Imbuki ya kahayile kenako ihoyelile bhanhu abho bhali na numba ja gulala bhageni. Abhanhu bhenabho bhajizenga inumba jinijo mumaboma kunguno umunumo bhagajaga bhageni bhingi abho bhagacholaga numba ya gulala. Abhageni bhenabho bhagafunyaga hela na bhalala umunumba jinijo, kunguno jilija gulipila bhuli chumba.

Kuyiniyo lulu, abhanikili numba jinijo bhagayimalaga inzala ya gugayiwa mhiya ulu bhabokela ihela jinijo. Hunagwene abhanhu bhagayombaga giki, “nzala ya mhiya ndalo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bhugagaja bho gutumama milimo mingi iyo igang’wenhelaga hela, umukikalile kakwe. Umunhu ng’wunuyo agajitumilaga ihela ijo agajipandikaga bho kulima migunda mitale, guzengo manumba ga gung’wenhela hela, na kulima mabonde ga jiliwa ja mbika ningi ijo jiganpandikilaga hela ng’wingi kunguno ya bhugagaja bhokwe bhunubho umumiganiko gakwe. Uweyi apandikaga hela ningi noyi ijo jigambilijaga uguibheja chiza ikaya yakwe yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nabho bhali na numba ja gulala bhageni ijo jabhenhelaga mahela mingi, kunguno nuweyi alina bhugagaja bho gutumama milimo mingi iyo iganpandikalaga mahela mingi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “nzala ya mhiya ndalo.”

Akahahile kenako kalanga bhanhu higulya ya gubhiza na bhugagaja bho gwigulambija gutumama milimo mingi iyo idulile gubhenhela hela ya gutumamila umukaya jabho, kugiki bhadule gujibheja chiza ikaya jabho jinijo, umuwikaji bhokwe.

Mithali 10:15.

Ufunuo 3:17.

KISWAHILI: NJAA YA PESA MALAZI.

Chanzo cha msemo huo huongelea watu wale ambao wana nyumba za kulala wageni. Watu hao, walizijenga nyumba zao hizo mijini kwa sababu humo kuna wageni wengi ambao hutafuta nyumba za kulala wageni.

Wageni hao hutoa pesa ndipo wanapewa chumba, kwa sababu kila chumba hulipiwa na yule anayetaka kulala. Kwa hiyo basi, wenye nyumba hizo huimaliza nja ya kukosa pesa wanapozipokea pesa hizo. Ndiyo maana watu husema kwamba, “njaa ya pesa malazi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana vitega uchumi vingi vya kumpatia pesa, katika maisha yake. Mtu huyo, ana ubunifu wa kuzitumia pesa katika kujiwekea vitega uchumi kama vile kulima mashamba makubwa, kujenga majumba ya kulala wageni, kulima bustani zenye vyakula vya aina mbalimbali, kwa sababu ya ubunifu wake huo katika mawazo yake. Yeye hupata pesa nyingi sana ambazo humsaidia katika kuiendeleza vizuri familia yake, maishani mwake.

Mtu huyo hufanana na wale waliokuwa na numba mijini ambazo ziliwaletea pesa nyingi, kwa sababu naye huutumia ubunifu wake huo katika kutengeneza vitega uchumi vingi ambavyo humletea pesa nyingi, maishani mwake. Ndiyo maana watu humwambia kwamba, “njaa ya pesa malazi.”

Msemo huo, hufundisha watu juu ya kuwa na ubunifu wa kujibidisha kuweka vitega uchumi vingi ambavyo zitawapatia pesa za kutumia katika familia zao, ili waweze kuziendeleza vizuri familia zao hizo, maishani mwao.

Mithali 10:15.

Ufunuo 3:17.

ENGLISH: HUNGER FOR MONEY ACCOMMODATION.

The origin of this saying refers to people who have guest houses. These people built their houses in cities because there are various visitors who search for lodging.

These visitors give a lot of money to them because each room is paid for by the person who wants to sleep in it. Therefore, the owners of these houses satisfy their hunger for money when they receive those money. That is why people say, “Hunger for money accommodation.”

This saying is equaled to a person who has various investments which provide him with money in his life. This person is creative enough to make use of money for starting new investments such as cultivating large fields, building guest houses, growing gardens with various types of food crops, because of his creativity in his thoughts. He earns a lot of money that helps him in developing his family well in life.

This person is like those who had houses in the cities which brought them a lot of money, because he also uses his creativity for making several investments which bring him a lot of money in his life. That is why people say to him that, “Hunger for money accommodation.”

This saying imparts in people an idea of being creative enough to put in a lot of investments that will give them money for spending on their families, so that they can progress their families well in their lives.

Proverbs 10:15.

Revelation 3:17.

 

Aho kale olihoyi munhu uyo wibhaga jinhu ja bhiye bho nzila ya gwiyelelwa. Umunhu ng’wunuyo ojisolaga ijikolo ja bhiye jinijo bho gubhitila nzila ya gwiyelelwa nabho giki agujishosha kulikanza lilebhe. Aliyo lulu ulu lyagashiga ilikanza lya gujishosha ijikolo jinijo wandyaga guhindanya kunguno ojibhaga ijinhu jinijo bho nzila ya kujilanda. Hunagwene abhanhu bhagang’witana giki, “nsambo o gwiyelelwa.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agibhaga jinhu ja bhiye bho gutumila nzila ya kuyomba mihayo ya bhulomolomo, umukikalile kakwe. Umunhu ng’wunuyo, agayombaga mihayo ya bhulomolomo mingi iyo idulile gung’wambilija ujigusola ijinhu ja bhiye jinijo kunguno ya bhusambo bhokwe bhunubho. Uweyi agidumaga na bhiye aha kaya yakwe kunguno ya gubhibhila jikolo jabho bho gutumila guyomba mihayo ya bhulomolomo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo wibhaga jinhu ja bhiye bho nzila ya kujilanda na jabhiza jakwe, kunguno nuweyi agibhaga jinhu ja bhiye bho nzila ya kuyomba mihayo ya bhulomolomo mpaga ojisola na gujikalana, umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “nsambo o gwiyelelwa.”

Akahahile kenako kalanga bhanhu higulya ya kuleka nhungwa ja bhusambo bho guyomba mihayo ya nhana, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1 Yohana 2:16-17.

2 Timotheo 3:6.

KISWAHILI: MWIZI WA KUELEWANA.

Hapo zamani alikuweo mtu aliyeiba vitu vya wenzake kwa njia ya kuelewana. Mtu huyo, alivichukuka vitu hivyo vya wenzake kwa kutumia njia hiyo ya kuelewana kwamba atavirudisha muda fulani. Lakini muda huyo ulipofika alianza kukata kona kwa sababu aliviiba vitu hivyo kwa kutumia njia hiyo ya kuviazima. Ndiyo maana watu walimuita jina la “mwizi wa kuelewana.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huiba vitu vya wenzake kwa kutumia njia ya kusema maneno ya uongo, katika maisha yake. Mtu huyo, huongea maneno ya uongo mengi yanayoweza kumsaidia kuvichukua vitu hivyo vya wenzake kwa sababu ya wizi wake huo. Yeye hukosana na wenzake kwenye familia yake kwa sababu ya kuwaibia witu vyao kwa nji hiyo ya kusema maneno ya uongo, maishani mwake.

Mtu huyo, hufanana na yule aliyeiba vitu vya wenzake kwa njia ya kuviazima mpaka anabaki navyo, kwa sababu naye huiba vitu vya wenzake kwa njia ya kusema maneno ya uongo mpaka anavichukua na kukaa navyo, maishani mwake. Ndiyo maana watu walimuita jina la “mwizi wa kuelewana.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya wizi kwa kusema ukweli ili waweze kuzilea vyema familia zao, maishani mwao.

1 Yohana 2:16-17.

2 Timotheo 3:6.

ENGLISH: THE THIEF OF UNDERSTANDING EACH OTHER.

Once upon a time, there was a man who stole his friends’ possessions by mutual promise. This man took those belongings from his friends by mutual bargain that he would return them at a certain time. But when such time came, he started to make excuses because he stole those possessions by borrowing them. That is why people called him “thief of understanding each other.”

This saying is paralleled to a man who steals belongings of his friends by speaking lies in his life. Such man speaks many lies that can help him to take possessions of his friends because of his theft. He quarrels with his friends in his family because of stealing their belongings by speaking lies in his life.

This man resembles the one who stole belongings of his friends by borrowing them until he keeps them, because he also steals possessions of his friends by speaking lies until he takes them and keeps them as his own in his life. That is why people called him “thief of understanding each other.”

This saying teaches people to abandon habit of stealing possessions of people by speaking the truth so that they can better nurture their families in their lives.

1 John 2:16-17.

2 Timothy 3:6.

 

Imbuki ya kahayile kenako ilolile nzuki iyo igikalaga na kalub’ola. Akalub’ola kenako kabhile guti ka lifa ako inzuki yiniyo ikagatumilaka guluma bho kukachimike na kukaleka mumili uyo yagulumaga. Akoyi kagasagaga haho mili go ng’wa munhu uyo yanumaga inzuki yiniyo, mpaga bhakadubule. Hunagwene abhanhu bhagayombaga giki, “ung’wunuyo alinako akalub’ola.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo akashokelaga gwita mihayo ya bhubhi, iyo oitaga aho olina nhungwa ja bhubhi, umukikalile kakwe. Umunhu ng’wunuyo, agamanaga ushokela ugwita mihayo ya iyabhubhi guti gudukila bhanhu, na gubhikobya bho guchola gwikenya, kunguno ya gugawiya lilange lya gwikala bho bhutogwa na bhiye, umuwikaji bhokwe bhunubho. Uweyi agikalaga bhung’wene aha kaya yakwe kunguno ya gushokela gwita mihayo ya bhubhi yiniyo, umukikale kakwe.

Umunhu ng’wunuyo, agikolaga na kalub’ola kanziki iyo iganuma munhu nhebhe, kunguno nuweyi alina kalub’ola kagwita mihayo ya bhubhi iyo oitaga ikale, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ung’wenuyo alinako akalub’ola.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja bhubhi bho gubhiza na bhutogwa kubhichabho, kugiki bhadule gwiyambilija chiza ugujibheje ikaya jabho, umuwikaji bhobho.

Luka 17:12-14.

Mathayo 8:6.

Luka 4:40.

Matendo ya mitume 5:15-16.

Matendo ya mitume 19:12.

KISWAHILI: HUYO ANAKO KAMWIBA.

Chanzo cha msemo huo huangalia nyuki ambaye ana kamwiba akatumiako wakati wa kuuma. Kamwiba hako hufanana na kamwiba ka nyuki ambako hukaacha kwenye mwili wa yule aliyemuuma. Kenyewe hubakia kwenye mwili huo aliouuma yule nyuki mpaka wakang’oe. Nidyo maana watu husema kwamba, “huyo anako kamwiba.”

Msemo huo hulinganishwa kwa yule ambaye huishi kwa kutenda maovu aliyatenda zamani katika maisha yake. Mtu huyo, huyarudia maovu  hayo aliyotenda, kwa kutukana watu na kuwachokoza kwa lengo la kutaka kupigana kwa sababu ya kukosa malezi ya kuishi na watu kwa upendo, maishani mwake. Yeye hubaki peke yake kwenye familia yake kwa sababu ya kukosa malezi hayo mema ya kuishi na watu kwa upendo, katika maisha yake.

Mtu huyo, hufanana na kale kwa mwiba ka nyuki aliyemuuma mtu fulani, kwa sababu naye ana kamwiba ka kutenda maovu aliyoyatenda zamani, maishani mwake. Ndiyo maana watu humwambia kwamba, “huyo anako kamwiba.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutenda maovu kwa kuishi na watu kwa upendo, ili waweze kusaidiana katika kuziendeleza vyema, familia zao, maishani mwao.

Luka 17:12-14.

Mathayo 8:6.

Luka 4:40.

Matendo ya mitume 5:15-16.

Matendo ya mitume 19:12.

ENGLISH: THAT ONE HAS A STINGER.

The origin of this saying looks at a bee that has a stinger which it uses when stinging. This stinger is a bee stain that it leaves in the body of the one whom it stung it. It remains in the body that the bee stung until it is removed. That is why people say that, “that one has a stinger.”

This saying is matched to someone who lives by committing evil deeds which he committed in the past in his life. This person repeats evil deeds which he committed, by insulting people and provoking them with an aim of fighting because of lacking upbringing which can help him to peacefully live with people in his life. He remains alone in his family because of lacking such sound upbringing for living well with people in his life.

This person is similar to the bee stinger that stung someone, because he also has a stinger of doing evil deeds which he committed in his past life. That is why people say about him that, “that one has a stinger.”

This saying teaches people about forsaking habit of doing evil deeds by living peacefully with people in their lives, so that they can help each other in developing their families.

Luke 17:12-14.

Matthew 8:6.

Luke 4:40.

Acts 5:15-16.

Acts 19:12.