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1490. OYITULA ING’HASHA YA MAKO.

Olihoyi munhu uyo oli ng’wi o walya umuchalo ja Sanjo. Ung’wi o walwa ng’wunuyo, lushigu lumo agang’wa walwa ubho bholi bhudapile chiza kunguno ya bhukoji bhokwe bhunubho. Uwalwa bhunubho bhugankoya noyi kunguno ing’hasha yabho yaliyabhipa kuti mako. Hunagwene abhanhu bhangang’wila giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinkoji o walwa uyo agang’waga mpaka oya ugwimana, umukikalile kakwe. Umunhu ung’wunuyo agajimalilaga isabho jakwe mumawalwa genayo, kunguno ya bhukoji bhokwe bhunubho, umuwikaji bhokwe. Uweyi agagayiyagwa ijiliwa aha kaya yakwe kunguno ya gujimalila mumawalwa pye hela jakwe jinijo umukikalile kakwe.

Umunhu ung’wunuyo, agikolaga nu nkoji owalwa uyo agang’wa walwa bhubhisi mpaga oya uguyimana, kunguno nuweyi agajing’welaga walwa pye ihela jakwe mpaga ogayiwa ijiliwa aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubhuo. Hunagwene abhanhu bhagang’wilaga giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guleka bhukoji bho bhung’wi bho walwa ubho mpaga gubhitilija, kugiki bhadule kujilanhana chiza isabho jabho, umuwikaji bhobho bhunubho.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

KISWAHILI: AMEIPALAMIA CHACHU YA UCHAFU.

Alikuwepo mtu aliyekuwa mlevi wa pombe katika kijiji cha Sanjo. Mlevi huyo wa pombe, siku moja alikung’wa pombe ambayo haikuiva vizuri kwa sababu ya ulevi wake huo. Pombe hiyo ilimsumbua sana kwa sababu ilikuwa na chachu kali kama ya uchafu. Ndiyo maana watu walimwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mlevi wa pombe anayekung’wa pombe hiyo mpaka anashindwa kujitambua katika maisha yake. Mtu huyo, huzimaliza pesa zake kwa kuzinunulia pombe kwa sababu ya ulevi wake huo, maishani mwake. Yeye hukosa chakula katika familia yake hiyo kwa sababu ya kuzimalizia pesa zake hizo kwenye pombe, katika maisha yake hayo.

Mtu huyo, hufanana na yule mlevi aliyekunywa pombe mbichi mpaka akashindwa kujitambua, kwa sababu naye huzimalizia pesa zake kwenye pombe mpaka anakosa chakula kwenye familia yake hiyo, maishani mwake. Ndiyo maana watu humwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuacha ulevi wa kung’wa pombe kupita kiasi, ili waweze kuzitunza vizuri mali zao, maishani mwao humo.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

ENGLISH: HE HAS SWALLOWED THE YEAST OF FILTH.

There was a man in the village of Sanjo who was an alcoholic. One day, because of his addiction, he drank alcohol that had not been properly fermented. The drink disturbed him greatly because it was harsh and impure, like dirt mixed with strong yeast. That is why people said about him, “He has swallowed the yeast of filth.”

This saying is compared to a person who is addicted to alcohol to the point that he loses self-control in his life. Such a person spends all his money buying alcohol because of his addiction. As a result, his family may lack food and other basic needs because he wastes his money on drinking.

That person is like the alcoholic who drank raw alcohol until he lost consciousness. In the same way, he continues spending his money on alcohol until his family suffers. That is why people say of him, “He has swallowed the yeast of filth.”

This saying teaches people to be careful enough avoid excessive drinking, so that they may take good care of their lives, families, and their possessions.

The Bible also warns about corruption and bad influence through the example of yeast. In the Book of Exodus 12:8–10 and 13:7, God commanded the Israelites to eat bread without yeast during the Passover as a symbol of purity.

Likewise, in First Epistle to the Corinthians 5:6, it is written, “A little yeast leavens the whole batch of dough,” teaching that a small sinful habit can spread and destroy a person’s life.

Therefore, just as yeast spreads through dough, alcoholism and bad habits can spread and ruin a person’s character, family, and future. This saying reminds us to live disciplined and responsible lives.

 

 

 

1489. NGOB’O YAPI IYENE YAMANGA.

Imbuki ya kahayile kenako ihoyelile munhu uyo oli na ngob’o yaki. Umunhu ng’wunuyo wikalaga nago ung’wenda gunuyo bhuli makanza kunguno aliadamanile akatumamile kago, umukikalile kakwe. Hunagwene abhanhu bhagang’wila giki, “ngob’o yapi iyene yamanga.”

Akahayile kenako kagalenganijiyagwa kuli nzunya uyo agitaga mihayo ya mugiti umukikalile kakwe kenako. Umunhu ng’wunuyo, agagabhinzaga amalagilo ga ng’wa Sebha bho gwita mihayo ya bhubhi kunguno ya guhayiwa bhutungilija umwikaji bhokwe bhunubho. Uweyi agadumaga uguyilela chiza ikaya yakwe yiniyo kunguno ya gugayiwa bhutungilija bhunubho ubho guwikalana chiza ubhuzunya bhokwe, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo ozwalaga ngob’o yapi kunguno nuweyi agitaka mihayo ya mugiti bho gugabhinza amalagilo ga ng’wa Mulungu, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ngob’o yapi iyene yamanga.”

Akahayile kenako kalanga bhazunya higulya ya gubhiza na bhutungulija bho gugikalana chiza amalagilo ga ng’wa Mulungu, kugiki bhadule gujilela chiza ikaya jabho jinijo umuwikaji bhobho bhunubho.

Mathayo 19:16-17.

Yohana 6:54.

Mathayo 6:67-69.

Warumi 6:23.

Tito 1:2.

KISWAHILI: NGUO NYEUSI NI YA MGANGA WA KIENYEJI.

Chanzo cha msemo huo huongelea mtu aliyevaa nguo nyeusi. Mtu huyo, alikuwa nayo nguo hiyo wakati wote kwa sababu ya kutokuelewa vizuri matumizi yake, maishani mwake. Ndiyo maana watu walimwambia kwamba “nguo nyeusi ni ya mganga wa kienyeji.”

Msemo huo, hulinganishwa kwa mkristo yule ambaye hutenda mambo ya gizani katika maisha yake. Mtu huyo, huzivunja amri za Mungu kwa kutenda maovu kwa sababu ya kukosa uaminifu wake kwa Mungu, maishani mwake. Yeye hushindwa kuilea vyema familia yake kwa sababu ya kukosa uaminifu wake huo kwa Mungu, katika maisha yake hayo.

Mtu huyo hufanana na yule aliyevaa nguo nyeusi kwa sababu naye hutenda matendo ya gizani kwa kutenda maovu, maishani mwake. Ndiyo maana watu humwambia kwamba, “nguo nyeusi niya mganga wa kienyeji.”

Msemo huo hufundisha wakristo juu ya kuwa na uaminifu wa kuyaishi maagizo ya Mungu, ili waweze kuzilea vyema familia zao, maishani mwao.

Mathayo 19:16-17.

Yohana 6:54.

Mathayo 6:67-69.

Warumi 6:23.

Tito 1:2.

 

ENGLISH: BLACK CLOTHES BELONG TO TRADITIONAL MEDICINE DOCTORS

The origin of this saying refers to a person who wore black clothes all the time. He continued wearing them without understanding their meaning or purpose in his life. Because of this, people told him, “Black clothes belong to traditional medicine doctors.”

This saying is compared to a Christian who does things in the dark in his life. Such a person breaks God’s commandments by doing evil because of a lack of faithfulness to God. As a result, he fails to lead and raise his family well.

That person is like the one who wore black clothes, because he also lives in darkness by practicing evil. That is why people say to him, “Black clothes belong to traditional medicine doctors.”

The saying teaches Christians to be faithful enough to live according to God’s commandments so that they may raise their families well and inherit eternal life.

The Bible reminds us in the Gospel of Matthew 19:16–17 that keeping God’s commandments leads to life.

In the Gospel of John 6:54, Jesus teaches about eternal life through Him.

In the Gospel of Matthew 6:67–69, Peter confesses that Jesus has the words of eternal life.

In the Epistle to the Romans 6:23, we are told that the wages of sin is death, but the gift of God is eternal life

And in the Epistle to Titus 1:2, we are reminded of the hope of eternal life promised by God, who does not lie.

 

1487. B’ALALAPU.

Bhalihoyi bhanhu abho bhatumama milimo yabho umchalo ja Gabale. Abhanhu bhenabho bhandyaga dihu uguitumama imilimo yiniyo mpaka lyagalibhila ilimi kunguno bhahayaga bhaimale wangu imilimo yabho yiniyo. Abhoyi bhalalaga bhanogile noyi kunguno ya gutumama milimo bho likanza lilihu chiniko, umukikalile kabho kenako. Hunagwene abhanhu bhagabhitanaga giki “b’alalapu.”

Akahayile kenako kagalenganijiyagwa ku bhanhu abho bhagatumamaga milimo bho nduhu uguisatwa imimili yabho yiniyo, umukikalile kabho kenako. Abhanhu bhagatumamaga milimo midamu iyo ijikililile nguzu jabho guti gubhucha miligo midito kunguno ya gukija guisatwa imimili yabho yiniyo umuwikaji bhobho bhunubho. Abhoyi bhagikalaga bhusata bhuli makanza kunguno ya gukija guidilila chiza imimili yabho yiniyo, umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga nabho bhatumamaga milimo gwingila diyu mpaka lyagagwa ilimi, kunguno nabhoyi bhagabhuchaga miligo midito mpaga yayusata imimili yabho yiniyo, umuwikaji bhobho bhunubho. Hunagwene abhanhu bhagabhitanaga giki, “b’alalapu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na uwitegeleja bho guidilila chiza imimili yabho bho gutumama milimo iyo ilinganilile ni nguzu jabho, kugiki bhadule guyilanhana chiza imimili yabho yiniyo, umuwikaji bhobho bhunubho.

Walawi 14:21.

1Wathesalonike 5:6.

2Timotheo 4:5.

1Petro 1:13.

KISWAHILI: WALALA HOI.

Walikuwepo watu waliokuwa wakifanya kazi katika kijiji cha Gabale. Watu hao walifanya kazi hiyo kuanzia asubuhi hadi jioni kwa sababu ya kutaka kuimaliza mapema kazi yao hiyo. Wao walilala wakiwa wamechoka sana kwa sababu ya kufanya kazi mpaka kupitiliza, katika maisha yao hayo. Ndiyo maana watu waliwaita jina la “walala hoi.”

Msemo huo hulinganishwa kwa watu wale ambao hufanya kazi bila ya kuihurumia miili yao, katika maisha yao. Watu hao hufanya kazi nzito kupita uwezo wao kama vile kubeba mizigo mizito zaidi ya nguvu zao kwa sababu ya kukosa umakini huo wa kuihurumia vizuri miili yao hiyo, maishani mwao. Wao huugua mara kwa mara kwa sababu ya kubeba mizigo hiyo mizito kupita uwezo wa nguvu zao hizo, katika maisha yao.

Watu hao, hufanana na wale waliofanya kazi kuanzia asubuhi hadi jioni mpaka wakachoka sana, kwa sababu nao hubeba mizigo mizito mpaka wanaiumiza miili yao hiyo, maishani mwao. Ndiyo maana watu huwaita jina la “walala hoi.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuijali vizuri miili yao kwa kufanya kazi kulingana na uwezo wao bila ya kujiumiza, ili waweze kuzitunza vizuri afya zao hizo, maishani mwao.

Walawi 14:21.

1Wathesalonike 5:6.

2Timotheo 4:5.

1Petro 1:13.

 

ENGLISH: EXHAUSTED SLEEPERS

There were people working in the village of Gabale. They worked from morning until evening because they wanted to finish their work early. As a result, they became extremely tired and slept in complete exhaustion. That is why people called them “exhausted sleepers.”

This saying is compared to people who work without caring for their bodies. They do heavy work beyond their strength, such as carrying loads that are too heavy for them, because they do not pay attention to taking proper care of themselves. As a result, they often become sick due to overworking and straining their bodies.

These people are like those who worked from morning to evening until they were completely worn out. In the same way, they burden themselves until they damage their health. That is why they are called “exhausted sleepers.”

This saying teaches us to be careful and to take good care of our bodies. We should work according to our ability without harming ourselves, so that we may maintain good health throughout our lives.

The Bible also teaches us to live wisely and with self-control. In the Book of Leviticus 14:21, we see that God considers human ability and limitations.

First Epistle to the Thessalonians 5:6, we are encouraged to be alert and self-controlled.

In Second Epistle to Timothy 4:5, we are told to endure hardships wisely. And in First Epistle of Peter 1:13, we are instructed to prepare our minds and exercise self-discipline.

Therefore, let us work hard, but also wisely, remembering that our bodies are valuable and should be cared for properly.

 

 

 

 

 

1486. NAMILINGA OSALANG’HANA.

Akahayile kenako kahoyelile munhu uyo agamilinga ng’wiye kunimo gokwe uyo agalema. Umunhu ng’wunuyo agamilinga ung’wiye ng’wunuyo, gung’wambilija gulima ngunda gokwe kunguno goligutale noyi. Uweyi agalima weyi duhu ukungunda gokwe gunuyo kunguno uyo agamilinga gwiza gung’wambilija agalema. Hunagwene aho bhamuja abhiye ung’winikili ngunda agayomba giki, “namilinga osalang’hana.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adina bhumo bho gulungana na bhiye umukikalile kakwe kenako. Umunhu ng’wunuyo, agikalaga bhung’wene bho nduhu ugwiyambilija na bhiye ugutumama imilimo yakwe yiniyo, kunguno ya gugayiwa bhumo bhokwe bhunubho ubho gwiyambilija gutumama milimo nabhiye bhenabho, umuwikaji bhokwe bhunubho. Uweyi agadumaga uguyilela chiza ikaya yakwe yiniyo, kunguno ya nhungwa jakwe jinijo ija gugayiwa bhumo nabhiye bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agabhilingwa gujung’wambilija ng’wiye gujulima ngunda ulema, kunguno nuweyi adina bhumo ubho gwiyambilija nabhiye ugutumama imilimo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “namilinga osalang’hana.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhumo bho gwiyambilija gutumama milimo yabho chiza, kugiki bhadule gujibheja chiza ikaya jabho umuwikaji bhobho bhunubho.

Mathayo 22:1-3.

2Petro 1:3.

Waefeso 5:9.

Mathayo 21:28-31.

KISWAHILI: NIMEMWALIKA AKAKATAA.

Msemo huo huongelea mtu aliyemwalika mwenzake kumsaidia kwenye kazi yake akakataa. Mtu huyo, alimwalika mwenzake huyo kwenda kumsaidia kulima shamba lake kwa sababu lilikuwa kubwa sana. Yeye alilima yeye tu kwenye shamba lake hilo kwa sababu yule aliyemwalika kuja kumsaidia alikataa. Ndiyo maana watu walimuuliza juu ya yule aliyekataa alisema kwamba, “nimemwalika akakataa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hana ushirikiano wa kusaidiana na wenzake katika kuyatekeleza majukumu yake, maishani mwake. Mtu huyo huishi peke yake bila ya kusaidiana na wenzake wanaomwalika kuwasaidia kufanya kazi zao, kwa sababu ya kukosa ushirikiano wake na wenzake, katika maisha yake. Yeye hushindwa kuilea vyema familia yake hiyo, kwa sababu ya kukosa ushirikiano wake na wenzake katika utekelezaji wa majukumu yao hayo, maishani mwake.

Mtu huyo, hufanana na yule aliyekataa mwaliko wa kumsaidia mwenzake kulima shamba lake, kwa sababu naye hana ushirikiano wa kusaidiana kufanya kazi na wenzake, maishani mwake. Ndiyo maana watu husema juu yake kwamba, “nimemwalika akakataa.”

Msemo huo, hufundisha watu juu ya kuwa na ushirikiano wa kusaidiana kufanya kazi na wenzao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

Mathayo 22:1-3.

2Petro 1:3.

Waefeso 5:9.

Mathayo 21:28-31.

 

ENGLISH: I INVITED HIM, BUT HE REFUSED.

This saying refers to a person who invited his colleague to help him with his work, but the colleague refused. He invited him to help cultivate his field because it was too large for one person. As a result, he cultivated the field alone since the one he invited refused to help. When people asked him about his colleague, he replied, “I invited him, but he refused.”

This saying is compared to a person who does not cooperate with his colleagues in carrying out his responsibilities in life. Such a person lives and works alone, refusing to join others when they invite him to help with their work. Because of his lack of cooperation, he struggles to fulfill his responsibilities and may even fail to raise his family well.

This person is like the one who refused to help cultivate his colleague’s field. He does not work together with others in his daily life. That is why people say about him, “I invited him, but he refused.”

This saying teaches an importance of partnership and cooperation. People should help one another in their work so that they can fulfill their responsibilities and build strong families in their lives.

Matthew 22:1–3.

2 Peter 1:3.

Ephesians 5:9.

Matthew 21:28–31.

 

 

 

1485. NATUULE MUMHINDA.

Olihoyi munhu uyo otulaga ginhu munfuko gokwe. Umunhu ng’wunuyo, oyelaga na mfugo gokwe uyo ogutumilaga bho gutuula moyi ginhu ijo ujitogagwa kunguno ya kujilanhana chiza. Uweyi akajikwija noyi umunfugo gokwe gunuyo. Hunagwene oyombaga giki, “natuule mumhinda.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bhutungilija bho gutuula mihayo ya wiza umunholo yakwe, umukikalile kakwe. Umunhu ng’wunuyo agayituulaga imihayo iyawiza yiniyo umunholo yakwe bho gulidimila chiza ililange ilyawiza mpaga uyikala chiza nabhiye kunguno ya bhutungulija bhokwe bhunubho umuwikaji bhokwe. Uweyi agayilelaga chiza ikaya yakwe kunguno ya bhutungilija bhokwe bhunubho ubho guyituula munholo yakwe imihayo iyawiza yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo otuulaga mumhinda yakwe ginhu ijo ojitogagwa, kunguno nuweyi agayituulaga munholo yakwe imihayo ya wiza mpaga oyilela chiza ikaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “natuule mumhinda.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutungilija bho gulikalana chiza ililange ilyawiza kugiki bhadule gujilela chiza ikaya yabho jinijo, umuwikaji bhobho.

Waefeso 1:18.

Waefeso 3:17.

Wakolosai 3:12.

Mwanzo 12:1-4.

KISWAHILI: NIWEKE MFUKONI.

Alikuwepo mtu aliyekuwa akiweka kitu kwenye mfuko wake. Mtu huyo, alikuwa nao huo mfuko kokote alikokwenda huku akiendelea kuweka ndani yake kitu alichopenda kwa sababu ya kutoka kuvitunza vizuri. Yeye alikusanya vitu vingi kwenye mfuko wake huo. Ndiyo maana alisema kwamba, “naweka mfukoni.”

Msemo huo hulinganishwa kwa mtu yule ambaye ana uaminifu wa kuyaweka moyoni mwake maneno mazuri, katika maisha yake. Mtu huyo huyaweka maneno hayo, kwa kuyaishi vizuri malezi mema anayopewa na walezi wake mpaka akaishi vizuri na wenzake kwa sababu ya uaminifu wake huo, maishani mwake. Yeye huilea vyema familia yake kwa sababu ya uaminifu wake huo wa kuyaishi vyema malezi mema aliyepewa na walezi wake, katika maisha yake hayo.

Mtu huyo hufanana na yule aliyeweka kwenye mfuko wake vitu alivyovipenda, kwa sababu naye huyaweka moyoni mwake maneno mazuri mpaka anafanikiwa kuilea vyema familia yake, maishani mwake. Ndiyo maana husema kwamba, “niweke mfukoni.”

Msemo huo, hufundisha watu juu ya kuwa na uaminifu wa kuyaishi vyema malezi mema waliyopewa ili waweze kuzilea vyema familia zao hizo, maishani mwao.

Waefeso 1:18.

Waefeso 3:17.

Wakolosai 3:12.

Mwanzo 12:1-4.

 

ENGLISH: I PUT IT IN MY POCKET

There was once a man who liked to keep valuable things in his pocket. Wherever he went, he carried that pocket with him. Whenever he found something good and useful, he carefully placed it inside. Because he treasured what he collected, his pocket became full of meaningful things. That is why he would say, “I put it in my pocket.”

This saying is compared to a person who keeps good words and teachings in his heart. Just as the man treasured what he placed in his pocket, a wise person treasures the good upbringing and guidance he has received from his parents and guardians. He does not throw those teachings away. Instead, he keeps them safely in his heart and lives by them.

The Bible teaches us about keeping good things in our hearts.

In Ephesians 1:18, Paul prays that the eyes of our hearts may be enlightened so that we may know the hope to which God has called us. This shows that the heart is a place where God’s truth and light must be kept.

In Ephesians 3:17, we are taught that Christ should dwell in our hearts through faith. When Christ lives in our hearts, we guard His word like a treasure in a pocket.

In Colossians 3:12, believers are encouraged to clothe themselves with compassion, kindness, humility, gentleness, and patience. These virtues are like precious items we intentionally place in our “pocket.” They shape how we live with others and how we raise our families.

We also see an example in Genesis 12:1–4, where Abraham obeyed God’s call. He carried God’s promise in his heart and acted faithfully upon it. Because he kept God’s word within him, he became a blessing to his family and future generations.

Therefore, the saying “I put it in my pocket” teaches us to be faithful and honest in keeping good teachings in our hearts. When we treasure wise instruction, live by it, and practice it daily, we succeed in building strong families and living peacefully with others.

Just as the man carefully stored what he valued in his pocket, we too must carefully store God’s word and good upbringing in our hearts, so that our lives may bear good fruit.