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1442. JILEGESA.

Akahayile kenako kalolile tushinu tudododo uto tugabhugusaga manti na malubab’o bho gulegesa. Utoi tudulile gulikenagula nulu linti litale mpaga tuligwisha kunguno ya bhuli bhoto bhunubho. Hunagwene abhanhu bhagatwitanaga giki, “jilegesa.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali nsigani ogubhalisanya bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agabhasigaga bho gubhayomba shibhi abhiye na gubhalisanya mpaka nose oyibhulaga ikaya yabho, kunguno ya bhusigani bhokwe ubhogubhalisanya bhanhu bhunubho, umuwikaji bhokwe. Uweyi agaikenagulaga ikaya yakwe kunguno ya bhusigani bhokwe ubho ubhogubhalisanya bhanhu bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nu tushinu uto tugalegesaga manti bho gugalya mpaga gagwa, kunguno nuweyi agabhasigaga bho gubhalisanya abhanhu mpaga bhiduma, umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “jilegesa.”

Akahayile kenako kalanga bhanhu higulya ya guleka bhusigani bho gubhalisanya abhanhu kugiki bhadule kujibheja chiza ikaya jabho, umuwikaji bhobho bhunubho.

Zaburi 23:1-6.

Kutoka 6:6-8.

Ayubu 6:1-4.

KISWAHILI: KIPEKECHA.

Msemo huo, huangalia wadudu wadogo wadogo ambao hula miti au mbao kwa kupekecha. Wadudu hao wanaweza kuharibu hata mti mkuwa kwa kuupekecha mpaga ukaanguka kwa sababu ya ulaji wao huo. Ndiyo maana watu huwaita wadudu hao jina la “kipekecha.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni msengenyaji wa kugombanisha watu, katika maisha yake. Mtu huyo, huwasengenya watu kwa kuwagombanisha mpaka anafunja familia zao, kwa sababu ya usengenyaji wake huo wa kugombanisha watu, maishani mwake. Yeye huitenganisha familia yake kwa sababu ya usengenyaji wake huo wa kugombanisha watu, katika maisha yake hayo.

Mtu huyo, hufanana na wale wadudu wanaangusha miti mikubwa kwa kuipekecha, kwa sababu naye hutenganisha familia kwa maneno yake ya usengenyaji huo wa kugombanisha watu, maishani mwake. Ndiyo maana watu humuita jina la “kipekecha.”

Msemo huo, hufundisha watu juu ya kuacha usengenyaji wa kugombanisha watu maishani mwao, ili waweze kuzilea vyema familia zao, katika maisha yao.

Zaburi 23:1-6.

Kutoka 6:6-8.

Ayubu 6:1-4.

ENGLISH: TREE EATERS.

This saying refers to small insects that eat trees or wood by gnawing. Although they are small, these insects can destroy even a very large tree by eating it slowly from the inside until it finally falls. Because of this destructive behavior, people call them “tree eaters.”

This saying is compared to a person who is a gossiper and a troublemaker in life. Such a person spreads gossip among people, causing quarrels, hatred, and division. Through careless and harmful words, the gossiper gradually destroys relationships and even breaks families apart, just as the insects destroy a tree little by little.

Like the insects that bring down a strong tree by constant gnawing, a gossiper destroys families and communities through repeated words that cause conflict. That is why such a person is also called a “tree eater.”

This saying imparts in people an idea of avoiding gossip and actions that create conflict. It encourages self-control in speech, peace among people, and the protection of families, so that homes and communities may grow strong instead of being destroyed from within.

Psalm 23:1–6.

Exodus 6:6–8.

Job 6:1–4.

1441. NILEKAGE NIYAGALULE.

Akahayile kenako kahoyelile bhanhu bhabhili abho bhikalaga kihamo. Abhanhu bhenabho bhalibhaduma ugujilanija lihamo kunguno uungi onkelelaga ung’wiye mpaga nose uikala na bhusunduhazu umumoyo gokwe. Ung’wiye ng’wunuyo aganoga nose ugwikala na bhusunduhazu bhunubho mpaga nose wiyangula gulekana nang’hwe. Hunagwene agayomba giki, “nilekage niyagalule.”

Akahayile kenako kagalenganijiyagwa kubhitoji abho bhali na bhushilimu bho gwikelela, umukikalile kabho. Abhanhu bhenabho bhuli ng’wene agiganikaga giki, alina masala mingi kulebha ung’wiye kunguno ya bhushilimu bhobho bhunubho, umuwikaji bhobho. Abhoyi bhagadumaga uguyilela chiza ikaya yabho kuguno ya bhushilimu bhobho bhunubho, umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga nabho bhagaduma ugwikala kihamo mpaga nose bhulekana, kunguno nabhoyi bhali na bhushilimu bho gwikelela mpaga nose bhaduma uguilela chiza ikaya yabho, umuwikaji bhobho bhunubho. Hunagwene bhuli gwene agiganikaga gung’wila ung’wiye giki, “nilekage niyagalule.”

Akahayile kenako kalanga bhitoji hugulya ya guleka bhushilimu bho gwikelela kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Isaya 61:1-3.

Matendo 2:42.

Matendo 4:32.

Wagalatia 5:22.

Mathayo 18:20.

KISWAHILI: NIACHE HURU.

Msemo huo huongelea watu wawili walioishi pamoja. Watu hao walishindwa kuendana pamoja kwa sababu mmoja alikuwa na ujeuri wa kumpunja mwenzake mpaka mwishowe huyo mwenzake alianza kuishi kwa huzuni moyoni mwake. Mwenzake huyo, alichoka kuishi katika huzuni hiyo akaamua kuachana naye. Ndiyo maana alisema kwamba, “niache huru.”

Msemo huo, hulinganishwa kwa wana ndoa wale wenye ujeuri wa kupunjana katika maisha yao. Watu hayo, kila mmoja hujifikiria kwamba ana akili nyingi kuliko mwenzake kwa sababu ya ujeuri wao huo wa kudharauriana, maishani mwao. Wao hushindwa kuilea vyema familia yao hiyo kwa sababu ya ujeuri wao huo wa kudharauriana, katika maisha yao hayo.

Msemo huo hulinganishwa kwa wale walioshindwa kuishi pamoja mpaka mwishowe wakaachana kwa sababu nao wana ujeuri wa kudharaurina mpaka mwishowe wanashindwa kuilea vyema familia yao, maishani mwao. Ndiyo maana kila mmoja wao hufikiria kumwambia mwenzake kwamba, “niache huru.”

Msemo huo, hufundisha wana ndoa juu ya kuacha ujeuri wa kudharauriana katika maisha yao, ili waweze kuzilea vyema familia zao, maishani mwao.

Isaya 61:1-3.

Matendo 2:42.

Matendo 4:32.

Wagalatia 5:22.

Mathayo 18:20.

ENGLISH: LET ME BE FREE

This saying speaks about two people who lived together but failed to live in harmony. One of them repeatedly despised and belittled the other. As a result, the one who was despised began to live with deep sadness in his heart. Eventually, tired of carrying this pain, he chose to leave. That decision gave rise to the words, “Let me be free.”

The saying is especially relevant to married couples who despise one another in their daily lives. Each spouse believes himself or herself to be wiser or more important than the other. This attitude of contempt destroys mutual respect and love, and as a result, such couples fail to raise their family well.

It also applies to people who were unable to continue living together and finally separated. Their relationship broke down because of constant belittling and lack of respect. When unity disappears and family life collapses, each person eventually feels compelled to say to the other, “Let me be free.”

This saying teaches married couples, and all who live in close relationships to abandon the violence of despising and belittling one another. Only through respect, love, and humility can families be built up and children be raised well.

Isaiah 61:1–3 – God’s mission of healing the brokenhearted and setting the oppressed free.

Acts 2:42 – The call to unity, fellowship, and shared life.

Acts 4:32 – Living together in one heart and mind.

Galatians 5:22 – The fruits of the Spirit that sustain healthy relationships.

Matthew 18:20 – God’s presence where people gather in unity.

1439. ILIHO GWINDA UMUMAGANIKO.

Alihoyi munhu uyo oliokwililwa maganiko umung’holo yakwe. Umunhu ng’wunuyo wiganikaga bhuli mhayo gwene ugubhona gudimu duhu ugugutimija umukikalile kakwe. Aliyo ulu wiganika chiza amana igiki alinabho ubhudula ubho gugahebha amaganiko geneyo. Hunagwene agayomba giki, “iliho gwinda umumaganiko.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agiyumilijaga gwiganika chiza mpaga odula gugamala makoye gakwe umukikalile kakwe. Umunhu ng’wunuyo, agagamalaga amakoye gakwe bho gwiganika chiza mpaga ojipandika inzila ja gugamala wangu kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agabhalelaga abhanhu bha ha kaya yakwe bho gwikala na wiyumilija bho gugamala amakoye gabho chiza, kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo agadebha igiki adulile ugugamala amakoye gakwe ulu wiganika chiza, kunguno nuweyi agiyumilijaga bho gwiganika chiza mpaga ojipandika inzila ja gugamala wangu amakoye gakwe, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “iliho gwinda umumaganiko.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wiyumilija bho gwiganika chiza mpaga bhajipandika inzila ja gugamala wangu amakoye gabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Luka 22:39-42.

Mathayo 26:36-41.

Mathayo 27:3-5.

KISWAHILI: KUNA NJAMA KATIKA MAFIKIRIO.

Alikuwepo mtu aliyejawa mawazo moyoni mwake. Mtu huyo, alikuwa akifikiria kila jambo anaona kuwa ni gumu kulitelekeza katika maisha yake. Lakini akifikiri vizuri anaelewa kuwa anao uwezo wa kuyamaliza mawazo yake hayo. Ndiyo maana alisema kwamba, “kuna njama katika mafikirio.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huyatatua matatizo mengi kwa kuvumilia katika maisha yake. Mtu huyo, huyamaliza matatizo yake kwa kufikiri vizuri mpaka anazipata njia za kuyatatulia matatizo hayo, kwa sababu ya umakini wake huo maishani mwake. Yeye huwalea watu wa familia yake kwa kuishi katika uvumilivu wa kuyamaliza vizuri matatizo hayo, kwa sababu ya umakini wake huo, katika maisha yake.

Mtu huyo, hufanana na yule aliyeelewa kuwa unao uwezo ya kuyamaliza mawazo yake akifikiri vizuri, kwa sababu naye huvumilia kwa kufikiria vizuri mpaka anazipata njia za kuyamaliza kwa haraka matatizo yake maishani mwake. Ndiyo maana yeye husema kwamba, “kuna njama katika mafikirio.”

Msemo huo hufundisha watu juu ya kuwa na uvumilivu wa kufikiria vizuri mpaka wanazipata njia za kuyamaliza kwa haraka matatizo yao, ili waweze kuzilea vyema familia zao, maishani mwao.

Luka 22:39-42.

Mathayo 26:36-41.

Mathayo 27:3-5.

ENGLISH: THERE IS A CONSPIRACY IN THOUGHTS.

There was a man whose heart was filled with many thoughts. He kept thinking about things in his life that were difficult for him to let go of. At first, these thoughts troubled him greatly.

However, when he reflected carefully, he realized that he had an ability to control, organize, and bring his thoughts to an end. From this realization, he said, “there is a conspiracy in thoughts.”

This saying means that thoughts can either trap a person or help him overcome difficulties. When someone thinks deeply, patiently, and with concentration, hidden solutions begin to appear. Thoughts, when well managed, work together like a “conspiracy” to bring clarity and solutions.

This saying is compared to a person who solves many problems through perseverance and careful thinking. Such a person does not rush decisions but reflects until he finds the right way forward. Because of patience and concentration, he is able to face challenges and resolve them wisely.

Through this attitude, the person also raises his family well by handling difficulties calmly, teaching patience, and guiding others by example. His success comes not from haste, but from thoughtful perseverance.

Just as the man discovered that he could bring his thoughts to an end through reflection, so too does the patient person find solutions by thinking deeply and persistently. That is why he confidently says, “there is a conspiracy in thoughts.”

This saying imparts in people an idea of being patient enough to think matters through carefully and avoid rushing decisions. By doing so, they can solve problems wisely and live peacefully, especially in family life.

Luke 22:39–42 – Jesus’ deep reflection and surrender to God’s will.

Matthew 26:36–41 – Vigilance and prayer in moments of inner struggle.

Matthew 27:3–5 – The danger of unresolved and destructive thoughts.

1437. MADUKU.

Alihoyi munhu uyo oliozenga maduku umuchalo ja bhuduhe. AMaduku genayo jili numba ndododo ijo jigazengagwa bho maswa gwingila hasi mpaga kwigulya. Umunhu ng’wunuyo agajitumamilaga inumba jinijo kunguno ya gutimija bhulingisilo bhulebhe ubho abhuhaiye uweyi umukikalile kakwe. Hunagwene agajitanaga giki, “maduku.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikomejaga kubheja jikolo ijo jidulile gumwambilija ugubhushigila wangu ubhulingisilo bhokwe umukikalile kakwe. Umunhu ng’wunuyo, agatumama milimo yakwe bho jitumamilo jawiza ijo jidulile kung’wambilija ugubhushigila wangu ubhulingisilo bhokwe umuwikaji bhokwe bhunubho. Uweyi agapandikaga matwajo mingi aha kaya yakwe kunguno ya wigulambija bhokwe bhunubho ubho gutumamila jitumamilo jawiza umumilimo yakwe yiniyo aha kaya yakwe.

Umunhu ng’wunuyo, agikolaga nuyo agazenga maduku ga gung’wambilija ugubhushigila wangu ubhulingisilo bhokwe, kunguno nuweyi agatumamilaga jitumamila jawiza mpaga obhushigila wangu ubhulingisilo bhokwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagajitanaga ijitumamilo jakwe jinijo giki, “maduku.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na jitumamilo jawiza ijagudula gubhambilija uguitumama chiza imilimo yabho, kugiki bhadule gujibheja chiza ikaya jabho, umubhulamu bhobho bhunubho.

Ufunuo 3:15-19.

Kumbukumbu 30:15-16, 19.

KISWAHILI: VIZIMBA.

Alikuwepo mtu aliyejenga vizimba katika kijiji cha bhuduhe. Vizimba hivyo ni nyumba ndogondogo zilizojengwa kwa nyasi kuanzia chini hadi juu. Mtu huyo huzitumia nyumba hizo kwa sababu ya kuyatimiza kwa haraka malengo yake katika maisha yake. Ndiyo maana yeye huziita nyumba hizo jila la “vizimba.”

Msemo huo hulinganishwa kwa mtu yule ambaye hujibidisha kutengeneza kitu ambacho chaweza kumsaidia katika kuyafikia malengo yake kwa haraka kwa sababu ya ubunifu wake katika maisha yake. Mtu huyo, hufanya kazi zake kwa kutumia zana nzuri za kumwezesha kuyatekeleza vizuri na kwa haraka malengo yake kwa sababu ya ubunifu wake huo, maishani mwake. Yeye hupata mafaniko mengi katika familia yake hiyo kwa sababu ya ubunifu huo wa kutumia zana nzuri za kuweza kumsaidia katika kuyafikia kwa haraka malengo yake hayo, maishani mwake.

Mtu huyo, hufanana na yule aliyejenga vizimba vya kumsaidia katika kuyafikia malengo yake, kwa sababu naye hutumia zana za kumwezesha kuzimaliza kazi zake kwa haraka mpaka anayafikia malengo yake, maishani mwake. Ndiyo maana watu huziita zana zake jina la “vizimba.”

Msemo huo, hufundisha watu juu ya kuwa na ubunifu wa kutumia zana nzuri za kuwawezesha kuzitekeleza vizuri kazi zao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Ufunuo 3:15-19.

Kumbukumbu 30:15-16, 19.

ENGLISH: CAGES

The origin of this saying comes from a man who lived in the village of Bhuduhe. He built small houses made of grass, constructed from the ground up. These houses were simple but effective, allowing him to accomplish his work quickly and efficiently. Because they helped him achieve his goals without delaying, he called these houses “cages.”

This saying is compared to a person who works hard enough to create something useful that helps him achieve his goals quickly through creativity. Such a person chooses and uses good tools wisely so that his work can be done well and without wasting time. Through this creativity and proper use of tools, he attains success in his work and is able to support his family effectively.

Just as the man built cages to help him reach his goals, this person uses appropriate tools and skills to complete his tasks efficiently until his goals are fulfilled. Because these tools help him succeed quickly, people refer to them as “cages.”

This saying teaches people an importance of creativity, diligence, and the wise use of good tools in their work. When people work creatively and responsibly, they are able to provide well for their families and make positive progress in their lives.

Revelation 3:15–19.

Deuteronomy 30:15–16, 19.

1436. LINZWI LILINA MATAMBI.

Imbuki ya kahayile kenako ihoyelile linzwi ilo ligakulaga bho guja hasi mpaga lyabhiza na matambi agagulidimila ilinti ilitale ilo lilina matambi galyo. Ilinzwi linilo ligabhizaga na nguzu ja gudula gugudimila unti intale pye na matambi gago kunguno ya bhujamu bholyo. Hunagwene abhanhu bhagalitanaga giki, “linzwi lilina matambi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo atolile mpaga upandika bhana bhingi, bhizukuru na bhizimbili bhakwe, umuwikaji bhokwe bhunubho. Umunhu ung’wunuyo agayilelaga chiza ikaya yakwe bho guilanga gutumama milimo ya gubhapandikila matwajo gaguyilanhanila chiza ikaya yiniyo kunguno ya witegelecha bhokwe bhunubho, umukikalile kakwe kenako. Uweyi agapandikaga matwajo mingi noyi akaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho guyilela chiza ikaya yakwe yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga ni linzwi ilo lilina matambi ga gugudimila unti na matambi gago, kunguno nu weyi alina nanguzu na witegeleja bhutale ubho guyilela na guyilanhana chiza ikaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “linzwi lilina matambi.”

Akahayile kenako kalanga bhitoji higulya ya gubhiza na witegeleja bho gujilela chiza ikaya jabho, kugiki bhadule gupandika matwajo mingi umukaya jabho jinijo, umuwikaji bhobho.

Mwanzo 17:7.

2 Samweli 5:12.

Yohana 15:1-9.

KISWAHILI: MZIZI WENYE MATAWI.

Chanzo cha msemo huo huongelea juu ya mzizi unaokua kwa kwenda chini ya ardhi mpaka unapata matawi ya kuweza kuushikiria mti mkubwa wenye matawi. Mzizi huo huwa na nguvu za kuweza kuushikiria mti mkubwa wenye matawi yake kwa sababu ya uimara wake huo. Ndiyo maana watu huuita jina la “mzizi wenye matawi.”

Msemo huo hulinganishwa kwa mtu yule aliyeoa akapata watoto wengi, wajukuu na vilembe, katika maisha yake. Mtu huyo, huilea vyema familia yake hiyo kwa kuifundisha kufanya kazi za kuwapatia mahitaji ya kutosha kutumia kwa sababu ya uaminifu wake huo maishani mwake. Yeye hupata mafanikio mengi sana kwenye familia yake kwa sababu ya uaminifu wake huo wa kuilea vyema familia hiyo, maishani mwake.

Mtu huyo hufanana na ule mzizi wenye matawi ya kuushikiria mti wenye matawi, kwa sababu naye ana nguvu na uaminifu wa kuilinda vyema familia yake hiyo, maishani mwake. Ndiyo maana watu humuita jina la “mzizi wenye matawi.”

Msemo huo hufundisha wana ndoa juu ya kuwa na uaminifu wa kuzilea vyema familia zao, ili waweze kupata maendeleo mengi katika familia zao, maishani mwao.

Mwanzo 17:7.

2 Samweli 5:12.

Yohana 15:1-9.

ENGLISH: BRANCHED ROOT

The origin of this saying comes from a root that grows underground and develops many branches strong enough to support a large tree. Because of its deep foundation and spreading branches, the root is able to hold the tree firmly and give it stability. For this reason, people call it a “branched root.”

This saying is matched to a person who gets married and is blessed with many children, grandchildren, and great-grandchildren. Such a person raises the family well by teaching them good values, responsibility, and useful skills so that they can provide for their needs. Through faithfulness, commitment, and hard work, this person builds a strong and successful family.

Like a branched root that supports a great tree, this person has the strength, loyalty, and wisdom to protect and sustain the family throughout life. That is why he is called a “branched root.”

This saying imparts in married couples an idea of importance of faithfulness, responsibility, and dedication in raising their families. When a family is built on these virtues, it grows strong, stable, and fruitful, bringing lasting progress and blessing to future generations.

Genesis 17:7.

2 Samuel 5:12.

John 15:1–9.