja kama chombo cha mfinyanzi.’’ Kwa hiyo, ninyi wafalme, iweni na hekima, mwonyeke, enyi watawala wa dunia. Mtumikieni BWANA kwa hofu na mshangilieni kwa kutetemeka. Mbusu Mwana, asije akakasirika nawe ukaangamizwa katika njia yako, kwa maana hasira yake inaweza kuwaka ghafula. Heri wote wanaomkimbilia.”

Yoshua Bin Sira 3:12-14. “Mwanangu, umsaidia baba yako katika uzee wake, wala usipate kumhuzunisha siku zote za maisha yake. Akiwa amepungukiwa na ufahamu umwie kwa upole, wala usimdharau iwapo wewe u mzima sana; kwa maana sadaka apewayo baba haitaswahauliwa, na badala ya dhambi itahesabiwa kwa kukuthibitisha; ”

Waebrania 6.1-4. “Kwa hiyo, tukiachana na mafundisho yale ya awali kuhusu Kristo na tusonge mbele ili tufikie utimilifu, si kuweka tena msingi wa mafundisho ya kuzitubia kazi zisizo na uhai na imani katika Mungu, yaani, mafundisho kuhusu mabatizo, kuwekea watu mikono, ufufuo wa wafu na hukumu ya milele. Mungu akitujalia tutafanya hivyo. Kwa kuwa ni vigumu kuwarejeza tena katika toba wale ambao wakati fulani walishapata nuru, ambao walishaonja kipawa cha mbinguni, ambao wamekwisha kushiriki katika Roho Mtakatifu.”

Ayubu 32:6b-7. “Mimi ni mdogo kwa umri, ninyi ni wazee, ndiyo sababu niliogopa, sikuthubutu kuwaambia kile ninachojua. Nilifikiri, ‘Yafaa umri useme, nao wingi wa miaka ungefundisha hekima.’”

hunters nature

familiy africa

ENGLISH: THE FATHER OF THE FAMILY DOES NOT MAKE MISTAKES.

This saying refers to the person who is in charge of something or the father of the family. There was an old man who was tending cattle and his children. One day, he lost a cow and asked his children, “Who has lost this cow?” One of the children replied, “I don’t know” He told them, “Go and look for her until you find her.” When they saw her, they realized that their father was the one who had lost the cow, and they said, “The father of the family does not make mistakes.

This saying is used to refer to a person who uses his power to oppress his people. That person uses his position to conceal the truth, with the aim of protecting his dignity before the public eye. He falsely accuses his people.

Such man is like the father who had children and lost his cattle, but never admitted that he had done so instead he shifted the blame to his children. That is why people have a saying, “The father of the family does not make mistakes”

This saying, teaches people how to make good use of their leadership position, so that they can live in peace to enable them to carry out their responsibilities effectively. Such people have to be respectful to all the people who live with them.

Psalm 2: 1-12, Joshua Bin Sira 3: 12-14, Hebrews 6.1-4, Job 32: 6b-7.

727. BUSHI BHO MBULI BUGAKWILAGA MLUBHIGILI.

Ijina jimile, abhasuguma bhalibhadimi bha mitugo, kunguno yiniyo ikanza lingi bhagatumilaga nhungwa za mitugo ijina golecha nulu gumana nhungwa ndebhe, ijo jili jawiza gufumila kumitugo. Inhungwa jinijo bhagajitumilaga umugubheja nhungwa ja wikaji bho wiza kubhanhu bhabho.

Giko lulu, gufumila mu nhungwa jinijo, ulusumo lo jisuguma lunulu uluhayile, bhushi bho mbuli bhugakwililaga mlubhigili, (bhugabhizaga mbolela ulubhigili), lugigela.

Ijina gulubheja ulusumo lunulo abhasuguma bhagatumila mbuli ugolecha inhungwa ja bhanhu abho bhatogilwe gwikala bhung’wene. Abhoyi bhagwikanikaga giki bhadulile gwita ginhu jabho bhoyi bhung’wene.

Ulusumo lunulo lugabhizukijaga abhanhu giki, guti bhanhu bha luganga lumo igelelilwe bhatumame kihamo umumilimo ya gubhushikila uwisagiji bhobho umuluganda lo kaya yiniyo.

Kuyiniyo, umunhu uumo agasolelagwa guti mbuli, na mihayo yakwe ahakaya igabhizaga guti bhushi. Ugupandika bhushi wingi bho mbolela, dudakililwe gwenha mbuli kihamo umulugutu. Ili jidamu ugubhukuminga ubhushi bho mbuli kubhulingisiji bho kupandika mbolela ulu jilihanze ya lubhigili imbuli jinijo. Kuyiniyo, igelelilwe umunhu ajikuminge imbuli mgati ya lubhigili, kugiki adule kupandika mbolela.

Ulusumo lo jisuguma lunulu lulidizukija giki dudulile gupandika ginhu jawiza na solobho ya gwikala na bhanhu kunzila ya wilungi na wiyambilija, gukila gwita ginhu guti bho munhu umo.

Nang’hwe unseminari Yohana Maswizilo o Marykoll uyo olifumila Shinyanga, ukobhasuguma, alongeja giki, ulusumo lunulu luli na bhulangwa wingi gujilanija numo lulitumilwa. Uloyi lugabhinhaga nguzu abhanhu abho bhaliigwa guti bhaliigayiwa imhola. Ulusumo lunulo luliyombela higulya ya bhushi bho mbuli ubho bhugakwilaga bho nduhu ugudebha umulugutu.

Ulusumo lunulo lulidukomeleja giki amakoye ga bhuli lushigu ayo dugagapandikaga umuwikaji wise, gadulile gugalucha uwikaji wise bhubhiza bho wiza gukila ahagwandya. Giko lulidinha moyo go guleka ugugadilila kunguno uwiyambilija bhudulile gugamala amakoye genayo umuchalo jise.

Nang’hwe uMwanajumuiya Pd. Joseph Healey uwishirika lya Maryknoll alifunya bhumani bhokwe ahigulya ya ulusumo lunulu. Ubhushi bho mbuli bhugulolagwa guti makoye ayo gagigelaga kubhanhu. Amakoye genayo gadadulile ugwiligwa umuwikaji wise. Giko dudulile gukapandika na gugagalucha gubhiza ga solobho guti mbolela ja bhushi bho mbuli umu wikaji bho bhuli lushigu. Imbolela igilelega mulugutu, ilolecha giki amakoye gagilelelaga umuwikaji bho bhanhu.

Giko ugwita bhushi mulugutu ili hali ya bhumunhu iyo ili kajile ako kadamanyikile, ha makoye na mayange ga bhanhu. Uwikaji bho bhanhu bhuli nkundi go makoye guti gwiyiinha miganiko umo gali nkundi go bhushi bho mbuli. Ni bhuli naliyomba chiniko? Uwikaji bho bhanhu bhugapandikagwa na makoye ayo galiheke umuwikaji. Uwikaji ubhupya bhudulile gubheja ginhu jawiza na gugalucha wikaji bho bhanhu bhingi.

GULINGANIJA MUBIBILIA.

Mathayo 18: 19-20.

1 Yohana 5:14.

Zaburi 133: 1.

KATUMAMILILE KA JINAHAHA NA MUDINI

Akatumamile ka lusumo lunulu umuafrika lugakomelejaga noyi uguwinja ubhuyiyene ubho bhuli agati yise. Akajile kawikaji bho kihamo kagenhaga maendeleo ukubhanhu bhise abha jiafrika.

Abhanhu abhingi bhagatumamaga milimo ku nguno yabho bhinikili, na makanza gangi bhagagayegelaga amakoye ga bhahabhi na mpaga bhagabhalembaga. Ijigemelo ijisoga ili wibhi bho hela bho Kenya.

Bhanakenya na bhanhu abhangi abha nhungwa ja wiza yigelelilwe bhalungane ugubhulema uwibhi bhunubho umu Si yabho. Ubhulugu bhunubho bhulibhogulwiwa na bhanhu bhose idigubhalekela bhatumami bha selekali duhu.

Ulu dulilishigila iliganiko lya bhukristo, ulusumo lunulu lugutumilwa ijinagudebha solobho higulya ya jumuiya ndododo jajikristo (SCCs). SCCs jiniji jili mafumilo ga kaya ijojikumingaga kihamo gwikala guti kaya ya Ng’wa Mulungu gubhitilila gusangila wiza bhose ubho Mulungu obhinha.

Dugalizengaga ilikelesia umo dugapandikilaga bhupiji bho bhuja na bhuja gubhitila gubhudimiila ubhulangwa bhose ubho umayu wise ulikelesia odinha, gufumiila mu jumuiya jiniji SCCs. Kuyiniyo ili kufumiila mu kaya imo iyo igalunganaga na yingi jabheja jumuiya ndododo ja jikristo ijo jigabhejaga likelesia.

KISWAHILI: KINYESI CHA MBUZI HUPATIKANA KWA WINGI ZIZINI.

Kijadi, wasukuma ni wafugaji, kwa hiyo wakati mwingine hutumia tabia za mnyama katika kuonesha au kutambua tabia fulani zilizo nzuri ambazo hutambuliwa kutoka kwa mnyama fulani na kuzitumia kwa watu ili kuunda maisha ya watu katika jamii zao.

Hivyo basi, kutokana na tabia hizo methali ya kisukuma inazaliwa isemayo Kinyesi cha mbuzi hupatikana kwa wingi zizini (ambacho baadaye huwa mbolea). Hiyo hupatikana sana kwenye kwenye zizi (kizizi).

Katika kuunda methali hiyo, waukuma hutumia mbuzi kuonesha tabia za watu ambao hupenda kukaa peke yao, wakidhani kuwa wanaweza kusimamia na kufanya mambo yao peke yao.

Methali hii inawakumbusha watu kuwa kama washiriki wa jamii lazima washirikiane katika shughuli mbali mbali ili kupata au kufikia lengo la kawaida la jamii. Kwa hiyo, mtu mmoja huchukuliwa kama mbuzi, na maoni yake ni kinyesi. Ili kupata kinyesi kingi cha mbolea ya samadi, tunahitaji kuleta mbuzi pamoja ndani ya zizi. Ni vigumu kukusanya kinyesi cha mbuzi kwa ajili ya mbolea hiyo ya samadi nje ya zizi. Kwa hiyo, ili mtu aweze kuisusanya mbolea hiyo, anahitaji kuwakusanya mbuzi ndani ya zizi.

Methali hii ya kisukuma inatufundisha kwamba ni kwa njia ya umoja na mshikamano tunaweza kupata kitu kizuri na muhimu katika jamii yetu, badala ya kufanya vitu kama mtu mmoja.

Naye mseminari Yohana Maswizilo wa shirika la Maryknoll anayetokea Shinyanga, Tanzania kwenye jamii hiyo ya Kisukuma, anaongeza kwa kusema kwamba, Methali hii ina mafundisho mengi kulingana na hali ambayo inatumiwa. Yenyewe hutumiwa kuhamasisha watu katika hali ambayo watu wanahisi kutokuwa na usalama na wakati changamoto zinakuja katika maisha yao juu ya kitu kingine. Methali inahusiana na kinyesi cha mbuzi ambacho huongezeka bila kujua katika mahali maalum na vile vile kwenye zizi.

Metheli hii inatuhimiza kwamba shida tunazopitia katika maisha yetu ya kila siku zinaweza kubadilisha maisha yetu bila kujua, yakawa maisha bora. Hivyo inatutia moyo kupuuza changamoto kwa sababu inatoa suluhisho la changamoto hizo kwa kuhimiza ushirikiano mzuri katika jamii.

Naye MwanaJumuiya Padri Joseph Healey wa Shirika la Maryknoll anatoa tafsiri yake mwenyewe kuhusiana na methali hii kwamba: Kinyezi cha mbuzi hurejelewa kama changamoto na shida ambazo zinapatikana kwa wanadamu. Changamoto hizo haziwezi kuepukwa katika maisha yetu.

Hivyo, tunaweza kuzipata na kuzibadilisha kuwa vitu muhimu kama mbolea ya mbuzi katika maisha yetu ya kila siku. Mbolea hiyo hupatikana katika zizi, inamaanisha kuwa changamoto na shida zote hupatikana katika maisha ya mwanadamu.

Hivyo kumwaga kinyesi zizini, ni hali ya kibinadamu ambayo ina tabia isiyojulikana, changamoto na shida za watu. Maisha ya mwanadamu ni kitovu cha changamoto na shida kama vile kushirikishana mawazo katika jamii ni kituo cha kinyesi cha mbuzi. Kwa nini nasema hivyo? Maisha ya wanadamu yanakabiliwa na changamoto na shida tofauti maishani. Maisha mapya yanaweza kuunda vizuri na kubadilisha maisha ya watu wengi.

KUFANANISHA NA BIBILIA

Mathayo 18: 19-20: “Tena ninawaambia, ikiwa wawili kati yenu watakubaliana juu ya kitu chochote wanachoomba, Baba yangu aliye mbinguni atawafanyia. Kwa maana ambapo wawili au watatu wamekusanyika kwa jina langu, mimi nipo katikati yao. “

1 Yohana 5:14 “Na hii ndio ujasiri tunao naye, ya kwamba ikiwa tutaomba chochote kulingana na mapenzi yake, hutusikia.”

Zaburi 133: 1 “Tazama, ni nzuri na ya kupendeza nini ndugu wanapokaa katika umoja!”

MATUMIZI YA KISASA NA YA KIDINI

Matumizi ya methali hii katika hali ya Kiafrika husaidia sana kuondoa ubinafsi ambao upo kati yetu. Tabia ya ujamaa huathiri sana maendeleo ya jamii zetu za Kiafrika. Wengi wa watu hufanya kazi kwa ustawi wao wenyewe na wakati mwingine hufurahia mateso ya masikini na wahitaji na hata kuwadanganya. Mfano mzuri ni shughuli za ufisadi nchini Kenya. Wakenya wote na watu wengine walio wema watapaswa kuungana ili kupiga ufisadi katika nchi yao. Vita inapaswa kuwa ya wote na sio ya kuwaachia kwa viongozi wa umma tu.

Tunapofikia wazo la Ukristo, methali hii inaweza kutumika katika kueleza umuhimu wa Jumuiya ndogo za Wakristo (SCCs). SCC hizi ni matokeo ya familia zilizojumuishwa pamoja na kuishi kama Familia ya Mungu kupitia kushiriki wema wote ambao Mungu amewapa. Ni kutoka kwenye hizi SCC ndio tunalijenga kanisa ambamo ndani yake tunapata wokovu wa milele kwa kufuata mafundisho yote ambayo Mama yetu Kanisa ametukabidhi. Kwa hiyo ni kutoka kwenye familia moja ambayo inaungana na nyingine kuunda Jumuiya ndogo ya Wakristo na baadaye kanisa kwa ujumla. \

goats1

ENGLISH: GOAT DROPPINGS (THAT LATER BECOME MANURE) ARE MAINLY FOUND IN A LOAFING SHED (barn).

Traditionally, the Sukuma are pastoralists, hence sometimes they use an animal’s behavior in portraying or identifying some useful behavior observed from this animal and apply them to the people in order to shape the living of the people in their respective communities. Hence from this characteristic of the Sukuma comes the Sukuma proverb Goat droppings (that later become manure) are mainly found in a loafing shed (barn).

In creating this proverb, the Sukuma use goat to show the characteristic of people who like to stay in isolation with others thinking that they can manage to do their things alone. This proverb reminds people that as the members of the community they have to cooperate in various activities in order to obtain or achieve the common goal of the community. Thus one person is regarded as a goat, and his/her ideas are the droppings. In order to get many droppings for manure, we need to bring the goats together inside the loafing shed. It is difficult to collect goat droppings for manure outside the loafing shed. Therefore in order for one to collect the manure one needs to gather the goats inside for that purpose. This Sukuma proverb teaches us that it is through unity and solidarity that we can attain something stable and useful in our community rather than doing things as a single individual.

Maryknoll Sukuma seminarian Yohana Maswizilo from Shinyanga, Tanzania adds:

This proverb has many teachings according to the situation where it is used. This proverb is used to motivate people in a situation where people feels insecure and when challenges come in their lives about something else. The proverb relates with the goat droppings that increase unknowingly in a specific place as well as at the loafing shed. It motivates us that the problems that we face in our daily life can change our life unknowingly into the better life. The proverb encourages us not to ignore the challenge because it gives another challenge to solve it.

This is my own interpretation of the proverb: Goat droppings are referred as challenges and problems that exist in human beings. They can not be avoided in our lives. We can face them and turn them into useful things as the manure of goats in our daily life. Mainly found in a loafing shed means that the challenges and problems are always found in human life. Therefore the loafing shed is a human situation that possess unknown behavior, challenges and problems for people. Human life is a center of challenges and problems just as the loafing shed is the center of goat droppings. Why do I say that? Human life faces different challenges and problems in life. New life can be formed to transform many lives of people.

BIBLICAL PARALLELS

Matthew 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.”

1 John 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!”

CONTEMPORARY USE AND RELIGIOUS APPLICATION

The use of this proverb in an African context helps much to removal the individualism that exists among us. This egoism tendency affects much in the development of our African communities. Most of the people work for their own wellbeing and sometimes enjoy the sufferings of the poor and the needy and even corrupt them. A good example is the corruption activities in Kenya. All Kenyans and other people of good will should join hands to fight against corruption in their country. The battle should be for all to fight and not leave it to the public officials only.

When we come to the Christian sense, this proverb can be applied to the importance of Small Christian Communities (SCCs). These SCCs are the result of families joined together and living as the Family of God through sharing all the goodness God has granted them. It is from these SCCs that we build up the church where we obtain the eternal salvation through following all the teachings that our Mother Church has entrusted to us. Thus it is from a single family which unites with others to form a Small Christian Community and later the church as a whole.