mother tongue

1503. OBOKULA B’UKULU ADAJIMILAGA JILUNGA.

Imbuki ya lusumo lunulo ingilile kuli munhu uyo ogabokula kubhutale bhokwe. Umunhu ng’wunuyo adajimilaga ijilunga kunguno obokula aidebhile ikiya, ni ng’weli, isuguma ni dakama. Hunagwene abhanhu bhagang’wilaga giki, “obokula b’ukulu adajimilaga jilinga.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo wilanga mihayo yawiza aho atali ndoo iyo igang’wambilijaga ugwikala chiza umuwikaji bhokwe. Umunhu ng’wunuyo, agalitumilaga ililange ilo wilanga ahabhuni bhokwe bho guyilela chiza ikaya yakwe bho guyilanga gutumama milimo chiza mpaga bha bhedema chiza abhanhu bhakwe kunguno ya witegeleja bhokwe ubho gwilanga chiza ililange linilo, uhabhudoni bhokwe. Uweyi agikalaga na bhuyegi ni kaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gwilanga chiza ililange linilo, ahamudoni bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nuyo agabhutumila ubhumani bho jilunga mpaga wikala chiza aho obokula, kunguno nuweyi agalitumamilaga chiza ililange ilo wilanga aha bhudoni bhokwe mpaga wikala na bhuyegi aha kaya yakwe yiniyo umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “obokula b’ukulu adajimilaga jilunga.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhalanga lilange lya wiza abhana bhabho kugiki ililange linilo lidule gubhambilija ugwikala na bhuyegi umuwikaji bhobho bhunubho.

1Samweli 3:2.

1Wafalme 14:4.

Zaburi 146:8.

Yohane 12:40.

KISWAHILI: ALIYEPOFUKA UKUBWANI HAPOTEI PANDE.

Methali hii ya Kisukuma inatokana na maisha ya kitamaduni ya kijijini, ambapo watu waliona kwamba mtu aliyepata kuwa kipofu baadaye maishani bado angeweza kusonga mbele kwa ujasiri katika mazingira aliyoyazoea. Kwa sababu tayari alikuwa ameona njia, alama, na mpangilio wa nyumba na kijiji chake, alihifadhi hisia ya mwelekeo hata baada ya kupoteza kuona. Kumbukumbu yake ilimwongoza mahali ambapo macho yake hayangeweza kuona tena. Ndiyo maana watu husema kuhusu yeye kwamba, “aliyepata kuwa kipofu akiwa mtu mzima hapotezi mwelekeo.”

Methali hii hulinganishwa kwa watu ambao hapo awali walikuwa na ujuzi, uzoefu, au msingi mzuri maishani. Hata wakati watu hawa wanapokabiliwa na magumu, hasara, au mapungufu, hawapotezi njia yao kabisa kwa sababu wanategemea kile walichojifunza hapo awali. Wanafanikiwa kuendesha maisha yao kwa sababu ya kile walichojifunza hapo awali, katika maisha yao.

Watu hawa hufanana na yule ambaye hapo awali alikuwa na nguvu kiroho, hekima, au uzoefu, na akapitia magumu, kuchanganyikiwa, au udhaifu, akawa bado ana mwongozo wa ndani. Uelewa wao wa zamani pia huendelea kuelekeza maamuzi na matendo yao. Ndiyo maana watu huwakumbuka kwa kusema kwamba, “aliyepata kuwa kipofu akiwa mtu mzima hapotezi mwelekeo.”

Methali hii huwafundisha watu kwamba msingi imara maishani ni muhimu sana. Kile ambacho mtu hujifunza, hukifanyia mazoezi, na kukijenga katika nyakati nzuri kitamwongoza katika nyakati ngumu. Huwatia moyo watu wa kupata hekima mapema kwa kuishi ipasavyo, na pia kujenga tabia imara itakayowategemeza hata wakati hali zinapobadilika.

Mithali 22:6. “Mlee mtoto katika njia impasayo, naye hataiacha atakapokuwa mzee.”

Mhubiri 12:1, “Hutia moyo kumkumbuka Mungu siku za ujana kabla ya matatizo hayajaja.”

Zaburi 119 105. “Neno lako ni taa ya miguu yangu na mwanga wa njia yangu,” kuonyesha kwamba mwongozo hudumu hata gizani.

2 Timotheo 1:5. Huzungumzia imani ambayo ilijifunza kwanza na inaendelea kuongoza baadaye maishani.

1Samweli 3:2.

1Wafalme 14:4.

Zaburi 146:8.

Yohane 12:40.

Kwa hiyo mtu anayejenga msingi imara wa hekima, imani, na uzoefu hatapoteza mwelekeo kwa urahisi, hata anapokabiliwa na “upofu” wa changamoto za maisha.

ENGLISH: HE WHO BECAME BLIND IN ADULTHOOD DOES NOT LOSE DIRECTION

This Sukuma proverb comes from traditional village life, where people observed that a person who became blind later in life could still move confidently within familiar surroundings. Because he had already seen paths, landmarks, and the arrangement of his home and village, he retained a sense of direction even after losing sight. His memory guided him where his eyes no longer could. That is why people speak about him “he who became blind in adulthood does not lose direction.”

This proverb is compared to people who once had knowledge, experience, or a good foundation in life. Even when these people face difficulties, loss, or limitations, they do not completely lose their way because they rely on what they learned before. They manage to run their lives because of what they learned before, in their lives.

These people resemble the one was once spiritually strong, wise, or experienced, and went through hardship, confusion, or weakness, he still has an inner guide. Their past understanding too continues to direct their decisions and actions. That is why people remember them saying, “he who became blind in adulthood does not lose direction.”

This proverb teaches that a strong foundation in life is very important. What a person learns, practices, and builds in good times will guide them in difficult times. It encourages people to gain wisdom early, to live rightly, as well as building a strong character that will sustain them even when circumstances change.

Proverbs 22:6. “Train up a child in the way he should go, and when he is old he will not depart from it.”

Ecclesiastes 12:1, “Encourages remembering God in the days of youth before difficulties come.”

Psalm 119 105. “Your word is a lamp to my feet and a light to my path,” showing that guidance remains even in darkness.

2 Timothy 1:5. Speaks of faith that was first learned and continues to guide later in life.

1 Samuel 3:2.

1Kings 14:4.

Psalm 146:8.

John 12:40.

Thefore, a person who builds a strong foundation of wisdom, faith, and experience will not easily lose direction, even when facing the “blindness” of life’s challenges.

1502. GUJAITUNGO.

Imbuki ya kahayile kajisuguma kenako yandija kubhikaji bha muchalo ijo bhanhu bhagaja nhana nhana bhugeni bho kule bho magulu kunguno ya guja gujubhayelela bhadugu bhabho, na migunda yabho. Abhanhu bhenabho bhagadila noyi ugushoka mpaga nose abhichabho bhuyibhuja giki, “Nibhuli bhaja limo na limo giki?” Hunagwene bhagayubhawila kahayile kenako giki, “gujaitungo.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagadilaga uguitumama imilimo yabho umukikalile kabho. Abhanhu bhenabho bhagapangaga kutumama milimo yabho bholoha uguitumama kunguno ya winogolelwa bhobho bhunubho. Abhoyi bhagadumama ugujilanhana chiza ikaya jabho kunguno ya winogolelwa bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho bhagikolaga nabho bhagadila ugushoka umubhusiminzi bhobho kunguno nabhoyi bhagadilaga uguitumama imilimo yabho yiniyo mpaga bhaduma ugujilanhana chiza ikaya jabho jinijo. Hunagwene abhanhu bhagabhawilaga giki, “gujaitungo.”

Akahayile kenako kalanga bhanhu higulya ya kuleka kukeleja uguitumama imilimo yabho kugiki bhadule kujilanhana chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mhubiri 9:10.

Mithali 3:27–28.

Yakobo 4:17.

Luka 12:35–40.

Yeremia 31:3.

Yohana 15:12-13.

Yohana 13:35.

1Wakorintho 13:3-4.

KISWAHILI: KWENDA MUDA MREFU/KUCHUKUA MUDA MREFU.

Chanzo cha msemo huu wa Kisukuma kinatokana na maisha ya kijijini ambapo watu walisafiri umbali mrefu kwa miguu kwa lengo la kutembelea jamaa, masoko, au mashamba. Wakati mwingine watu haliondoka kijijini na kukaa mbali kwa muda mrefu sana bila kurudi au kutoa habari. Watu wa kijijini waliuliza, “Kwa nini watu hao wameenda muda mrefu?” ikimaanisha kwamba watu hawa wamechelewa sana safarini au kurudi nyumbani. Kwa sababu ya hali hiyo, watu walianza kutumia msemo “Kwenda muda mrefu / kuchukua muda mrefu.”

Msemo huu hulinganishwa kwa watu wale wanaochelewa kufanya kile wanachopaswa kufanya. Watu hao huahirisha majukumu kutekeleza muhimu, ahadi, au majukumu, na huchukua muda mrefu sana kabla ya kuyakamilisha katika maisha yao. Wao huendesha kuendesha familia zao kwa shida kwa sababu ya kuchelewa kutimiza majukumu yao katika maisha yao.

Watu hawa hufanana na wale wasafiri walioondoka kijijini kwa safari fupi lakini walikaa mbali kwa muda mrefu sana hadi watu wakaanza kujiuliza. Vivyo hivyo, wao pia huchelewa kufanya mambo mema, kutimiza majukumu, au kurudi kwenye njia sahihi. Ndiyo maana wanafamilia wao huwalalamikia wakisema “kwenda muda mrefu / kuchukua muda mrefu.”

Msemo huu huwafundisha watu kwamba hawapaswi kuchelewa kufanya yaliyo mema na yaliyo sawa. Wanapaswa kutimiza majukumu yao kwa wakati, kutimiza ahadi zao, na kutenda haraka wakati jambo muhimu linapohitaji kufanywa. Kuchelewesha matendo mema kunaweza kusababisha matatizo, kutoelewana, na kupoteza fursa.

Mhubiri 9:10 “Lolote mkono wako utakalopata kufanya, lifanye kwa nguvu zako zote.”

Mstari huu unafundisha kwamba watu wanapaswa kutenda kwa bidii na wasichelewe kufanya kazi yao.

Mithali 3:27–28 “Usiwanyime mema wale walio haki yao… Usimwambie jirani yako, ‘Rudi kesho nami nitakupa,’ wakati tayari unayo.” Kifungu hiki kinaonya dhidi ya kuahirisha matendo mema.

Yakobo 4:17 “Basi, kila mtu ajuaye mema anayopaswa kufanya na hayatendi, hutenda dhambi. Hii inawakumbusha watu kwamba kuchelewa kutenda mema ni makosa.

Luka 12:35–40 Yesu anawafundisha watu kuwa tayari na waaminifu, si kuchelewa katika majukumu yao huku wakimsubiri bwana.

Yeremia 31:3.

Yohana 15:12-13.

Yohana 13:35.

1Wakorintho 13:3-4.

Kwa hivyo, msemo wa Kisukuma “Kwenda muda mrefu/kuchukua muda mrefu” huwakumbusha watu kuepuka kuchelewa kusiko kwa lazima. Huhimiza uwajibikaji, uaminifu, na utayari katika kufanya yaliyo sahihi kwa wakati unaofaa.

ENGLISH: GOING LONG/TAKING LONG.

The origin of this Sukuma saying comes from village life where people traveled long distances by foot to visit relatives, markets, or farms. Sometimes they would leave the village and stay away for a very long time without returning or giving news. The people in the village would begin asking, “Why are they going long?” meaning that these people have delayed too much on the journey or in returning home. Because of that situation, people began using the saying “Going long / taking long.”

This saying is compared to people who delay doing what they are supposed to do. They postpone important responsibilities, promises, or duties, and they take too long before completing them in their lives. They hardly manage to run their families because of delaying to fulfill their responsibilities in their lives.

These people resemble those travelers who left the village for a short journey but stayed away for too long until people began wondering about them. In the same way, they too delay in doing good things, fulfilling responsibilities, or returning to the right path. That is why their family members complain saying “going long/taking long.”

This saying teaches people that they should not delay in doing what is good and right. They should fulfill their responsibilities on time, keep their promises, and act promptly when something important needs to be done. Delaying good actions can cause problems, misunderstandings, and missed opportunities.

Ecclesiastes 9:10 “Whatever your hand finds to do, do it with all your might.”

This verse teaches that people should act diligently and not delay in doing their work.

Proverbs 3:27–28 “Do not withhold good from those to whom it is due… Do not say to your neighbor, ‘Come back tomorrow and I will give it to you,’ when you already have it with you.” This passage warns against postponing good deeds.

James 4:17 “Anyone, then, who knows the good he ought to do and doesn’t do it, sins. This reminds people that delaying to do good is wrong.

Luke 12:35–40 Jesus teaches people to be ready and faithful, not delaying in their responsibilities while waiting for the master.

Jeremiah 31:3.

John 15:12-13.

John 13:35.

1 Corinthians 13:3-4.

Therefore, the Sukuma saying “Going long / taking long” reminds people to avoid unnecessary delays. It encourages responsibility, faithfulness, and readiness in doing what is right at the proper time.

1501. NG’WANILOLELAGA B’ULIGIKI.

Imbuki ya kahayile kenako ingilile kubhanhu bha muchalo ijo munhu agadebha igiki bhanhu bhingi bhang’wilolelaga noyi na jagukumya. Umunhu ng’wunuyo agibhuja ni bhuli abhanhu bhenabho bhang’wilolelaga guti giki witaga mihayo ya bhubhi, aliyo aditile josejose. Hunagwene agabhuja giki, “ng’wanilolelaga b’uligiki.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagabhasigaga na gubhalamula wangu abhichabho bho nduhu ugudebha ubhunhana ahigulya ya munhu ng’wunuyo. Abhanhu bhenabho bhagabhasigaga na gubhalamula abhichabho kunguno inhungwa jabho jilijabhubhi umukikalile kabho. Abhoyi bhaganhelejaga abhanhu bhabho gwiguduma sagala kunguno ya miito gabho agabhubhi genayo umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga nabho bhagang’wilolela shibhi umunhu uyo oliadahubhile josejose, kunguno nabhoyi bhagabhasigaga na gubhalamula bho nduhu nguno abhichabho umuwikaji bhobho. Hunagwene umo obhanhu abho bhabhitila chene agabhuja giki, “ng’wanilolelaga b’uligiki.”

Akahayile kenako kalanga bhanhu higulya ya kuleka gubhasiga abhichabho kugiki bhadule gwikala bho mholele umu kaya jabho, umuwikaji bhobho bhunubho.

Yohana 7:24.

1 Samweli 16:7.

Mathayo 7:1.

Yona 2:8.

Yohana 13:34-35.

Isaya 14:16.

KISWAHILI: MBONA MUMENIANGALIA HIVI?

Chanzo cha msemo huo kinatokana na hali ya watu walioko katika kijiji ambapo mtu aligundua kuwa watu wengi walikuwa wakimtazama kwa njia ya ajabu au ya kutilia shaka. Mtu huyo alijiuliza kwa nini watu walikuwa wakimtazama kana kwamba alikuwa amefanya jambo baya, ingawa hakufanya chochote. Kwa sababu ya hali hii aliuliza, “Kwa nini mumeniangalia hivi?”

Msemo huu hulinganishwa kwa watu wanaowahukumu wengine haraka au kumtazama mtu kwa mashaka bila kujua ukweli kuhusu mtu huyo. Watu hawa huwahukumu wengine baada ya kuwasengenya kwa sababu ya tabia zao mbaya katika maisha yao. Wao husababisha kutoelewana katika familia zao kwa sababu ya matendo yao hayo maovu katika maisha yao ya kila siku.

Watu hawa hufanana na wale waliomtazama yule mtu ambaye hakufanya kosa lolote. Vivyo hivyo, pia wao huwashuku wengine na kuwalaumu kwa kuwatazama kwa mashaka kwa sababu ya uvumi, kutoelewana, au wivu, katika maisha yao. Ndiyo maana mmoja wa wale waliowatazama huwauliza, “Kwa nini mumeniangalia hivi?”

Msemo huu huwafundisha watu kutowahukumu wengine haraka au kutomtendea mtu kama mwenye hatia bila kujua ukweli. Huwahimiza watu kuwa waadilifu vya kutosha kuwaheshimu wengine hadi kufikia hatua ya kuepuka kuwatazama kwa mashaka bila sababu.

Yohana 7:24 “Msihukumu kwa sura ya nje, bali hukumuni kwa hukumu ya haki.”

1 Samweli 16:7 “Mwanadamu hutazama sura ya nje, lakini Bwana hutazama moyo.”

Mathayo 7:1 – “Msihukumu, la sivyo nanyi mtahukumiwa.”

Yona 2:8.

Yohana 13:34-35.

Isaya 14:16.

Mafundisho haya ya biblia huonesha kwamba watu wanapaswa kuepuka kuwahukumu wengine vibaya, kwa sababu ni Mungu pekee anayejua kweli iliyomo moyoni mwa mtu.

ENGLISH: WHY HAVE YOU LOOKED AT ME LIKE THIS?

The origin of this saying comes from a situation in the village where a person noticed that many people were looking at him in a strange or suspicious way. The man wondered why people were staring at him as if he had done something wrong, even though he had done nothing. Because of this situation he asked, “Why have you looked at me like this?”

This saying is compared to people who judge others quickly or look at someone with suspicion without knowing the truth about that person. These people judge others after silendering them because of their misbehaviors in their lives. They cause misunderstandings in their families because of their wrong doings in their daily lives.

These people resemble those who looked at the one who he had done nothing wrong. In same way, they also suspect others, blame them by looking at them with doubt because of rumors, misunderstanding, or jealousy. That is why one them whom they looked at, ask them, “Why have you looked at me like this?”

This saying teaches people not to judge others quickly or treat someone as guilty without knowing the truth. It encourages people to be fair enough to respect others to the point of avoiding looking at them with suspicion without a reason.

John 7:24 “Do not judge by appearances, but judge with right judgment.”

1 Samuel 16:7 “Man looks at the outward appearance, but the Lord looks at the heart.”

Matthew 7:1 “Do not judge, or you too will be judged.”

Jonah 2:8.

John 13:34-35.

Isaiah 14:16.

These biblical teachings show that people should avoid judging others wrongly, because only God truly knows what is in a person’s heart.

1500. HAMO NILOMBAGI.

Imbuki ya kahayile kenako ingilile kuli munhu uyo adebhile ginhu ijo bhiye bhalijichola. Lakini watu hao wanasita kumuomba au kumuuliza. Umunhu ng’wunuyo ohayaga gubhambilija abhanhu bhenabho ulu bhalanombe. Hunagwene agayomba giki, “hamo nilombaji.” Ugulomba, nulu ugubhuja mhayo ukubhasukuma lulilumenho la munhu uyo alinawidohya.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina wizang’holo bho gubhambilija abhanhu abho bhalina makoye, umukikalile kakwe. Umunhu ng’wunuyo, adajibhisaga ijikolo ijo bhalomba gwambilijiwa abhiye bho gubhinha chiza, kunguno ya wizang’holo bhokwe bhunubho umuwikaji bhokwe. Uweyi agadujaga uguyitongela chiza ikaya yakwe kunguno ya bhutengeke bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo agazunya ugubhalimbilija abhanhu abho bhacholaga gwambilijiwa, kunguno nuweyi agabhambilijaga abhanhu abho bhaganombaga jikolo umuwikaji bhokwe. Hunagwene agabhawilaga giki, “hamo nilombaji.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wizang’holo bho gubhambilija abhichabho abho bhali na makoye, kugiki bhadule gwikala na bhuyeji umukaya jabho.

Mathayo 7:7.

Yakobo 1:5.

Luka 11:9-12.

1Wafalme 3:5.

2Mambo ya nyakati 2:1-7.

KISWAHILI: TAFADHALI MNIOMBE.

Asili ya msemo huu hutokana na mtu katika jamii ambaye alikuwa na ujuzi, uwezo, au kitu muhimu ambacho wengine walihitaji. Hata hivyo, wakati mwingine watu walisita kumuuliza msaada au ushauri. Kwa sababu alikuwa tayari kusaidia, angesema, “Tafadhali mniulize.” Katika jamii ya Wasukuma, kuuliza maswali na kutafuta mwongozo kutoka kwa wengine ni ishara ya hekima na unyenyekevu.

Msemo huu hulinganishwa kwa mtu ambaye yuko tayari kushirikisha maarifa yake kwa kuwasaidia wengine, na kuwaongoza wale wanaohitaji msaada. Mtu kama huyo hafichi anachojua bali huwatia moyo wengine kuuliza ili wajifunze na kufaidika. Aliweza kuendesha familia yake kwa busara kwa sababu ya wema wake huo maishani mwake.

Mtu huyu hufanana yule mtu aliyekuwa tayari kuwasaidia watu waliohitaji msaada wake kwa kuzungumza au kwa kutoa msaada kwa wakati unaofaa. Kama yeye, alivyowaongoza wanafamilia wake kwa busara na vizuri kwa kuwaalika wamwombe msaada wa kutosha kutatua matatizo maishani. Ndiyo maana yeye aliwaambia watu wake”tafadhali niulize.”

Msemo huu huwafundisha watu juu ya kuwa wanyenyekevu wa kutosha kuomba msaada wakati hawaelewi jambo fulani. Pia unawafundisha wale walio na ujuzi kuwa wa wazi na tayari kuwaongoza wengine. Hekima hukua katika jamii ambapo watu huomba, husikiliza, na kujifunza kutoka kwa kila mmoja.

Biblia pia huwahimiza watu kuuliza na kutafuta mwongozo.

Mathayo 7:7, Yesu anasema: “Ombeni, nanyi mtapewa; tafuteni, nanyi mtapata; bisheni, nanyi mtafunguliwa mlango.”

Yakobo 1:5, inasema: “Lakini mtu yeyote kati yenu akipungukiwa na hekima, na amwombe Mungu, awapaye wote kwa ukarimu bila kupata lawama.”

Mafundisho haya yanaonyesha kwamba kuuliza maswali na kutafuta hekima ni vizuri na husababisha uelewa na baraka.

Luka 11:9-12.

1Wafalme 3:5.

2Mambo ya nyakati 2:1-7.

ENGLISH: PLEASE ASK ME.

The origin of this saying comes from a person in the community who had the knowledge, ability, or something important that others needed. However, people sometimes hesitated to ask him for help or advice. Because he was willing and ready to assist, he would say, “Please ask me.” In the Sukuma community, asking questions and seeking guidance from others is a sign of wisdom and humility.

This saying is compared to a person who is willing to share knowledge, help others, and guide those who need assistance. Such a person does not hide what he knows but encourages others to ask so that they may learn and benefit. He managed to wisely run his family because of kindness in his life.

This person resembles was ready to support people who needed his asisitance by speaking up or by offering help at the right time. Just as him, he wisely run well his family members by inviting them to ask help from him enough to solve problems in life. That is say says “please ask me.”

This saying teaches people to be humble enough to ask for help when they do not understand something. It also teaches those who have knowledge to be open and ready to guide others. Wisdom grows in a community where people ask, listen, and learn from one another.

The Bible also encourages people to ask and seek guidance.

In Matthew 7:7, Jesus says: “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.”

In James 1:5, it says: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault.”

Luke 11:9-12.

1Kings 3:5.

2Chronicles 2:1-7.

These teachings show that asking questions and seeking wisdom is good and leads to understanding and blessings.

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.