Akahayile kenako kalolile nti ngudizu uyo guli gubhi ubho gugulola. Aliyo lulu unti gunuyo, gugafunya matwajo gawiza na manonu gete ugugalwa. Abhanhu bhagagulolaga bhagukolwa aliyo ulubhagalya amatwajo gago bhayega na gugutogwa unti gunuyo. Hunagwene bhagagwitanaga giki, “nganhanazu.”

Akahayile kenako kagalenganijiyagwa kuli munhu wihanga lyabhubhi uyo alindamaganu aliyo ng’holo yakwe iliyawiza umukaji bhokwe. Umunhu ng’wunuyo, agabhalonjaga pye abhanhu chiza bho nduhu ugubhakomanya kunguno ya ng’holo yakwe iyawiza yiniyo, umukikalile kakwe kenako. Uweyi agayilelaga chiza ikaya yakwe bho guyilanga gwikala ni kujo kubhanhu bhose kunguno ya ng’holo yakwe iyawiza yiniyo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunyo agikolaga nu nti ungudizu ugolihanga lyabhubhi aliyo amatwajo gago galimanonu, kunguno nuweyi alinihanga lyabhubhi aliyo ing’holo yakwe iliyawiza ukubhanhu bhakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagag’witanaga giki, “nganhanazu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na ng’holo jawiza ijagulamula bhanhu bhabho bho nduhu gubhalola hanze ya mili, kugiki bhadule gubheja bhulamuji bho nhana umukaya jabho jinijo.

Mwanzo 18:19.

Mathayo 5:3-11.

Wagalatia 3:1-6.

KISWAHILI: MDUMAVU.

Msemo huo huangalia mti mdumavu ambao ni mbaya kwa kuuangalia. Lakini mti huo hutoa matunda mazuri na matamu kabisa kwa kuyala. Watu wanapougalia mti huo huuchukia lakini wakiyala matunda yake hufurahi na kuupenda. Ndiyo maana watu hao huuita mti huo jina la “mdumavu.”

Msemo huo, hulinganishwa kwa mtu mwenye sura mbaya aliyedumaa lakini roho yake ni nzuri maishani mwake. Mtu huyo, huwajali vizuri watu wote bila ya kuwabagua kwa sababu ya roho yake hiyo nzuri katika maisha yake hayo. Yeye huilea vyema familia yake kwa kuwafundisha watu wake kuwa na heshima kwa watu wote kwa sababu ya roho yake hiyo nzuri, maishani mwake.

Mtu huyo, hufanana na ule mti mdumavu wenye sura mbaya lakini matunda yake ni mazuri na matamu, kwa sababu naye ana sura mbaya lakini roho yake ni mzuri kwa watu wake. Ndiyo maana watu humuita jila la “mdumavu.”

Msemo huo hufundisha watu juu ya kuwa na roho nzuri za kuwaamua vyema watu wao bila ya kuangalia sura ya nje, ili waweze kuwa na maamuzi ya haki katika familia zao hizo.

Mwanzo 18:19.

Mathayo 5:3-11.

Wagalatia 3:1-6.

 

ENGLISH: A RETARDED ONE.

This saying refers to a tree that is stunted in growth and unattractive in appearance. When people see it, they dislike it because it does not look strong or beautiful. However, when the tree bears fruit, its fruits are very good and delicious to eat. Those who taste the fruit are pleased and begin to appreciate the tree. Because of this contrast between appearance and value, people call it “a retarded one.”

The saying is compared to a person whose outward appearance is unattractive and whose physical growth seems limited, yet whose inner spirit is good and upright. Such a person treats all people with care and fairness, without discrimination. Because of his good spirit, he raises his family well and teaches them to respect others and live peacefully within the community.

Like the stunted tree that looks ugly but produces excellent fruit, this person may not appear impressive outwardly, but his actions and character bring life and goodness to others. For this reason, people describe him with the saying “a retarded one,” emphasizing not weakness, but the hidden value found within.

This saying teaches people to value inner character over outward appearance. It calls the community to judge wisely, guided by good spirit and understanding, so that right decisions may be made in family and community life.

 

Genesis 18:19 – Righteous character revealed through responsible living.

Matthew 5:3–11 – Blessedness found not in appearance, but in the spirit.

Galatians 3:1–6 – Value measured by faith and obedience, not outward form.

 

 

Aho kale yalihoyi noni iyo yabhalisha jiliwa abhana bhayo. Aho jashila ijiliwa ijo yabhalisijaga, igipundula umwili goyo kugiki gadule gufuma mininga gagubhalisija abhana bhayo. Abhana bhayo bhenabho bhagagang’wa amininga gayo mpaga yucha. Hunagwene abhanhu bhagayomba giki, “yafunyaga itone lya mininga.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhalanhaga abhanhu bhakwe bho bhutogwa bhutale umukikalile kakwe. Umunhu ng’wunuyo, agikomejaga kutumama milimo midamu bho nguzu mpaga uyimala kugiki adule gubhapandikila jiliwa abhanhu bhakwe, kunguno ya bhutogwa bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga bhudula bho guyibheja chiza ikaya yakwe yiniyo kunguno ya bhutogwa bhokwe ubho gwigulambija gutumama milimo ya gubhapandikila jiliwa abhanhu bhakwe bhenabho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga ni noyi iyo igipundula umili goyo mpaga yucha kugiki idule gubhapandikala jiliwa abhana bhayo, kunguno nuweyi akikomejaga gutumama milimo bho nguzu mpaga obhapandikila jiliwa abhanhu bhakwe bhenabho, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhaganhayaga giki,  “ofunyaga itone lya mininga.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutogwa bho guduja gwigulambija gutumama milimo ya gubhalanhanila chiza abhanhu bhabho, kugiki bhadule kujibheja chiza ikaya jabho jinijo, umubhulamu bhobho bhunubho.

Ezekieli 24:8.

Mathayo 27:25.

Yohana 6:54-56.

Waefeso 1:7.

Ufunuo 12:11.

 

KISWAHILI: AMETOA TOLE LA DAMU.

Hapo zamani alikuwepo ndege aliyekuwa akiwalisha chakula watoto wake. Kilipoisha chakula alichokuwa akiwalishia, ndege huyo aliamua kujitoboa mwili wake ili atoe damu ya kuwalishia watoto wake hao. Watoto hayo waliendelea kunywa damu yake hiyo mpaka alipokufa. Ndiyo maana watu walisema kwamba, “ametoa tone la damu.”

Msema huo hulinganishwa kwa mtu yule ambaye huwatunza kwa upendo watu wake katika maisha yake. Mtu huyo hujibidisha kufanya kazi ngumu mpaka anazimaliza kwa lengo la kuwapatia mahitaji ya kutosha kuwalisha watu wake hao kwa sababu ya upendo wake huo kwao, maishani mwake. Yeye hufanikiwa kuindeleza vizuri familia yake kwa sababu ya upendo wake huo wa kujibidisha kufanya kazi za kutosha kuwapatia mahitaji watu walioko kwenye familia yake hiyo, katika maisha yake.

Mtu huyo, hufanana na yule ndege aliyejitoboa mwili wake kwa ajili ya kuwapatia chakula watoto wake mpaka akapoteza maisha yake, kwa sababu naye hujibidisha kufanya kazi mpaka anafanikiwa kuwapatia watu wake mahitaji ya kutosha kutumia, maishani mwao. Ndiyo maana watu husema juu yake kwamba, “ametoa tone la damu.”

Msemo huo, hufundisha watu juu ya kuwa na upendo kwa watu wao unaowawezesha kujibidisha kutekeleza majukumu ya kuwatunza vizuri watu wao hao, ili waweze kupata maendeleo makubwa katika familia zao hizo, maishani mwao.

Ezekieli 24:8.

Mathayo 27:25.

Yohana 6:54-56.

Waefeso 1:7.

Ufunuo 12:11.

ENGLISH: HE HAS GIVEN A DROP OF BLOOD.

Once upon a time, there was a bird feeding its young. When the food it had gathered was exhausted, the bird chose to pierce its own body so that its blood might become food for its young. The chicks continued to drink the blood until the bird finally died. Because of this act of total self-giving, people began to say, “he has given a drop of blood.”

This saying is used to describe a person who loves his people deeply and cares for them with great devotion. Such a person works tirelessly, sacrificing personal comfort, strength, and even health in order to provide for those who depend on him. His goal is not personal gain, but to ensure that his family or community has enough to live with dignity.

Like the bird that pierced its own body to sustain its young, this person gives of himself without measure. Through hard work and self-sacrifice, he succeeds in maintaining his family and meeting their needs. For this reason, people say of him, “he has shed a drop of blood,” meaning that he has given his very life for the good of others.

This saying teaches the value of self-giving love—a love that accepts responsibility and willingly sacrifices for the well-being of others. It reminds people that true progress in family and community life is achieved through dedication, perseverance, and love that is ready to give everything.

Ezekiel 24:8 – Blood poured out as a testimony of sacrifice.

Matthew 27:25 – Blood associated with responsibility and covenant.

John 6:54–56 – Life given through blood, bringing life to others.

 

 

Aho kale bhalihoyi bhanhu abho bhagandya gusola si ya bhichabho bho nguzu. Abhananzengo bhagandya bhulugu bho gubhalasa masonga abhanishi bhabho bhenabho mpaga bhubhahebha kunguno ya bhumani bhobho ubho gubhalasa masonga. Abho bhahewa abhanishi bhenabho bhagayuja umo ugalaswa isonga hangongo. Hunagwene bhagahaya giki, “oching’wa dushi hangongo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agasolaga jikolo ja bhanhu bho nguzu, umukikalile kakwe. Umunhu ng’wunuyo, agasolaga jikolo ja bhiye bho nguvu mpaka wikenya nabhiniki jikolo kunguno ya bhuvamiji bhokwe ubho gutumila nguzu bhunubho, umuwikaji bhokwe. Uweyi agatulagwa mpaga uminyiwa na bhinikili jikolo kunguno ya gusola jikolo jabho bho gutumila nguzu chiniko, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nabho bhagasola si ya bhichabho bho gutumila nguzu mpaka bhulaswa masongwa, kunguno nuweyi agasolaga jikolo ja bhiye bho nguzu, mpaga aminyiwa na bhinikili jikolo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “oching’wa dushi hangango.”

Akahayile kenako kalanga bhanhu higulya ya kuleka kusola sabho ja bhichacho bho gwigulambilaja gutumama milimo yabho chiza, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho bhunubho.

Isaya 22:3.

Zaburi 78:9.

KISWAHILI: AMECHOMWA MSHALE MGONGONI.

Hapo zamani walikuwepo watu waliochukua ardhi ya wenzao kwa nguvu. Wananchi hao walioanza vita kwa kuwapiga mishale hao maadui waliovamia ardhi yao mpaka wakawashinda kwa sababu ya ufundi wao wa kutumia mishale. Wao waliwashinda maadui hao kwa kuwapiga mshale mgongoni kila mmoja. Ndiyo maana walisema kwamba, “amechomwa mshale mgongoni.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huchukua vitu wa watu kwa mguvu, katika maisha yake. Mtu huyo, huvamia na kuchukua vitu vya watu kwa kutumia nguvu hivyo, mpaka anagombana na wenye mali hizo, kwa sababu ya uvamizi wake huo wa kutumia nguvu, maishani mwake. Yeye upigwa na wenye mali mpaka anaumizwa kwa sababu ya tabia yake hiyo kuchukua mali za watu kwa nguvu, katika maisha yake hayo.

Mtu huyo, hufanana na wale waliochukuwa ardhi ya wenzao kwa kutumia nguvu mpaka wakapigwa mishale, kwa sababu naye hukuchua vitu vya watu kwa nguvu mpaka anaumizwa na wenye mali, maishani mwake. Ndiyo maana watu humwambia kwamba, “amechomwa mshale mgongoni.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuchukua mali za wenzao kwa kujibidisha kufanya kazi zao vizuri, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Isaya 22:3.

Zaburi 78:9.

ENGLISH: EVEN THOUGH YOU GROW LONG HAIR.

Once upon a time there was a man who grew long hair on his head. Such man despised an old man and a woman who had lived for many years because of his long hairs. He lacked an attention to understand that elders had seen many decent and evil deeds in their lives. That is why the elders told him that, “even though you grow long hair.”

This saying is equaled to a person who despises his elders in his life. This person thinks that he knows more by not listening to his elders when they give him good upbringing to live well with people, because of his contempt, in his life. He lacks an upbringing to take decent care of his family because of his contempt for his elders, in his life.

This person is like the one who grew long hair and despised his elders, because he also despises his elders for not listening to their upbringing, in his life. That is why his elders tell him that, “even though you grow long hair.”

This saying imparts in people an idea of stopping to despise their elders by listening carefully to their upbringing, so that they can raise their families well, throughout their lives.

Joshua Bin Sira 8:6.