Ulusumo lunulo, lulilola nzub’i o shi, nulu ndilo uyo agaja ogazub’a bhuli hilambo lyene mpaga abhite hoyi, gujilola ishi. Unzub’i ng’wunuyo, agitaga giko kunguno ahayile apandike ndilo nyingi. Hunagwene abhanhu bhagayombaga giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agasulujaga jikolo jilebhe, uyo agab’itaga bhuli kaya yene, umubhusuluja bhokwe. Unsuluja ng’wunuyo, agajaga uliga bhuli aha kaya yene iyo aliyibhona ilugulile unyango, kunguno atogilwe amale gujijinja pye ijikolo ijo alijisuluja, umunimo gokwe gunuyo. Uweyi agapandikaga solobho mhale noyi umubhusuluja bhokwe bhunubho kunguno ya wikomeja bhokwe ubho gubhita bhuli kaya, umutumami bho milimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nzub’i o ndilo uyo agabhitaga bhuli ilambo, kunguno nu weyi agajaga ubhita bhuli kaya, umubhusuluja bhokwe bhunubho. Uweyi abhalangaga abhanhu bhakwe inzila ja guhoya na bhanhu bhingi umubhutumami bhobho, kugiki bhadule gupandika sabho ningi, umumilimo yabho. Hunagwene agabhawilaga abhanhu giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gubhutumila pye uwasa ubho bhali nabho umubhutumami bho milimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

KISWAHILI: MVUVI HAACHI KUPITIA BWAWANI.

Methali hiyo, humwangalia mvuvi wa samaki ambaye hupitia kwenye kila bwawa akitafuta samaki. Mvuvi huyo, hufanya hivyo kwa sababu anataka kupata mafanikio ya kuvua samaki wengi. Ndiyo maana watu husema kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huuza vitu fulani, kwa hupitia kwenye kila familia, katika uuzaji wa biashana yake. Mfanya biashana huyo, huenda akiingia kwenye kila familia ambayo anauona mlango wake uko wazi, kwa sababu anapenda kuuza vitu vyake vyote, katika biashara yake hiyo. Yeye hupata faida kubwa sana katika kazi yake hiyo, kwa sababu ya bidii yake ya kupitia kwenye kila familia, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na yule mvuvi wa samaki aliyepitia kwenye kila bwawa, kwa sababu naye huenda akiingia kwenye kila familia, katika biashara yake hiyo. Yeye huwafundisha pia watu wake namna ya kuongea na watu wengi katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, katika kazi zao. Ndiyo maana huwa anawaambia watu kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hufundisha watu juu ya kujibidisha kuzitumia fursa zote walizo nazo, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

ENGLISH: THE FISHER-PERSON DOES NOT JUMP A FISHPOND (TRADITIONS ARE LIKE A  LAW).

This proverb focuses on a fisherman who goes through each pond in searching for fish. He does this because he wants to be successful in catching more fish. That is why people say that, “the fisher-person does not jump a fishpond.”

This proverb is compared to the man who sells certain things by passing through every family in his trade. Such trader enters at every family which he sees that its door is open, because he likes to sell all his goods. He gets a lot of benefits from his work, because of his persistence of passing through each family that can buy his goods.

This man is like the fisherman who passed through every pond, because he too goes into every family that can buy his goods. He also teaches his people on how to communicate with many people in fulfilling their duties, so that they may be more successful in their daily activities. That is why he often tells people that, “the fisher-person does not jump a fishpond (traditions are like a law).”

This proverb teaches people on how to strive to use all the opportunities which they have in fulfilling their daily responsibilities, so that they may have more successes in their families.

Luke 24:47.

Acts 1: 8.

Romans 10:18.

Mark 16: 15-16.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo oli na lwaka lo gulya jiliwa, umukikalile kakwe. Olihoyi nkima uyo oli nke o mhimbi. Unkima ng’wunuyo, aginhwa sisa uing’wa mpaka wiguta iyingi uyibhisa mu ng’wenda gokwe.

Aliyo lulu, iki isisa jili ndoto ung’wenda gokwe gugalob’a minzi mpaka umanyika igiki wayib’isaga mu ng’wenda gokwe. Hunagwene abhanhu bhagayombaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina lwaka lo bhulaku bho gulya majiliwa, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhulaku bhutale ubho gulya jiliwa ukunhu adubhiganikaga abhiye, iki agimanaga ng’winikili duhu, kunguno ya bhukalu bhokwe bhunubho ubho nduhu ugubhizuka bhiye. Uweyi agikalaga ulya jiliwa mpaga wiguta na gulisaja bho nduhu ugubhadilila abhiye, aliyo bhalinanuka na nzala aha kaya yake henaho.

Umunhu ng’wunuyo, agikolaga nu nke o  mhimbi uyo agabhisa sisa mu ng’wenda mpaga umanyika aho yagudotya ung’wenda gunuyo, kunguno nu weyi alinaku ogulya majiliwa bho nduhu ugubhadilila abhiye abho bhali na nzala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka bhulaku bho gulya majiliwa ukunhu bhadubhadililaga abhichabho, kugiki bhadule gugabhana chiza ijiliwa ijo bhalijipandika, umuwikaji bhobho.

2 Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

KISWAHILI: TAMAA YA MKE WA PIMBI KUFICHA CHICHA KWENYE NGUO.

Chanzo cha methali hiyo, kilianzia kwa mtu yule ambaye alikuwa na tamaa ya ulafi wa kula chakula, katika maisha yake. Olikuwepo mwanzamke aliyekuwa mke wa Pinbi. Mwanamke huyo, alipewa chicha akanywa mpaka akashiba na kuificha kwenye nguo yake ile iliyobaki.

Lakini kwa vile chicha hiyo ni mbichi nguo yake ililowa maji mpaka akajulikana kwa watu kuwa alikuwa ameificha chicha hiyo kwenye nguo yake. Ndiyo maana watu walisema kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana tamaa kubwa ya kula chakula, katika maisha yake. Mtu huyo, huwa ana ulafi wa kula chakula kwa kujifikiria yeye mwenyewe tu bila kuwajali wenzake, kwa sababu ya kutaka afaidike yeye peke yake.  Yeye huwa anakula chakula mpaka anasaza bila kuwajali wenzake wanaokosa chakula kwenye familia yake.

Mtu huyo, hufanana na mke wa Pimbi aliyeficha chicha kwenye nguo yake mpaka nguo hiyo ikalowana maji, kwa sababu naye ana ulafi wa kula chakula bila kuwajali wenzake walio na njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hufundisha watu juu ya kuacha tamaa ya ulafi wa kula chakula bila kuwajali wenzao, ili waweze kugawana vizuri chakula wanachopata, maishani mwao.

2Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

ENGLISH: PIMBI’S WIFE’S DESIRE TO HIDE DRINKS IN CLOTHES.

The origin of the proverb can be traced back from a woman who was greedy for eating food in life. There was a woman who was Pinbi’s wife. She was given a drink and drank until she was full and hid the remaining of it in her clothes.

But since such drink was raw her clothes became wet until it became known to the people of that area. That is why people said, “pimbi’s wife’s desire to hide drinks in clothes.”

This proverb is compared to a person who has a strong desire to eat, in life. Such person is obsessed with eating food without considering others because such desire for only benefiting him/herself. He/she often eats food to the point of stopping caring about his/her fellow food in the family.

This man is like the wife of Pimbi who hid drink in her clothes until the garment was wet, because he/she too is greedy enough to eat food without caring for others who are hungry in life. That is why people say to him/her that, “Pimbi’s wife’s desire to hide drinks in clothes.”

This proverb teaches people about giving up the greed of eating food without caring for others in the family, so that they can nicely share the food which they get in their lives.

2 Samuel 12: 4-6.

2 Samuel 12: 9-10.

Psalm 55:11.

Psalm 78:18.

hilippians 2: 8-9.

Inda ya ng’wa munhu ili imo duhu iyo igabokelaga ijiliwa ijo agajilyaga umunhu ng’wunuyo. Iyoyi igabhizaga idina ng’wichayo, kunguno ili ing’wene duhu, umukikalile kayo. Hunagwene abhanhu bhagayombaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga wimanile weyi ng’winikili duhu, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga atogilwe gwinhiwa jikono na bhiye, aliyo lulu uweyi adabhagunanaga abhanhu abho bhali na makoye, nulu agabhiza ali na jikolo ja gudula gubhambilija, kunguno ya bhulaku na wiming’holo bhokwe bhunubho, umuwikaji bhokwe. Uweyi agadumaga nulu ugwikala na bhanhu bhingi aha kaya yakwe, kunguno ya gogohaya kumajiwa jiliwa jakwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nda iyo igimanaga yoyi duhu, kunguno nuweyi agiinikaga weyi duhu, bho nduhu ugubhambilija abhiye, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo yabho bho bhukamu bhutale kugiki bhadule gupandika sabho ja gubhambilija gubhiza bhizang’holo bha gubhalisha abho bhali na nzala, umuwikaji bhobho.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

KISWAHILI: TUMBO HALINA MDOGO WAKE.

Tumbo la mtu ni moja tu ambalo hupokea chakula anachokila mtu huyo. Lenyewe huwa halina mwenzake kwa sababu liko peke yake muda wote. Ndiyo maana watu husema kwamba, “tumbo halina mdogo wake.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujijali yeye mwenyewe tu, katika maisha yake. Mtu huyo, huwa anapenda kupewa vitu na wenzake, lakini yeye huwa hawasaidii watu walioko kwenye matatizo, hata kama ana vitu vya kumwezesha kufanya hivyo, kwa sababu ya ulafi na uchoyo wake huo, maishani mwake. Yeye hushindwa hata kuishi wa watu wengi kwenye familia yake, kwa sababu ya kuogopa kummalizia chakula chake, katika maisha yake.

Mtu huyo, hufanana na tumbo lile ambalo hujijali lenyewe tu, kwa sababu naye hujifikiria yeye mwenyewe tu, kwa kutowasaidia wenzake mali zake, maishani mwake. Ndiyo maana watu humwambia kwamba, “tumbo halina mdogo wake.”

Methail hiyo, hufundisha watu juu ya kuyatekeleza majukumu yao kwa bidii kubwa ili waweze kupata mali za kuwakarimu wenzao walio na njaa, maishani mwao.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

 ENGLISH: THE STOMACH HAS NO YOUNG RELATIVE.

A person’s stomach is the only one that receives the food that such person eats. It has no partner because it is alone all the time. There is no one who can eat for someone else. That is why people say that, “the stomach has no young relative.”

This proverb is compared to a man who cares only for himself in his life. He is the person who likes to be given things by others, but he does not help the people who suffer from various problems even if he has things for doing so. He does so because of his greed in his life. He fails even to live with other people in his family because of such greed.

This person is like the stomach that cares only for itself, because he is also a self-centered one who does not help others in his life. That is why people tell him that, “the stomach has no young relative.”

This proverb imparts in people an idea on how to carry out their responsibilities with great diligence so that they can acquire plenty wealth for generously helping the starving people in their lifetime.

2 Timothy 2:11.

Revelation 14:13.

1 Corinthians 9:25.

Ulusumo lunulo, lwangila kuli munhu uyo uli mulugendo, ilina lwake Nsimizi. Nsimizi agandwa lugendo lokwe gufumila Ng’watuma guja Badi, iyo ili muwilaya ya Jishabu, Nkoa go Shinyanya, musi ya Tanzania.

Olina bhusiminzi bho masaa atandatu, umulegendo lunulo. Umunhu ng’wunuyo, agasiminza mpaga agati gati ya lugendo lokwe,  ugashiga hi bara ilo inzila yakwe jigabhiza ibhili. Nsimizi agalondeja nzila iyo iganchala Iboja badala ya Badi. Kubahati ya wiza, agatung’wana na Matogoro, uyo oli umo o bhanwani bhakwe bha kale.

Matogoro agamuja, “Nsimizi, ujile heyi?” Nsimizi agashosha, “Oh! najile Badi.” Matogoro agayomba “Loo! Ojimilaga inzila kunguno ijiniji jili chalo ja Iboja.” Nsimizi agabhuja, “nalondeje nzila ki iyo igunisha Badi?”

Matogoro agantongela bho guyomba, “Iki ojimilaga inzila, ugubhiza nhuguku noyi gwandija haha na guja bhutongi, kulebha umo oli igwandya. Londeja inzila iyi iyo ijile limo na limo mpaga Badi.”

Nzimizi agashosha, “Obheja noyi nwani one Matogoro ugunambilija. Lyehaga nailondeje inzila yiniyi bho nduhu uguileka mpaga inishishe Badi.”

Matogoro agashosha, “obheja gulumba, siminzaga na lubhango.”  Nsimizi agaja limo na limo gufuma Iboja mpaga ushiga Badi bho nduhu uguijimiza inzila yakwe imhya yiniyo, kunguno agapandika nzila mhya iyo ili ya ng’hana na yunshisha mpaga Badi. Hunagwene abhanhu bhagayombaga giki, “guhubha nzila hugumana nzila.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhidohya bho gubhuja kubhichabho imihayo iyo bhadayimanile, umukikalile kabho, kugiki bhadule, gubhupandika ubhung’hana ubho gubhashisha uko bhajile, umuwikaji bhobho.

Yohana 14: 6:

Yohana 12:24:

1Wathesalonike 5:10:

Luka 15: 11-32.

KISWAHILI: KUKOSEA NJIA NDIYO KUJUA NJIA.

Methali hiyo hapo juu ilitokea kwa msafiri ambaye jina lake aliitwa Nsimizi. Nsimizi alianza safari yake kutoka Mwatuma kwenda Badi, ambayo inapatikana katika Wilaya ya Kishapu Mkoa wa Shinyanga nchini Tanzania.

Ilibidi atembee kwa masaa sita katika safari yake hiyo.  Mtu huyo, alipotembe karibia nusu ya safari yake, alifika mahali ambapo njia yake iligawanywa katika njia mbili. Nsimizi alifuata njia iliyompeleka Iboja badala ya Badi. Kwa bahati nzuri, alikutana na Matogoro, ambaye alikuwa mmoja wa marafiki zake wa zamani.

Matogoro akamuuliza, “Nsimizi, unaenda wapi.” Matogoro akajibu, “Oh! Naenda Badi. ” Matogoro alisema, “Loo! Umepotea njia kwa sababu hiki ni kijiji cha Iboja. ” Nsimizi aliuliza, “nifuate njia gani itakayonifikisha Badi?”

Matogoro alimwongoza kwa kusema, “Kwa kuwa umepotea njia, utakuwa makini zaidi kuanzia sasa kuliko vile ulivyokuwa hapo awali. Fuata njia hii ambayo inaenda moja kwa moja hadi Badi. ”

Nzimizi alijibu, “Asante sana rafiki yangu Matogoro kwa kunisaidia. Ngoja niifuate barabara hii kwa umakini nishikamana nayo hadi nitakapofika Badi. ”

Matogoro alijibu, “asante kushukuru, uwe na safari yenye baraka.”

Nsimizi alienda moja kwa moja kutoka Iboja hadi Badi bila kuipoteza njia yake hiyo mpya, kwa sababu alipata njia mpya ya kweli iliyomfikisha hadi Badi. Ndio maana watu husema kwamba, “kupoteza njia ndiyo kujua njia.”

ULINGANIFU WA KIBIBLIA

 Yohana 14: 6: “Yesu alisema:‘ Mimi ndimi njia, ukweli na uzima.’”

Yohana 12:24: “Amin, amin, nawaambia, mbegu ya ngano isipoanguka ardhini na kufa, hubakia kama mbegu peke yake. Lakini ikifa huzaa mbegu nyingi.”

1Wathesalonike 5:10: “Alikufa kwa ajili yetu ili tuishi pamoja naye.”

Luka 15: 11-32 “Yesu akaendelea kusema: “Kulikuwa na mtu mmoja aliyekuwa na wana wawili. 12Yule mdogo akamwambia baba yake, ‘Baba, nipe urithi wangu.’ Hivyo akawagawia wanawe mali yake.

‘‘Baada ya muda mfupi, yule mdogo akakusanya vitu vyote alivyokwa navyo, akaenda nchi ya mbali na huko akaitapanya mali yake kwa maisha ya anasa. Baada ya kutumia kila kitu alichokuwa nacho, kukawa na njaa kali katika nchi ile yote, naye akawa hana cho chote. Kwa hiyo akaenda akaajiriwa na mwenyeji mmoja wa nchi ile ambaye alimpeleka shambani kwake kulisha nguruwe. Akatamani kujishibisha kwa maganda waliyokula wale nguruwe, wala hakuna mtu aliyempa cho chote. ‘‘Lakini alipozingatia moyoni mwake, akasema, ‘Ni watumishi wangapi walioajiriwa na baba yangu ambao wana chakula cha kuwatosha na kusaza, bali mimi hapa nakufa kwa njaa! Nitaondoka na kurudi kwa baba yangu na kumwambia, ‘Baba, nimetenda dhambi mbele za Mungu na mbele yako. Sistahili tena kuitwa mwanao, nifanye kama mmoja wa watumishi wako.’

Basi akaondoka, akaenda kwa baba yake. “Lakini alipokuwa bado yuko mbali, baba yake akamwona, moyo wake ukajawa na huruma. Akamkimbilia mwanawe, akamkumbatia na kumbusu. “Yule mtoto akamwambia baba yake, ‘Baba, nimekosa mbele za Mungu na mbele yako. Sistahili kuitwa mwanao tena.’ “Lakini baba yake akawaambia watumishi, ‘Leteni upesi joho lililo bora sana, mkamvike pete kidoleni mwake na viatu miguuni mwake. Leteni ndama aliyenona, mkamchinje ili tuwe na karamu, tule na kufurahi. Kwa maana huyu mwanangu alikuwa amekufa na sasa yu hai tena, alikuwa amepotea na sasa amepatikana!’ Nao wakaanza kufanya tafrija. “Wakati huo, yule mwana mkubwa alikuwa shambani. Alipokaribia nyumbani, akasikia sauti ya nyimbo na watu wakicheza.

Akamwita mmoja wa watumishi na kumwuliza, ‘Kuna nini?’ Akamwambia, ‘Mdogo wako amekuja, naye baba yako amemchinja ndama aliyenona kwa sababu mwanawe amerudi nyumbani akiwa salama na mzima.’ Yule mwana mkubwa akakasirika, akakataa kuingia ndani. Basi baba yake akatoka nje na kumbembeleza.

Lakini yeye akamjibu baba yake, ‘Tazama! Miaka yote hii nimekutumikia na hata siku moja sijaacha kutii amri zako, lakini hujanipa hata mwana mbuzi ili nifurahi na rafiki zangu. Lakini huyu mwanao ambaye ametapanya mali yako kwa makahaba aliporudi nyumbani, wewe umemchinjia ndama aliyenona!’

“Baba yake akamjibu, “‘Mwanangu, umekuwa nami sikuzote na vyote nilivyo navyo ni vyako. Lakini ilitubidi tufurahi na kushangilia kwa sababu huyu mdogo wako alikuwa amekufa na sasa yu hai, alikuwa amepotea naye amepatikana.’ ””

MATUMIZI YA KISASA NA MATUMIZI YA KIDINI

 Methali hiyo inafundisha watu juu ya kuwa na mnyenyekevu wa kuwauliza watu wengine kwa ajili ya kuwafahamu yale ambayo hawajue. Hivyo, wakipotea njia, lazima waulize kwa wale wanaoihamu njia hiyo. Ni vizuri kuingalia hali hiyo na kufanya utafiti wakati umekosea kitu fulani maishi au umekoteza lengo lako. Usione aibu kwa kukaa kinya wakati haujui kitu.

Methali hiyo, inatumika kuwaelewesha watu ambao wamefanya makosa katika maisha yao, ili wawe waangalifu zaidi hadi kufikia hatua ya kutorudia kile kilichowasababisha kufanya vibaya. Hivyo, watu hao, wanapaswa kudumisha hali yao mpya ya maisha siku zote za maisha yao.

Methali hiyo hutumika kwa kuongeza ubunifu katika kuishi maisha mapya, ambayo mtu alipata baada ya Ubatizo na kupokea Sakramenti ya Upatanisho.

Kabla ya Ubatizo mtu huwa anaishi njia ambayo inaongoza kwenye upotevu isiyokuwa na uhakika. Lakini baada ya Ubatizo Mkristo hupata njia ya kweli ya kwenda kwenye uzima wa milele.

Kumbe, tunapotenda dhambi tunapotea njia; tunapokiri dhambi hizo, tunaipata njia ya kuelekea kwenye uzima wa milele.

Methali hiyo, hutumika katika kuongeza ujasiri kwa wale ambao wanakatishwa tamaa na kushindwa kwao kwa hapo awali, kwa kuwakumbusha nafasi yao ya pili ya kufurahiya maisha ya furaha kupitia toba.

Hivi ndivyo hadithi ya Mwana Mpotevu inavyotuambia. Methali hii ya Wasukuma inahimiza watu kuwa na nguvu ya kutosha kutimiza malengo yao ya kiroho kwa kutumia talanta na miradi yao licha ya shida zao ambazo zinaweza kupatikana maishani.

Methali hiyo inahimiza watu kuanza miradi mpya ya kiroho, kiuchumi na kijamii ambayo inaweza kuwapa mahitaji ya kiroho, na yale ya msingi kama vile chakula, malazi na nguo, njiani kuelekea kwenye ufalme wa mbinguni.

Inatukumbusha wanadamu kuwa majaribu na makosa yalisababisha uwepo wa Watakatifu katika Kanisa. Waanzilishi wa mashirika ya kitawa walitumia talanta zao kiasi cha kutosha kumchukua Yesu na kumpeleka kwa wenzao kwa kuiishi imani yao kwa vitendo na kutuonyesha mifano mizuri ya kufuata.

Methali kama hiyo inatumika pia katika uvumbuzi wa kisayansi wanauweza kuupata wanadamu. Maendeleo ya kilimo, magari, ndege, meli, uvumbuzi mpya na kadhalika, ni matokeo ya majaribio na makosa ambayo tunaita “majaribio ya kisayansi.”

Kwa hiyo, ni kweli kwamba kupotea njia ni kujua njia, kwa sababu maisha yetu ya kiroho ni mchakato endelevu wa kurekebisha maisha yetu ili tuweze kuishi kulingana na mapenzi ya Mungu.

KUMBUKA: Methali hii ya wasukuma ni kwa heshima ya Padri wa kimishonari wa shirika la Maryknoll, Don Sybertz, MM. Alikuwa akitafuta maana ya methali hii kabla ya kifo chake mnamo 19 Aprili, 2020.

ENGLISH: TO LOSE THE WAY IS TO FIND THE WAY.

The above proverb originated from a traveler whose name was Nsimizi. Nsimizi started his journey from Mwatuma to Badi that is found in Kishapu District of Shinyanga Region in Tanzania. He had to walk for six hours.  Half-way he reached a place where his way was divided into two ways. Nsimizi followed a way that led him to Iboja instead of Badi.

Fortunately, he met Matogoro, who was one of his old friends. Matogoro asked him, “Nsimizi, where are you going.” Matogoro replied, “Oh! I am going to Badi.” Matogoro said, “Oh! You have lost your way because this is Iboja village.”

Nsimizi asked, “which way should I follow to Badi?” Matogoro directed him by saying, “Since you have lost your way, you will become more carefully from now on than how you were before. Follow this way that goes directly to Badi.”

Nzimizi responded, “Thanks a lot my friend Matogoro for helping me. Let me seriously follow this road by sticking to it until I reach Badi.” Matogoro responded, “you are welcome, have a blessed journey.”

Nsimizi went straight from Iboja to Badi without losing his new way because he found the true new way to Badi. That is why people say, to lose the way is to find the way. Or losing the way is finding the way.

Biblical Parallels

John 14:6: “Jesus said: ‘I am the way, the truth and the life.’”

John 12:24: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.”

1 Thessalonians 5:10: “He died for us so that we may live together with him.”

Luke 15:11-32: Parable of the Prodigal Son.

Contemporary Use and Religious Application

Be humble and ask other people. If you lose the way, you have to ask. Check out the situation and do research when you are wrong or off target. Don’t be disappointed when you do not know something.

It is applied to giving awareness to people who have done mistakes in their lives so that they become more careful to the point of not repeating what caused them to do wrong. They should maintain their new status of life throughout their lives.

It is applied to increasing creativities in living a converted life that one got after Baptism and the Sacrament of Reconciliation. Before Baptism one lives a way that leads to uncertainty After Baptism a Christian finds the true way to eternal life. When we commit sins we lose the way; when we confess those sins, we find the way to eternal life.  It is used to increase confidence in those who become discouraged by their previous failures, by reminding them of their second chance to enjoy a happy life through repentance. This is what the Prodigal Son story tells us.

This Sukuma proverb encourages people to be strong enough to actualize their spiritual goals by using their various talents and projects despite their difficulties that can be found in life. It encourages people to start new spiritual, economic and social projects that can provide them with spiritual needs, as well as their basic needs such as food, shelter and clothes, on the way to the heavenly kingdom.

It reminds us human beings that trials and errors led to the presence of the Saints in the Christian Churches. The founders of religious congregations applied their talents enough to take Jesus to their fellow human beings by putting their faith into practice and expressing good examples to us.

Such a proverb is also applicable to scientific discoveries of human beings. Agricultural developments, cars, airplanes, ships, new inventions and so on, are the results of trials and errors that we call “scientific experiments.”

Therefore it is true that to lose the way is to find the way. Or losing the way is finding the way because our spiritual life is a continuous process of adjusting our lives to live according to the will of God.

NOTE: This Sukuma Proverb is in honor of Maryknoll missionary priest Father Don Sybertz, MM. He was researching the meaning of this proverb before he died on 19 April, 2020. See more information on the:

Maryknoll Africa Region Website
https://maryknollafrica.org

Similar examples can be found on the:

African Proverbs, Sayings and Stories Website
https://www.afriprov.org

Text by:

Rev. Donald Sybertz, MM (deceased)
Maryknoll Fathers and Brothers.