Folklore

948. NG’WENDA GWA SHIGI.

Akahayile kenako, kalolile ng’wenda uyo gugishiganilagwa. Ung’wenda gunuyo, gwishiganilagwa na bhanhu bhabhili abho bhuli ng’wene ahayaga giki gubhize gokwe. Abhanhu bhenabho bhagaguyogela nose ung’wenda gunuyo kunguno bhuli ng’wene ong’ang’anilaga gubhize gokwe. Hunagwene abhanhu bhagagwinatana giki, “ng’wenda gwa shigi.”

Akahayile kenako, kagalenganijiyagwa kubhakima bhabhili abho bhatolilwe mhali na ngosha umo. Abhakima bhenabho, bhagikalaga bhuli ng’wene ahayile giki ungosha wikale kuliweyi duhu gwa ishigu. Abhoyi bhagidumaga nose kunguno ya wilu bhunubho ubho bhuli ng’wene ahayele abhize kuli weyi ungosha ng’wunuyo shigu jose.

Ungosha ng’wunuyo, agikolaga nu ng’wenda uyo gwishiganilagwa na bhanhu bhabhili, kunguno nuweyi agishiganilagwa na bhakima abhabhili bhenabho abho bhuli ng’wene atogilwe wikale kuli weyi pye shigu. Hunagwene abhanhu bhagang’witanaga giki, “ng’wenda gwa shigi.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na witoji bho nkima na ngosha umo duhu, kugiki bhadule gupandika mbango ja gujib’eja chiza ikaya jabho, umukawiji bhobho.

Waefeso 5:21-33.

Wagalatia 5:16-26.

Waefeso 5:1-6.

1 Wakorintho 7:1-16.

KISWAHILI: NGUO YA KUSHINDANIA.

Msemo huo, huangalia nguo inayoshindaniwa. Nguo hiyo, ilishindaniwa na watu wawili ambao kila mmoja alitaka iwe yake. Watu hao, walifikia hatua ya kuigombania nguo hiyo kwa sababu ya kila mmoja kuendelea kutaka iwe yake. Ndiyo maana watu waliita nguno hiyo kuwa ni “nguno ya kushindania.”

Msemo huo, hulinganishwa kwa wanawake wawili wa mitala walioolewa na wanamume mmoja. Wanawake hao, huwa kila mmoja wao anataka yule mwanamume akae kwake siku zote. Wao hukosana kwa sababu ya wivu wa kila mmoja kutaka yule mme awe kwake tu.

Mwanamume huyo, hufanana na ile nguo iliyoshindaniwa na wale watu wawili, kwa sababu naye hushindaniwa na wale wanawake wawili ambao kila mmoja wao hutaka awe kwake siku zote. Ndiyo maana watu humuita kuwa ni “nguo ya kushindania.”

Msemo huo, hufundisha watu juu ya kuwa na ndoa ya mke mmoja tu, ili waweze kupata Baraka za kuziendeleza vizuri familia zao, maishani mwao.

Waefeso 5:21-33.

Wagalatia 5:16-26.

Waefeso 5:1-6.

1 Wakorintho 7:1-16.

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ENGLISH: A GARMENT FOR PEOPLE TO COMPETE FOR.

This saying looks at a garment which has two owners. This dress is contested by two men who each one want to own it. These men went so far as to fight for the garment because everyone continued to want it as his own. That is why people called the garment that “a garment of competition.”

This saying is applied to two polygamous women who are married to the same man. These women, every one of them wants the man to stay with her all the time. They quarrel because of each other’s jealousy of wanting the man to be her own.

This man is like the garment in which the two men competed, because he is also competed by the two women who each want to be with him always. That is why people call him “a garment of competition.”

This saying teaches people on how to have monogamous marriage, so that they can get the Blessings for living a peaceful life in their families.

Ephesians 5: 21-33.

Galatians 5: 16-26

Ephesians 5: 1-6.

1 Corinthians 7: 1-16.

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.

945. MADOSHI GAMANHYA; GAMANHIJA MASHIGINA.

Ulusumo lunulo, lulolile bhulumani bho bhanhu bhadoshi abho bhenghwe na munhu aha kaya ndebhe. Abhanhu bhenabho bhagikalaga bhikolilwe kunguno bhuli ng’wene agansondagulaga ung’wiye. Hunagwene abhanhu bhagayombaga giki, “madoshi gamanhya; gamanhija mashigina.”

Ulusumo lunulo, lugalenganijiyagwa kubhakima bha mhali abho bhatolilwe na ngosha umo. Abhakima bhenabho, bhadideb’aga, kunguno bhagikala na yombo ya gwidukila sagala, umukikalile kabho. Abhoyi bhagadumaga ugwidebha kunguno bhuli ng’wene wenghwa akahaya yiniyo iyo ahayile azage bhung’wene, na adiyeninhile ng’winikili hoyi, umuwikaji bhobho.

Abhakima bhenabho, bhakikolaga na abhanhu abhadoshi abhaha kaya imo abho bhadidebhile, kunguno na bhoyi bhagikalaga na yombo ya gwidukila sagala, umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, “madoshi gamanhya; gamanhijia mashigina.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witoji bho nkima, na ngosha umo, kugiki bhadule gwikala bho mholele, umukaya jabho.

Mathayo 6:2.

Mathayo 19: 1-12.

Mathayo 5:27-32.

KISWAHILI: WENYE MAJIVUNO WAMEKUTANA; WAMEKUTANIA VISIGINO.

Methali hiyo, huongelea ukutananji wa watu wenye majivuno walioletwa na mtu mmoja kwenye familia fulani. Watu hao, huwa wamechukiana kwa sababu ya kila mmoja wao kumsimanga mwenzake. Ndiyo maana watu husema kwamba, “wenye majivuno wamekutana; wamekutania visigino.”

Methali hiyo, hulinganishwa kwa wanawake wa mitala walioolewa na mwanamume mmoja. Wanawake hao, huwa hawapatani, kwa sababu ya kuishi kwenye kelele za matusi ya hovyo, katika maisha yao. Wao hushindwa kuelewana kwa sababu kila mmoja aliletwa kwenye familia hiyo, akitegemea kubaki yeye tu, na hakujileta mwenyewe hapo, maishani mwao.

Wanawake hao, hufanana na wale wenye majivuno wa kwenye familia walioletwa na mtu mmoja, kwa sababu nao, huishi kwenye kelele za kutukanana matuzi ya hovyo, katika maisha yao. Ndiyo maana watu husema kwamba, “wenye majivuno wamekutana; wamekutania visigino.”

Methali hiyo, hufundisha watu juu ya kuwa na ndoa ya mume na mke mmoja, ili waweze kuishi kwa amani, maishani mwao.

Mathayo 6:2.

Mathayo 19: 1-12.

Mathayo 5:27-32.

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ENGLISH: PROUD ONES HAVE MET; THEY HAVE MET HEELS.

This proverb speaks of a host of proud people who are brought in by someone in a certain family. These people hate each other because of teasing one another. That is why people say that, “the proud ones have met; they have met heels.”

This proverb is related to polygamous women who are married to the same man. These women are often at misunderstanding with one another, because of living in a vicious circle of insults, in their lives. They fail to understand each other because everyone was brought into that family by hoping to remain alone in it.

These women are like the proud members of the family who were brought there by one man, because they, too, live in the noise of insults, in their lifetime. That is why people say that, “the proud ones have met; they have met heels.”

This proverb imparts in people an idea of living their marriage in monogamy, so that they can live peacefully in their lives.

Matthew 6: 2.

Matthew 19: 1-12.

Matthew 5: 27-32.

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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.

lesotho-12

lesotho-11

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.