proverbs

730. NAB´IKAGA NDA YA KUBHUGENI.

Imbuki ya lusulo, 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.”

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.

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.

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 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.

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.”

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. 

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.

 

 

 

726. OB´IB´ILA MU MHAGALE.

Ulusumo lunulo, lulolile bhub’ib’i bho mbiyu mu mhagale. Imhagale gali manumba ayo gatali ugushila uguzengwa. Olihoyi munhu uyo agab’ib’a mbiyu jakwe umu mhagale jinijo aliganika giki adulile gubisha jiliwa moyi. Aho oduma ugubhona solobho yose yose wibhuja, “nibhuli nagaiwa solobho yose yose umubhutumami bhone?” Abhiye bhung’wila giki, “ob’ib’ila mu mhagale.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agahoyelaga mihayo iyo itina solobho yose yose, umuwikaji bhokwe. Umunhu ng’wunuyo, agajimijaga makanza gakwe sagala, kunguno adapandikaga ginhu ijo jidulile gung’wambilija umuwikaji bhokwe. Uweyi agabhalendejaga na  bhiye bhaduma uguitumama imilimo yabho, kunguno ya guhoyela mihayo iyo idadulile ugubhambilija jose jose.

Umunhu ung’wunuyo, agikolaga nu uyo ob’ib’ila mbiyu jakwe mu mhagale, kunguno nang’hwe adapandikaga solobho yose yose, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ob’ib’ila mu mhagale.’

Ulusumo lunulo, lolanga bhanhu higulya ya guhoyela mihayo ya gubhambilija ugujibheja chiza ikaya jabho, kugiki bhadule gupandika solobho ya gubhulang’hana chiza ubhupanga bho bhanhu bhabho, umuwikaji bhobho

Mathayo 13:5-7.

ULIPANDIA KWENYE MAPAGALE.

Methali hiyo, huangalia usiaji wa mbegu kwenye mapagale. Mapagale ni majengo yale ambayo hayajaisha kujengwa. Alikuwepo mtu mmoja ambaye alisia mbegu kwenye mapagale akitumainia kupata mazao kutoka humo. Alipokosa kupata faida yoyote, alijiuliza, “kwa nini nimekosa faida yoyote kwenye utendaji wangu wa kazi?” Wenzake walimjibu kwamba, “ulipandia kwenye mapagale.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutumia muda wake katika huongelea maneno yasiyo na faida yoyote kwenye maisha yake. Mtu huyo, huupoteza hovyo muda wake kwa sababu huwa hapati kitu kinachoweza kumsaidia katika maisha yake. Yeye huwachelewesha hata wenzake kufanya kazi zao kwa sababu ya kuendelea kuwaongelesha maneno yasiyoweza kuwasaidia chochote.

Mtu huyo, hulingana na mtu aliyepanda mbegu kwenye mapagale, kwa sababu naye hakuweza kupata faida yoyote, katika maisha yake. Ndiyo maana watu humwambia kwamba, “ulipandia kwenye mapagale.”

Methali hiyo, hufundisha watu juu ya kuutumia muda wao katika kuongelea maneno yawezayo kuwaletea mandeleo kwenye familia zao, ili waweze kupata faida ya kuyalinda na kuyaendeleza vizuri maisha yao.

Mathayo 13:5-7. “Nyingine zikaanguka sehemu yenye mawe, ambapo hapana udongo mwingi. Zikaota haraka kwa sababu udongo ulikuwa hauna kina. Lakini jua lilipozidi, mimea hiyo ilinyauka na kukauka kwa sababu mizizi yake haikuwa na kina. Mbegu nyingine zilianguka katikati ya miiba, miiba hiyo ikakua ikazisonga.”

725. MIBHI UNGI NU NG´HELEMBI UNGI (MIBHI UNGI NU NIMI UNGI..

Olihoyi munhu uyo agalima ngunda ntale na ujibhibha imbiyu chiza. Imbiyu jinijo aho ja jukula agailimila ingeze ya ngunda gunuyo mpaka uyimala. Oho japya ijiliwa jinijo ijamungunda gokwe gunuyo, agazumalika umunhu ng’wunuyo. Unhekela munhu ungi uyo agajihelemba ijiliwa jinijo na gwandya gujilya. Abhanhu aho bhabhona shene, bhuyomba giki, “mibhi ungi nu ng’helembi ungi (mibhi ungi nu nimi ungi).”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agukoyakoyelaga ginhu jose jose umuwikaji bhokwe. Aliyo lulu ulu ugajipandika isabho ijagufumila umunimo gunuyo, agakijaga ugujitumamila hamo kunguno ya gwinga kuwelelo, nulu gusamijiwa kungi uko adikomile ugujiyegela ijo ujikoyelaga. Iginhu jinijo jigatumamilagwa na bhanhu bhangi abho bhadajikoyelile.

Umunhu ng’wunuyo, agikolaga nu mibhi o mbiyu uyo agajikoyelaga ijikolo ijo adajitumilaga ulu japya, kunguno nu weyi agabhalekelaga bhanhu bhangi,  bhajitumamila abho bhadajikoyelile.  Hunagwene abhanhu bhagayombaga giki, “mibhi ungi nu ng’helembi ungi (mibhi ungi nu nimi ungi).”

Ulusumo lunulo lolanga bhanhu higulya ya gwitolea gubhatumamila bhichabho umuwikaji bhobho, kugiki bhadue gupandika matwajo mingi, ayo gadulile gujibheja chiza ikaya jabho. Igelelilwe bhajileke inhungwa jagwiiganika bhoyi duhu, umuwikaji bhobho.

Waefeso 5:32.

Yohana 3:25.

Yahana 4:37-38.

1 Wakorintho 3:6-9.

Luka 10:2.

Wagalatia 6:7-9.

MPANDAJI MWINGINE NA MVUNAJI MWINGINE (MPANDAJI MWINGINE NA MLIMAJI MWINGINE.

Alikuwepo mtu mmoja aliyelima shamba kubwa, akamwaga mbegu vizuri. Zilipoota mbegu hizo aliipalilia palizi mpaka akaimaliza. Yalipoiva mazao yake, mtu huyo alifariki dunia. Akamwachia mtu mwingine ambaye aliyavuna mazao hayo na kuanza kuyatumia. Watu walipoona vivyo, walisema kwamba, “mpandaji mwingine na mvunaji mwingine (mpandaji mwingine na mlimaji mwengine).”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kuifanya kazi fulani ambayo matunda yake hushindwa kuyafaidi, maishani mwake. Mtu huyo, hufanya kazi kwa bidii sana mpaka akafikia hatua ya kuanza kuyatumia matunda ya kazi yake hiyo. Lakini kabla ya kuanza kuyatumia matunda hayo, mtu huyo, ama hufariki dunia au huhamishwa na kupelekwa sehemu ambayo hushindwa kuyafaidi matunda ya kazi yake hiyo aliyoihangaikia.

Mtu huyo hufanana na mpandaji wa mbegu katika shamba ambaye alilitunza shamba lake mpaka apata mavuno mengi ambayo aliwaachia wengine wakayafaidi, kwa sababu naye huyu aliwaachiwa wengine wakafaidi matunda ya kazi hiyo, aliyoihangaikia. Ndiyo maana watu husema kwamba, “mpandaji mwingine na mvunaji mwingine (mpandaji mwingine na mlimaji mwingine).”

Methali hiyo, hufundisha watu juu ya kujitolea kufanya kazi kwa ajili ya wenzao maishani mwao, ili waweze kupata mafanikio mengi zaidi yawezayo kuziendeleza vizuri familia zao.

Waefeso 5:32. “Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa.”

Yohana 3:25. “Mashindano yakazuka kati ya baadhi ya wanafunzi wa Yohana na Myahudi mmoja kuhusu suala la desturi ya kunawa.”

Yahana 4:37-38. “Hivyo kule kusema, ‘Mmoja hupanda na mwingine huvuna,’ ni kweli kabisa. Niliwatuma mkavune mazao ambayo hamkupanda, wengine walifanya kazi ngumu, nanyi mmevuna faida ya taabu yao.”

1 Wakorintho 3:6-9. “Mimi nilipanda mbegu, Apolo akatia maji, lakini Mungu ndiye aliyekuza. Hivyo mwenye kupanda mbegu na mwenye kutia maji si kitu, bali Mungu peke Yake ndiye akuzaye. Apandaye mbegu ni sawa na yule atiaye maji. Kila mmoja atalipwa kulingana na kazi yake. Sisi ni watenda kazi pamoja na Mungu, ninyi ni shamba la Mungu, ni jengo la Mungu.”

Luka 10:2. “Akawaambia, “Mavuno ni mengi, lakini watenda kazi ni wachache. Kwa hiyo mwombeni Bwana wa mavuno, awapeleke watenda kazi katika shamba lake.”

Wagalatia 6:7-9. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa.”

724. UGUKOYAGA NA TEMBE ING´OMBE JACHILULAGA.

Ulusumo lunulo, lwingila kuli munhu uyo ocholaga gupandika ng’ombe  mulugutu lo ng’ombe, umujigalalilaga. Umunumo jigalekaga tembe iyo adulile umunhu nulu gulibhila amagulu gakwe uyo wingila moyi.

Umunhu ng’wunuyo agayukoya ugugafunya amagulu gakwe kunguno ya gulibhila umutembe ija ng’ombe ijojalijachilulwa jugading’wa. Agang’wila ung’wiye uyo bhali nawe, “ahenaha jilihoyi ing’ombe ningi noyi kunguno itembe jiniji jiliningi mpaga nalikoya ugugafunya amagulu gane.” Ung’wiye aganshokeja aliyomba, “ugukoyaga na tembe ing’ombe jachilulaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumamaga nimo uyo gudina na solobho yose yose. Umunhu ng’winuyo agajimijaga makanza gakwe bho nduhu solobho, ukunhu alijimala sagala ninguzu jakwe. Uweyi agamalaga nguzu jakwe bho nduhu gupandika solobho yose yose.

Umunhu ng’wunuyo, agatumamaga nimo uyo gudikilile nu munhu uyo agukoyelaga tembe ja ng’ombe umo jitiho ing’ombe jinijo. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, “ugukoyaga na tembe ing’ombe jachilulaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gutumama milimo iyo idina solobho yose yose, kunguno bhagujimija makanza gabho sagala. Gashinaga lulu, igelelilwe bhaisolanye imilimo iyo idulile gubhenhela solobho ningi, umuwikaji bhobho, hunabhayitumama lulu iyiniyo.

Mathayo 13:5-7.

Wagalatia 6:7-10.

UNAHANGAIKA NA TOPE (KINYESI CHA NG’OMBE) NG’OMBE WAMEENDA MACHUNGANI.

Methali hiyo ilianzia kwa mtu aliyekuwa akitafuta kupata ng’ombe, akiwa ndani ya zizi la ng’ombe waliokuwa wameenda machungani. Kwenye zizi hilo, kulikuwepo na tope la kinyesi cha ng’ombe la kuzamisha miguu yake yule anayeingia

Mtu huyo, alianza kuhangaika kuitoa miguu yake kwenye matope hayo kwa sababu ilikuwa imezama kwenye zizi hilo la ng’ombe waliokuwa wameenda machungani. Alimwambia mwenzake, “hapa pana ng’ombe wengi sana kwa sababu ya kinyesi au tope hili kuwa jingi mpaka nahangaika kuitoa miguu yangu.” Mwenzake akamjibu akisema, “unahangaika na tope (kinyesi cha ng’ombe) ng’ombe wameenda machungani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi isiyo na faida yoyote. Mtu huyo, hupoteza wakati wake bure, huku akizimaliza hovyo nguvu zake hizo. Yeye huzimaliza nguvu zake hizo kwa kuifanya kazi hiyo kwa muda mrefu na bila faida yoyote.

Mtu huyo, hufananishwa na mtu anayehangaika na kinyesi cha ng’ombe kilichoachwa zizini na ng’ombe walioenda kuchungwa. Ndiyo maana watu humwambia kwamba, “unahangaika na tope (kinyesi cha ng’ombe) ng’ombe wameenda machungani.”

Methali hiyo, hufundisha watu juu ya kuacha kupoteza muda wao katika kufanya kazi isiyo na faida yoyote, maishani mwao. Kumbe basi, wanatakiwa kuzifanyia utafiti kazi zao, ili waweze kuzichagua na kuzitekeleza zile zinazowaletea faida katika kuziendeleza familia zao.

Mathayo 13:5-7. “Nyingine zikaanguka sehemu yenye mawe, ambapo hapana udongo mwingi. Zikaota haraka kwa sababu udongo ulikuwa hauna kina. Lakini jua lilipozidi, mimea hiyo ilinyauka na kukauka kwa sababu mizizi yake haikuwa na kina. Mbegu nyingine zilianguka katikati ya miiba, miiba hiyo ikakua ikazisonga.”

Wagalatia 6:7-10. “Msidanganyike, Mungu hadhihakiwi. Kwa kuwa kile apandacho mtu ndicho atakachovuna. Apandaye kwa mwili, katika mwili wake, atavuna uharibifu, lakini yeye apandaye katika Roho, katika Roho atavuna uzima wa milele. Hivyo, tusichoke katika kutenda mema, kwa kuwa tutavuna kwa wakati wake tusipokata tamaa. Kwa hiyo, kadiri tupatavyo nafasi na tuwatendee watu wote mema, hasa wale wa jamaa ya waaminio.”