Imbuki ya kahayile kenako yilolile kachile ka ng’holo. Ing’holo guli ntugo uyo gugasugagwa mubhanhu na hangi ili nyama iyo igaliyagwa. Giko lulu, ing’holo yiniyo, nulu igading’wa na ng’wanishi oyo igiyumilijaga duhu mpaga gucha goyo kunguno ya bhulendelezu bhoyo bhunubho. Hunagwene nu munhu uyo apandikaga makoye ohumula mpaka ganhabhula agabhilagwa giki, “ochaga nyakolo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhisaga makoye gakwe mpaga ganhabhula, umukikalile kakwe. Umunhu ng’wunuyo, agapandika makoye guti ga sata wiyumilija duhu bho nduhu uguja ukusitali, nulu ugubhawila abhiye, kunguno ya gogoha gusekwa na bhanhu. Uweyi agamikikaga mpaga obhitila chiniko kunguno ya gubhisa makoye gakwe genayo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni ng’holo iyo igading’wa na ng’wanishi oyo yiyumilija duhu mpaga yubhulagwa, kunguno nuweyi apandikaga makoye obhabhisa abhiye bho gwiyumilija duhu mpaga gamhabhula amakoye genayo. Hunagwene abhanhu bhagang’wilaga giki, “ochaga nyakolo.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gubhisa makoye ayo bhalinago bho gubhawila abhichabho na gugacholela nzila ja guginjija, kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Mathayo 10:26 – 27.

Mathayo 11:20.

KISWAHILI: AMEKUFA KIKONDOO.

Chanzo cha msemo huo, chotokea kwenye namna kondoo anavyokufa. Kondoo huyo, ni mfugo unayofugwa na watu pia ni nyama inayoliwa. Hivyo basi, kondoo huyo, hata akikamatwa na adui yake hufumilia tu mpaga kufa kwake kwa sababu ya uzubaifu wake huo. Ndiyo maana hata mtu anayepata tatizo na kukaa kimya mpaga anaumia huambiwa kwamba, “amekufa kikondoo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huficha matatizo yake mpaka yanamuumiza, katika maisha yake. Mtu huyo, hupata matatizo kama vile ugonjwa akavumilia tu bila kwenda kupata matibabu hospitalini wala kuwambia wenzake, kwa sababu ya kuogopa kuchekwa na watu, maishani mwake. Yeye huumizwa na matatizo hayo hata kufikia hatua ya kupoteza maisha, kwa sababu ya kuwaficha wenzake, matatizo yake hayo.

Mtu huyo, hufanana na kondoo yule aliyekamatwa na adui yake akavumilia mpaka kufa kwake, kwa sababu naye huwaficha wenzake matatizo yake mpaka yanamuumiza, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amekufa kikondoo.”

Msemo huo, hufundisha watu juu ya kuacha kuyaficha matatizo waliyo nayo kwa kuwashirikisha wenzao, na kutafuta njia za kuyatatua, ili waweze kuulinda vizuri uhai wao, maishani mwao.

Mathayo 10:26 – 27.

Mathayo 11:20.

ENGLISH: HE/SHE HAS DIED LIKE A LAMB.

The cradle of this saying occurred in the way which a sheep died. The sheep is a livestock that is raised by people and it is a meat that can be eaten by them. Therefore, even if the sheep is caught by the enemy, only endures the suffering to the point of dying because of its cowardice. That is why even to a person who has a problem and stays silent when he is hurt is told that, “he/she has died like a lamb.”

This saying is compared to the person who hides his problems until they hurt him, in his life. Such person gets problems such as illness which he just endures it without going to get treatment at the hospital or telling his colleagues, because he is afraid of being laughed at by people, in his life. He is hurt by these problems to the point of losing his life, because of hiding his problems from being known his colleagues.

This person is like the sheep that was caught by its enemy that endured until its death, because he also hides his problems from his colleagues until they hurt him, in his life. That is why people tell him that, “he/she has died like a lamb.”

This saying teaches people to stop hiding the problems which they have by sharing with their peers, enough to find ways that can solve them, so that they can protect their lives well, in their lives.

Matthew 10:26 – 27.

Matthew 11:20.

ENGLISH: THAT IS MY FATE/ THAT IS MY DESTINY.

This saying speaks about a person who had some power in his life. Such man lived in the village of Ngeme who had an ability to do great work for surpassing his colleagues. His colleagues asked his to tell them the secret of what enables him to work in such way. That is why he responded to them by saying that, “that is my fate/ that is my destiny.”

This saying is compared to the person who knows his ability and uses it well in his life. Such person uses his creativity by striving to do all the works which he sees because he likes to bring development to his people. He also encourages his people to discover the talents given to them by God enough to use them well, in their lives.

This person is similar to the one who had the ability to do more work than his nobles, because he also uses his creativity by using all his talents given to him by God, he gets a lot of success in his life. That is why he tells people that, “that is my fate/ that is my destiny.”

This saying teaches people about trying to make good use of their talents by committing themselves to work well, so that they can get assets that can support them well, in their lives.

Isaiah 9:5-6.

Jeremiah 1:4-10.

Luke 4:18.

Luke 7:8.

Imbuki ya kahayile kenako, yingile kukilolele ka bhanhu abho bhali bhidumile. Bhalihoyi bhanhu abho bhali bhiduma abho bhikalaga muchalo ja Gabale. Abhanhu bhenabho bhikalaga bhidakilile bhuli ng’wene kunguno ya gwiiganikila shib’i umumioyo yabho. Abhoyi nulu bhagatung’wanha bhagwilola liso lyab’ukolwa. Hunagwene bhagiwilaga giki, “ulinilola liso lya mpangijo.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhadalekejaga ulu bhakenyiyagwa na bhichabho, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhabhapelanilile abhanhu abho bhabhahubhila nulu igabhiza kale ginehe, kunguno ya guduma gulekeja gobho gunuyo, umuwikaji bhobho bhunubho. Abhoyi bhagikalaga bho nduhu ulubhango umukaya jabho kunguno ya guleka kubhalekeja abho bhabhahubhila, umiwikaji bhobho bhunubho.

Abhanhu bhenabho, bhagikolaga nabho bhikalaga bhidumile mpaga bhuyilola liso libhi, kunguno nabhoyi bhagikalaga bhabhapelanilile abhichabho abho bhiduma nabho, umukikalile kabho. Hunagwene abhoyi ulu bhibhona bhagayombaga giki, “ulinilola liso lya mpangijo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na moyo go wilekeja ulu bhidumaga bho gwilola chiza umubhutumami bho milimo yabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

1Yohane 4:11-12.

Mathayo 22:34-40.

Mathayo 5:43-48.

KISWAHILI: UNANIANGALIA JICHO LA INDA.

 Chanzo cha msemo huo, chatokea kwenye kuangalia vibaya kwa watu fulani waliokuwa wamekosana. Watu hao, walikosana kutokana na sababu mbalimbali walipokuwa wakiishi kwenye kijiji cha Gabale. Ugonji wao ulifikia hatua ya kuangaliana vibaya kila wanapokutana kwa sababu ya hasira ya kila mmoja wao ndani ya mioyo yao. Wao ikawa kila wanapokutana kila mmoja anamtazama mwenzake kwa jicho baya. Ndiyo maana walisema kwamba, “unaniangalia jicho la inda.”

Msemo huo, hulinganishwa kwa watu wale ambao huwa hawawasamehi wale waliowakosea katika maisha yao. Watu hao, huwakasirikia wale waliokosana nao hata kama walikosana zamani kiasi gani, kwa sababu ya kutokusamehe kwao huko, maishani mwao. Wao huishi bila furaha katika familia zao, kwa sababu ya kushindwa kwao kusamehe katika mioyo, maishani mwao.

Watu hao, hufanana na wale walioishi katika ugonvi wa kufikia hatua ya kutazamana vibaya kila wanapokutana, kwa sababu nao huwa hawawasamehi wale waliowakosea katika maisha yao. Ndiyo maana wanapoonana husema, “unaniangalia jicho la inda.”

Msemo huo, hufundisha watu juu ya kuwa na moyo wa kusamehe kila wanapokasana kwa kuangaliana vizuri katika utekelezaji wa majukumu yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Yohane 4:11-12.

Mathayo 22:34-40.

Mathayo 5:43-48.

ENGLISH: YOU ARE LOOKING AT ME WITH INDA’S EYE.

The foundation of the above saying, came from a wicked look of some people who were in disagreement. Those people disagreed due to various reasons when they were living in the village of Gabale. Their anger reached at the point of looking at each other badly every time they met because of the present of anger in each other’s heart. It happened that every time they meet, each one looks at the other with a wicked eye. That is why they said that, “you are looking at me with inda’s eye.”

This saying is equated to people who never forgive those who have wronged them in their lives. These people get angry with those who disagreed with them no matter how long ago they disagreed, because of their absence of forgiveness in their lives. They live without happiness in their families, because of their failure to forgive others in their hearts.

These people are similar to those who lived in conflict to the point of looking at each other badly every time they meet, because they also never forgive those who have wronged them in their lives. That is why when they see each other, they say, “you are looking at me with inda’s eye.”

This saying imparts in people an idea of having a forgiving heart whenever they disagree in their lives by lovely looking at each other in implementing their responsibilities, so that they can nicely raise their families in their lives.

1 John 4:11-12.

Matthew 22:34-40.

Matthew 5:43-48.

Imbuki ya kahayile kenako ihoyelile higulya ya nhamala umo uyo witanagwa Salyungu. Unamhala ng’wunuyo, aliobyala bhana bhinghi abho nabho bhagiza bhubyala bhana bhubhinika lina lyakwe kunguno ya gung’wizuka na gunumbilija ugubhabyala chiniko. Hunagwene abhana abho bhinikwa lina lyakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agailelaga chiza ikaya yakwe bho guyilanga kikalile ka nhungwa ja wiza, umukikalile kakwe. Umunhu ng’wunuyo, agabhalomelaga abhanhu bhakwe higulya ya nhungwa ijagwikala jawiza jinijo mpaga bhajidimila bho gwiyambilija kihamo umukikalile kabho kunguno ya bhutungilija bhokwe umubhutumami bhokwe bhunubho. Uweyi agaib’ejaga chiza ikaya yakwe bho gwikala bho mholele kunguno ya bhutungilija bhokwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agabyala bhana bhinghi mpaka bhuyung’winika ilina lyakwe, kunguno nuweyi agayilangaga chiza ikaya yakwe mpaka bhayiyambilija kihamo abhanhu bhakwe. Hunagwene abhanhu bhakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza ni kujo umuwikaji bho witoji bho gujidimila chiza nhungwa ijawiza, kugiki bhadule gwikala kihamo bho gwiyambilija chiza mumakaya gabho.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

KISWAHILI: HAYA NI MASALIA YA SALYUNGU.

Chanzo cha msemo huo, chaongelea juu ya mzee mmoja aliyeitwa Salyungu.  Mzee huyo, alizaa watoto wengi ambao nao walizaa watoto waliowaita jina lake mzee huo, kwa sababu ya kutoa heshima kwake kwa kuwazaa pia kuendelea kumkumbuka. Ndiyo maana watoto hao waliopewa jila lake mzee huyo huitwa kwamba, “haya ni masalia ya Salyungu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huilea vyema familia yake kwa kuifundisha maadili mema, katika maisha yake. Mtu huyo, huwaelekeza watu wake juu ya kuwa na mwenendo wa kuyaishi maadili hayo mema, kwa kusaidiana katika kuyatelekeza vizuri majukumu yao, kwa sababu ya uaminifu wake huo katika utumishi wake. Yeye huijenga vizuri familia yake kwa kuishi katika amani kwa sababu ya uaminifu wake huo, katika maisha yake.

Mtu huyo, hufanana na yule mzee aliyezaa watoto wengi mpaka wakawapatia lake watoto wao, kwa sababu naye huilea familia yake katika maadili mema kwa kusaidiana kwa pamoja na vizuri. Ndiyo maana watu huwaita wanafamilia yake kuwa, “haya ni masalia ya Salyungu.”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwenye maisha ya ndoa kwa kuyaishi maadili mema, ili waweze kuishi kwa kusadiana vizuri katika kuziletea maendeleo familia zao.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

ENGLISH: THESE ARE THE REMAINS OF SALYUNGU.

The cradle of the overhead saying explains about an old man whose name was Salyungu. This old man gave birth to many children who in turn gave birth to children who given his named after the old man, because of paying respect to him and continuing to remember him. That is why the children who were given the name of the old man are considered as “these are the remains of Salyungu.”

Thi saying is compared to the person who raises his family well by teaching them good values, in his life. Such person directs his people to have conduct of living good values, by helping each other in fulfilling their responsibilities, because of his loyalty in his service. He builds his family well by living in peace because of his faithfulness in his life.

This person resembles the old man who gave birth to many children until they gave birth to their own children, because he also raises his family in good values ​​by helping each other well. That is why people consider his family members as “these are the remains of Salyungu.”

This saying teaches people about having respect in married life by living good values, so that they can live by cooperating well enough to bring development in their families.

Psalm 127:3-5.

Luke 1:7.

Luke 1:24-25.

Imbuki ya kahayile kenako, ilolile munhu uyo alimini ombina. Umunhu ng’wunuyo agilomagulagulaga uluwitanwa nu ninghi oha mbina yiniyo, bho guyomba chene, kunguno ya gubhawila bho ngelogelo abhanhu abho bhagang’wilaga giki ali ni hanga lib’i. Hunagwene agiitanaga giki, “kab’i kab’asubhya.”

Umunhu ng’wunuyo, agalenganijiyagwa kuli munhu uyo agikalaga ubhayomba shib’i abhiye bho mihayo ya musilili, umukikalile kakwe. Umunhu ng’wunuyo adumile uguyomba bho hape imihayo iyo igankoyaga umu moyo gokwe, kunguno ya bhob’a bhokwe bhunubho. Uweyi agikalaga ubhasiga abhanhu abho adabhatogagwa bho gubhayomba shib’i kunguno ya kutogwa mihayo ya bhulomolomo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo wilomagulaga ahambina bho gubhawila mihayo yangelogelo abhiye, kunguno nu weyi agikalaga ubhayomba shib’i abhiye abho adabhatogagwa, umuwikaji bhokwe. Hunagwene  agiitanaga giki, “kab’i kab’asubhya.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja kubhayomga ja gubhayomba shib’i abhichabho bho gwiyambilija chiza na witogwi, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Sefania 2:8-10.

Waroma 9:1-2.

KISWAHILI: KABAYA KAMEWANYIMA RAHA.

Chanzo cha msemo huo, chaangalia mtu yule ambaye ni mcheza Ngoma. Mtu huyo, hujitapa anapoitwa na manju wa ngoma hiyo, kwa kusema hivyo, akijiita kuwa yeye ni kabaya ambako huwakosesha raha watu fulani, kwa sababu ya kuwafikishia ujumbe kwa njia ya mzunguko wale wanaomwambia kuwa ana sura mbaya. Ndiyo maana alijiita hivi, “kabaya kamewanyima raha.”

Mtu huyo, hulinganishwa kwa mtu yule ambaye huwa anawaongelea vibaya wenzake, kwa maneno ya chini chini, katika maisha yake. Mtu huyo, huwa hawezi kusema wazi yale yaliyomo moyoni mwake, kwa sababu ya uoga wake huo. Yeye huwa anawasengenya wenzake kwa kuwasema vibaya kwa sababu ya kukosa upendo kwao, maishani mwake.

Mtu huyo, hufanana na yule mcheza ngoma aliyekuwa akijitapa anapoitwa kwa kuwasema vibaya wenzake, kwa sababu naye huwasema vibaya wenzake katika maongezi yake. Ndiyo maana hujiita, “kabaya kamewakosesha raha.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuwasema vibaya wenzao, kwa kuheshimiana na kusaidiana vizuri na kwa upendo, ili waweze kuzilea vizuri familia zao, maishani mwao.

Sefania 2:8-10.

Waroma 9:1-2.

ENGLISH: THE BAD ONE HAS DENIED THEM JOY.

The foundation of that saying look at the person who is a dancer. Such person, when he is called by the leader of that dance, responds by calling himself that he is the bad which makes some people uncomfortable, because of conveying the message to those who tell him that he has a bad look. That is why he called himself that “the bad one has denied them joy.”

This person is paralleled to a person who always speaks badly of his colleagues, in his life. This person cannot say clearly what is in his heart, because of his fear. He always gossips about his colleagues by saying bad things about them because of lacking love for them in his life.

This person looks like the drummer who used to boast himself when he was called out for badmouthing his colleagues, because he also badmouths his colleagues in his speech. That is why people call him that, “the bad one has denied them joy.”

This saying imparts in people an idea of abandoning habit of speaking badly of their nobles, by respecting and helping each other with love, so that they can raise their families well, in their lives.

Zephaniah 2:8-10.

Romans 9:1-2.