Akahayile kenako, kalolile bhulagwa bho ginhu na guru. Uguru ali munhu uyo adigwaga iyo aliwilwa na bhiye kunguno amatu gakwe gagab’izaga guti gachib’ile. Umunhu ng’wunuyo, ulu ulolela lwande luleb’e adadulile ugugaluchiwa na mhayo gosegose, kunguno adigwaga imihayo iyo aliwilwa na bhiye. Uweyi uko ulolela na kwene adagalukaga. Hunagwene abhanhu bhagang’wilaga giki, “lyalagwa guru.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajaga kumilimo ogatumama chiza mpaga oyimala, bho ng’holo yape, umukikalile kakwe. Umunhu ng’wunuyo, agaidililaga imilimo yakwe bho gwigulambija kuitumama chiza mpaka uishisha bhuli makanza. Uweyi agapandikaga sabho ningi kunguno ya guitumama imilimo yakwe yiniyo mpaga, guimala bho nduhu uguileka, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu guru uyo adagaluchiyagwa na mhayo gosegose uko olelaga, kunguno nuweyi agaidililaga chiza imilimo yakwe bho gwigulambija guitumama mpaga oimala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lyalagwa guru.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho mpaga guimala bho nduhu uguileka, kugiki bhadule gupandika sabho ja gubhambilija ugujib’eja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 24:13.

Waroma 12:11.

Ufunuo 2:10.

 

KISWAHILI: LIMEAGWA NA KIZIWI.

Msemo huo, huangalia uagwaji wa kitu na kiziwi. Kiziwi ni mtu yule ambaye huwa hasikii yale anayoambiwa na wenzake kwa sababu ya masikio yake kuwa kama yameziba. Mtu huyo, akiangalia upande fulani huwa hawezi kugeuzwa na nelo lolote, kwa sababu ya kutokuwa na uwezo wa kuyasikia maneno anayoambiwa na wenzake. Yeye alikoangalia ndipo huko hageuki. Ndiyo maana watu humwambia kwamba, “limeagwa na kiziwi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kwenye kazi na kuzitekeleza vizuri mpaga kuzimaliza, kwa moyo mweupe, katika maisha yake. Mtu huyo, huzijali kazi zake kwa kujibidisha kuzitekeleza vizuri kila wakati. Yeye hufanikiwa kupata mali nyingi kwa sababu ya kuzitekeleza kazi zake hizo mpaga kuzimaliza bila kuziacha, katika maisha yake.

Mtu huyo, hufanana na yule kiziwi asiyegeuzwa na neno lolote alikoelekea, kwa sababu naye huzijali vizuri kazi zake kwa kujibidisha kuzitekeleza mpaka kuzimaliza, katika maisha yake. Ndiyo maana watu humwambia kwamba, “limeagwa na kiziwi.”

Msemo huo, hufundisha watu juu ya kujibidisha kuyatekeleza vizuri majukumu yao mpaka kuyamaliza bila kuyaacha, ili waweze kupata mali za kuwasaidia katika kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 24:13. “Lakini yule atakayevumilia hadi mwisho ndiye atakayeokoka. ”

Waroma 12:11. “Msiwe wavivu, bali mwe na bidii katika roho mkimtumikia Bwana.12Iweni na furaha katika tumaini, katika dhiki iweni na saburi, dumuni katika maombi.”

Ufunuo 2:10. “Usiogope mateso yatakayokupata. Nakuambia Shetani atawatia baadhi yenu gerezani ili kuwajaribu, nanyi mtapata dhiki kwa muda wa siku kumi. Uwe mwaminifu, hata kufa, nami nitakupa taji ya uzima.”

 

ENGLISH: IT HAS BEEN GIVEN FARE-WELL BY THE DEAF.

This saying looks at a being given fare well of someone by a deaf person. A deaf person is the one who does not hear what his or her fellows say because of his or her ears which seem to be blocked. Such person if he/she looks in a certain direction cannot be turned back by anyone, because of his/her inability to hear words which are spoken by others. He/she just focuses in such direction without turning back. That is why people say to him/her, “it has been given fare-well by the deaf.”

This saying is likened to a man who goes to work and performs it well to the end in good faith. Such person, in turn, takes care of his responsibilities by striving to accomplish them at all times. He manages to make a lot of money because he is capable of doing all what he can in his life.

This person resembles to a deaf person who was not distracted by a word in working, because he also cares for his work by striving enough to complete it in his life. That is why people say to him, “it has been given fare-well by the deaf.”

This saying teaches people on how to work hard enough to fulfill their responsibilities to the end without leaving them, so that they can have all needed resources for developing their families, in their lives.

Matthew 24:13 “But the one who endures to the end will be saved.”

Romans 12:11 “Not slothful in business; fervent in spirit; serving the Lord. 12Rejoice in hope, be patient in tribulation, be constant in prayer.”

Revelation 2:10. “Do not be afraid of the things you are about to suffer. I tell you, Satan will throw some of you into prison to test you, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.”

Akahayile kenako, kalolile mizengo iyo iliya nguru umo bhagikalaga abhanhu. Abhanhu bhenabho bhagabyalagwa bhakula bhalikala mumawe ayo bhagagalegaka ulu bhazumalike, kunguno agoyi gagabhizaga galihoyi duhu. Hunagwene abhanhu bhagayombaga giki, “dulihamizengo ya nguru.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo abhudebhile ubhub’iti bho ng’wa munhu umusi munumu, mumo agajipadikila isabho, umukikalile kakwe. Umunhu ng’wunuyo, agabhulenganijiaga uwikaji bho bhanhu na wilabho ubho bhugabhelelaga kwikanza liguhi duhu bhuma ulu lyasebha ilimi. Uweyi agabhalangaga abhiye higulya ya gutumama milimo yabho bho gwikala na bhanhu chiza, kunguno bhalinga ukuwelelo gitumo bhugumilaga ubhulab’o. Adebhiie igiki alacha ugaleka amawe kunguno agoyi bhagagasangaga ulu bhabyalwa na gugaleka gitumo galili duhu.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhikalaga bhadebhiye igiki bhalajileka nguru bho gucha, kunguno nu weyi agabhalangaga abhiye higulya ya gwikala chiza na bhichabho iki bhalibhabhiti duhuyi umusi munumu. Hunagwene agabhawilaga abhanhu giki, “dulihamizengo ya nguru.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka gwisanya sabho ijo bhajipandika umusi, kunguno bhalacha bhujileka, kugiki bhadule gwikala chiza na bhichabho, umuwelelo munumu.

Mwanzo 3”9.

Ufunuo 14:13.

 

KISWAHILI: TUKO KWENYE MAKAO YA MAWE.

Msemo huo, huangalia makazi ya mawe wanamoishi watu. Watu hao, huzaliwa na kukua wakiishi kwenye mawe hayo, ambayo huwa wanakufa na kuyaacha, kwa vile yenyewe huwa yapo tu. Ndiyo maana watu husema kwamba, “tuko kwenye makao ya mawe.”

Msemo huo, hulinganishwa kwa mtu yule anayeufahamu uwepo wa mwisho wa mwanadama hapa duniani hata kama atafanikiwa kiasi gani, katika maisha yake. Mtu huyo, huyafananisha maisha ya mwanadamu na maua ambayo huchanua na kupendeza kwa muda mfupi kisha hunyauka kwa kuchomwa na Jua. Yeye huwafundisha wenzake juu ya kutekeleza majukumu yao kwa kuishi na watu vizuri, kwa vile wataiacha dunia hii watakapofariki kama yanavyokauka yale maua.  Anafahamu kwamba wanadamu watakufa na kuyaacha mawe kwa sababu yenyewe huwa yapo tu kama walivyoyakuta.

Mtu huyo, hufanana na wale walioelewa kwamba, watakufa na kuyaacha mawe, kwa sababu naye huwafundisha wenzake juu ya kuishi vizuri na wenzao kwa vile wao ni wapitaji tu hapa duniani. Ndiyo maana yeye huwaambia watu kwamba, “tuko kwenye makao ya mawe.”

Msemo huo, hufundisha watu juu ya kuacha kuweka mategemeo yao yote kwenye mali walizozipata hapa duniani, kwa sababu watakufa na kuziacha, ili waweze kuishi vizuri na wenzao, ulimwenguni humu.

Mwanzo 3: 9.

Ufunuo 14:13.

ENGLISH: WE ARE AT THE STONES’ SETTLEMENTS.

This saying looks at the settlements of stones where people live. These people, in turn, are born and raised on the rocks. They die and leave, since these rocks are only natural. That is why people say, “We are at the stones’ settlements.”

This saying is applied to a person who is aware of the final existence of human beings on earth, no matter how successful they may be in thier lives. This person, in turn, likens human life to a flower that blooms for a short time and then withers through the sun. He teaches his associates on how to carry out their duties by living well with people, as they will leave this world when they die as the flowers dry up. He knows that human beings will die and leave stones behind because these stones will be found only as they have found them.

This person resembles those who understand that they will die and leave the stones, because he also teaches his fellows on to live well with their fellows as they are only passersby here on earth. That is why he tells them that, “We are at the stones’ settlements.”

This saying instills in people a clue on how to stop putting all their hopes on their possessions which they have acquired here on earth, because they will die and leave them, so that they can live well with their fellows, on this world.

Genesis 3: 9.

Revelation 14:13.

 

Ikalagu yiniyo, yilolile bhuliwa bho bhanhu na lufu. Ulufu lunulo, lugabhizaga lulihoyi pye amakanza. Olihoyi munhu umo uyo ogachilwa na ngunani okwe uikala opinihalaga noyi. Abhiye bhagang’wila giki, ‘ulufu lugadulwaga pye bhuli ng’wene ulu lyushiga ilikanzalwakwe.’ Hunagwene abhanhu bhagiganilaga giki, “daliwa gwa gwa gwa – lufu.”

Ikalagu yiniyo igalenganijiwa kuli munhu uyo agiganikaga giki, wiza guzenga aha welelo henaha, umukikalile kakwe. Umunhu ng’wunuyo, agisanyaga sabho jakwe giki gigunhang’hana pye bho nduhu ugucha kunguno wiza guzenga aha Welelo henaha, umukiganikile kakwe. Uweyi agapinihalaga noyi ulu ozumalika nduguye, umuwikaji bhokwe.

Umunhu ng’wunuyo agikilolaga nuyo osunduhalaga bho shigu ningi ulu ochilwa na bhaduguye, kunguno nu weyi agapinihalaga noyi, ulu ochilwa na bhaduguye. Hunagwene abhanhu bhaganungujaga bho gung’wila giki, “daliwa gwa gwa gwa – lufu.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwikala chiza na bhichabho aha welelo henaha, kunguno bhalibhab’iti duhu, bhadizile guzenga, kugiki bhadule gwiyambilija chiza haho bhadinazumalika umusi ng’wunumu.

Mwanzo 3:9.

Ufunuo 14:13.

 

KISWAHILI: KITENDAWILI –  TEGA.

TWALIWA KILA SIKU –  KIFO.

Kitendawili hicho, huangalia uliwaji wa mtu na kifo. Kifo hicho, huwa kipo wakati wote. Alikuwepo mtu mmoja ambaye alifiwa na ndugu yake mmoja aliyekuwa akimsaidia katika matatizo mbalimbali, akahudhunika sana. Wenzake wakang’wambia kwamba, ‘kifo humula kila mtu ukifika wakati wake. Hivyo hakuna sababu ya kuhudhunika sana.’ Ndiyo maana watu huhadithiana kwamba, “twaliwa kila siku – kifo.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hufikiria kwamba, alikuja kuishi muda wote hapa duniani, katika maisha yake. Mtu huyo, hutegemea mali zake kuwa ndizo zinazomlinda kwa sababu ya yeye kuamini kwamba ataishi muda wote hapa duniani. Yeye huhudhunika kupita kiasi anapofiwa na ndugu zake, maishani mwake.

Mtu huyo, hufanana na yule aliyeishi kwa huzuni sana, baada ya kufiwa na ndugu zake, kwa sababu naye huhuzunika kupita kiasi akifiwa na ndugu zake. Ndiyo maana watu humfariji kwa kumwambia kwamba, “twaliwa kila siku – kifo.”

Kitendawili hicho, hufundisha watu juu ya kuishi vizuri na watu wao hapa duniani, kwa sababu ni wasafili tu, ili waweze kusaidiana vizuri kabla ya kukutwa na kifo maishani mwao.

Mwanzo 3:9.

Ufunuo 14:13.

 

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WE ARE EATEN EVERY DAY – DEATH.

This riddle looks at a person’s being eaten situation by death. Such death is always there. There was a man who had lost one of his relatives who was helping him in various troubles. He became very sad. His associates told him that, ‘death eats everyone when time reaches. So there is no reason to be excessively distressed. That is why people say to one another, “we are eaten every day – death.”

This riddle is compared to the person who thinks that he came to live all the time on earth. This person, on the other hand, relies on his own resources for protecting him because he believes that he will live forever on earth. He is deeply saddened by the death of his brethren, in the lifetime.

This person is like the one who lived with great sadness, after the death of his relative, because he also grieved deeply over the loss of his comrades. That is why people comfort him by saying, “we eaten every day – death.”

This riddle imparts in people an idea on how to live well with their people here on earth, because they are only travelers on earth, so that they can help each other well before their death, in their lives.

Genesis 3: 9.

Revelation 14:13.

Olihoyi munhu uyo wikalaga na bhanaluganda bhiye. Umunhu ng’wunuyo, agakenya ukubhiye abho bhagandya guyunuta majilanga ga bhuli mbika, bhuli ng’wene ilo olinalyo kugiki bhantule. Aliyo lulu, yab’izaga giki bhuli ng’wene ulu oluta ilijalanga lyakwe lyagalola kungi duhu. Hunagwene bhagayomba giki, “ubhuka owangalaga ni ichimu lyakwe ogaliponya lyulola kungi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agalolaga bhuhub’i bho bhiye duhu ubhokwe yaya, umukikalile kakwe. Umunhu ng’wunuyo, agabhalamulaga bho bhukali abhiye abho b’agankenyaga lulu hadoo duhu, aliyo uwei agitaga yabhubhi mingi iyo adaibhonaga. Uweyi agabhonaga soni noyi abhanhu ulu bhayidebha imib’i yakwe iyo agayiitaga, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na abhanhu abho bhanutaga kugiki bhantule ung’wichabho uyo oliobhakenya, jalola kungi ijilanga jabho, kunguno nu weyi agalolaga bhuhub’i bho bhiye duhu, ubhokwe adabhub’onaga. Hunagwene abhanhu bhagang’wilaga giki, “ubhuka owangalaga ni ichimu lyakwe ogaliponya lyulola kungi.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gub’isa bhuhub’i bhobho bho gulola bhuhub’i bho bhichabho duhu, kugiki bhadule gwikala na nungwa jawiza ijagulekana nu bhub’i bhobho bhunubho, umuwikaji bhobho.

Yohane 8:1-11.

Mathayo 7:1-5.

KISWAHILI: ALIONDOKA AMEJIANDAA NA MKUKI WAKE ALIPO UTUPA ULIELEKEA KWINGINE.

Alikuwepo mtu aliyeishi na wana kikundi wenzake. Mtu huyo, aliwakosea wenzake hao ambao walianza kumrushia silaha za kila namna walizokuwa nazo kwa lengo la kumpiga. Lakini kila silaha waliyoirusha kwake ilipita kwingine tu. Ndiyo maana walisema kwamba, “aliondoka amejiandaa na mkuki wake alipoutupa ulielekea kwingine.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huyaangalia makosa ya wenzake tu bila kuona maovu yake, katika maisha yake. Mtu huyo, huwahukumu kwa ukali wenzake wanaomkosea hata kidogo tu, wakati yeye hutenda maovu mengi ambayo hayaoni. Yeye hujisikia aibu sana pale wenzake wanapoufahamu uovu anaoutenda, maishani mwake.

Mtu huyo, hufanana na wale waliokuwa wakimrushia silaha mwenzao aliyewakosea, silaha zao zikaenda kwingine, kwa sababu naye huyaangalia makosa ya wenzake tu bila kuyaona maovu yake. Ndiyo maana watu walimwambia kwamba, “aliondoka amejiandaa na mkuki wake alipoutupa ulielekea kwingine.”

Methali hiyo, hufundisha watu juu ya kuacha kuficha maovu yao kwa kuyaangalia makosa ya wenzao tu, ili waweze kuishi katika maadili mema kwa kuachana na maovu yao hao, maishani mwao.

Yohane 8:1-11.

Mathayo 7:1-5.

 

 

ENGLISH: HE LEFT PREPARED WITH HIS SPEAR WHEN HE THREW IT PASSED ON A DIFFIRENT SIDE.

There was a man who lived with his fellow team members. He offended his associates who began throwing all kinds of weapons at him with the intention of beating him. But every weapon they threw at him passed to a different side. That is why they said that, “he left prepared for his spear when he threw it passed on a different side.”

This proverb is likened to a man who looks only at the faults of his fellows without seeing his evil, in his life. Such a man, in effect, condemns his fellow workers who do him no harm, while he commits many evils that he does not notice. He feels very ashamed when his coworkers are aware of the evil which he is doing, in his life.

This man resembles to those who were throwing weapons at his fellow offender whose weapons went elsewhere, because he too looks only at the faults of his fellows without seeing his evil. That is why people told him that, “he left prepared for his spear when he threw it passed on a different side.”

This proverb teaches people to stop hiding their wickedness by looking only at the faults of their fellows, so that they can live in good morals by abandoning their evil ones, in their lives.

John 8: 1-11.

Matthew 7: 1-5.

Bhalihoyi bhanhu, abho bhazugaga walwa muchalo jilebhe. Abhanhu bhenabho bhawichaga uwalwa haho bhutali bhuseb’useb’u kunguno bhali bhamanile igiki ulu bhupola bhugalemaga ugupya chiza. Hunagwene bhiwilaga giki, “ng’wicha maseb’useb’u nose gagupola.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho b’agagahoyelaga amakoye gabho mpaga bhagamala haho gatali mapya, umukikalile kabho. Abhanhu bhenabho, b’agib’ilingaga guguhoyela bhuli mhayo nulu gwigela duhu bho nduhu gugulindila mpaga gukuluhale. Abhoyi bhagadulaga ugubhalumanya wangu, abhanhu bhabho abho bhidumaga kunguno ya gwibhilinga na guihoyela imihayo yabho hapo itali mipya, umuwikaji bhobho.

Abhanhu bhenabho, b’agikolag na bhazugi bha walwa abho bhagawichaga hayo bhutali bhuseb’useb’u uwalwa bhobho, kunguno na bhoyi bhagibhilingaga bhayihoyela na guyimala imihayo yabho haho itali mipya. Hunagwene bhagiwilaga giki, “ng’wicha maseb’useb’u nose gagupola.”

Ulusumo lunulo, lolanga bhanhu higulya ya guidilila bho guitumama na guimala chiza imilimo ni mihayo yabho haho itali mipya, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Luka 15:17-24.

Mathayo 3: 10-11.

 

KISWAHILI: MTELEMSHE YA MOTO MOTO YASIJE YAKAPOA.

Walikuwepo watu waliokuwa wakipika pombe kwenye kijiji fulani. Watu hao, walikuwa wakiitelemshe au kuiipua pombe hiyo kutoka kwenye jikoni ikiwa bado ya moto moto kwa sababu wafahamu kwamba ikipoa haitaiva mpaka ikolee vizuri. Ndiyo maana walikuwa wakiambiana kwamba, “mtelemshe ya moto moto yasije yakapoa.”

Methali hiyo, hulinganishwa kwa watu wale ambao hutatua matatizo yao mpaga kuyamaliza wakati yakiwa bado mapya, katika maisha yao. Watu hao, hukusanyika na kuliongelea kila tatizo linapotokea tu bila kuliacha mpaka lichukue muda mrefu. Wao hufaulu kuwapatanisha haraka watu wao waliokosana kwa sababu ya kuyatatua mapema matatizo yao kila yanapotokea yakiwa bado ni mapya, maishani mwao.

Watu hao, hufanana na wapika pombe walioiipua kutoka jikoni pombe hiyo ikiwa ya moto, kwa sababu nao hukusanyika na kuyatatua matatizo yao, wakati yakiwa bado ni mipya. Ndiyo maana wao huambiana kwamba, “mtelemshe ya moto moto yasije yakapoa.”

Methali hiyo, hufundisha watu juu ya kuzijali kwa kuzitekeleza vizuri kazi zao wakati zikiwa bado ni mpya, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Luka 15:17-24.

Mathayo 3: 10-11.

 

 

ENGLISH: TAKE OUT FROM THE KITCHEN WHILE IT IS STILL HOT FOR NOT LETTING IT TO GET COOL.

There were people who were brewing beer in a certain village. They were lowering or blowing the alcohol out of the kitchen while it was still hot because they knew that if it cooled it would not ripen until it is cooked well again. That is why they were saying to each other that, “take out from the kitchen while it is still hot for not letting it to get cool.”

This proverb is compared to the people who solve their problems while they are still new, in their lives. These people normally gather and talk about every problem that just happens without leaving it until it takes a long time. They are quick to make amends for those who have wronged them by resolving their problems as soon as possible while they are still new, in their lives.

These people are like the cooks who blew the beer out of the kitchen when it was still hot, because they also gather and solve their problems, while they are still new. That is why they say to one another that, “take out from the kitchen while it is still hot for not letting it to get cool.”

This proverb teaches people on how to take care of themselves by solving soon as they as well as doing their jobs well while they are still young, so that they can better develop their families, in their lives.

Luke 15: 17-24.

Matthew 3: 10-11.