legacy

1499. B’ANYORI, MDANINYAMAGI.

Imbuki ya kahayile kenako ingilile kuli munhu uyo osiminzaga bhujiku na utung’wana ma b’anyori umunzila. Abhanyori bhenabho aho bhagema ugunyama, umunhu ng’wunuyo agayoganya aliyomba, “b’anyori, mdaninyamagi!”. Agayomba giko golecha giki obhamanaga na adahayile ugwilunga na bhiti bha shib’i. Imihayo yakwe yiniyo, igambilija ugubhahugula abhangi abho bhali bihi na henaho igiki bhalihoyi b’anyori. Kunguno yiniyo, abhanhu bhagandya guyuyomba giki, “b’anyori, mdaninyamagi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alemile ugwilunga na bhanhu abho bhagitaga mihayo ya bhubhi, umukikalile kakwe. Umunhu ng’wunuyo agailemaga imihayo iyabhubhi bho gwigulambija gutumama milimo yakwe chiza mpaga obhiza jigemelo ja gubhalanga abhanhu bha hakaya yake inzila ja gwikala na bhanhu chiza, umuwikaji bhokwe. Uweyi agadujaga uguilela chiza ikaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gwita mihayo ya wiza bhuli lushigu umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agabhalemeja ugunyama ab’anyori bho guyoganya nalilaka litale mpaga bigwa na bhazenganwa, kunguno nuweyi agailemaga imihayo iyabhubhi bho guyilela chiza ikaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene agabhahugulaga abhanhu abho bhagitaga mihayo ya bhubhi, bho gubhawila giki, “b’anyori, mdaninyamagi.”

Akahayile kenako kalanga bhanhu higulya ya kulema gwita miito ga bhubhi bho gwigulambija gutumama milimo yabho chiza, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Waefeso 5:11.

Mithali 1:10.

Yakobo 4:7.

Mithali 6:30-31.

Hosea 7:16.

Ufunuo 3:3A.

Mathayo 7:1.

Yohana 10:1.

KISWAHILI: MSIINIZUIE WANYANG’ANYI.

Msemo huu unatokana na hadithi kuhusu ya mtu aliyekuwa akisafiri usiku na ghafla akakutana na majambazi barabarani. Majambazi walipojaribu kumzuia, mtu huyo alipiga kelele kwa sauti kubwa, akisema, “Msinizuie, majambazi!” Alisema hivi kuonesha kwamba alikuwa amewatambua na hakuwa tayari kushirikiana na matendo yao maovu. Maneno yake hayo pia yalisaidia kuwaonya wengine waliokuwa karibu kwamba majambazi walikuwepo. Kwa sababu ya tukio hili, watu walianza kutumia usemi, “Msinizuie, wanyang’anyi.”

Msemo huu unalinganishwa kwa mtu anayekataa kujiunga au kushirikiana na watu wanaofanya mambo maovu katika jamii. Mtu huyu anakataa maovu kwa kufanya kazi kwa bidii ya kutosha kuwa mfano mzuri na kuwaigwa kwa wanafamilia wake katika kuishi vizuri na wengine. Yeye aliweza kuilea vizuri familia yake kwa sababu ya tabia yake ya kuishi katika ya maadili mema siku zote katika maisha yake.

Mtu huyu hufanana na yule aliyesimama kwa ujasiri dhidi ya makosa ya majambazi na kuwaonya wengine kuhusu matendo hatari au ya dhambi ili wasidhuriwe. Vivyo hivyo, yeye naye huonesha mfano mzuri na kuigwa katika kuwalea vizuri wanafamilia wake katika maisha yake. Ndiyo maana yeye huwaonya watenda mabaya kwa kusema, “Msinizuie, wanyang’anyi.”

Msemo huu huwafundisha watu kukataa uovu kwa kusema waziwazi dhidi ya huo uovu, na kutojiruhusu kudhibitiwa au kushawishiwa na wale wanaofanya mambo maovu, ili waweze kuzilea vyema familia zao katika maisha yao.

Waefeso 5:11 – “Msishiriki matendo ya giza yasiyo na matunda, bali yafichueni.”

Mithali 1:10 – “Mwanangu, watu wenye dhambi wakikushawishi, usiwaache.”

Yakobo 4:7 – “Basi, mtiini Mungu; Mpingeni Ibilisi, naye atawakimbia.”

Mithali 6:30-31.

Hosea 7:16.

Ufunuo 3:3A.

Mathayo 7:1.

Yohana 10:1.

ENGLISH: DO NOT STOP ME, ROBBERS

This saying comes from a story about a man who was traveling at night and suddenly met robbers on the road. When the robbers tried to stop him, the man shouted loudly, saying, “Do not stop me, robbers!” He said this to show that he had recognized them and was not willing to cooperate with their evil actions. His loud words also helped to warn others nearby that robbers were present. Because of this event, people began to use the expression, “Do not stop me, robbers.”

This saying is compared to a person who refuses to join or cooperate with people who are doing evil things in society or in the community. This person refuses evils by working hard enough to be a good model to his family members in relating well with others. He managed to nicely raise his family because of his daily sound moral behavior in his life.

This person resembles the one who bravely stood against wrongdoing of the robbers and warned others about dangerous or sinful actions so that they would not be harmed. In same way, he shows a good model in raising well his family members in his life. That is why he warns evil doers by saying, “Do not stop me, robbers.”

This saying teaches people to reject evil by speaking openly against wrongdoing, and not to allow themselves to be controlled or influenced by those who do harmful things, so they can manage to raise well their families in their lives.

Ephesians 5:11 – “Have nothing to do with the fruitless deeds of darkness, but rather expose them.”

Proverbs 1:10 – “My son, if sinful men entice you, do not give in to them.”

James 4:7 – “Submit yourselves, then, to God. Resist the devil, and he will flee from you.”

Proverbs 6:30-31.

Hosea 7:16.

Revelation 3:3A.

Matthew 7:1.

John 10:1.

1497. JALI NJEMU DUHU.

Imbuki ya kahayile kenako iholelile munhu uyo agabeha njemu mpaka junnebha. Umunhu ng’wunuyo agalewa njemu jiniyo kunguno ujibehaga ukunu alijidalahija. Hunagwene agayomba giki, “jali njemu duhu.”

Akahayile kenako kagalenganijiwa kuli munhu uyo agitaga mihayo ya bhubhi oidalahija mpaga opandika makoye matale umuwikaji bhokwe. Umunhu ng’wunuyo, agitaga shibhi ndododoo ojidalahija mpaga jakula kunguno ya bhudalahija bhokwe bhunubho umuwikaji bhokwe. Uweyi agaikenagulaga ikaya yakwe kunguno ya gwendelea gwita mihayo ya bhubhi yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo agabeha njemu mpaga junnebha kunguno nuweyi agitaga shibhi ojidalahija mpaga opandika makoye matale umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “jali njemu duhu.”

Akahayile kenako kalanga bhanhu higulya ya guleka gwimanilija gwita mihayo ya bhubhi, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Mithali 14:23.

Wagalatia 5:19-24.

KISWAHILI: ZILIKUWA BANGI TU.

Chanzo cha msemo huo huongelea juu ya mtu aliyevuta bangi mpaka akalewa. Mtu huyo alilewa kwa sababu ya kuivuta bangi hiyo huku akiidharau. Ndiyo maana alisema kwamba, “zilikuwa bangi tu.”

Msemo huo hulinganishwa kwa mtu yule ambaye hufanya uovu akauharalisha kwa kuudhalau mpaga unamsababishia matatizo makubwa maishani mwake. Mtu huyo, hutenda uovu huo huku akiudharau mpaka unakuwa mkubwa kwa sababu ya kuudharau uovu huo, maishani mwake. Yeye huiharibu familia yake kwa sababu ya kuendelea kutenda maovu, katika maisha yake.

Mtu huyo, hufanana na yule aliyevuta bangi mpaga ikamlewesha, kwa sababu naye hutenda uovu kwa kuuzalau mpaga unamletea matatizo makubwa, maishani mwake. Ndiyo maana husema kwamba, “zilikuwa bangi tu.”

Msemo huo, hufundisha watu juu ya kuacha kujizowesha kutenda maovu, ili waweze kuzilea vyema familia zao, maishani mwao.

Mithali 14:23.

Wagalatia 5:19-24.

ENGLISH: IT WAS JUST MARIJUANA.

This saying comes from a person who kept smoking marijuana and treated it lightly. Because he despised it and said it was “just marijuana,” he continued using it until he became drunk and lost control of himself. After suffering the consequences, he excused himself by saying, “it was just marijuana.”

This saying is compared to a person who commits evil but minimizes it. He tells himself that what he is doing is small or harmless. However, by despising the seriousness of sin, it grows stronger in his life and eventually brings great problems.

Just as the person who smoked marijuana ignored its effects until he was overcome, a person who continues in wrongdoing while saying “it is just a small thing” will eventually suffer serious consequences. What begins as something “small” can destroy his character, his peace, and even his family.
The saying teaches that:

We should not despise small wrongs. Evil grows when it is tolerated.

What we excuse today can control us tomorrow. Carelessness in moral matters can destroy families and lives.

A person who keeps justifying wrongdoing may eventually be trapped by it, just like the one who said, “it was just marijuana.”

Book of Proverbs 14:23 “All hard work brings a profit, but mere talk leads only to poverty.”
This verse reminds us that actions have consequences. Excusing wrongdoing instead of correcting it leads to loss and trouble.

Epistle to the Galatians 5:19–24. This passage lists the works of the flesh such as immorality, drunkenness, and selfish desires and contrasts them with the fruit of the Spirit. It teaches that those who belong to Christ must crucify sinful desires instead of excusing them.

Sin often begins small. When a person says, “It is just this,” he opens the door for greater harm. Therefore, the saying warns people not to become comfortable with evil but to correct themselves early, so they can live righteously and build their families well.

The Bible carrys on warning about small sins and hidden wrongdoing:

Song of Solomon 2:15 – “Catch for us the little foxes, the little foxes that ruin the vineyards.”
(Small things can destroy something valuable.)

Galatians 6:7 – “Do not be deceived: God is not mocked. A man reaps what he sows.”
(Every action has consequences.)

1 Corinthians 5:6 – “A little yeast leavens the whole lump.”
(A small wrong influence can spread.)

James 1:15 – “After desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.”
(Sin grows step by step.)

 “It was only marijuana” teaches that no wrong action is truly small. A person should not excuse harmful behavior by minimizing it. Wisdom is shown by avoiding even the beginning of what can later destroy one’s life.

1496. LISO LYAB’INA.

 

Olihoyi munhu uyo agab’inya liso lyakwe umuchalo ja Ng’watuma. Umunhu ng’wunuyo agadebha igiki agupandika bhageni kunguno ubhubhini bho liso lolilumenho lo gupandika bhageni umuchalo jinijo. Uweyi agibhegeleja chiza ugubhasumbila abhageni bhenabho. Hunagwene agayomba giki, “liso lyab’ina.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina wiza bho ng’holo bho gubhabokela bhageni chiza aha kaya yake yiniyo, umuwikaji bhobwe. Umunhu ng’wunuyo, agabhasumbilaga chiza abhageni bhakwe bho gubhabhegeja jiliwa jawiza kunguno ya wizang’holo bhokwe bhunubho, umuwikaji bhokwe bhunubho. Uweyi agapandikaga mbango ja gwikala na bhuyegi bhutale aha kaya yakwe kunguno ya wizang’holo bhokwe bhunubho ubho gubhagalila chiza abhageni bhakwe bhenabho umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agibhegeleja gubhasumbila bhageni bhakwe chiza aho lyab’ina iliso lyakwe, kunguno nuweyi alina wizang’holo bho gubhagalila chiza abhageni bhakwe mpaga opandika mbango ja gwikala na bhuyegi aha kaya yakwe yiniyo, umuwikaji bhokwe. Hunagwene agayombaga giki, “liso lyab’ina.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wizang’holo bho gubhagalila chiza abhageni bhabho kugiki bhadule gupandika mbango ja gwikala na bhuyeji umukaya jabho jinijo, umuwikaji bhobho.

1Samweli 10:7.

Yohana 2:11.

Ufunuo 12:1-4.

KISWAHILI: JICHO LIMECHEZA.

Alikuwepo mtu katika kijiji cha Mwatuma ambaye jicho lake lilicheza. Mtu huyo alielewa kuwa atapata wageni kwa sababu kucheza kwa jicho ni ishara ya kupata wageni katika kijiji hicho. Yeye alijiandaa vizuri kuwapokea wageni wake hao. Ndiyo maana alisema kwamba, “jicho limecheza.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana ukarimu wa kupokea vizuri wageni kwenye familia hiyo, katika maisha yake. Mtu huyo, huwapokea vizuri wageni wanaofika kwenye familia yake kwa kuwaandalia chakula kizuri, kwa sababu ya ukarimu wake huo, maishani mwake. Yeye hupata baraka za kuishi kwa furaha katika familia yake hiyo, kwa sababu ya ukarimu wake huo wa kuwatunza vizuri wageni wake, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliyejiandaa kuwapokea vizuri wageni wake lilipocheza jicho lake, kwa sababu naye huwapokea na kuwatunza vizuri wageni wake mpaka anapata baraka za kuishi kwa furaha katika familia yake hiyo, maishani mwake. Ndiyo maana husema kwamba, “jicho limecheza.”

Msemo huo, hufundisha watu juu wa kuwa na ukarimu wa kuwatunza vizuri wageni wao, ili waweze kupata baraka za kuishi kwa furaha katika familia zao hizo, maishani mwao.

1Samweli 10:7.

Yohana 2:11.

Ufunuo 12:1-4.

 

ENGLISH: THE EYE HAS DANCED.

There was a man in the village of Mwatuma whose eye twitched. The man understood that he would receive guests because, in his village, an eye twitching was a sign that visitors were coming. He prepared himself well to receive his guests. That is why he said, “The eye has danced.”

This saying refers to a person who is generous in welcoming guests into his family and life. Such a person receives visitors warmly and prepares good food for them. Because of his generosity, he receives blessings and lives happily with his family.

That person resembles the man who prepared well when his eye twitched. In the same way, he gladly welcomes and takes good care of his guests, and as a result, he enjoys blessings and happiness in his home. That is why it is said, “The eye has danced.”

This saying teaches people to be generous enough to take good care of their guests so that they may receive blessings and live happily in their families.

The idea of being prepared and acting when a sign appears is seen in 1 Samuel 10:7, where God tells Saul to act when the signs are fulfilled. When God gives a sign, a person must respond wisely and faithfully.

In the Gospel of John 2:11, Jesus performs His first miracle at the wedding in Cana, showing care for the needs of the hosts and guests. This reflects generosity and divine blessing in a family celebration.

In the Book of Revelation 12:1–4, a great sign appears in heaven. Signs often point to important spiritual realities and require understanding and readiness.

Therefore, just as the man prepared when “the eye danced,” Christians are called to be attentive to signs, generous in hospitality, and ready to receive others with love.

 

 

 

 

 

 

1495. NALIMUG’WALIDA GONE.

Aho kale olihoyi munhu uyo wikalaga mung’walida gokwe umuchalo ja Ng’watuma. Umunhu ng’wunuyo olina ng’walida kutale noyi kunguno pye abhanhu bhakwe bhikalaga mugati ya libala lwake linilo. Uweyi olilang’hanaga chiza ilibala lwake linilo kunguno lyali na solobho nhale umuwikaji bhokwe bhunubho. Hunagwene oyombaga giki, “nalimug’walida one.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina witegeleja bho gujilanhana chiza isabho jakwe umukikalile kakwe kenako. Umunhu ng’wunuyo, agajilanhanaga chiza isabho jakwe bho gujitumamila mumihayo iyo ilina solobho ukubhanhu bhakwe na gujituula musoga ijo jasagaga, kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agikalaga na bhuyegi bhutale aha kaya yakwe yiniyo kunguno ya witegeleja bhokwe bhunubho ubho gujilanhana na gujituula chiza isabho jakwe jinijo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agalilanhanaga chiza ilibala lwake mpaga wikala na bhanhu bhakwe pye abhose umulibala lwake linilo, kunguno nuweyi agajilanhana bho gujitumamila chiza isabho jakwe mpaga wikala na bhuyegi aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nali mung’walida gone.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gwigulambija gutumama milimo yabho na gujitumamila chiza isabho ijo bhagajipandikaga, kugiki jidule gubhambilija chiza umukaya jabho jinijo, umuwikaji bhobho.

 Mwanzo 23:17-20.

Kutoka 8:23.

Kutoka 19:12.

Ayubu 24:2.

Zaburi 105:33.

KISWAHILI: NIKO KWENYE MASKANI YANGU.

Hapo zamani alikuwepo mtu aliyeishi kwenye maskini yake katika kijiji cha Mwatuma. Mtu huyo alikuwa na eneo kubwa sana kwa sababu lilimwezesha kuishi humo na watu wake wote. Yeye alilitunza vizuri eneo lake hilo kwa sababu lilikuwa na faida kubwa maishani mwake. Ndiyo maana alisema kwamba, “niko kwenye maskini yangu.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana umakini wa kuzitunza vizuri mali zake katika maisha yake. Mtu huyo, huzitunza vizuri mali zake kwa kuzitumia katika matumizi yanayoleta faida kwa watu wake na kuziweka pazuri zile zilizobaki kwa sababu ya umakini wake huo maishani mwake.  Yeye huishi kwa furaha kubwa katika familia yake hiyo kwa sababu ya umakini wake huo wa kuzitunza na kuziweka pazuri mali zake hizo, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliye litunza vizuri eneo lake mpaka akaishi humo na watu wake wote, kwa sababu naye huzitunza mali zake kwa kuzitumia vyema mpaka anaishi kwa furaha katika familia yake hiyo, maishani mwake. Ndiyo maana yeye husema kwamba, “niko kwenye maskani yangu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kujibidisha kufanya kazi zake na kuzitumia vyema mali wanazipata ili ziweze kuwasaidia vizuri katika familia zao hizo, maishani mwao.

Mwanzo 23:17-20.

Kutoka 8:23.

Kutoka 19:12.

Ayubu 24:2.

Zaburi 105:33.

 

ENGLISH: I AM IN MY OWN HOME.

Once upon a time, there was a man who lived in his simple house in the village of Mwatuma. Although his house was poor, he had a large piece of land that allowed him and his family to live comfortably. He took good care of his land because it was very important to his life and the well-being of his people. That is why he proudly said, “I am in my own home.”

This saying refers to a person who carefully manages and protects the blessings and possessions which he has in his life. He uses his resources wisely for the benefit of his family and preserves what remains with great care. Because of his responsibility and good management, he lives happily with his family.

Such a person is like the man who carefully looked after his land and lived peacefully with his people. In the same way, a responsible person manages his resources well and enjoys stability and joy in his household. That is why he confidently says, “I am in my own home.”

This saying teaches people to be diligent in their work enough to use the resources to the point of earning wisely so that their families may live in peace and security.

The idea of boundaries and rightful possession is also seen in the Bible. For example, in the Book of Genesis 23:17–20, Abraham secured land as his rightful property.

In the Book of Exodus 8:23 and Exodus 19:12, God set distinctions and boundaries for His people.

In the Book of Job 24:2, there is a warning about those who remove landmarks. And in the Book of Psalms 105:33, destruction of property is described as judgment.

All these passages remind us that respecting property, keeping boundaries, and caring for what God has given us are important principles in life.

 

 

 

 

 

1494. UDUDUMIJA NONI YA NG’WILAGO BUJIKU WILAGA.

Imbuki ya kahayile kenako ihoyelile noni iyo igitanagwa mbilibili. Inoni yiniyo ing’hangala iningi itogilwe gwikala mumalago. Ulu jegela jiduku igabhizaga ulila nakalile ka kagududumija giti ilimuminzi. Giko lulu igabizaga jimanyikijo ja giki ihaha jashiga jidiku ja gandwa gulima. Hunagwene abhanhu bhagayiwilaga giki, “ududumija noni ya ng’wilago bujiku wilaga.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina witegeleja bho gubheja jitumamilo jakwe chiza ulu jegela ijiduku, umukikalile kakwe kenako. Umunhu ng’wunuyo, agibhegelajaga ulu jegela ijiduku bho gubheja jitumamilo guti magembe, mapanga ga gusengela malale na gwandya gulima kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agalimaga bho gutumamila jitumamilo jakwe chiza mpaga opandika matwajo mingi aha kaya yakwe yiniyo kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga ni noni iyo igalilaga ulu jegela ijiduku, kunguno nuweyi ulu jegela ijiduku agajibhejaga chiza ijitumamilo jakwe mpaga olima chiza na gupandika sabho ningi ha kaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ududumija noni ya ng’wilago bujiku wilaga.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gubheja pye jitumamilo ja milimo yabho ulu lyegela ilikanza lya kuyitumama imilimo yabho yiniyo, kugiki bhadule kupandika matwajo mingi, umukaya jabho jinijo, umuwikaji bhobho bhunubho.

Mwanzo 8:22.

Zaburi 102:13.

Mhubiri 3:1.

Danieli 2:21.

Matendo 1:7.

KISWAHILI: LIA NDEGE WA ENEO LA KARIBU NA MTO, USIKU UMEINGIA.

Chanzo cha msemo huo huongelea ndege anayeitwa dudumizi. Ndege huyo, hupendelea kuishi karibu na mto. Masika jakikaribia, yeye hulia kama yuko majini. Hivyo basi, yeye huwa ni ishara ya kuonesha kwamba kipindi cha kilimo kimekaribia. Ndiyo maana watu humwambia ndege huyo kwamba, “lia ndege wa eneo la karibu na mto, usiku umeingia.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana umakini wa kuandaa vitendea kazi vyake vizuri yanapokaribia masika, katika maisha yake. Mtu huyo, kikikaribia kipindi cha masika huviandaa vitendea kazi vyake vizuri, kama vile majembe, mapanga ya kufyekea maeneo na kuanza kulima, kwa sababu ya umakini wake huo, maishani mwake. Yeye hulima kwa kutumia vitendea kazi vyake vizuri mpaka anapata mafanikio makubwa kwenye familia yake hiyo, kwa sababu ya umakini wake huo, katika maisha yake.

Mtu huyo, hufanana na yule ndege anayelia kinapokaribia kipindi cha masika, kwa sababu naye kikikaribia kipindi cha masika hujiviandaa vyema vitendea kazi vyake mpaka analima vizuri na kupata mali nyingi kwenye familia yake, maishani mwake. Ndiyo maana watu humwambia kwamba, “lia ndege wa eneo la karibu na mto, usiku umeingia.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuviandaa vyema vitendea kazi vyao vyote kinapokaribia kipindi cha kuanza kuzitekeleza kazi zao hizo, ili waweze kupata mafanikio mengi katika familia zao hizo, maishani mwao.

Mwanzo 8:22.

Zaburi 102:13.

Mhubiri 3:1.

Danieli 2:21.

Matendo 1:7.

 

CRY, BIRD OF THE RIVERBANK, FOR THE NIGHT HAS COME.

The origin of this saying refers to a bird called dumudizi, which prefers to live near rivers. When the rainy season is approaching, it cries out as if it were in the water. Its cry becomes a sign that the farming season is near. That is why people say, “Cry, bird of the riverbank, for the night has come.”

This saying is compared to a person who is careful enough to prepare his tools properly when the farming season is approaching. Such a person prepares his hoes, machetes, and other tools in advance so that he is ready to clear the land and begin cultivating at the right time. Because of his attentiveness and preparation, he farms successfully and provides well for his family.

That person is like the bird that cries when the rainy season approaches. Just as the bird announces the coming season, he also recognizes the right time to act. He prepares well, works diligently, and achieves prosperity for his household.

Therefore, when people see someone who prepares wisely and acts at the proper time, they say to him, “Cry, bird of the riverbank, for the night has come.”

This saying teaches us to be attentive and prepared when the time to begin our work is near, so that we may succeed in our lives.

The Bible also teaches about seasons and proper timing:

In the Book of Genesis 8:22, God establishes that seasons will continue as long as the earth remains.

In the Book of Psalms 102:13, there is an appointed time for God to act.

In Ecclesiastes 3:1, we are told that there is a time for everything under heaven.

In the Book of Daniel 2:21, God changes times and seasons.

In Acts of the Apostles 1:7, it is written that the Father has set times and seasons by His own authority.

Just as the bird recognizes the season and announces it, we too must understand the times in our lives and prepare wisely.