Akahayile kenako kanhoyelile munhu ndoo uyo aganhanga munhu uyo bhadalenijije imyaka nulu hado. Aho kale olihoyi namhala uyo ojidimaga ng’ombe jakwe. Umudimi bhokwe bhunubho, igabyala ng’ombe yakwe. Aho yabyala henaho uweyi akagabucha akadilanha, ing’ombe yukagayiwa akana kayo yushoka uko yabyalilaga. Huna wiza ng’wana okwe niyo ndoo ung’wila giki, “b’ab’a ukatuula hasi akana kayo yakabhona, obucha hangi ulu yahaya gunyamuka okatuula hasi hangi.” Oho wita giko unamhala ng’wunuyo ing’ombe yu golola guja kaya.

Unamhala ng’wunuyo agapelana noyi ugulangwa na ng’wana okwe mpaga usola lugoye uginija, kulwa gukolwa gulangwa na ng’wana wakwe chiniko. Hunagwene abhanhu bhagang’witana ung’wana ng’wunuyo giki “jilanga baduma.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina widohya bho gubhalanga bhanhu bhose lilange lya wiza, umukikalile kakwe. Umunhu ng’wunuyo agalitumilaga ilikanza lyakwe bho gubhalemala pye abhanhu bhakwe kajile kagwikala na bhichabho chiza kunguno ya widohya bhokwe bhunubho umuwikaji bhokwe. Uweyi agikalaga na bhuyegi bhutale aha kaya yakwe yiniyo, kunguno ya widohya bhokwe ubho gubhalanga ilange lya wiza pye abhanhu bhenabho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu ng’wana uyo agananga myaji okwe nzila ja uichala kaya ing’ombe yakwe iyo yaliyabyala yiniyo mpaga uishisha, kunguno nuweyi agabhalangaga lilange lyawiza abhanbhu bhakwe mpaga bhikala na buyeji bhutale aha kaya yabho yiniyo, umuwikaji bhobho. Hunagwene abhanhu bhagang’witanaga giki, “jilanga baduma.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na widohya bho gubhalanga lilange lya wiza abhanhu bhabho, kugiki bhadule gwikala na bhuyegi bhutale umukaya jabho jinijo.

Luka 2:41-51.

Yohana 2:1-11.

KISWAHILI: MFUNDISHA WAKUBWA.

Msemo huo, humwongelea mtu mdogo aliyemfundisha mtu wasiyelingana naye miaka hata kidogo. Hapo zamani alikuwepo mzee aliyekuwa akichunga mifugo yake. Ng’ombe wake alizaa yeye akambeka yule ndama, yule ng’ombe akamkosa mtoto wake akarudi alikozalia. Ndipo mtoto wa mzee huyo, akamwambia “baba muweke chini ndama ili ng’ombe amuone, hafalafu unambeba tena, ng’ombe akirudi nyuma unamuweka mtoto wake huyo chini tena.” Mzee yule alipofanya hivyo, yule ng’ombe alimfuata mpaka nyumbani.

Mzee huyo alikasirika sana kufundishwa na mtoto wake mpaka akachukua kamba kwenda kujinyonga kwa sababu hasira yake hiyo ya kufundisha na mtoto wake. Ndiyo maana watu walimuita huyo mtoto jina la, “mfundisha wakubewa.”  

Msemo huo, hulinganishwa kwa mtu yule ambaye ana unyenyekevu wa kuwafundisha maadili mema watu wote, katika maisha yake. Mtu huyo huutumia muda wake kwa kuwafundisha watu wake wote mwenendo wa kuishi vizuri na wenzao kwa sababu ya unyenyekevu wake huo maishani mwake. Yeye huishi kwa furaha kubwa katika familia yake hiyo kwa sababu ya unyenyekevu wake huo wa kuwafundisha maadili mema watu wake wote, katika maisha yake.

Mtu huyo, hufanana na yule mtoto aliyemfundisha baba yake namna ya kumpeleka nyumbani ng’ombe aliyezaa, kwa sababu naye huwafundisha watu wake wote, namna ya kuishi vizuri na wenzao, mpaka wanaweza kuishi kwa furaha kubwa katika familia zao. Ndiyo maana watu hao humuita jina la “mfundisha wakubwa.”

Msemo huo hufundisha watu juu ya kuwa na unyenyekevu wa kuwafundisha watu wao maadili ya kuishi vizuri na wenzao, ili waweze kuishi kwa kuraha kubwa katika familia zao hizo, maishani mwao.

Luka 2:41-51.

Yohana 2:1-11.

ENGLISH: TEACHER OF THE ELDERS.

This saying refers to a young person who teaches wisdom to someone older than himself.

Once upon a time, there was an old man herding his cattle. One of his cows gave birth, and the old man carried the calf as he walked home. The cow, missing her calf, kept returning to the place where it had given birth. Seeing this, the old man’s son said to him: “Father, put the calf down so that the cow can see it. If she goes back again, put the calf down once more.”

When the old man followed his son’s advice, the cow saw her calf and followed them all the way home.

However, the old man became very angry because his own son had taught him what to do. Out of shame and anger at being corrected by someone younger, he even took a rope intending to hang himself. Because of this incident, people began to call the child “the teacher of the elders.”

This saying is compared to a person who has humility and teaches good morals to all people, regardless of their age. Such a person spends his life guiding others on how to live well with their fellow human beings. Because of his humility and wisdom, he brings peace and happiness to his family and community.

That person is like the child who taught his father how to bring the cow home. In the same way, he teaches people how to live well with one another, so that they may enjoy harmony and happiness in their families. For this reason, people call him “the teacher of the elders.”

This saying teaches the importance of humility, both in giving and receiving instruction, and reminds people that wisdom can come from anyone, regardless of age. Accepting good advice leads to peace, comfort, and a good life within families and communities.
Luke 2:41–51.
John 2:1–11.

Akahayile kenako kahoyelile bhuching’wa bho lifa bho munhu uyo oliadalimanile giki lifa ilinilo. Umunhu ng’wunuyo liganchima ilifa linilo aho obhitila hoyi kunguno oliganikilaga giki lidi lifa. Hunagwene aho lyanchima agabuja giki “buli ogaluka lifa gunichima.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agang’wigalukaga unwani okwe bho gung’witila mihayo ya bhubhi, umukikalile kabho. Umunhu ng’wunuyo aganndyaga gunsiga na gundalahija sagala ung’wiye mpaka nose, bhoya ugwikala kihamo kunguno ya gunminya chiniko ung’wiye, umuwikaji bhobho. Uweyi agabhubhinzaga ubhunwani bhobho bho gung’witila mihayo ya bhubhi chiniyo ung’wiye kunguno ya gung’wigaluka bho gunminya chiniko, umukikalile kabho kenako.

Umunhu ng’winuyo agikolaga ni lifa ilo liganchima uyo oliganikila giki lidi lifa, kunguno nuweyi agaminyaga ung’wiye bho gug’witila mihayo ya bhubhi mpaga obhubhinza ubhunwani bhobho bhunubho umuwikaji bhobho. Hunagwene ung’wiye agamujaga giki, “buli ogaluka lifa gunichima?”

Akahayile kenako kalanga bhanwani higulya ya guleka nhungwa ja gwiigaluka bho gwiitila mihayo ya bhubhi, kugiki bhadule gwikala bho mholele umubhunwani bhobho bhunubho.

Mathayo 26:14-16.

Mathayo 10:21.

Mathayo 24:9.

Marko 14:10-11.

KISWAHILI: KWA NINI UMEGEUKA MWIBA KUNICHOMA?

Msemo huo humuongelea mtu aliyechomwa mwiba ambao aliufikiria kuwa si mwiba. Mtu huyo, ulimchoma mwiba huo alipopitia hapo kwa sababu ya kuufikiria kuwa ni kitu kingine cha kawaida kisichoweza kumuumiza, katika mawazo yake. Ndiyo maana ulipomchoma aliuliza kwamba, “kwa nini umegeuka mwika kunichoma?”

Msemo huo hulinganishwa kwa rafiki anayemgeuka rafiki yake kwa kumtendea maovu, katika maisha yake. Mtu huyo, humsengenya rafiki yake huyo na kumdharau mpaga mwishowe urafiki wao unavunjika kwa sababu ya kumuumiza hivyo mwenzake, maishani mwao. Yeye huuvunja urafiki wao huo kwa sababu ya kumtendea maovu hayo yanayoumiza moyo wa mwenzake huyo, katika maisha yake hayo.

Mtu huyo, hufanana na ule mwiba uliomchoma yule ambaye alifikiria kuwa siyo mwiba, kwa sababu naye humuumiza rafiki yake kwa kumtendea maovu mpaka urafiki wao unavunjika, maishani mwao. Ndiyo maana yule aliyeumizwa humuuliza mwenzake huyo kwamba, “kwa nini umegeuka mwiba kunichoma?”

Msemo huo, hufundisha marafiki juu ya kuacha tabia ya kugeukana kwa kutendeana maovu katika urafiki wao, ili waweze kuishi kwa amani, maishani mwao.

Mathayo 26:14-16.

Mathayo 10:21.

Mathayo 24:9.

Marko 14:10-11.

ENGLISH: WHY DID YOU TURN INTO A THORN AND PRICK ME?

This saying refers to a person who was pricked by a thorn that he did not recognize as a thorn. As he passed by, he thought it was something harmless and could not hurt him. Because of this mistaken trust, the thorn pricked him. That is why, in pain and surprise, he asked, “Why did you turn into a thorn and prick me?”

This saying is compared to a close friend who later turns against his friend by doing evil to him in life. Such a person gossips about his friend, despises him, and betrays the trust between them. In the end, their friendship breaks because of the pain and harm he causes. The evil actions hurt the heart deeply, just as a thorn wounds the body.

That person is like the thorn that pricked the one who thought it was harmless. He was trusted, but instead of protecting the friendship, he caused pain until the relationship was destroyed. That is why the one who is hurt asks, “Why did you turn into a thorn and prick me?”

This saying teaches friends not to turn against one another through evil actions, gossip, or betrayal. It encourages faithfulness and love in friendship, so that people may live together in peace.

Matthew 26:14–16.
Matthew 10:21.
Matthew 24:9.
Mark 14:10–11.

Akahayile kenako kahoyelile wihuguji bho bhanhu abho bhanaga ibiti. Abhanhu bhenabho bhagalibhona ilibiti ilo lyalumaga bhanhu nulu mitugo lilibhasanga, na bhandya gwihugula kugiki bhadule gwipija abhoyi na mitugo yabho bho kupela. Hunagwene abhanhu bhenabho bhihugulaga bho guyomba giki, “lyashiga ibiti.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhitilaga mihayo ya bhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, agabhanyamaga abhanhu obhatula mpaga obhataja isabho jabho kunguno ya nhungwa jakwe ijabhubhi jinijo, umuwikaji bhokwe. Uweyi agasalalikaga umuchalo jakwe jinijo mpaka bhayumpela abhanhu kunguno ya gubhitila mihayo ya bhubhi yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nilibiti ilo lyadimaga bhanhu mpaga nose bhuyulipelaga abhanhu ulu bhalibhona, kunguno nuweyi agabhitilaga abhiye mihayo ya bhubhi, mpaga nose bhayumpela ulu bhamona, umuwikaji bhokwe bhunubho. Hunagwene ulu bhamona bhagayombaga giki, “lyashiga ibiti.”

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja gubhitila mihayo ya bhubhi abhanhu bho gwikala nabho chiza, kugiki bhadule gwiyambilija chiza uguitumama imilimo yabho, umuwikaji bhobho bhunubho.

Danieli 7:19.

1Peter 5:8.

KISWAHILI: FISI ANAKUJA.

Msemo huo huongelea watu waliokuwa wakipashana habari walipomuona fisi. Watu hao walimuona fiki aliyekamata watu au mifugo wakaanza kupashana habari kwa lengo la kutaka kuokoa maisha yao na ya mifugo yao. Ndiyo maana waliambiana kwamba, “fisi anakuja.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwatendea maovu wenzake, katika maisha yake. Mtu huyo, huwakaba watu na kuwadai wampe pesa zao kwa nguvu, kwa sababu ya tabia yake hiyo ya kuwatendea maovu wenzake, maishani mwake. Yeye huzomewa mpaka kukimbiwa na watu wa kijiji chake hicho kwa sababu ya tabia yake hiyo ya kuwatendea maovu wenzake, katika maisha yake hayo.

Mtu huyo, hufanana na yule fisi waliyemkimbia watu, kwa sababu naye huwatendea maovu wenzake mpaka wanaanza kumkimbia wanapomuona. Ndiyo maana walipomuana anawajia walisema kwamba, “fisi anakuja.”

Msemo huo, hufundisha watu juu ya kuachana na tabia za kuwatendea maovu wenzao kwa kuishi nao vizuri, ili waweze kuishi kwa amani, maishani mwao.

Danieli 7:19.

1Peter 5:8.

ENGLISH: THE HYENA IS COMING.

This saying refers to people who were exchanging information when they saw a hyena approaching. The hyena had a habit of attacking people or capturing livestock, so when it appeared, the people warned one another in order to save their lives and protect their animals. That is why they said to each other, “The hyena is coming.”

This saying is compared to a person who does evil to his fellow human beings in life. Such a person harasses others, grabs people, and demands money by force because of his evil habits. Because of his repeated wrongdoing, he is scolded and eventually chased away by the people of his village.

That person is similar to the hyena that people run away from. Just as the hyena causes fear and destruction, this person causes harm to others until people begin to avoid him. Whenever they see him approaching, they warn one another by saying, “The hyena is coming.”

This saying teaches people to abandon the habit of treating others badly and instead live well with one another, so that they may live in peace.

Daniel 7:19.

1 Peter 5:8.