Imbuki ya kahayile kenako ingilile kubhuhambi bho minyembe bho munhu nebhe. Umunhu ng’wunuyo, ohambaga minyembe umuchalo ja Ng’watuma kunguno oliayidebhile isolobho ya minyembe yiniyo, umukikalile kakwe.

Aliyo lulu, abhanhu bha muchalo jinijo, bhang’wilaga giki alinoja duhu iki bhiganikaga giki agucha uyileka iminyembe itali ugwandya ugupya. Hunagwene bhang’wilaga giki, “gub’i gose.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agiyumilijaga gwita mihayo ya wiza mumo bhagandalahija abhanhu umukikalile. Umunhu ng’wunuyo, agatumamaga milimo yakwe chiza na gubhambilija abhanhu gwikala kihamo, kunguno ya bhutogwa bhokwe ubho alinabho ukubhanhu bhakwe bhanabho, umuwikaji bhokwe. Uweyi agapandikaga sabho ninghi aha kaya yakwe ijo agajitumilaga gubhambilija nabho bhagandalahijaga umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo ohambaga minyembe ukunu bhalindahalahija abhanhu, kunguno nuweyi agiyumilijaga gwita mihayo ya wiza, mumo bhagandalahija abhanhu, umuwikaji bhokwe. Hunagwene abhanhu bhenabho bhagang’wilaga giki, “gub’i gose.”

Akahayile kenako, kalanga bhanhu higulya ya gwiyumilija gwita mihayo ya wiza bho nduhu gudilila mihayo ya gudalahijiwa na bhichabo, umubhutumami bhobho, kugiki bhadule gupandika matwajo minghi umuwikaji bhobho.

Waroma 3:9-12.

Luka 13:31-35.

KISWAHILI: KUBAYA KOTE.

Chanzo cha msemo huo, kilianzia kwenye upandaji wa miti ya miembe wa mtu fulani. Mtu huyo, alikuwa akiipanda miti hiyo ya miembe kwenye kijiji cha Ng’watuma kwa sababu alikuwa anazielewa faida za miembe hiyo katika maisha yake.

Lakini basi, watu wa kijiji hicho, walimwambia kwamba atakufa kabla miti hiyo ya miembe haijaanza kutoa matunda yake. Ndiyo maana walimwambia kwamba, “kubaya kote.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvumilia kutenda mema hata kama watu watamdharau kiasi gani, katika maisha yake. Mtu huyo, huyatekeleza majukumu yake vizuri, na kuwasaidia watu kuishi pamoja kwa sababu ya upendo wake kwao, maishani mwake. Yeye hupata mafanikio ya kuwa na mali nyingi ambazo huzitumia kuwasaidia hata wale wanaomdharau katika utekelezaji wa majukumu yake hayo.

Mtu huyo, hufanana na yule mpandaji wa miti ya miembe ambaye watu walimdharau, kwa sababu naye huvumilia kwa kuendelea kutenda mema hata kama watu watamdharau kiasi gani, katika maisha yake. Ndiyo watu hao humwambia kwamba, “kubaya kote.”

Msemo huo, hufundisha watu juu ya kuvumilia kutema mema bila ya kujali maneno ya kudharauliwa na wenzao, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Waroma 3:9-12.

Luka 13:31-35.

ENGLISH: EVERYWHERE IS BAD.

This saying started from someone’s planting of mango trees. There was a man was planting mango trees in the village of Ng’watuma because he understood the benefits of them in his life.

But then, the people of that village, considered his work as a wastage of time by telling him that he could die before the mango trees begin to produce their fruits. That is why they told him that, “everywhere is bad.”

This saying is equaled to a person who endures to do good deeds no matter how people despise him, in his life. Such person performs his duties well, and helps people to live together because of his love for them, in his life. He achieves success of having many resources that he uses to help even those who despise him in the implementation of his duties.

This person resembles the mango planter whom people despised, because he also perseveres by continuing to do good deeds no matter how people look down on him, in his life. That is why those people tell him that, “everywhere is bad.”

This saying teaches people on how to tolerate spitting good deeds regardless of the disparaging words of their peers in fulfilling their duties, so that they can get a lot of success, in their lives.

Romans 3:9-12.

Luke 13:31-35. 

Akahayile kenako kingilile kuli munhu uyo ali na masunzu malihu. Amasunzu genayo jili nzwili ijo jigasugagwa bho gujishib’a kugiki jikule gete mpaga umo atogelilwe ung’wikili ojo kunguno ahayile abhelele chiza, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “masunzu maduma.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo atogilwe bhubheleji umukikalile kakwe. Umunhu ung’wunuyo agikalaga agulanhanile umili gokwe bho gugudilila chiza, ijinaguzwala jizwalo, na gulya jiliwa, kunguno agutogilwe chiza, umuwikaji bhokwe. Uweyi agikalaga na bhanhu bhinghi aha kaya yakwe, bhuli makanza kunguno ya bhubheleji bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nu omasunzu malihu uyo ogubhelejaga umili gokwe bho gugakamila amasunzu genayo, kunguno nuweyi agagudililaga chiza umili gokwe bho gugubheleja chiza umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “masunzu maduma.”

Akahayile kenako, kalanga bhanhu higulya ya kuidilila chiza imimili yabho bho guiyizwalikiza jizwalo jisoga, kugiki bhadule gwikala bhabhelile umuwikaji bhobho.

1Petro 3:3-4.

Mithali 31:29-31.

KISWAHILI: NYWELE NDEFU ZILIZOSUKWA.

Msemo huo, ulianzia kwa mtu mwenye nywele ndefu zilizosukwa vizuri. Nywele hizo, husukwa kwa kufungwa ili ziweze kukua kwa haraka kiasi kutosha kumpendezesha mhusika huyo, kwa sababu ya kupenda kwake umaridadi wa mwili wake huo. Ndiyo maana watu humuita kwamba ni “nywele ndefu zilizosukwa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hupenda umaridadi, katika maisha yake. Mtu huyo, huishi katika hali ya kuujali kwa kuutunza mwili wake, kwa sababu anaupenda, maishani mwake. Yeye hupokea watu wengi kwenye familia yake kwa sababu ya tabia yakwe ya kupenda kuutunza mwili wake huo, katika maisha yake.

Mtu huyo, hufanana na yule aliyezitunza nywele zake kwa kuzisokota vizuri, kwa sababu naye huulinda kwa kuuvika nguo vizuri mwili wake, huo maishani mwake. Ndiyo watu humuita kwamba, ni mtu “mwenye nywele ndefu zilizosokotwa.”

Msemo huo, hufundisha watu juu ya kuitunza miili yao, kwa kuivika nguo nzuri, ili waweze kupendeza vizuri, maishani mwao.

1Petro 3:3-4.

Mithali 31:29-31.

ENGLISH: LONG BRAIDED HAIRS.

This saying originated from a man who had long well-braided hairs. His hairs were braided and tied so that they could grow fast enough to please him, because of his love for beauty of his body. That is why people call him a “long braided hairs.”

This saying is compared to a man who likes beauty, in his life. Such person lives in a state of taking care of his body, because he likes it, in his life. He receives many people in his family because of his habit of loving to take care of his body, in his life.

This man is like the one who takes care of his hairs by twisting them well, because he also protects his body by dressing well in his life. That is why people call him a “long braided hairs.”

This saying imparts in people an idea of taking care of their bodies, by dressing them in nice clothes, so that they can look good, in their lives.

1 Peter 3:3-4.

Proverbs 31:29-31.

Bhalihoyi bhanhu abho bhalyaga jiliwa umuchalo ja Mangu. Abhanhu bhenabho, bhajibheyebheyaga ijilezu jabho umukalile kabho mpaga jawila guti jilibhina mbina kunguno ya kalile kabho kenako. Hunagwene abhanhu bhagakitanaga akalile kenako giki “mbina ya jilezu.”

Akahayile kenako, kagalenganijiyagwa kuli munbu uyo agayombaga mihano ya mbisila umumahoya gakwe. Umunhu ng’wunuyo agayombaga mihayo ya mbisila iyo igenhelejaga guduma uguyelelwa abhanbhu abho agahoyaga nabho, kunguno ya bhudamu bhoyo bhunubho, umumahoya gakwe genayo. Uweyi agadumaga uguyilanga chiza ikaya yakwe kunguno ya kahoyele kakwe kenako, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nabho bhab’inyaga jilezu ulubhalilya ijiliwa, kunguno nuweyi agabhinyaga jilezu ulu aliyomba imihayo iya mbisila yiniyo, umumahoya gakwe genayo. Hunagwene abhanhu bhagayitanaga imihayo yakwe giki, “mbina ya jilizu.”

Akahayile kenako kalanga bhanhu higulya ya gwilalanhana na mihayo ya mbisila bho guhoyela mihayo iyo bhadulile guyelelwa chiza abhichabho umumahoya gabho, kugiki bhadule gwikala bho mholele na bhichabho, umu kaya jabho.

Mathayo 13:10-11.

Marko 4:10-11.

KISWAHILI: NGOMA YA KIDEVU.

Walikuwepo watu waliokuwa wakila chakula kwenye kijiji cha Mangu. Watu hao, walikuwa wakivitikisha videvu vyao wakati huo wa kula mpaka vinakuwa kama vinacheza ngoma kwa sababu ya namna yao hiyo ya kula chakula hicho. Ndiyo maana watu waliita aina hiyo ya kula kuwa ni “ngoma ya kidevu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huongea maneno ya mafumbo katika maongezi yake. Mtu huyo, hutumia maneno hayo ya mafumbo ambayo huwaletea watu ugumu wa kuyaelewa kwa haraka, kwa sababu ya ugumu wa mafumbo hayo. Yeye hushindwa kuilea vizuri familia yake kwa sababu ya maongezi yake hayo magumu, katika maisha yake.

Mtu huyo, hufanana na wale waliokuwa wakila chakula kwa kutikisha videvu vyao, kwa sababu naye huwa anakichezesha kidevu chake anapoongea maneno hayo ya mafumbo, katika maongezi yake. Ndiyo maana watu huyaita maongezi yake hayo kuwa ni “ngoma ya kidevu.”

Msemo huo, hufundisha watu juu ya kuwa makini na maneno ya mafumbo kwa kutumia maneno yanayoeleweka kwa kurahisi kwa watu katika maongezi yao, ili waweze kuishi kwa amani na wenzao, katika familia zao.

Mathayo 13:10-11.

Marko 4:10-11.

ENGLISH: A DANCE OF THE CHIN.

There were people who were eating food in the village of Mangu. Those people used to shake their chins while eating to the point of appearing as if they were dancing because of their way of eating that food. That is why people considered that type of eating as “a dance of the chin.”

This saying is related to a person who speaks words of mystery in his speech. Such person uses words of riddles that make it difficult for people to understand them quickly, because of them being difficulty. He fails to raise well his family because of his difficult conversations in his life.

This person resembles to those who used to eat food by shaking their chins, because he also moves his chin when he speaks those words of mystery, in his speech. That is why people call his talk the “a dance of the chin.”

This saying teaches people being careful with metaphorical words by using words that are easily understood by people in their conversations, so that they can live in peace with their nobles, in their families.

Matthew 13:10-11.

Mark 4:10-11.