myth

517. UNTWE BHULI BHUTEMI BHO MILI.

Imbuki ya kahayile kenako ilolile ntwe. Untwe gunuyo nuyo gugudimilile umili, kunguno ugoyi hi jimanyikijo ja ng’wa munhu nebhe, nulu ginhu jilebhe. Ulu munhu uhaya gumana munhu nebhe nulu gujimana ginhu jilebhe, agulola kuntwe, huna udebha chiza. Hunagwene abhanhu bhagayombaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintongeji owiza ahakaya yakwe. Umunhu ng’wunuyo adebhile ugubhalela abhanhu bhakwe bho gwikala halumo bhagwiyambilijaga umubhutumami bho milimo yabho. Uweyi alijigemelo ja gwikala bhitogilwe abhanhu bhakwe.

Umunhu ng’wunuyo agikolaga n’untwe umo gugagutongelelaga umili, kunguno nuweyi agaitongelaga chiza ikaya yakwe. Agikomejaga ugubhalanja abhanhu bhakwe inzila ja gubhatongela chiza abhichabho. Hunagwene abhanhu bhagang’wilaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kalanga bhanhu kubhiza bhatongeji bhiza bha kaya jabho, bho gubhalanga abhanhu witogwa bho gwiyambilija gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Yohane 15:1-5; Waefeso 5:21-25).

KISWAHILI: KICHWA NDIO UFALME WA MWILI.

Chanzo cha msemo huu chaangalia kichwa. Kichwa ndicho kiushikiliacho mwili, kwa sababu chenyewe ndicho kitambulisho cha mtu fulani, au kitu fulani. Mtu akitaka kumfahamu mtu fulani, au kukifahamu kitu fulani, basi mtu huyo huangalia kichwani na ndipo hufahamu vizuri. Ndiyo maana watu husema kwamba, ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni kiongozi mzuri katika familia yake. Mtu huyo anafahamu kuwalea katika maadili mema watu wake kwa kuishi maisha yenye umoja wa kusaidiana vizuri katika utekelezaji wa majukumu yao. Yeye ni mfano mzuri wa kuigwa na wenzake katika kuishi kwa upendo na watu wake. Mtu huyo hufanana na kichwa kinavyouongoza mwili, kwa sababu naye huiongoza vizuri familia yake. Huongeza bidii ya kuwafundisha watu wake namna ya kuwaongoza vizuri wenzao. Ndiyo maana watu husema kwamba ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hufundisha watu  kuwa viongozi wema wa familia zao. Viongozi hao ni wale wawezao kuwafundisha watu wao upendo wa kusaidiana katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi maishani mwao.

(Yohane 15:1-5; Waefeso 5:21-25).

ntwe

mumuila

ENGLISH: IT IS THE HEAD THAT IS THE KINGDOM OF THE BODY.

The origin of this saying is a head. A head is what holds the body, because it’s somebody’s or something’s identity. When someone wants to know someone or something, they look at the head; that is when they know better. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying is used comparatively to refer to someone who is a good leader in his/her family. That person knows how to nurture his people in line with good morals such is living in unity that enables cooperation in fulfillment of responsibilities of the people involved. She/he is a role model for loving other people in life. The person is like a head that controls the body, because he/she, too, controls his/her family well. He/she puts more effort to educate his/her people on how to best guide their peers. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying teaches people about being good leaders of their families. These leaders are those who can teach their people to love and help each other in executing their responsibilities, so that they can achieve more in their lives.

(John 15: 1-5; Ephesians 5: 21-25).

516. KALAGU – KIZE: BHUDUGU WISE BHUDAMALAGA LUGENDO:- BHUSHISHI.

Imbuki ya kalagu yiniyo ilolile jisumva ijo jigitanagwa bhushiishi. Ubhushiishi bhunubho, bhugabhizaga bhuli lushigu bhuli mu lugendo, kunguno ya gwicholela jiliwa. Ijiliwa jabho jigikalaga jinogoleku, hinguno ya guduma gumala lugendo. Hunagwene abhanhu bhagiganilaga giki, ‘bhudugu wise bhudamalaga lugendo’ bhashosha, ‘Bhushishi.’

Ikalagu yiniyo igalenganijiyagwa kubhanhu abho bhagicholelaga jiliwa bhuli makanza. Abhanhu bhenabho bhagicholelaga bho gwigulyambija gutumama milimo yabho kihamo, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho. Abhoyi bhagikolaga n’ubhushiishi ubho bhudamalaga lugendo kunguno ya gwicholela jiliwa, kulwakubiza nabho bhagigulyambijaga gutumama milimo yabho kihamo bhuli makanza, kugiki bhadule kupandika jiliwa ja gubhalisha pye abhanhu bhabho kumakanza malihu. Hunagwene bhagiganilaga giki, ‘bhudugu wise bhudamalaga lugendo’ bhashosha, ‘Bhushishi.’

Ikalagu yiniyo yalanga bhanhu gubhiza na witogwa bho gwiyambilija gutumama milimo yabho kihamo, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

(Waefeso 4:1-6; Luka 6:27-28; Yahane 15:9-13; Yohane 14:15-21; Mithali 5:6-8).

KISWAHILI: KITENDAWILI  –  TEGA: UKOO WETU HAUMALIZI SAFARI – SISIMIZI.

Chanzo cha kitendawili hiki chaangalia viumbe wanaoitwa sisimizi. Viumbe hao huwa safarini kila siku, kwa sababu ya kujitafutia chakula. Chakula chao ni vitu vilivyo laini, nah ii ndiyo sababu yakutomaliza safari. Ndiyo maana watu hutegeana kitendawili kwamba, ‘ukoo wetu haumalizi safari’ na kujibu, ‘Sisimizi.’

Kitendawili hiki hulinganishwa kwa watu ambao hujitafutia mahitaji yao kila wakati. Watu hao hujitafutia mahitahi hayo kwa kufanya kazi zao kwa bidii wakiwa pamoja, ili waweze kupata mafanikio mengi maishani mwao. Wao hufanana na sisimizi wasiomaliza safari kwa sababu ya kujitafutia chakula, kwa kuwa nao huutumia umoja wao katika kufanya kazi zao kwa bidii kila wakati, ili waweze kupata mafanikio yawezayo kuwalisha  watu wao wote kwa muda mrefu. Ndiyo maana watu hutegeana kitendawili kwamba, ‘ukoo wetu haumalizi safari’ na kujibu, ‘Sisimizi.’

Kitendawili hicho chafundisha watu kuwa na upendo wa kusaidiana pamoja katika kuyatekeleza majukumu yao, ili waweze kupata mafanikio mengi maishani mwao.

(Waefeso 4:1-6; Luka 6:27-28; Yahane 15:9-13; Yohane 14:15-21; Mithali 5:6-8).

bhushishi

bhushishi1

ENGLISH: I HAVE A RIDDLE – LET IT COME: ‘OUR CLAN NEVER STOPS JOURNEYING: – BLACK ANTS.

The origin of this riddle is a living creature called black ant. These creatures journey on a daily basis in search of food. Their food is normally soft stuff, which is why they never stop journeying in search of such food. That is why people pose a riddle that ‘our clan never stops journeying’ and respond, ‘Black ants.’

This riddle, is used comparatively to refer to people who are constantly in search of their needs. Such individuals do so by working hard together, in order to achieve greater success together in life.

They are like the never ending journey in search of food, for they also use unite in fulfilling their daily obligations so that they can achieve the best possible sustenance for all their people in the long run. That is why they pose a riddle, ‘our clan never stops journeying’ and respond,’Black ants.’

This riddle, teaches people to love and help each other in fulfilling their responsibilities, so that they can achieve more in their lives.

(Ephesians 4: 1-6; Luke 6: 27-28; John 15: 9-13; John 14: 15-21; Proverbs 5: 6-8).

515. KALAGU – KIZE. ALITAAMA MASONGA NUBHUTA ADINABHO:- NUNGU.

Imbuki ya kalagu yiniyo yilolile ndimu iyo igitanagwa nungu. Inungu kali kalimu kadoo ako kali na mifa pye umili gogo. Amifa genayo kagagatumilaga bho gubhachimila abhanishi bhako, ulu bhukubhukila. Hunagwene abhanhu bhagiganilaga giki, ‘alitaama masonga nubhuta adinabho’ bhashosha, ‘Nungu’.

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agateganilaga nimo nulu mhayo uyo adagudulile. Umunhu ng’wunuyo agajimijaga makanza mingi, kunguno ya gulihadika kulitumama ilinimo ilo lidalenganilile n’ubhudula bhokwe.

Uweyi alemile nulu gulomba wambilijiwa bho gugutumama unimo gunuyo gufumila kubhiye. Abhiye abho bhadebhile igiki adinabho ubhudula ubho gugushisha unimo gunuyo bhagang’wilaga giki, ‘alitaama masonga nubhuta adinabho’ bhashosha, ‘Nungu.’

Ikalagu yiniyo yalanga bhanhu gwideta chiza haho bhatali ugwandya uguitumama imilimo yabho, kugiki bhadizutegana sagala bho gujimija makanza na nguzu jabho kunimo uyo bhadagudulile.

(Luka 14:28-32).

KISWAHILI: KITENDAWILI   –  TEGA: ANARUSHA MISHALE ILHALI HANA UPINDE –NUNGUNUNGU.

Chanzo cha kitendawili hiki chaangalia mnyamapori aitwaye nungunungu. Mnyama huyo ni mdogo, ambaye ana miiba mwili mzima. Miiba hiyo huitumia kuwachomea maadui zake wanapomvamia. Ndiyo maana watu hutegeana kitendawili kwamba, ‘anarusha mishale ilhali hana upinde’ na kujibu, ‘Nungunungu.’

Kitendawili hiki hufananishwa kwa mtu yule ambaye hujidai kufanya kazi ambayo hana uwezo nayo. Mtu huyo hupoteza muda mwingi bure kwa sababu ya kulazimisha kuifanya kazi iliyo nje ya uwezo wake. Yeye hataki hata kuomba msaada kutoka kwa wenzake ambao wanaweza kuifanya vizuri kazi hiyo. Wenzake wale wanaomfahamu kwamba hana uwezo wa kuifanya kazi hiyo humwambia kwamba ‘anarusha mishale ilhali hana upinde’ na kujibu, ‘Nungunungu.’

Kitendawili hiki chafundisha watu kufikiri kwanza kabla ya kuamua kufanya kazi zao, ili wasiharakishe ovyo wasije wakapoteza muda katika kufanya kazi wasizoziweza.

(Luka 14:28-32).

nungu nungu

ENGLISH: I HAVE A RIDDLE- LET IT COME: HE/SHE SHOOTS ARROWS WITHOUT A BOW – A PORCUPINE.

The origin of this riddle is a porcupine. This is a small wild rodent with squills or spines all over its body. The animal uses the squills for defence against its enemies. That is why people pose a riddle, ‘He shoots arrows without a bow’ and reply, ‘A porcupine.’

This riddle is used to warn people who force themselves to perform tasks that are beyond their capabilities. A person who tries to do that wastes one’s time because of forcing himself/herself to do something he/she is not capable of. Such a person doesn’t even want to ask for help from his/her colleagues, who can do the job well. His/her colleagues who know that he/she is unable to do the job tell him/him the riddle, ‘He shoots arrows without a bow’ whose reply is ‘a porcupine.’

This riddle teaches people to think first before doing their jobs, so that they do not hurry, lest they waste time in performing tasks they are not capable of.

(Luke 14: 28-32).

514. DILU GUSULUJA MHINDI GUBHALA.

Imbuki ya kahayile kenako ilolile bhujinja bho bhasuluja bha ginhu josejose. Ulu wela ubhujiku abhanhu bhenabho bhagabhukaga dilu bhandya gusuluja jikolo mpaga mhindi. Ulu yushiga inhimbi yiniyo, abhoyi bhagigashaga bhandya gujibhala ihela ijo bhajipandikaga. Hunagwene abhanhu bhagayombaga giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulyambijaga gwichobhela milimo bho njila ningi umuwikaji bhokwe. Umunhu ng’wunuyo bhugelaga ubhujiku wanguha kuja gujutumama milimo yakwe bhuli lushigu. Alemile ugulijimija sagala ilikanza lyakwe. Uweyi agikolaga n’unsuluja, uyo agacholaga sabho umulikanza lya limi, kugiki ibhujiku adule gwifula na gujibhala ijo ojipandikaga, kunguno n’uweyi agatumamaga bho bhukamu bhutali imilimo yakwe. Uweyi agabhalanjaga na bhiye ubhukamu bho guitumama chiza imilimo yabho yiniyo. Hunagwene agabhawilaga abhanhu giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kalanga bhanhu gukomeja gutumama milimo umumakanza aga limi, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho bhunubho.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

KISWAHILI: ASUBUHI BIASHARA JIONI MAHESABU.

Chanzo cha msemo huu chaangalia uuzaji wa kitu chochote wa wafanyabiashara. Wafanyabiashara hao huamka asubuhi na kwenda kuuza bidhaa zao mpaka jioni. Ukifika muda huo wa jioni, hutulia kwao na kuanza kuhesabu pesa walizopata siku hiyo. Ndiyo maana watu husema kwamba, ‘asubuhi biashara jioni mahesabu.’

Msemo huu hulinganishwa kwa mtu yule ambaye hujitafutia mali kwa bidii kwa kutumia njia mbalimbali katika maisha yake. Mtu huyo huamka mapema asubuhi na kuwahi kwenda kazini kwake kila siku. Hataki kupoteza muda wake ovyo. Yeye hufanana na mfanyabiashara yule atafutaye mali muda wa mchana, ili usiku aweze kuhesabu pesa alizozipata, kwa sababu naye hufanya kazi zake kwa bidii wakati wa mchana, na usiku hufanya tathimini ya yote aliyoyatekeleza mchana. Yeye huwafundisha pia wenzake kufanya kazi zao vizuri na kwa bidii. Ndiyo maana huwambia watu kwamba ‘asubuhi biashara jioni mahesabu.’

Msemo huu hufundisha watu kufanya kazi zao kwa bidii kubwa wakati wa mchana, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

fish-market

fish-market1

ENGLISH: MORNING TIME IS FOR BUSINESS AND EVENING TIME IS FOR ACCOUNTING.

The origin of this saying is the traders’ sales of anything. The traders get up in the morning to go and sell their products until evening time. During evening time, the trader settles down and starts counting the money they earned that day. That is why people say, ‘Morning time is for business and evening time is for acounting.’

The saying is used comparatively to refer to a person who works hard in various ways throughout his/her life to get wealth. This person wakes up early in the morning and goes to work every day. He/she does not want to waste time. He/she is like the trader works harder during day time so that he/she rests by night and counts the money he/she has earned, because he/she also works hard during the day and at night makes an assessment of all that he/she has accomplished by the day. He/she also teaches others to do their jobs well and diligently. That is why he/she tells people, ‘Morning time is for business and evening time is for acounting.’

The saying teaches people to work hard during day time so that they can register more success in their lives.

(Matthew 7: 7-12; Matthew 13: 44-46; Luke 11: 9-11).

513. UYO AGAJAGA BHO GWIKE ADULENGANILA NUYO AGIGASHAGA BHO GWIKE.

Imbuki ya lusumo lunulo, yilolile bhanhu bhabhili.  Umunhu uogwandya alinsiminzi, uo kabhili aling’wigashi. Umunhu uyo agasiminzaga bho dalali ung’wene adulile gupandika josejose, umulugendo lokwe lunulo.

Aliyo lulu, umunhu uyo agigashaga dalali, ungwene adapandikaga nulu ginhu josejose, kunguno uweyi agikalaga asagile haho kaya duhu. Hunagwene abhanhu bhagayombaga giki, ‘uyo agajaga bho gwike adulenganilila nuyo agigashaga bho gwike.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga sabho, kunguno ya bhukamu bhokwe ubho gutumama milimo. Uweyi alemile uwinogolelwa bho gutumama milimo aha ng’wakwe. Adazunije ugwikala wigashije bho nduhu nimo gose gose, kunguno adebhile igiki ung’wigashi uo bhuli makanza adapandikaga jose jose.

Kuyiniyo lulu, agabhalanjaga abhanhu bhakwe higulya ya gwigulambija kutumama milimo yabho, kugiki bhadule gupandika sabho ja gudula gubhambilija ijinagujibheja chiza ikaya jabho. Hunagwene agabhawilaga abhanhu giki, ‘uyo agajaga bho gwike adulenganilila nuyo agigashaga bho gwike.’

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo yabho, bho bhukamu bhutale, kugiki bhadule guleka winogolelwa, bho guitumama  imilimo yabho yiniyo. Ubhukamu bho milimo bhunubho, bhugubhambilija ijinagujibheja chiza ikaya jabho.

Mithali 20:4.

2Wathesalonike 3:7-12.

KISWAHILI: YULE ANAYEENDA BURE SI SAWA NA ANAYEKAA BURE.

Chanzo cha methali hiyo, chaangalia watu wawili. Mmoja ni mtembeaji, mwingine ni mkaaji. Mtu yule anayetembea bure huweza kupata chochote, katika safari yake hiyo.

Lakini mtu yule ambaye, hukaa bure kwa muda wote, hapati chochote, kwa sababu yeye hutumia muda wake wote akiwa nyumbani tu. Ndiyo maana watu husema kwamba, ‘anayeenda bure si sawa na anayekaa bure.’

Methali hiyo, hulinganishwa kwa mtu yule, ambaye hupata mali kwa sababu ya bidii yake ya kufanya kazi. Yeye hataki uvivu wa kutokufanya kazi kwenye familia yake. Huwakataza watu wa nyumbani kwake kukaa bila kufanya kazi yoyote, kwa sababu anafahamu kwamba, yule anayekaa bure muda wote hapati chochote.

Kwa hiyo basi, yeye huwafundisha watu wake namna ya kuongeza bidii ya kufanya kazi, ili waweze kupata mali za kuwasaidia katika kuziendeleza vizuri familia zao. Ndiyo maana yeye huwaambia watu kwamba, ‘anayeenda bure si sawa na anayekaa bure.’

Methali hiyo, hufundisha watu juu ya kuyatekeleza majukumu yao kwa bidii kubwa, ili waweze kuacha uvivu kazini. Bidii hiyo, itawasaidia katika kuziletea maendeleo familia zao.

Mithali 20:4.

2Wathesalonike 3:7-12.

fish-market1

nsimizi

ENGLISH:  ONE WHO GOES FREE IS NOT THE SAME AS ONE WHO LIVES FREE.

The source of the above proverb, came from two people. The first one used to walk from one place to another, while the second one used just to stay at home. The free walker managed to find jobs, in his or her journey.

But the one who stays free  at home all the time, got nothing, because he/she spent all the time just by staying without doing anything. That is why people say, ‘One who goes free is not the same as one who lives free.’

Such proverb is then compared to the person who earns a living because of his/her hard working life. This person does not want laziness of not working at his family. He forbids his/her family members to stay idle, because he/she knows that the one who stays the whole time without working, does one earn anything.

Therefore, this person teaches other people on how to increase their efforts in hard working activities, so that they can find many basic needs  enough to take care of their families. That is why this person tells people that, ‘One who goes free is not the same as one who lives free.’

Such proverb imparts in people an idea of carrying out their tasks with great effort, so that they can stop laziness at work. This effort will enable them to get basic needs for improving their families.

Proverbs 20: 4.

2Thessalonians 3: 7-12.