Sukuma

1456. YALABHA ILATULA.

KISWAHILI: IMETOA MWANGA ITANYESHA.

Usuli, Maana na Matumizi ya Kila Siku

Methali hii ya Kisukuma inatokana na mazingira asilia na maisha ya kila siku ya watu wa kaskazini-magharibi mwa Tanzania, hasa karibu na Mwanza, Shinyanga, na Simiyu. Watu hawa wa Kisukuma, wakiwa wakulima na wafugaji hasa, huchunguza asili kwa karibu. Methali hiyo huchota taswira yake kutoka angani wakati umeme unapowaka (“yalabha”), watu wanajua kwamba mvua iko karibu. Uzoefu huu wa asili hufundisha uvumilivu, kuona mbele, na kuamini ishara zinazoelekeza kwenye kinachokuja.

Kijadi, methali kama hizo zilitumiwa na wazee kufundisha kizazi kipya jinsi ya kutafsiri matukio ya maisha na kujiandaa kwa mabadiliko. Kama vile umeme unavyotabiri mvua, vitendo fulani, mitazamo, au hali katika maisha ya binadamu mara nyingi huonyesha kitakachofuata.

Kihalisi, methali hiyo inamaanisha: “Inapowaka, mvua inakuja.”

Kwa mfano, inaelezea wazo kwamba ishara hutangulia matukio. Hiyo ni kusema, kila hali maishani mara nyingi hutoa maonyo ya mapema au ishara za matumaini za kitakachokuja, iwe nzuri au mbaya.

Methali hii inaweza kutumika kuwatia moyo watu kwamba mwanzo mdogo husababisha mambo makubwa zaidi. Pia inaonya kwamba kila tendo lina matokeo. Zaidi ya hayo inashauri uvumilivu, kwa sababu ishara zinazoonekana mara nyingi hutangulia baraka au matokeo.

Inaweza kutumika katika maisha ya kila siku kuonyesha matokeo mazuri kwa yule anayefanya kazi kwa bidii. Kwa mfano, mwanafunzi anapoanza kujifunza kwa bidii baada ya muda mrefu wa kupuuzwa, mtu anaweza kusema: “Yalabha ilatula” ikimaanisha, “Unaweza kuona mabadiliko yakija; mafanikio yatafuata.”

Biblia pia hutumia ishara za asili kuashiria kazi na ahadi za Mungu. Mifano ni pamoja na: Kama umeme kabla ya mvua, mtini unaochipuka huashiria msimu ujao, Mathayo 24:32-33.

Methali hiyo inawakumbusha waumini kwamba ishara za mapema (za kiroho au za vitendo) mara nyingi hufunua baraka za Mungu zijazo, kama tunavyosoma katika Waebrania 11:1.

Mara tu baada ya hapo, anga huwa giza na mvua kubwa hunyesha. Ishara ndogo huashiria tukio kubwa, imani huona ahadi kabla ya kutimizwa kama tunavyosoma katika 1Wafalme 18:44-45.

Sambamba za Kibiblia

Mathayo 24:32-33: “”Jifunzeni somo kutoka kwa mtini. Tawi lake likishaanza kuwa laini na kuchipua majani, mnajua ya kuwa wakati wa kiangazi umekaribia. Vivyo hivyo, mtakapoona mambo haya yote, fahamuni ya kuwa yuko karibu, kwenye malango.”

1 Wafalme 18:44-45: “44 Na mara ya saba kijana huyo aliripoti, “Kuna wingu dogo kama mkono wa mtu linatoka baharini.” Eliya akasema, “Nenda ukamwambie Ahabu, ‘Jifunge na ushuke mlimani kabla mvua haijakuzuia.'”

45 Mara anga likawa giza kwa mawingu na upepo, mvua kubwa ikanyesha. Ahabu akapanda gari lake na kuelekea Yezreeli.”

Waebrania 11:1: “Imani ni kuwa na uhakika wa mambo yatarajiwayo, ni kuwa na uhakika wa mambo yasiyoonekana.”

Matumizi ya Kidini na Matumizi ya Kidini

Katika ulimwengu wa leo, “Yalabha ilatula” inaweza kuwa ujumbe wa matumaini na kutia moyo kwa watu binafsi na jamii zinazokabiliwa na kutokuwa na uhakika.

Katika kazi ya uchungaji, inawakumbusha Wakristo kwamba neema ya Mungu mara nyingi huanza na ishara ndogo za uongofu, maombi mapya, au matendo ya wema—ambayo huandaa njia ya upyaji mkubwa wa kiroho.

Katika maendeleo ya jamii, inaweza kuwahamasisha watu kutambua mabadiliko chanya ya mapema kama ishara za ukuaji wa baadaye na kuendelea katika juhudi zao.

Katika maisha ya imani, inafundisha kwamba nuru inapoonekana—iwe katika dhamiri, imani, au uelewa—ni ishara kwamba “mvua” (baraka ya Mungu au upya) iko njiani.

Tafakari ya kiroho: Tunapoona “umeme” wa kwanza wa mabadiliko—toba, msamaha, umoja—tunapaswa kuamini kwamba Mungu anajiandaa “kunyesha” neema yake juu yetu.

Kwa hivyo, “Yalabha ilatula” inatukumbusha kwamba kila ishara ya nuru maishani, haijalishi ni ndogo kiasi gani, ni ahadi ya kitu kitakachotokea. Ni ahadi ya matumaini, ukuaji, na baraka za kimungu.

ENGLISH: IT FLASHES, IT WILL RAIN.

Background, Meaning and Everyday Use

This Sukuma proverb comes from the natural environment and daily life of the people of northwestern Tanzania, particularly around Mwanza, Shinyanga, and Simiyu. These Sukuma people, being primarily farmers and herders, observe nature closely. The proverb draws its imagery from the sky when lightning flashes (“yalabha”), people know that rain is near. This experience of nature teaches patience, foresight, and trust in signs that point to what is coming.

Traditionally, such proverbs were used by elders to teach the younger generation how to interpret life events and prepare for change. Just as lightning foretells the rain, certain actions, attitudes, or situations in human life often indicate what will follow.

Literally, the proverb means: “When it flashes, rain is coming.”
Figuratively, it expresses the idea that signs precede events. That is to say, every situation in life often gives early warnings or hopeful signals of what is to come, whether good or bad.

This proverb can be used for encouraging people that small beginnings lead to greater things. It also warns that every action has consequences. In addition to that it advises patience, because visible signs often precede blessings or results.

It can used in everyday life to show good results to the one who works hard. When, for instance, a student begins to study seriously after a long time of neglect, someone may say: “Yalabha ilatula” meaning, “You can see change coming; success will follow.”

The Bible also uses natural signs to symbolize God’s work and promises. Examples include: Like lightning before rain, the budding fig tree signals the coming season, Mathew 24:32-33.

The proverb reminds believers that early signs (spiritual or practical) often reveal God’s coming blessings, as what we read in Hebrews 11:1.

Soon after, the sky grows dark and heavy rain falls. A small sign heralds a great event, faith sees the promise before the fulfillment as what we read in 1kings 18:44-45.

Biblical Parallels

Matthew 24:32-33: ““Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see all these things, know that he is near, at the gates.”

1 Kings 18:44-45: “44And the seventh time the youth reported, “There is a cloud as small as a man’s hand rising from the sea.” Elijah said, “Go and say to Ahab, ‘Harness up and go down the mountain before the rain stops you.’”

45All at once the sky grew dark with clouds and wind, and a heavy rain fell. Ahab mounted his chariot and headed for Jezreel.”

Hebrews 11:1: “Faith is the assurance of things hoped for, the conviction of things not seen.”

Contemporary Use and Religious Application

In today’s world, “Yalabha ilatula” can be a message of hope and encouragement for individuals and communities facing uncertainty.

In pastoral work, it reminds Christians that God’s grace often begins with small signs conversion, renewed prayer, or acts of kindness—that prepare the way for greater spiritual renewal.

In community development, it can motivate people to recognize early positive changes as signs of future growth and to persevere in their efforts.

In faith life, it teaches that when light appears—whether in conscience, faith, or understanding—it is a sign that “rain” (God’s blessing or renewal) is on the way.

Spiritual reflection: When we see the first “lightning” of change—repentance, forgiveness, unity—we should trust that God is preparing to “rain down” His grace upon us.

Therefore, “Yalabha ilatula” reminds us that every sign of light in life, no matter how small, is a promise of something which is going to happen. It is a promise of hope, growth, and divine blessing.

By Sr. Julieth Maria Masengwa,

+255742183337.

1455. JALINDOBHAKA NI NDOTO ALI NJUMU GINEHE!

KISWAHILI: ZINAWAKA ZILIZOMBISH, ITAKUWAJE KWA ZILE KAVU!

USULI, MAANA, NA MATUMIZI YA KILA SIKU

Kundi la Kikabila la Wasukuma hutumia Methali mbalimbali katika kuwafundisha wanajamii wao vya kutosha kuhakikisha kwamba ujumbe wao unaeleweka wazi. Mojawapo ya Methali hizo inasema, “Wanakaribia kuchomwa moto wale wapya, itakuwaje kwa wale wavu!”

Methali ya Sukuma inayotumika juu hutumia taswira dhahiri kutoka kwa maisha ya kila siku ya vijijini ya kuchomwa kwa kuni. Wakati kuni mbichi (zenye unyevu) zinapoanza kuwaka moto, kila mtu anajua kwamba kuni kavu zitawaka haraka na kwa ukali zaidi.

Katika muktadha huu, methali hiyo inawafundisha watu kuhusu matokeo yasiyoepukika na uzito wa hukumu au ugumu unaokuja. Inatumika kama onyo au somo la kuona mbele.

Ikiwa wale wanaoonekana kuwa na nguvu, salama, au wasio na hatia wanakabiliwa na shida, wale walio katika hali dhaifu au ya hatia wanapaswa kutarajia nini?

Katika mazungumzo ya kila siku, methali hiyo hutumika wakati jambo baya linawapata watu au viongozi wanaoheshimiwa, ili kuwaonya wengine kuwa waangalifu.

Inasisitiza kwamba wakati adhabu au bahati mbaya inayowafikia hata wenye nguvu, wale wasio na nguvu wanapaswa kuwa waangalifu zaidi.

Methali hii inafanya kazi kama ukumbusho kwamba kila mtu yuko chini ya haki, marekebisho, na uwajibikaji hakuna anayeachwa.

Zaidi ya hayo, ina sauti ya tafakari ya maadili kwa kuwahimiza wanadamu kutubu, kujiandaa, na kutenda kwa busara kabla haijachelewa.

Hekima hii ya Wasukuma inaakisi kwa karibu mafundisho yanayopatikana katika Maandiko hasa maneno ya Yesu mwenyewe na ujumbe wa manabii na mitume kuhusu haki ya Mungu.

Kwa mfano, Yesu, kama tunavyosoma katika Luka 23:31, anatumia taswira hiyo hiyo kuonya kwamba ikiwa Yeye, asiye na hatia, atateswa, wenye hatia wanapaswa kutarajia mabaya zaidi.

Kama methali, 1 Petro 4:17, pia inaonya kwamba hukumu huanza na waaminifu; wengine wanapaswa kuichukulia kama wito mzito wa kuongoka.

Mbali na hayo, Mithali 29:1 inatupa wazo la uwepo wa haki ya Mungu ambayo huwajia wanadamu wote, hasa wale wanaopuuza maonyo wanayopewa katika maisha yao ya kila siku.

Milinganisho ya Kibiblia

Luka 23:31: “Kwa maana wakitenda mambo haya wakati mti ni mbichi, itakuwaje wakati ukiwa mkavu?”

1 Petro 4:17: “Kwa maana wakati umefika wa hukumu kuanza katika nyumba ya Mungu; na ikianza nasi, mwisho wao wasiotii Injili ya Mungu utakuwaje?”

Mithali 29:1: “Yeyote atakayebaki na shingo ngumu baada ya kukemewa mara nyingi ataangamizwa ghafla bila tiba.”

Matumizi ya Kisasa na Matumizi ya Kidini

Katika ulimwengu wa leo, methali hii inatoa tafakari ya kimaadili na kiroho kwa jamii na watu binafsi vile vile.

Katika maisha ya jamii: Inawakumbusha viongozi, familia, na waumini kwamba ikiwa makosa au kuoza kwa maadili kunaleta mateso hata kwa wanaoheshimiwa au wenye nguvu, wengine lazima waangalie na kubadilisha njia zao haraka iwezekanavyo.

Katika mafundisho ya kichungaji: Wahubiri na makatekista wanaweza kutumia methali hii kuonyesha umuhimu wa uongofu, unyenyekevu, na uangalifu katika imani. Inawahimiza waaminifu kutafakari maisha yao na kuepuka kuridhika.

Katika hali ya kiroho ya kibinafsi: Inampa changamoto kila mwamini kuwa macho na tayari kwa majaribu, toba, na wito wa Mungu. Ikiwa hata wenye haki hukabili utakaso, je, wasiojali wanapaswa kutayarisha mioyo yao zaidi?

Kwa hivyo, wanafundishana kwa kusema kwamba wako karibu kuchomwa na wale walio wapya, nini kitatokea kwa wale waliokauka! Hiyo ni kukumbushana kwamba majaribu ya “moto” ya maisha, haki, au marekebisho ya kimungu hayamwachi mtu yeyote. Hata kama kuni mpya itaanza kuungua, kuni kavu haiwezi kutoroka.

Inawaita watu wote kwenye hekima, toba, na upya wa imani, wakiamini rehema za Mungu na kujitahidi kuishi kwa unyofu kabla ya siku ya majaribu kufika.

ENGLISH: THEY ARE ABOUT TO GET BURNED THE FRESH ONES, WHAT WILL HAPPEN TO THE DRY ONES!

Background, Meaning, and Everyday Use

The Sukuma Ethnic Group uses various Proverbs in teaching their societal members enough to make sure that their message is clearly understood. One of those Proverbs says, “They are about to get burned the fresh ones, what will happen to the dry ones!”

The overhead Sukuma proverb uses a vivid image from everyday rural life of the burning of firewood. When the fresh (wet) firewood begins to catch fire, everyone knows that the dry firewood will burn even more quickly and fiercely.

In this context, the proverb teaches people about inevitable consequences and the seriousness of coming judgment or hardship. It serves as a warning or lesson in foresight.
If those who are seemingly strong, safe, or innocent are facing trouble, what should those in a weaker or guiltier position expect?

In daily conversation, the proverb is used when something bad happens to respected people or leaders, to warn others to be cautious.

It emphasizes that when punishment or misfortune that reaches even the powerful, the less powerful should be even more careful.

This proverb works a as a reminder that everyone is subject to justice, correction, and accountability no one is exempted.

In addition to that, it carries a tone of moral reflection by urging human beings to repent, prepare, and act wisely before it is too late.

This Sukuma wisdom closely mirrors teachings which are found in Scripture particularly Jesus’ own words and the messages of the prophets and apostles about divine justice.

Jesus, for instance, as what we read in Luke 23:31, uses the same imagery for warning that if He, the innocent one, suffers persecution, the guilty should expect even worse.

Like the proverb, 1Peter 4:17, also warns that judgment starts with the faithful; others should take it as a serious call to conversion.

In addition to that, Proverbs 29:1 gives to us an idea of the presence of justice of God which comes to all human beings, especially to those who ignore warnings which are given to them in their daily lives.

Biblical Parallels

Luke 23:31: “For if they do these things when the wood is green, what will happen when it is dry?”

1Peter 4:17: “For the time has come for judgment to begin with the household of God; and if it begins with us, what will be the end of those who do not obey the gospel of God?”

Proverbs 29:1: “Whoever remains stiff-necked after many rebukes will suddenly be destroyed without remedy.”

Contemporary Use and Religious Application

In today’s world, this proverb offers a moral and spiritual reflection for communities and individuals alike.

In community life: It reminds leaders, families, and believers that if wrongdoing or moral decay brings suffering even to the respected or powerful, others must take heed and change their ways as soon as possible.

In pastoral teaching: Preachers and catechists can use this proverb to illustrate the importance of conversion, humility, and vigilance in faith. It urges the faithful to reflect on their lives and avoid complacency.

In personal spirituality: It challenges each believer to be alert and ready for trials, repentance, and God’s call. If even the righteous face purification, how much more should the careless prepare their hearts?

Therefore, they teach each other by saying they are about to get burned the fresh ones, what will happen to the dry ones! That is to remind one another that life’s “fire” trials, justice, or divine correction spares no one. If even the fresh wood begins to burn, the dry wood cannot escape.

It calls all people to wisdom, repentance, and renewal of faith, trusting in God’s mercy and striving to live uprightly before the day of testing comes.

By Justina Deus,

+255710058590.

1454. LYASHIGA IBITI.

Akahayile kenako kahoyelile wihuguji bho bhanhu abho bhanaga ibiti. Abhanhu bhenabho bhagalibhona ilibiti ilo lyalumaga bhanhu nulu mitugo lilibhasanga, na bhandya gwihugula kugiki bhadule gwipija abhoyi na mitugo yabho bho kupela. Hunagwene abhanhu bhenabho bhihugulaga bho guyomba giki, “lyashiga ibiti.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhitilaga mihayo ya bhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, agabhanyamaga abhanhu obhatula mpaga obhataja isabho jabho kunguno ya nhungwa jakwe ijabhubhi jinijo, umuwikaji bhokwe. Uweyi agasalalikaga umuchalo jakwe jinijo mpaka bhayumpela abhanhu kunguno ya gubhitila mihayo ya bhubhi yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nilibiti ilo lyadimaga bhanhu mpaga nose bhuyulipelaga abhanhu ulu bhalibhona, kunguno nuweyi agabhitilaga abhiye mihayo ya bhubhi, mpaga nose bhayumpela ulu bhamona, umuwikaji bhokwe bhunubho. Hunagwene ulu bhamona bhagayombaga giki, “lyashiga ibiti.”

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja gubhitila mihayo ya bhubhi abhanhu bho gwikala nabho chiza, kugiki bhadule gwiyambilija chiza uguitumama imilimo yabho, umuwikaji bhobho bhunubho.

Danieli 7:19.

1Peter 5:8.

KISWAHILI: FISI ANAKUJA.

Msemo huo huongelea watu waliokuwa wakipashana habari walipomuona fisi. Watu hao walimuona fiki aliyekamata watu au mifugo wakaanza kupashana habari kwa lengo la kutaka kuokoa maisha yao na ya mifugo yao. Ndiyo maana waliambiana kwamba, “fisi anakuja.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwatendea maovu wenzake, katika maisha yake. Mtu huyo, huwakaba watu na kuwadai wampe pesa zao kwa nguvu, kwa sababu ya tabia yake hiyo ya kuwatendea maovu wenzake, maishani mwake. Yeye huzomewa mpaka kukimbiwa na watu wa kijiji chake hicho kwa sababu ya tabia yake hiyo ya kuwatendea maovu wenzake, katika maisha yake hayo.

Mtu huyo, hufanana na yule fisi waliyemkimbia watu, kwa sababu naye huwatendea maovu wenzake mpaka wanaanza kumkimbia wanapomuona. Ndiyo maana walipomuana anawajia walisema kwamba, “fisi anakuja.”

Msemo huo, hufundisha watu juu ya kuachana na tabia za kuwatendea maovu wenzao kwa kuishi nao vizuri, ili waweze kuishi kwa amani, maishani mwao.

Danieli 7:19.

1Peter 5:8.

1453. OGUMAGA

Aho kale bhalihoyi bhanhu bhadatu abho bhali kihamo umulugendo lobho. Umo obho oliotuula jikolo umumhinda yakwe ukunu nabhiye bhadebhile igiki alinajo. Umunhu ng’wunuyo, agajiguma ijikolo jinijo bho nduhu ugumana uweyi kunguno ya bhulekanija bhokwe bhunubho. Uweyi aho ojilola umuoliojitulila agajigaiwa. Hunagwene abhiye bhagang’wila giki “ogumaga.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alingunanija ojikolo jakwe umukikalile kenako. Umunhu ng’wunuyo, agajilekanijaga sagala isabho jakwe mpaga nose jajimila, kunguno ya bhugumanija bhokwe bhunubho umuwikaji bhokwe. Uweyi agikalaga ukoya na nzala aha kaya yakwe yiniyo kunguno ya gujilekanija sagala isabho jakwe mpaka nose jajimila, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agajituula sagala ijikolo jakwe mpaga nose jujimila, kunguno nuweyi agajilekanijaga sagala isabho jakwe mpaga nose jajimila, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ogumaga.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujilabhila chiza isabho jabho, kugiki jidule gubhambilija chiza ugujibheja ikaya jabho, umuwikaji bhobho bhunubho.

Ukubhazunya akahayile kenako kalanga bhabhatijiwa higulya ya guilanhana chiza inema ya wejiwa iyo igolechiwaga na ng’wenda gope uyo bhagawilagwa giki bhagushishe mpaga kuli Mulungu guligope chiniko.

Kutoka 12:17.

Hesabu 3:8.

Yohana 21:15-17.

KISWAHILI: AMEDONDOSHA.

Hapo zamani walikuwepo watu watatu waliokuwa pamoja katika safari yao. Mmoja wao aliweka kitu mfukoni mwake na wenzake wakafahamu kuwa na kitu kicho. Mtu huyo, alikidondosha kitu hicho bila ya yeye kufahamu kwa sababu ya kutokujali kwake vitu vyake. Yeye alipokiangalia mfukoni mwake alikikosa mpaka akaanza kukitafuta. Ndiyo maana wenzake hayo, walimwambia kwamba, “amedondosha.”

Masemo huo, hulinganishwa kwa mtu yule ambaye huvitelekeza hovyo vitu vyake, katika maisha yake. Mtu huyo, huzitelekeza hovyo mali zake mpaka mwishowe zinapotea kwa sababu ya kutokujali kwake huko maishani mwake. Yeye husumbuliwa na tatizo la njaa, yaani tatizo la kukosa chakula, katika familia yake kwa sababu ya kutokuzijali vizuri mali zake hizo, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliyeweka hovyo kitu chake mpaka akakipoteza, kwa sababu naye huzitelekeza hovyo mali zake mpaka mwishowe zinapotea, maishani mwake. Ndiyo maana watu humwambia kwamba, “amedondosha.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuzitunza vizuri mali zao, ili ziweze kuwasaidia katika kuziendeleza vyema familia zao, maishani mwao.

Msemo huo pia huwafundisha wabatizwa juu ya kuitunza neema ya utakaso inaoneshwa na nguo nyeupe ambayo huambiwa, na mbatizaji, kuwa, waifikishe kwa Mungu ikiwa nyeupe hivyo.

Kutoka 12:17.

Hesabu 3:8.

Yohana 21:15-17.

1452. ALI MUKAPILIPONDO.

Akahayile kenako kalolile munhu uyo ali mujifungo kunguno ya yabhubhi bhokwe. Umunhu ng’wunuyo oliotungwa kunguno ya wikolosha bhokwe bhunubho ukubhiye. Uweyi abhikoloshaga abhiye, widuma nabho mpaka oding’wa na kuchalwa mukapilipondo. Hunagwene abhanhu bhagang’wilaga giki, “ali mukapilipondo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na nhungwa ja gwita mihayo yabhubhi, umukikalile kakwe. Umunhu ng’wunuyo, agidumaga na bhanhu abho agikalaga nabho mpaka oyisalambanya ikaya yakwe kunguno ya nhungwa jakwe ijabhubhi jinijo, umuwikaji bhokwe. Uweyi agaikenagulaga ikaya yakwe kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo obhikoloshaga abhiye mpaka uchalwa mujela, kunguno nuweyi agidumaga na bhanhu bhakwe mpaka oyikenagula ikaya yakwe yiniyo, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ali mukapilipondo.”

Akahayile kenako kalanga bhanhu higulya ya guleka gwita yabhubhi bho gubhiza na nhungwa ja gwiyambilija gutumama milimo yabho chiza, kugiki bhadule gujilela chiza ikaya yabho, umuwikaji bhobho bhunubho.

Mwanzo 39:20-23.

Luka 23:19-28.

Matendo 12:4-5.

Waebrania 11:36.

Ufunuo 2:10.

KISWAHILI: YUMO KIFUNGONI.

Msemo huo huangalia mtu aliyekuwa kifunguni kwa sababu ya makosa mbalimbali. Mtu huyo, alifungwa kwa sababu ya uchokozi wake kwa wenzake. Yeye aliwachokoza watu mpaka akakosana nao na kupelekwa jela. Ndiyo maana watu walimwambia kwamba, “yumo kifungoni.”

Msemo huo hulinganishwa kwa mtu mwenye tabia ya kutenda maovu, katika maisha yake. Mtu huyo, hutenda maovu ya kuwakosea haki wenzake mpaka anaivuruga familia yake, kwa sababu ya tabia yake hiyo mbaya, maishani mwake. Yeye hukosana na wenzake mpaka wanaishi bila kusalimiana nao kwa sababu ya tabia yake hiyo ya kutenda maovu, katika maisha yake.

Mtu huyo, hufanana na yule aliyewachokoza wenzake mpaka akafungwa jela, kwa sababu naye huwatendea maovu wenzake mpaka anaivuruga familia yake maishani mwake. Ndiyo maana watu humwambia kwamba, “yumo kifungoni.”

Msemo huo hufundisha watu juu ya kuwa na tabia njema ya kusaidiana vizuri katika kuyatekeleza majukumu yao, ili waweze kuzilea vyema familia zao, maishani mwao.