proverbs

1083. BENA: IMBWA NDAVILA PASI YE NYIDZI.

KISWAHILI: MBWA ANAYEANGALIA CHINI NDIYE MWIZI.

Methali hiyo, huangalia maisha ya mbwa aliyekuwa mwizi. Mbwa huyo, alikuwa akiiba nyama na kula mara kwa mara bila ya wamiliki wake kufahamu kuwa ni yeye kwa sababu ya kujificha kwake kwa kuangalia chini. Mbwa huyo alikuwa akiangalia chini ili kunesha hali ya kuficha kosa la kuiba nyama hizo.

Wamiliki wake walifanya utafiki uliowezesha kumtamgua aliyekuwa akiiba nyama zao. Utafiti huo, ulimkamata mbwa huyo baada ya kumuona akiziiba nyama hizo. Ndiyo maana walisema kwamba, “mbwa anayeangalia chini ndiye mwizi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huonekana kuwa ni mwema kwa nje lakini kwa ndani ni muovu, katika maisha yake. Mtu huyo, hutenda matendo yake kwa lengo la kujionesha kwa nje tu kuwa ni mwema kwa sababu ya kutaka kujificha ili uovu wake usijulikane kwa watu. Yeye hugundulika tabia yake hiyo mbaya baada ya kukaa naye, ndipo unafiti wake hujionesha wazi baada yeye kujisahau, katika maisha yake hayo.

Mtu huyo, hufanana na yule mbwa aliyekuwa akiiba nyama na kujificha kwa kuangalia chini, kwa sababu naye huonekana kwa nje kuwa ni mtu mwema kumbe kwa ndani ni muovu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mbwa anayeangalia chini ndiye mwizi.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia ya kujionesha kwa nje kuwa wema kwa kuacha kutenda maovu, na badala yake watende mema ili waweze kuishi kwa amani na wenzao, katika familia zao.

Mathayo 23:28 “Vivyo hivyo, ninyi nanyi, kwa nje mwaonekana na watu kuwa wenye haki, bali ndani mmejaa unafiki na maasi.”

Luka 6:44 “Kila mti hujulikana kwa matunda yake. Kwa maana watu hawachumi tini kwenye miiba wala zabibu kwenye michongoma.”

1samweli 16:7 “Lakini Bwana akamwambia Samweli usimtazame uso wake, wala urefu wa kimo chake, kwa maana mimi nimemkataa. Bwana haangalii kama wanadamu waangaliavyo, bali Bwana huutazama moyo.”

ENGLISH: A DOG THAT LOOKS DOWN IS THE THIEF.

The overhead proverb looks at the life of a dog that was a thief. Such dog used to steal meat and eat it frequently without its owners realizing that it was him because of his hiding by looking down. Such dog was looking down in order to hide the crime of stealing the meat.

Its owners made a research that enabled them to identify the one who was stealing their meat. Such research, arrested the dog after seeing him stealing the meat. That is why they said that, “a dog that looks down is the thief.”

This proverb is compared to the person who appears to be good on the outside but is evil on the inside, in his life. Such person does his actions with the aim of showing himself to be good on the outside because he wants to hide himself so that his evil will not be known by people. People discover his bad behavior after staying with him, then his selfishness shows itself clearly after he forgets himself, in his life.

This person is like the dog that was stealing meat and hiding by looking down, because he also looks like a good person on the outside but is evil on the inside, in his life. That is why people tell him that, “a dog that looks down is the thief.”

This proverb instills in people an idea of abandoning a habit of showing themselves to be good by stopping doing evil, and instead they should do well so that they can live in peace with their nobles, in their families.

Matthew 23:28 “In the same way, you also, on the outside you appear to be righteous, but on the inside you are full of hypocrisy and rebellion.”

Luke 6:44 “Every tree is known by its fruit.” Because people don’t pick figs on thorns or grapes on brambles.”

1 Samuel 16:7 “But the Lord said to Samuel, don’t look at his face, nor at the height of his stature, because I have rejected him. The Lord does not look as men look, but the Lord looks at the heart.”

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1045. SIMINZILAGA MTI NDOTO UNG’UMU GUGUBHINZIKA.

KISWAHILI: TEMBELEA KWENYE MTI MBICHI, MKAVU UTAVUNJIKA.

Methali hiyo yaongelea juu ya utembeaji wa mtu fulani kwenye mti mbichi badala ule uli mkavu, kwa lengo la kmwezesha kufika salama. Methali hiyo ilitumiwa na watu wa kabila la Wabena wanaokadiriwa kuwa 1,322,000.

 Kabila hilo ni miongoni mwa makabila ya kibantu yaliyomo nchini Tanzania, linalopatikana hasa katika sehemu za Njombe, Makambako na Morogoro.

Hapo zamani wabena waliishi katika sehemu za Pwani wakiwa pamoja na kabila la Wazaramo. Walijishughulisha na kazi za kufua vyuma.

Mwanzo wa kabila hilo ni ukoo uliofahamika kama ni wang’o.  Hivyo watu hao waliitwa wang’o. Jina la wabena lilianzishwa na shujaa wa kizaremo aliyeitwa Pazi ambaye ndiye aliyekuwa mtawala wa sehemu hiyo. Inasemekana kuwa ulitokea uvamizi wa watu walioitwa wakamba ambao walifika eneo la Pwani na kufanya vulugu kwa wenyeji wa hapo.

Kwa bahati nzuri shujaa huyo Pazi alichukua baadhi ya wapiganaji wa wang’o na wazaramo ili kuwaondoa wakamba na akafaulu kuwapiga na kuwafukuza mpaka kukawa na Amani.

Wang’o walifurahi na kabla ya mapigano hayo walimwahidi Shujaa huyo Pazi kwamba, ikiwa watawashinda wakamba basi wao watazivunja silaha zao na kuzitengeneza zingine iwapo itawabidi kufanya hivyo.

Baada ya kuwashinda wakamba, wang’o wakazivunja silaha zao kama walivyoahidi. Hivyo ushujaa huo wa wang’o ulimshangaza sana shujaa Pazi mpaka akabadili jina lao kutoka wang’o akawaita WABENA MIGOHA.

WABENA maana yake ni KUVUNJA na MIGOHA maana yake ni MIKUKI. Tangu hapo wakaitwa wabena migoha badala ya wang’o. Shujaa Pazi alifanya hivyo kwa ajili ya kuzihifadhi kumbukumbu kwa vizazi vijavyo ambapo ilikuwa ni kawaida yake kufanya hivyo.

 Wabena hao, na wazaramo waliongezeka sana kwa kuzaliana. Hivyo wabenana walipendwa sana na shugaa Pazi na hata wenyeji wao kwa sababu ya tabia yao nzuri ya ujasiri wa kufanya kazi.

Watu hao walianza kutawanyika kwenda sehemu mbambali hadi wakafikia mkoani Njombe ambako ndipo makao yao hasa hadi sasa. Mnamo mwaka 1850 wakoloni walipoingia nchini Tanzania walilikuta kabila la wabena migoha likiwa na watu wengi sana. Wakoloni hao walikuwa na waandishi wao ndio waliofupisha jina la wabena migoha na kuwa WABENA na ikabaki hivyo hadi hii leo.

Wabena hao walioishi Nyanda za juu walijishughulisha na kilimo na ufugaji. Lakini wale walioishi kwenye mabonde na mito shughuli zao zilikuwa ni uvuvi. Watu hao wana ujamaa na ushirikiano hasa wakati wanapobadilishana mali na vyakula, na pia ukarimu ambao unaonekana hasa kwa maendeleo ya binadamu.

Mtafiti mmoja wa kibiolojia Profesa Msemwa aliandika hivi katika utafiti wake alioufanya mwaka 2001 kuwa “Maeneo ya Njombe walikuwepo pia wakulima na wafua vyuma katika karne ya tano au kabla ya hapo.”

Utafiti huo aliufanya wakati walipokuwa wakichimba ardhi kutafuta masalia na dhana mbalimbali zilizotumiwa na watu wa kale na kupata vipande mbalimbali vya vyungu na viwanda vya chuma katika maeneo yaliyokaliwa na wabena kama IGALA, ISITU, TARAFA NA UHOMINYI.

Pamoja na hayo yote wabena walitumia hadithi, methali, nahau, ngoma, nyimbo, michezo na misemo mbalimbali, katika kufundisha na kukosoa jamii hasa kwa malezi wa watoto na vijana katika jamii.

Baadhi ya nyimbo, ngoma, na michezo mbalimbali zilitumika wakati wa maburudisho au wakati wa sherehe au misiba. Ugendelage uludodi ulukafu luladenyeka ni miongoni mwa methali walizozitumia katika kufundishana maadili katika jamii.

Methali hiyo, inafundisha watu juu ya kuwa na unyenyekevu katika maisha yao ili waweze kufanikiwa vizuri. Unyenyekevu huo, hufananishwa na mti mbichi ambao huavunviki unaposukumwa na upepo.

Inawashauri pia kuacha kiburi kwa sababu hicho hufananishwa na mti mkavu unaoweza kuvunjika unaposukumwa na upepo. Upepo huo ni matatizo mbali mbali yanayotokea katika maisha ya mwanadamu. Ndiyo maana watu waliwaambia wenzao kwamba, “mtembelee katika mti mbishi mkavu utavunjika.”

Vijana walipooana wazazi au mzee wa ukoo wa kila upande walikuwa wanatoa baraka kwa watoto wao kabla hawajakaa pamoja kwa lengo la kuwatakia mema katika ndoa yao. Hivyo wazazi hujipatia umaarufu wakati kama huu kwani baraka yao ilikuwa ya muhimu sana na ilingojewa kwa hamu.

Wazazi hufurahia kwa huwaambia vijana wao Mugendelage uludodi nye vana vesu maana yake Nendeni na amani watoto wetu au mutembee salama na mjaliwe mafanikio katika ndoa yenu.

Baraka nyingine ilitolewa kwa kijana, baada ya ndoa walipojaliwa kupata mtoto ilimlazimu kijana kuondoka nyumbani na kwenda kuishi mashambani au porini mbali na familia yake. Lengo ni kumpatia mke wake nafasi nzuri ya kupumzika anapomnyonyesha mtoto na kuwa na afya nzuri ya kupata mtoto mwingine.

Hii ilikuwa kama njia ya kuwasaidia wazazi kutokuzaa watoto kwa mfululizo kila mwaka. Hivyo wazazi walimbariki kijana na kumtakia safari njema na afikapo kule aishi kwa Amani.

Methali hiyo, huhimiza watu kushirikiana katika utekelezaji wa majukumu yao kwa kusaidiana na kuishi pamoja kama ndugu wakati wote. Kwa maana hiyo, watu hutumia methali hiyo kuwaaga wageni wao kwa kusema kwamba, “mtembelee kwenye mti mbichi mkavu utavunjika.”  Hiyo ni namna pia ya kumshukuru mtu kwa wema wake na kumtakia Baraka ya kutembea akiwa na tabia ya unyenyevu kule aendako.

Wanafamilia pia walipenda kuitumia methali hiyo kwa kumuaga mwenzao aliyetaka kwenda kwenye shughuli za kiuchumi ukiwemo uwindaji kwa kumtakia safari njema aendako na arudi salama.

Kol 3;15  “tena iweni watu wa shukrani”

Flp  4:6      Katika kila neno kwa kusali na kuomba,pamoja na kushukuru,haja zenu na zijulikane

Na Mungu

1Thes 5:18 ….Shukuruni kwa kila jambo

Law 22; 29.    unapomtolea Bwana dhabihu ya shukrani,itoe kwa namna ambayoitakubalika kwa niaba yako

Kol, 3; 16.       neno la Kristu na likae kwa wingi ndani yenu, mkifundishana na kuonyana

Lk 10: 25-37. Msamaria mwema

Lk 18: 15-17. Yesu awabariki watoto wadogo

ENGLISH: WALK ON A FRESH TREE, THE DRY ONE WILL BREAK.

The proverb talks about someone walking on a fresh tree instead that of a dry one, with the aim of enabling him/her to reach safety. The proverb was used by people of the Wabena Ethnic group who are estimated at 1,322,000.

 This ethnic group is one of the Bantu Ethnic group in Tanzania, which is found mainly in parts of Njombe, Makambako and Morogoro.

In the past, the Bena people lived in parts of the Coast together with the Wazaramo ethnic group. They engaged in the work of iron manufacturing.

The beginning of this ethnic group is a clan known as wang’o. So those people were called wang’o. The name Wabena was established by a Kizaremo warrior called Pazi who was the ruler of that part. It is said that there was an invasion of people called Kamba who came to the coastal area and did violence to the local people.

Fortunately, the hero Pazi took some Wang’o and Zaramo fighters to get rid of the kambas and succeeded in beating them by driving them away until there was peace.

Wang’o were happy and before the fight they promised the Pazi Warrior that if they defeat the kambas then they will break their weapons and make others if they have to.

After defeating the kambas, the wang’o broke their weapons as they promised. So the bravery of wang’o surprised the hero Pazi so much that he changed their name from wang’o and called them WABENA MIGOHA.

WABENA means BREAKING and MIGOHA means SPEARS. Since then they were called wabena migoha instead of wang’o. The worror Pazi did it to preserve the history for future generations where it was his custom to do so.

 Those Wabena, and zaramo increased greatly by breeding. So the Bena people were very loved by the Pazi chieftain and even their natives because of their good character and courage to work.

The people started to disperse to different places until they reached the Njombe region where they live until now. In 1850, when the colonists entered Tanzania, they found the Wabena Migoha ethnic group with many people. They had their own writers who shortened the name Wabena Migoha to WABENA and it remained that way until today.

The Bena who lived in the highlands were engaged in agriculture and animal husbandry. But those who lived in the valleys and rivers, their activity was fishing. These people are social and cooperative especially when they exchange property and food, and also generosity which is seen especially in human development.

One biological researcher, Professor Msemwa, wrote this in his research which he did in 2001 that “There were also farmers and blacksmiths in the Njombe area in the fifth century or before that.”

He did the research when they were digging the ground to look for various remains and ideas used by the ancient people and found various pieces of pots and iron factories in the areas inhabited by the Bena like IGALA, ISITU, TARAFA AND UHOMINI.

With all that, the Bena people used stories, proverbs, idioms, dances, songs, games and various sayings, in teaching and criticizing society, especially for the education of children and youth in societies.

Some songs, dances, and various games were used during entertainment or during celebrations or tragedies. Ugendelage uludodi ulukafu luladenyeka is one of the proverbs they used in teaching each other values ​​in the society.

The proverb teaches people to be humble in their lives so that they can succeed well. That humility is likened to a fresh tree that does not break when is blown by the wind.

It also advises them to give up pride because it is likened to a dry tree that can break when is blown by the wind. The wind is a variety of problems that occur in human life. That is why people said to their colleagues that, “walk on a fresh dry tree the dry one will break.”

When young people got married, the parents or elders of each side used to give blessings to their children before they stayed together with the aim of wishing them well in their marriage. Thus, parents gain fame at times like this because their blessing was very important and eagerly awaited.

Parents enjoy it by telling their young people Mugendelage uludodi nye vana vesu which means Go in peace our children or walk safely and be blessed with success in your marriage.

Another blessing was given to a young man, after marriage when they were blessed with a child, the young man had to leave home and go to live in the fields or the forest away from his family. The goal is to give his wife a good chance to rest while breastfeeding and to be healthy enough to have another child.

This was as a way to help parents not have children in succession every year. So the parents blessed the young man and wished him a good journey and when he arrives there he may live in peace.

The proverb encourages people to cooperate in the implementation of their duties by helping each other and living together as brothers at all times. For that reason, people use that proverb to say goodbye to their guests by saying, “walk on a fresh tree, a dry one will break.” That is also a way of thanking someone for his kindness and wishing him the blessing of walking with a humble attitude where he is going.

Family members also liked to use the proverb for saying goodbye to their partner who wanted to go to their economic activities including hunting by wishing them a good trip to where they are going and a safe return.

Col 3:15 “again be a people of thanksgiving.”

Phil 4:6 In every word by prayer and supplication, with thanksgiving, let your needs be known

And God.

1Thess 5:18 …. Give thanks for everything.

Leviticus 22; 29. when you offer the Lord a thank you sacrifice, offer it in a way that will be acceptable on your behalf.

Col, 3; 16. Let the word of Christ dwell abundantly in you, teaching and admonishing one another

Lk 10: 25-37. Good Samaritan.

Luke 18: 15-17. Jesus bless the little children.

 

1042. UNKONO UGUMO GUDALELAGA NG’WANA.

Ulusumo lunulo, luhoyelile higulya ya bhuleji bho ngw’ana. Ubhuleji bhunubho bhuli bho bhabyaji pye abhose kunguno bhuli ng’wene alina solobho nhale ukubhukuji bho ng’wana.

Aho kale olihoyi nkima umo uyo oliangegelile ung’wana okwe bho nduhu ugwiyambilija na bhiye ugunhela chiza iki oliwiisanije weyi duhu. Ung’wana okwe ng’wunuyo agabhiza na nhungwa ja bhulambu bhoguyulema ugutung’wa na bhangi kunguno ya nhinda jakwe jinijo.

Ung’wana ng’wunuyo agayubeha njemu, guikenya na bhiye, na guhaya gumulag uninao okwe uyo mpaga nose agang’wenheleja kupandika mamihayo ga gulipa sabho ninghi kunguno ya bhugulu bho ng’wana okwe ng’wunuyo.

Lushugu lumo, abhanhu pye nu Ntemi bhagibhilinga ahakaya ya nina o ng’wana ng’wunuyo kugiki bhadule kumuja ijenheleja ja bhugulu bho ng’wana okwe ng’wunuyo.

Unina o ng’wana ng’wunuyo, agabhalomela umo onhelela bhung’wene chiniko niyo bho gungegela ung’wina ng’wunuyo. Hunagwene abhanhu bhagang’wina umyaji ng’wunuyo giki, “unkono ugumo gudalelaga ng’wana.”

Unina o ng’wana ng’wunuyo agazunya ugwiyambilija na bhana nzengo ugunhela chiza ung’wana okwe ng’wunuyo mpaga nose ubhiza na nhung’wa ja wiza kunguno ya wiyambilija bho bhanhu bhingi ugunhela chiza chiniko.

KISWAHILI: MKONO MMOJA HAULEI MTOTO.

Methali hii inaongelea juu ya malezi ya mtoto yanayohitaji ushirikiano wa wazazi wote wawili. Wazazi hao hutakiwa kushirikiana pia na jumuiya ndogondogo za Kikristo katika kuwalea vizuri watoto wao.

Hapo zamani alikuwepo mama mmoja aliyekuwa akimdekeza mtoto wake kwa kutowaruhusu wengine kumsaidia katika kumlea, zaidi yake yeye mwenyewe. Mtoto yule alikuwa na tabia mbaya sana na mpaka akawa anavuta bangi, kupiga watu na kutaka kumuua mzazi wake huyo.

Mzazi huyo wa mtoto alipiga yowe watu wakaja pamoja na mfalme wa eneo hilo wakitaka kufahamu chanzo cha kuharibika kwa mtoto huyo. Mama yule alieleza jinsi alivyo mdekeza mtoto wake huyo. Ndipo watu wakamwambia kwamba, “mkono mmoja haulei mtoto.”

Mama wa mtoto huyo aliwaomba watu na jumuiya ndogo ndogo kikristo washirikiane kumlea mtoto huyo. Walipofanya hivyo, mtoto huyo aliacha tabia mbaya akawa na tabia njema ya kuwatendea mema wenzake.

Alibatizwa na akashirikiana na jumuiya ndogo ndogo katika kuwalea watoto wa familia zilizoko ndani ya Jumuiya zao hizo za kikristo. Ndiyo maana alianza kuwaambia watu kwamba, “mkono mmoja haulei mtoto.”

Methali hiyo, hulinganishwa kwa wazazi wale ambao huwa hawasaidiani vizuri kuwalea watoto wao mpaka wanapata matatizo ndipo wanaanza kushirikiana kuifanya kazi hiyo. Wazazi hao, hutegeana kwa kumwachia mmoja kati yao, mpaka watoto wao wanawaletea matatizo yatokanayo na tabia mbaya ndipo wanaungana kuwalea hao kwa pamoja, maishani mwao. Ushirikiano huo wa kuwalea watoto wao, huwajengea tabia njema ya kuishi kwa upendo wa kuwasaidia vizuri wenzao, katika maisha yao.

Wazazi hao, hufanana na yule mzazi aliyemdekeza mtoto wake, mpaga akawa na tabia mbaya iliyomletea matatizo ndipo akaanza kusaidiana na wenzake katika kumlea vizuri mtoto huyo, kwa sababu nao hutegeana katika kuwalea watoto wao, mpaga wanapata matatizo ndipo wanaanza kushirikiana na wenzao, katika kuwalea kwa pamoja watoto hao. Ndiyo maana watu huwaambia kwamba, “mkono mmoja haulei mtoto.”

Methali hiyo, hufundisha wazazi juu ya kuwa na ushirikiano wa kuwalea watoto wao kwa pamoja ndani ya jumuiya zao ndogo ndogo za Kikristo, ili waweze kukua wakiwa na maadili mema ya kusaidiana na wenzao, maishani mwao.

 

Mathayo 19:14

Luka 2:26-27

Luka 2:48.

ENGLISH: ONE HAND DOES NOT RAISE A CHILD.

This proverb talks about the upbringing of a child that requires the cooperation of both parents. Those parents are also required to cooperate with small Christian communities in raising their children well.

Once upon a time there was a mother who was admonishing her child for not allowing others to help her in raising her, other than herself. Such had a very bad behavior until he was smoking marijuana, hitting people and wanting to kill his mother.

The child’s parent screamed and people came with the king of that area wanting to know the cause of the child’s deformity. The mother explained how she raised alone by not warning her child. Then the people told her that, “one hand does not raise a child.”

The child’s mother asked people and small Christian communities to work together enough to raise the child. When they did that, the child gave up his bad behavior and started doing well to his peers.

He was baptized and collaborated nicely with small communities in raising the children of families in their Christian communities. That’s why he started telling people that, “one hand does not raise a child.”

This proverb is compared to those parents who do not help each other properly enough to raise their children until they have problems and then they start working together in doing such work. The parents do not participate together in raising their children by not collaborating well, until their children bring them problems due to bad behavior and then they unite to raise them together, in their lives. This partnership for raising their children, builds a good habit of living with the love of helping their peers well, in their lives.

Those parents are similar to the parent who scolded his child, until when he had a bad behavior that caused her problems and then she started to help another with her colleagues in raising the child well, because they also do not work together as a team in raising their children, until they get problems then they start cooperating with their peers, in raising them by working together enough to raise well their children. That is why people tell them that, “one hand does not raise a child.”

The proverb teaches parents on how to cooperate in raising their children together in their small Christian communities, so that they can grow up with good values enough ​​to help each other, in their lives.

Mt 19:14.

Luke 2:26-27.

Luke 2:48.

 

1031. DUTAGA INDILI BHUGALI BHUSEB’U.

Ulusumo lunulo, luhoyelile higulya ya bhulanhani bho ng’wa kugiki adizubishiwa na fugo ya bhugali bhuseb’u. Ikale olihoyi munhu uyo agazuka bhugali hikanza lya bhujiku. Aho obisha ubhugali bhunubho, agabhubhucha ajile gujubhutenga kugiki abhanhu bhalye.

Aliyo lulu, umunhu ng’wunuyo, agunang’wana nu ng’wana okwe umzila, ung’wila giki, “dutaka indili bhugali bhuseb’u.” Uguduta indili mumho, gwisesa bho gunyamuka numa kugiki akije gubishiwa nilifugo ilya bhugali ubhuseb’u bhunubho. Hunagwene abhang’wila ung’wana okwe ng’wunuyo giki, “dutaga indili bhugali bhuseb’u.” Ung’wa okwe ng’wunuyo agigwa wisesa gitumo agawililwa nu myaji okwe.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalanhanaga chiza abhana bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga bihi na bhana wake bho gubhatongela inzila ijagwikala chiza na bhanhu, kunguno ya bhutogwa bhakwe bhutale ukubhana bhakwe bhanabho. Uweyi agabhakujaga abhana bhakwe pye abhose bho lilange lya gwikala bhidilile chiza bhuli ng’wene, kunguno ya nhungwa jakwe ijawiza jinijo, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga nuyo agananhana ng’wana okwe ukija gupya fugo ya bhugali bhuseb’u, kunguno nuweyi agabhalanhanaga abhana bhakwe bho gubhawila bhaleke nhungwa ja bhubhi, kugiki bhikale najo ijagwidilila chiza, umuwikaji bhobho. Hunagwene agang’wilaga bhuli ng’wene giki, “dutaga indili bhugali bhuseb’u.”

Ulusumo lunulo, lolanga bhabyaji higulya ya gwikala na bhulalanhanu bho gubhalanhana chiza abhanhu bhabho, umukikalile kabho, kugiki bhakije bhulabhuka, nulu gulangwa nhungwa ja bhubhi na bhabihya, umuwikaji bhobho.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

KISWAHILI: VUTA NGOZI UGALI NI WA MOTO.

Methali hiyo, huongelea juu ya utunzaji wa mtoto ili asiunguzwe  na chungu cha ugali wa moto. Hapo zamani alikuwepo mtu mmoja aliyekuwa anapika ugali wakati wa usiku. Alipoivisha alibeba chungu cha ugali huo kwenda kutenga mezani ili watu wale.

Lakini basi, mtu huyo alikutana na mtoto wake njiani, akamwambia, “vuta ngovi ugali ni wa moto.” Maana yake, ni kumwambia arudi kinyume nyume ili asiunguzwe na chungu hicho cha ugali wa moto. Ndiyo maana alimwambia kwamba, “vuta ngozi ugali ni wa moto.” Mtoto huyo aliposikia hivyo alitii haraka kwa kutekeleza alichoambiwa na mzazi wake.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwaangalia vizuri watoto wake, katika maisha yake. Mtu huyo, huwa karibu nao hao watoto wake kwa kuwaongoza katika njia za kuishi vizuri na watu kwa sababu ya upendo wake huo mkubwa kwao. Yeye huwakuza watoto wake wote katika malezi mema ya kumjali kila mmoja, kwa sababu ya tabia yake hiyo njema, maishani mwake.

Mtu huyo, hufanana na yule mzazi aliyemlinda mwanae kwa kumwepusha kuunguzwa na chungu cha moto, kwa sababu naye huwalinda watoto wake kwa kuwalea katika malezi mema ya kuacha uovu na kutenda mema. Ndiyo maana yeye humwambia kila mmoja wao kwamba, “vuta ngozi ugali ni wa moto.”

Methali hiyo, hufundisha wazazi juu ya kuwa na umakini wa kuwalinda vizuri watoto wao, ili wasije wakaumizwa, au kufundishwa tabia ya kutenda maovu na waovu, maishani mwao.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

1030. ULU UDAMANILE GUCHA SULAGA MUJIGIRA.

Ikale olihoyi munhu uyo oliadamanile umo bhagachilaga abhanhu. Giko lulu, umunhu ng’wunuyo, wikalaga ubhikobhya abhiye bho gubhatula na gubhakenaguja ijikolo jabho.

Lushiku lumo agasumba lugendo ugasamba bhanhu bhalijika munhu, ubhabhuja, “mlitaji ahenaha?” namhala umo aganshokeja, “dulijika munhu ogayaga.” Uweyi agabhuja “ogayaga ginehe?”

Unanhala ng’winuyo, agang’wila, “sulaga umujigira umane igiki oyaga ugweshema.” Aho osula umujigira umunhu ng’wunuyo, agabhona umo bhaganjikira, unjimiji ng’wunuyo, ogosha noyi. Huna bhuyung’wila abhanhu bhuli ng’wene uyo alina nungwa ja bhubhi giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhitilaga ya bhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadalahile abhanhu kunguno ya bhudoshi bhokwe ubho gwibhona giki aliosolobho gukila abhiye. Uweyi agigakala bhung’wene aha kaya yakwe kunguno ya libhengwe lwake linilo ukubhiye, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo okenagulaga jikolo ja bhanhu iki oliadamanile umo bhagachilaga mpaga usanga bhanhu bhalijika, usula umujigira, kunguno nuweyi agabhitilaga miito gabhubhi abhiye umukikalile kakwe. Hunagwene abhanhu bhaganhugulaga bho gung’wila giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja bhutoshi bho gubhadalahija abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na gujilela chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.

KISWAHILI: KAMA HUJUI KUFA CHUNGULIA KABURI.

Hapo zamani alikuwepo mtu mmoja ambaye hukujua wanavyokufa watu. Hivyo basi, aliwachokoza wenzake kwa kuwapiga na kuwaharibia mali zao. Siku moja alifunga safari akakuta watu wanamzika mtu, akawauliza, “munafanya nini?” Mzee mmoja akamjibu, “tunazika mtu amefariki.” Yeye akauliza tena, “amefariki namna gani?”

Yule mzee alimwambia, “chungulia kwenye kaburi ufahamu kwamba ameacha kupumua. Alipo chungulia kwenye kaburi hilo yule mtu, akamuona yule marehemu alivyozikwa, aliogopa sana. Ndipo watu wakawa wanamwambia mtu mwenye tabia mbaya kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwatendea matendo maovu wenzake, katika maisha yake. Mtu huyo, huwadharau watu wengine kwa sababu ya majivuno yake ya kujiona yeye kuwa ni wa maana kuliko wenzake. Yeye huishi peke yake kwenye familia yake kwa sababu ya dharau zake hizo, maishani mwake.

Mtu huyo hufanana na yule aliyeharibu mali za wenzake kwa vile hukujua namna mtu anavyokufa, mpaka alipokuta mmoja anazikwa, kwa sababu naye huwatendea matendo maovu wenzake, katika maisha yake. Ndiyo maana watu hao humuonya kwa kumwambia kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hufundisha watu juu ya kuacha majivuno ya kuwadharau wenzao, katika maisha yao, ili waweze kuishi kwa amani na kuzilea vizuri familia zao, maishani mwao.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.