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961. LIB’ULEKWA NUMA.

Bhalihoyi bhanhu bhadatu abho bhajaga gujusola minyembe. Abhabhili bhatongela ugushiga aha ilinti linilo ilya minyembe, bhugayitona pye iminyembe. Ogiza uo kadatu usanga yashilaga iminyembe yiniyo. Hunagwene umunhu ng’winuyo, agayomba giki oigayiwa iminyembe yiniyo kunguno ya “lib’ulekwa numa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alimpina, umukikalile kakwe. Umpina ng’winuyo agagayiyagwa ung’wambilija okwe kunguno ya kuzumalikilwa na bhabyaji bhakwe. Uweyi agakoyaga na makoye gakwe bhung’wene kunguno ya kuchilwa na bhatale bhakwe bhenabho, na ulekwa bho nduhu uogungunana ugugamala wangu amakoye gakwe genayo.

Umunhu ng’wunuyo, agikolaga nu ngayiwa o minyembe uyo agasanga yamalagwa na bhiye, kunguno nu weyi agagayiyagwa ung’wambilija okwe, umuwikaji bhokwe. Hunagwene agayombaga giki, adina ng’wambilija kunguno ya “lib’ulekwa numa.”

Akahayile kenako, kalanga bhanhu higulya ya gunzunya Mulungu na kuyibokela iyo agabhitilaga, kugiki bhadule gwiyambilija chiza, umumakoye ga guchilwa na bhatale bhabho, umuwikaji bhobho.

1Wakorintho 15:23-24.

1Wathesalonike 4:13-18.

KISWAHILI: LI KUACHWA NYUMA.

Walikuwepo watu watatu waliokuwa wakienda kuchuma maembe. Wawili kati yao, walitangulia kufika kwenye mti wa maembe hayo, wakayachuma yale maembe yote. Alipofika yule wa tatu alikosa maembe kwa sababu wenzake waliyachuma yote. Ndiyo maana alisema kwamba, alikosa maembe hayo kwa sababu ya “li kuachwa nyuma.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni yatima, katika maisha yake. Mtu huyo, hukosa mtu wa kumsaidia katika kutatua matatizo yake kwa sababu ya kufariki kwa wazazi wake. Yeye huhangaika na matatizo yake peke yake, kwa sababu ya kuachwa na wakubwa wake hao, bila mtu wa kumsaidia katika kuyamaliza haraka matatizo yake hayo.

Mtu huyo, hufanana na yule mkosa maembe aliyekuta wenzake wameyamaliza, kwa sababu naye hukosa mtu wa kumsaidia katika kuyamaliza haraka matatizo yake, maishani mwake. Ndiyo maana husema kwamba, amekosa wa kumsaidia kutatua matatizo yake kwa sababu ya “kuachwa nyuma.”

Msemo huo, hufundisha watu juu ya kumwamini Mungu na kuyapokea mapenzi yake katika maisha yao, ili waweze kusaidiana vizuri, kwenye matatizo ya kuachwa na wakubwa wao, maishani mwao.

1Wakorintho 15:23-24.

1Wathesalonike 4:13-18.

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ENGLISH: THE BEING LEFT BEHIND.

There were three people who went to pick mangoes. Two of them reached the mango tree picked up all the mangoes and left before the third one had arrived. When the third one reached the tree he missed the mangoes because his colleagues had earned them all. That is why he said that he missed those mangoes because of “the being left behind.”

This saying is compared to the person who is an orphan. This person in turn needs someone to help him/her in solving various hitches because his/her parents passed away. He/she struggles with those difficulties alone, because of being left behind by those parents who could help him/her in working out those problems in life.

This person resembles the third man who missed the mangoes after his colleagues had finished all of them, because he also lacks someone who could help him/her enough to quickly solve his/her problems in life. That is why he/she says that he/she has no one to help him/her in solving problems because of “the being left behind.”

This saying imparts in people a clue on believing in God by accepting His will in their lives, so that they can help each other better in working out various problems including that of passing away of their loved ones.

1Corinthians 15: 23-24.

1Thessalonians 4: 13-18.

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946. B’UGUBUGUBU B’O B’AB’I CHAGATA HAHO B’ASOGA.

Ubhugubugubu bhuli wimanilija bho ng’wa munhu mumihayo ya bhangi iyo adaimanile chiza. Umunhu uyo agimanilijaga sagala chiniko agitanagwa ngubugubu. Uweyi agikalaga na nhungwa ja bhubhi ijo jigabhayugulaga abhanhu abho bhagitaga miito ga wiza, umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, “b’ugubugubu b’o b’ab’i chagata haho b’asoga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adimanile igiki ali obhub’i, umukikalile kakwe. Umunhu ng’wunuyo, agabhigulanyaga sagala abhanhu abho bhali na nhungwa ja wiza kunguno ya guhaya ajiranije nabho aliho uweyi alina nhungwa ja bhub’i. Uweyi agabhayugulaga abha bhali na nhungwa ja wiza kunguno ya nhungwa jakwe ija bhub’i jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu ngubugubu uyo agabhayugula abhanhu abho bhali bhawiza, kunguno nu weyi agisanjaga mubha nhungwa ja wiza na gubhayugula moyi, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “b’ugubugubu b’o b’ab’i chagata haho bhasoga.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja bhubhi bho gujikalana ijo jili jawiza, kugiki bhadule gwiyambilija ugujidimila chiza inhungwa ijiwiza jinijo, umuwikaji bhobho.

Mathayo 7:15-20.

Waebrania 12:14-17.

Luka 6:45.

KISWAHILI: KITENDAWILI – KIHELEHELE CHA WENYE MATENDO MAOVU, HUVURUGA KUNDI LA WENYE MATENDO MEMA.

Kihelehele ni hali ya kujizoelesha kwa mtu kwenye maneno ya wengine ambayo hayafahamu vizuri. Mtu anayejizoelesha hovyo hivyo, huitwa mwenye kihelehele. Yeye huwa na tabia mbaya ambayo huwavuruga watu wanaotenda matendo mema, katika maisha yao. Ndiyo maana watu husema kwamba, “kihelehele cha wenye matendo maovu, huvuruga kundi la wenye matendo mema.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye haelewi kwamba ni muovu, katika maisha yake. Mtu huyo, hujichanganya hovyo kwenye kundi la watu walio wema kwa sababu ya kutaka aendane nao, wakati yeye ni muovu. Yeye huwavuruga wale walio na tabia njema kwa sababu ya tabia yake hiyo ya kutenda maovu, maishani mwake.

Mtu huyo, hufanana na yule mwenye kihelehele aliye wavuruga watu wenye matendo mema, kwa sababu naye hujichanganya kwenye kundi la wenye tabia njema na kuwavuruga mle, katika maisha yake. Ndiyo maana watu husema kwamba, “kihelehele cha wenye matendo maovu, huvuruga kundi la wenye matendo mema.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kutenda uovu kwa kuiishi tabia ile iliyo njema, ili waweze kuendeleza matendo mema kwa wenzao, maishani mwao.

Mathayo 7:15-20.

Waebrania 12:14-17.

Luka 6:45.

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ENGLISH: VIOLENCE OF EVIL DOERS, DISTURBS THE GROUP OF GOOD DOERS.

This proverb speaks about Violence of the group of people who do evils in societies. This group disturbs the people who do good deeds. That is why people say that “violence of evil doers, disturbs the group of good doers.”

This proverb is related to a person who does not understand that he is evil, in his life. This person associates himself with a group of good people because he wants to appear like them, while he is evil. He disturbs those who have good character because of his evil nature, in his life.

This person resembles the group that did evil in their societies, because he also has evil behavior that disturbs the group of good doers. That is why people say that, “violence of evil doers, disturbs the group of good doers.”

This proverb teaches people on how to stop doing evils by having good behaviors, so that they can develop good deeds for others, in their lives.

Matthew 7: 15-20.

Hebrews 12: 14-17.

Luke 6:45.

944. IB’I LYANE.

Akahayile kenako, kahoyelile bhub’i bho ng’wa munhu. Olihoyi munhu uyo oliob’yala ng’wana olihanga lib’i. Abhanhu bhali bhadantogagwa ung’wana ng’wunuyo, kunguno ya lihanga lyakwe linilo. Aliyo lulu, umyaji okwe wikalaga nang’hwe duhu. Hunagwene uweyi agayomba giki, “ib’i lyane.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabokelaga iyo igenhagwa kuli weyi na Mulungu, umukikalile kakwe. Umunhu ng’wunuyo, alina guzunya kutale ukuli Mulungu okwe, kunguno abhudebhile chiza ubhudula bhokwe ubho bhukililile pye ubho bhanhu. Uweyi agambilijiyagwa na Mulungu umumilimo yakwe kunguno ya guzunya gokwe gunuyo ukuli weyi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu myaji o ng’wana wi hanga lib’i uyo agambokela ung’wana okwe ahakaya yakwe, kunguno nu weyi agabokelaga chiza iyo agitilagwa nu Mulungu, umukikalile kakwe. Hunagwene agayombaga giki, “ib’i lyane.”

Akahayile kenako, kalanga bhanhu higulya ya gub’iza na guzunya gutale ukuli Mulungu bho gujibokela chiza ijo abhabhinhaga, kugiki bhadule gupandika mbango ja gub’iza na matwajo mingi, umuwikaji bhobho.

Mwanzo 2: 22-24.

I Wakorintho 7:1-16.

Waefeso 6:1-4.

Mithali 4:1-10.

KISWAHILI: BAYA LANGU.

Msemo huyo, huongelea ubaya wa mtu. Alikuwepo mtu aliyezaa mtoto mwenye sura mbaya. Watu hawakumpenda mtoto wake huyo kutokana na muonekano wake huo mbaya. Lakini mzaji wake huyo, aliishi naye kama kawaida. Ndiyo maana alisema kwamba ni “baya langu.”

Msemo huo, hulinganishwa kwa mtu yule apokeaye mapenzi ya Mungu katika maisha yake. Mtu huyo, ana imani kubwa kwa Mungu wake kwa sababu anaufahamu uwezo wake unaopita ule wa wanadamu wote. Yeye hupata msaada kutoka kwa Mungu katika utekelezaji wa majukumu yake, kwa sababu ya imani yake hiyo kubwa kwake, maishani mwake.

Mtu huyo, hufanana na yule mzazi aliyekubali kuishi na mtoto wake mwenye sura mbaya, kwa sababu naye pia huyapokea vizuri mapenzi ya Mungu, katika maisha yake. Ndiyo maana yeye husema kwamba ni ‘baya langu.”

Msemo huo, hufundisha watu juu ya kuwa na imani kubwa kwa Mungu kwa kuyapokea mapenzi yake kwao, ili waweze kupata Baraka za kuwaletea mafanikio mengi, maishani mwao.

Mwanzo 2: 22-24.

I Wakorintho 7:1-16.

Waefeso 6:1-4.

Mithali 4:1-10.

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ENGLISH: MY BAD ONE.

This saying looks at a woman’s wickedness. There was a woman who gave birth to an ugly child. People did not like her baby because of her ugly appearance. But her mother lived with her as usual. That is why she said that she is “my bad one.”

This saying is compared to a person who receives God’s will in his life. This man has great faith in God because he knows his great power which is beyond what is normal. He receives God’s help in carrying out his responsibilities, because of his great faith in Him, in his life.

This man is like the parent who agrees to live with her ugly child, because he also receives the will of God, in his life. He lived with others even the ugly ones. That is why he says that each one is “my bad one.”

This saying teaches people of having great faith in God by accepting His will to them, so that they can receive the blessings of bringing them great success, in their lives.

Genesis 2: 22-24.

I Corinthians 7: 1-16.

Ephesians 6: 1-4.

Proverbs 4: 1-10.

943. NINALYO ILIB’ANGILO.

Akahayile kenako, kalolile ginhu ijo jidulile gunhanghana munhu uyo ajisanije, umukikalile kakwe. Iginhu jinijo jigang’winhaga nguzu uyo alijo. Hunagwene agayombaga giki, “ninalyo ilib’angilo.”

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo agalanghanagwa na Mulungu, umukikalile kakwe. Umunhu ng’winuyo, agatumamaga milimo yakwe bho gung’wisanya Mulungu kunguno uweyhi huyo alina nguzu kulebha pye abhanhu. Uweyi agapandikaga matwajo mingi umumilimo yakwe, kunguno ya mbango ijo aginhagwa na Mulungu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oliwisanya ginhu ja nguzu, kunguno nuweyi ang’wisanije Mulungu uyo alina nguzu gukila pye abhanhu, ijo jigananghanaga, umukikalile kakwe. Hunagwene agayombaga giki, “nali nalyo ilib’angilo.”

Akahayile kenako, kalanga bhanhu higulya ya kunzunya na gung’wisanya Mulungu umubhutumami bhobho, kugiki bhadule gupandika mbango ja gubhiza na matwajo mingi, umuwikaji bhobho.

Zaburi 61:2-4.

Zaburi 66:5-9.

Mathayo 14:34-38.

Mathayo 11:27-30.

KISWAHILI: NINAYO KINGA.

Msemo huo, huangalia kitu kinachoweza kumlinda mtu anayekitegemea, katika maisha yake. Kitu hicho, humpatia nguvu aliye nacho. Ndiyo maana mtu huyo, husema kwamba, “ninayo kinga.”

Msemo huo, hulinganishwa kwa mtu yule anayelindwa na Mungu, katika maisha yake. Mtu huyo, huyatekeleza majukumu yake kwa kumtegemea Mungu, kwa sababu huyo ndiyo mwenye uwezo mkubwa kupita watu wote. Yeye hupata maendeleo mengi katika kazi zake, kwa sababu ya Baraka anazopewa na Mungu, maishani mwake.

Mtu huyo, hufanana na yule aliyetegemea kitu chenye nguzu, kwa sababu naye humtegemea Mungu aliye na uwezo wa kuwapita watu wote, ambao humlinda katika maisha yake. Ndiyo maana yeye husema kwamba, “ninayo kinga.”

Msemo huo, hufundisha watu juu ya kumwamini Mungu na kumtegemea Yeye katika kazi zao, ili waweze kupata Baraka za kuwa na mafanikio mengi, maishani mwao.

Zaburi 61:2-4.

Zaburi 66:5-9.

Mathayo 14:34-38.

Mathayo 11:27-30.

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ENGLISH: I HAVE A PROTECTION.

The overhead saying looks at something that can protect a person who depends on it, in life. This protection gives the power to him which he believes to have. That is why this person says that, “I have a protection.”

This saying is equaled to the person who is protected by God, in his life. This person, in turn, fulfills his role by relying on God, who is is the most powerful one in the universe. He makes great progresses in his works by giving thanks to the blessings of God which have been to him, in his life.

This person resembles the one who relies on something supernatural, because he also relies on God who is able to transcend all human beings by protecting him in his life. That is why he says that, “I have a protection.”

This saying imparts in people an idea of believing in God and relying on Him in their works, so that they can receive blessings of being very successful in their lives.

Psalm 61: 2-4.

Psalm 66: 5-9.

Matthew 14: 34-38.

Matthew 11: 27-30.

942. NENE NG’WENUYU NALYA WIYAB’I.

Olihoyi munhu uyo wigalulaga bho gutumila wiyab’i bhutale. Nzenganwa okwe agamuja, “nibhuli ugusiminzaga ugambalile chiniko?” Uweyi agashosha, “nagutumilaga wiyabhi bhone.” Unzenganwa okwe agashosha, “ulu ubhutumila shib’i uwiyabhi bhoko bhunubho ugupandika makoye, umukikalile kako.” Uweyi agashosha, “nene ng’wenuyu nalya wiyab’i.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhutumilaga shib’i uwiyab’i bhokwe, umukikalile kakwe. Umunhu ng’wunuyo, agiyagalulaga bho gubhaluhya abhiye kunguno ya libhengwe lyakwe ubhuyi. Uweyi agidumaga na bhiye kunguno ya wiyagaluji bhokwe bhunubho, ubho bhugenhaga makoye ukubhanhu bhakwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo olyaga wiyabhi bho gusiminza agimbalile, umukikalile kakwe, kunguno nu weyi agiyagalulaga mpaga obhenhela makoye obhiye, umukikalile kakwe. Hunagwene agayombaga giki, “nene ng’wenuyu nalya wiyab’i.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza ni kujo lya gubhutumia chiza uwiyab’i bhobho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mwanzo 3:1-16.

Yohana 8:31-36.

KISWAHILI: MIMI HUYU NIMEKULA UHURU.

Alikuwepo mtu mmoja aliyeishi kwa kutumia uhuru mkubwa. Jirani yake alimuuliza, “kwa nini unatembea kwa kujipanga hivyo?” Yeye alijibu, “nautumia uhuru wangu.” Jirani yake akajibu, “ukiutumia vibaya uhuru wako utapata matatizo katika maisha yako.” Yeye alijibu, “mimi huyu nimekula uhuru.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huutumia vibaya uhuru wake, katika maisha yake. Mtu huyo, hufurahia kwa kuwatesa wenzake kwa sababu ya dharau yake kwao. Yeye hukosana na wenzake kwa sababu ya kuutumia vibaya huo uhuru wake, unaoleta matatizo kwa watu wake hao, maishani mwake.

Mtu huyo, hufanana na yule aliyekula uhuru wake kwa kutembea kwa majigambo, katika maisha yake, kwa sababu naye huutumia vibaya uhuru wake mpaka unaleta matatizo kwa wenzake, katika maisha yake. Ndiyo maana yeye husema kwamba, “mimi huyu nimekula uhuru.”

Msemo huo, hufundisha watu juu ya kuwa na busara ya kuutumia vizuri uhuru wao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mwanzo 3:1-16.

Yohana 8:31-36.

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ENGLISH: I HAVE EATEN FREEDOM.

There was one man who lived by enjoying great freedom. His neighbor asked him, “Why are you walking all the way?” He replied, “I exercise my freedom.” His neighbor replied, “If you abuse your freedom you will have problems in your life.” He replied, “I have eaten freedom.”

This saying is compared to a person who abuses his freedom, in his life. This man, however, rejoices in torturing his fellow men because of his contempt for them. He quarrels with his colleagues because he abuses his freedom, which causes him problems to his people, in his life.

This person is like the one who ate his freedom by walking proudly, in his life, because he also abuses his freedom by causing problems to his fellows, in his life. That is why he says that, “I have eaten freedom.”

This saying teaches people on how to be wise enough to make the best use of their freedom, so that they can live in peace with each other, in their lives.

Genesis 3: 1-16.

John 8: 31-36.