Aho kale olihoyi munhu uyo ali na makoye mingi umuwikaji bhokwe. Umunhu ng’wunuyo, ojizukaga ishuku yakwe ijo jabhita osunduhala umu moyo gokwe kunguno ya makoye mingi ayo agabhitila. Uweyi agayugiganika amakoye genayo gabhiza guti obhitilaga ng’wipolu mpaga nose ni shiku jakwe ja bhutongi oyujibhona jili na makoye guti ajile ng’wipolu, kunguno ya mayange ayo ogiyumilijaga genayo umukikalille kakwe. Hunagwene agayomba giki, “bhutongi ipolu ni numa ipolu.”

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo agiyumilijaga gugamala makoye mingi umukikalile kakwe. Umunhu ng’wunuyo, agikalaga ukoya na makoye mingi ayo agagamala chiza bhuli makanza ulu gigela kunguno ya wiyumilija bhokwe bhunubho. Uweyi agailelaga chiza ikaya yakwe bho gwigunana ugugamala amakoye kihamo kunguno ya wiyumilija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo okoyiyagwa na makoye mingi wiyumilija mpaga ogamala chiza, kunguno nuweyi agapandika makoye wiyumilija oguginja mpaka gashila chiza, umukikalile kakwe. Hunagwene agayombaga giki, “bhutongi ipolu ni numa ipolu.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhumo bho gwiyambilija na gwiyumilija kihamo ugugamala amakoye gabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

1Petro 5:8-9.

Yeremia 10:19.

Yakobo 5:7.

2Timotheo 1:8.

KISWAHILI: MBELE PORI NA NYUMA PORI.

Hapo zamani alikuwepo mtu aliyekuwa na matatizo mengi maishani mwake. Mtu huyo, alikuwa akizikumbuka siku zake zilizopita anahuzunika moyoni mwake kwa sababu ya matatizo mengi aliyoyapitia. Yeye aliyafikiria matatizo hayo yakawa kama alipitia kwenye pori mpaka mwishowe na siku za mbele zinakuwa za matatizo kama anaenda kwenye pori, kwa sababu ya mahangaiko hayo aliyoyavumilia, katika maisha yake. Ndiyo maana alisema kwamba, “mbele pori na nyuma pori.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvumilia matatizo mengi katika maisha yake. Mtu huyo, huhangaika katika kuyatatua matatizo yanayompata mpaka anayamalia vizuri, kwa sababu ya uvumilivu wake huo. Yeye huilea vizuri familia yake kwa kusaidiana katika kuyatatua kwa pamoja matatizo yanayowakumba, kwa sababu ya uvumilivu wake huo, maishani mwake.

Mtu huyo, hufanana na yule aliyeyatatua kwa uvumilivu matatizo yaliyokuwa yakimsumbua, kwa sababu naye huyamaliza kwa uvumilivu matatizo yanayomkumba katika maisha yake. Ndiyo maana yeye husema kwamba, “mbele pori na nyuma pori.”

Msemo huo, hufundisha watu juu ya kuwa na ushirikiano wa kuyatatua kwa uvumilivu matatizo yanayowakumba katika maisha yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

1Petro 5:8-9.

Yeremia 10:19.

Yakobo 5:7.

2Timotheo 1:8.

ENGLISH: FRONT WILD AND BACK WILD

Once upon a time there was a man who had numerous problems in his life. Such person used to remember his past days until he became sad in his heart because of a number of problems which he went through. He thought of these problems as if he went through the forest until the end and the days ahead become difficult as if he goes to the forest, because of worries he endured in his life. That is why he said that, “front wild and back wild.”

This saying is equaled to a person who endures many problems in his life. Such person struggles to solve problems that happen to him until he finishes them well, because of his patience. He takes care of his family well by helping each other to solve together problems which they face, because of his patience in life.

This person relates to the one who patiently solved the problems that were bothering him, because he also patiently solves the problems that plague him in his life. That is why he says that, “front wild and back wild.”

This saying imparts in people an idea of having strong cooperation enough to solve with patience the problems which they face in their lives, so that they can bring progress to their families, in their lives.

1 Peter 5:8-9.

Jeremiah 10:19.

James 5:7.

2 Timothy 1:8.

Bhalihoyi bhakima abho bhahoyaga umuchalo ja Ng’watuma. Umo obho agilembekejiwa na ng’wiye giki witaga ginhu jilebhe aliyo uweyi adajitile. Umayu ng’wunuyo agashosha giki, “nadajitile iginhu jinijo.” Ung’wiye aganhadikija bho guyomba, “ojiita ulilema duhu.” Hunagwene uyo wilembekejiyagwa agayomba giki, “mayu niholele.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agilembekijiyagwa mihayo ya bhulongo wiyumilija bho guyomba bhunhana, umukikalile kakwe. Umunhu ng’wunuyo, agikomejaga guyomba bhunhana bhuli ikanza ulu wilembekejiwa mihayo iyo adayimanile, kunguno ya bhutungilija na wiyumilija bhokwe bhunubho. Uweyi agikalaga na bhanhu chiza aha kaya yakwe kunguno ya bhutungilija na wiyumilija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’winuyo agikolaga nuyo agilembekeji limhaho ilo adalimanile wiyumilija bho guyomba bhunhana, kunguno nuweyi agilembekejiyagwa mihano iyo adayimanile wiyumiliga bho guyomba bhunhana, umukikalile kakwe. Hunagwene agayombaga giki, “mayu niholele.”

Akahayile kenako kalanga bhanhu higulya ya kuleka gubhilembekeja bhichabho mihayo iyo bhadaitile, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

2Samweli 19:27-28.

Zaburi 15:3.

Warumi 1:30.

Yakobo 4:11.

KISWAHILI: MAMA KUMURADHI.

Walikuwepo wakinamama waliokuwa akiongea kwenye kijiji cha Mwatuma. Mmoja wao alisingiziwa na mwenzake jambo ambalo hakulitenda. Mama yule aliyesingiziwa, alielewa kuwa “sikulifanya na silijui.” Mwenzake huyo alilazimisha akisema, “ulilifanya unakataa tu.” Ndiyo maana yule aliyesingiziwa alisema kwamba, “mama kumuradhi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvumilia kwa kusema ukweli anaposingiziwa maneno ya uongo, katika maisha yake. Mtu huyo, huendelea kusema ukweli kila wakati anaposingiziwa jambo asilolifahamu, kwa sababu ya unyofu na uvumilivu wake huo. Yeye huishi na watu vizuri kwenye familia yake kwa sababu ya unyofu na uvumilivu wake huo, maishani mwake.

Mtu huyo, hufanana na yule aliyevumilia kwa kusema ukweli aliposingiziwa jambo na mwenzake, kwa sababu naye huvumilia kwa kusema ukweli anaposingiziwa maneno asiyo yafahamu, katika maisha yake. Ndiyo maana yeye husema kwamba, “mama kumuradhi.”

Msemo huo, hufundisha watu juu ya kuacha kuwasingizia wenzao maneno ambayo hawakuyatenda, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

2Samweli 19:27-28.

Zaburi 15:3.

Warumi 1:30.

Yakobo 4:11.

ENGLISH: PLEASE MOTHER.

There were women who were talking in the village of Mwatuma. One of them was hypnotized by the other, which she did not do. The mother who was accused, said, “I did not do it and I do not know.” The colleague forced her by saying, “You did it, you just refuse.” That is why the one who was insulted said that, “please mother.”

This saying is compared to a person who endures sufferings by telling the truth when he is accused of false words, in his life. Such person continues to tell the truth every time he is accused of something which he does not know, because of his honesty and patience. He lives well with people in his family because of his honesty and patience in life.

This person resembles the one who endured hardships by speaking the truth when she was slandered by her colleague, because he also endures sufferings by speaking the truth when he is slandered by deceitful words in his life. That is why he says that, “please mother.”

This saying imparts in people an idea of stopping gossiping about their people in their lives, so that they can develop their families well in their societies.

2 Samuel 19:27-28.

Psalm 15:3.

Romans 1:30.

James 4:11.

Imbuki ya kahayile kenako ilolile munhu uyo agitilya mhayo uyo gutigowiza wiyumilija. Umunhu ng’wunuyo, agabegejiwa mhayo go gupunjiwa sabho jakwe na ng’wiye uyo oliadandililaga chiza ulu onomba isabho jakwe jinijo. Hunagwene umunhu ng’wunuyo, agayomba giki, “nahene itina mhayo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agiyumilija bho gubhalekeja abho bhagamhubhilaga umukikalile kakwe. Umunhu ung’wunuyo, agibhonelagwa na bhiye obhalekeja kunguno ya wiyumilija bhokwe bhunubho. Uweyi agayilelaga chiza ikaya yakwe bho gwiyambilija gutumama milimo yabho kihamo kunguno ya wiyumilija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agapumjiwa sabho jakwe na ng’wiye wiyumilija bho gulekeja, kunguno nuweyi agibhonelagwa na bhiye obhalekaja, umuwikaji bhokwe. Hunagwene agayombaga giki, “nahene itina mhayo.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wiyumilija bho gwilekeja ulubhihubhaga umubhutumami bho milimo yabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

2 Samweli 13:6.

Mathayo 5:43-45.

KISWAHILI: HAYA HAINA NENO.

Chanzo cha msemo huo, chaangalia mtu aliyefanyiwa jambo baya akavumilia. Mtu huyo, alitendewa neno hilo baya kwa kudhulumiwa mali zake na mwenzake ambaye alikuwa hamjali vizuri anapomuomba mali zake hizo. Ndiyo maana mtu huyo alisema kwamba, “haya haina neno.”

Msemo huyo, hulinganishwa kwa mtu yule ambaye huvumilia kwa kuwasamehe wale wanaomkosea katika maisha yake. Mtu huyo, anapoonewa na wenzake hujitahidi kuwasamehe kwa sababu ya uvumilivu wake huo. Yeye huilea vizuri familia yake kwa kusaidiana katika kufanya kazi kwa pamoja kwa sababu ya uvumilivu wake huo, maishani mwake.

Mtu huyo, hufanana na yule aliyedhulumiwa mali zake na mwenzake akavumilija kwa kusamehe, kwa sababu naye huwasamehe wale wanaomuonea, maishani mwake. Ndiyo maana husema kwamba, “haya haina neno.”

Msemo huo, huwafundisha watu juu ya kuwa na uvumilivu wa kusameheana wanapokoseana katika utekelezaji wa majukumu yao, ili waweze kuzilea vizuri, familia zao, maishani mwao.

2 Samweli 13:6.

Mathayo 5:43-45.

ENGLISH: THIS DOES NOT HAVE A WORD.

The cradle of this saying looks at a person who suffered a ruthless thing and endured it. Such person was treated with that wicked word for being abused by his colleague who took his property. His teammate did not take good care of him when he asked for his property. That is why the man said that, “this does not have a word.”

This saying is compared to a person who endures sufferings by forgiving those who do wrong to him in his life. Such person when bullied by his colleagues, tries to forgive them because of his tolerance. He raises his family members well by helping each other in working together because of his patience in life.

This person resembles the one who was wronged by his partner who endured by forgiving him, because he also forgives those who oppress him in his life. That is why the forgiven ones say that, “this does not have a word.”

This saying instills in people an idea about having good patience enough to forgive each other when they make mistakes in fulfilling their duties, so that they can raise their societal members well in their families.

2 Samuel 13:6.

Matthew 5:43-45.