sayings

230. NKANDIKIJA ADAB’INILAGWA MBINA

Imbuki ya kahayile kenako ilolile bhashike abho bhalibhina mbina ya winga, nulu ya jizunya iyo ili ya ng’wana o mshike ng’wichabho, uyo wingilile mulilika linilo. Unkandikija alimkima uyo agab’abhulagaga abhana bhakwe bhogub’akandikija ahikanza ilyagubyala, nulu bhogufunya Nda. Umunhu guti ng’wunuyo adub’inilwa imbina, kunguno ob’abhulaga abhana abhagung’weng’hela imbina ya gub’inilwa yiniyo.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagab’injaga kuwelelo abhana bhabho bho nzila yoseyose. Abhangi b’agab’abhulagaga abhana bhenabho haho b’adinabyalwa, bho njila yoseyose. Abhangi b’agab’alekanijaga b’acha na nzala. Ugwita chiniko ilenganilile na gub’akandikija abhana bhenabho. Kunguno yiniyo lulu, abhanhu bhenabho bhadub’inilwa imbina.

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja kukandikija bhana bho nzila yoseyose. Gashinaga lulu, igelelilwe abhanhu b’ab’alang’hane abhana bhenabho b’abyalwe chiza na b’akule chiza.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya gub’asomisha chiza abhana bhabho, kugiki bhadule gub’iza bhatumami b’atale, nulu b’ab’ize b’atongeji bhatale bha si jabho ni Kanisa. Ugub’alemeja ugusoma abhana ilenganilile na gub’akandikija abhana bhenabho. Gashinaga lulu, guligonhana igiki, unkandikija adab’inilagwa mbina.

Akahayile kenako kalib’izukija abhanhu higulya ya gulikala ililagilo lya katano ilya ng’wa Mulungu, ilo lilemejije ugub’ulaga abhanhu bho guhaya giki, “udizub’ulaga.’

KISWAHILI: MKANDAMIZAJI HACHEZEWI MGOMA

Chanzo cha msemo huo huangalia wanawake walioolewa wachezayo ngoma ya harusi au ya kidini ambayo ni ya mtoto wa mmoja wao, aliyeingia kwenye lika hilo. Mkandamizaji ni mwanamke ambaye huwaua watoto wake kwa kuwakandamiza wakati wa kujifungua au kwa kutoa mimba. Mtu kama huyo hachezewi ngoma kwa sababu huwaua watoto wa kumletea hiyo ngoma.

Msemo huo hulinganishwa kwa watu ambao huwaondoa watoto wao duniani kwa njia mbali mbali. Baadhi yao huwaua watoto hao kabla ya kuzaliwa, kwa njia yoyote ile. Wengine huwakandamiza kwa kuwatelekeza baada ya kuzaliwa, kwa njia mbali mbali, ikiwemo ile ya kuwaacha wakafa kwa njaa. Kufanya hivyo hulinganishwa na kuwakandamiza watoto hao. Kwa sababu hiyo, watu hao hawatachezewa ngoma.

Msemo huo hufundisha watu juu ya kuacha tabia za kuwakandamiza watoto kwa njia yoyote ile. Kumbe basi, yafaa watu wawatunze watoto hao ili wazaliwe vizuri na wakue vizuri.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kuwasomisha vizuri watoto wao kusudi waweze kupata elimu ya kuwawezesha kuwa viongozi wakubwa wa nchi zao au Kanisa. Kuwakataza kusoma watoto hao, hulinganishwa na kuwakandamiza. Kumbe basi, ni kweli kwamba, mkandamizaji hachezewi ngoma.

Msemo huo huwakumbusha watu juu ya kuiishi amri ya tano ya Mungu, ikatazayo kuua watu, kwa kusema, ‘Usiue.’

abortion

ENGLISH: THE OPPRESSOR IS NOT PLAYED DRUMS FOR

The overhead saying focuses on the dance that is usually carried out by married women to celebrate a wedding ceremony or a religious rite of passage of one of their children. An oppressor is a woman who kills her children either at childbirth or through abortion. Such a person is not celebrated because she would have killed the source of the celebration: children.

The saying targets people who eliminate their children from the world in various ways. Some of them use any means to destroy the babies even before they are born. Others oppress the children by abandoning them after they are born, for instance by leaving them to starve to death. Doing so amounts to oppression of those children. People who commit such deeds cannot be celebrated through a drum dance.

The saying teaches people to stop abusing children in any way. Instead, people should take care of their children so that they get to be born and grow up well.

In addition, the saying teaches people about giving their children education so that they can become great leaders of their country or the Church. Denying them a chance to get an education is akin to oppressing them. And indeed ‘the oppressor is not played drums for.’

The saying also reminds people about living by the fifth commandment of God which prohibits killing, and it says, ‘You shall not kill.’

228. NGELELO IDAKILANYIAGWA

Imbuki ya kahayile kenako ilolile nhalikilo ya b’ulamu bho ng’wa munhu. Ubhulamu bho ng’wa munhu umusi munumu, bhuli na nhalikilo yaho, mumo agasab’ila, nulu mumo agayegela. Ulu yushiga ingelelo yakwe idakilanyiagwa, mumo agitila umunhu ng’wunuyo, nulu mumo bhagitila abhalang’hani bhakwe.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagiganikaga giki, bhadulile ugubhongeja ubhulamu bhobho ubho musi munumu, bho bhudula bhobho. Abhoyi bhagiganikaga giki, isabho ijobhalinajo jidulile guilemeja ingelelo yabho, nulu ubhutale bhobho, bhudulile guilemeja ingelelo yiniyo. Abhanhu bhenabho bhagiganikaga giko, kunguno bhadamanile igiki ingelelo idakilanyiyagwa.

Akahayile kenako kalanga bhanhu higulya ya gumana igiki, bhuli munhu alinayo ingelelo yakwe, iyagwikala umusi munumu. Kuyiniyo lulu, yigelelilwe bhuling’wene ang’wisanye unsumbi okwe uyo ong’wenha ukuwelelo, gukila umo ajisanijije isabho jakwe. Umukikalile kenako umunhu ng’wunuyo agudula ugujitumamila chiza isabho jakwe, haho ingelelo yakwe itali ugushiga, kunguno ingelelo yiniyo, idakilanyiagwa. Kuyiniyo lulu, ulu munhu jushila ishigu jakwe, mumho jashilaga duhu, adadulile ugujongeja, nulu ugubhongeja ubhulamu bhokwe ubho musi munumu.

Waebrania 9:26-27.

Mathayo 6:27.

KISWAHILI: MWISHO HAUVUKWI

Chanzo cha msemo huo huangalia mwisho wa maisha ya mtu. Maisha ya mtu hapa duniani, yana mwisho wake, hata kama akitajirika namna gani au akifurahi namna gani. Ukifika mwisho wake huo, hauvukwi, hata akifanya nini mwanadamu huyo, au hata wafanyeje wale wamtunzao.

Msemo huo hulinganishwa kwa watu wafikirio kwamba, waweza kuuongeza uhai wao, hapa duniani, kwa uwezo wao. Wao hudhani kuwa, mali zao zaweza kuuzuia mwisho huo, au ukubwa wao, waweza kuuzuia mwisho wao huo ukifika. Watu hao hufikiria hivyo, kwa sababu hawafahamu kwamba, mwisho huo hauvukwi.

Msemo huo hufundisha watu juu ya kuelewa kwamba, kila mwanadamu ana mwisho wake wa kuishi hapa duniani. Kwa hiyo basi, yafaa kila mmoja amtegemee Muumba wake aliyemleta hapa duniani, kuliko azitegemeavyo mali zake.

Kupitia maisha hayo, watu hao wataweza kuzitumia vizuri mali zao, kabla haujaufika mwisho wao wa kuishi hapa duniani, kwa sababu mwisho huo hauvukwi. Kwa hiyo basi, mtu zikiisha siku zake za kuishi hapa duniani, ndiyo zimeisha tu, hawezi kuziongeza tena, wala kuuongeza uhai wake.

Waebrania 9:26-27.

Mathayo 6:27.

adult-

ENGLISH: THE END CANNOT BE SKIPPED

The overhead saying examines the life of a human being in relation to his/her lifespan. A person’s life on earth has an end, no matter how rich or happy he/she may be. When its end comes, the person cannot leap beyond that point, no matter what he/she or anyone else does.

The saying is comparable to a case where people think that they can lengthen or extend their lives here on earth. Such people think that their wealth or their might can forestall their demise. They nurse such foolish thoughts because they do not comprehend the fact that the end cannot be skipped.

The saying teaches people to understand that every human being has a definite life span here on earth. Therefore, it is prudent for each one to bank on his/her Creator rather than on earthly possessions.

By relying on the Creator, people will be able to take full advantage of their wealth before their end calls; after all, the end cannot be avoided or skipped. When a person’s life on earth ends, it is over; it cannot be extended at all.

Hebrews 9: 26-27.

Matthew 6:27.

227. NG’WANA AGAKULAGA GUTI UMO ALELELILWE

Imbuki ya kahayile kenako ilolile kalelelwe ka ng’wana na kakulile kakwe. Uneji ulu unanga ung’wana ng’wunuyo nhungwa ja wiza, agukula najo, na agub’iza munhu o wiza umukikalile kakwe. Aliyo lulu, uneji ng’wunuyo ulu unanga ung’wana nhungwa ja bhubhi, agukula najo umuwikaji bhokwe. Gashinaga lulu guligong’hana igiki ung’wana agakulaga guti umo alelelilwe.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagadililaga chiza ugubhinha ubhulangwa ubhogubhiza na nhungwa ja wiza, abhanhu bhab’o, haho bhatali bhadoo. Abhanhu bhenabho bhalinabhukamu ubho gwikala na nhungwa jinijo ijawiza umuwikaji bhobho. Gubhitila wikaji bho nhungwa jinijo ijawiza, abhanhu bhabho bhagandyaga gupandika bhulangwa bho gwikala na mholele na bhichabho, haho bhatali bhadoo.

Akahayile kenako kalanga bhanhu higulya ya gubhalela chiza, abhanhu bhabho, gwandija haho bhatali bhadoo mpaga bhugab’iza bhanhu bhatale. Abhanhu bhabho bhenabho, bhagukula bhilangile isolobho ya gwikala na nhungwa jinijo ijawiza, kunguno ung’wana agakulaga guti umo alelelilwe.

Mithali 22:6.

Kuka 2:52.

KISWAHILI: MTOTO UMLEAVYO NDIVYO AKUAVYO

Chanzo cha msemo huo huangalia kulelewa kwa mtoto na kukua kwake. Mlezi akimfundisha mtoto tabia njema, atakua nayo na atakuwa mtu mwenye upendo kwa wenzake, maishani mwake. Lakini kama mlezi akimfundisha mtoto huyo tabia mbaya, vile vile atakuwa nayo maishani mwake. Hatakuwa na upendo wa kuishi kwa amani na wenzake. Kumbe basi, ni kweli kwamba, mtoto umleavyo ndivyo akuavyo.

Msemo huo hulinganishwa kwa watu wale wafuatiliao vizuri katika kuwapatia watu wao malezi ya kuwa na tabia njema toka utotoni mwao hadi kufikia umri wa kuweza kujitegemea, maishani mwao. Kupitia maisha hayo, watu wao huanza kupata malezi hayo ya kuishi katika tabia hiyo njema, kuanzia utotoni mwao. Msemo huo hufundisha watu juu ya kuwalea vyema watu wao kuanzia

utotoni mwao hadi pale watakapofikia umri wa kujitegemea wenyewe maishani mwao. Watu hao watakuwa wamejifunza faida za kuishi maisha yenye tabia njema, kwa sababu mtoto alelewavyo ndivyo akuavyo.

Mithali 22:6.

Luka 2:52.

ENGLISH: HOW YOU NURTURE A CHILD IS HOW HE/SHE GROWS TO BECOME

The above saying focuses on the relationship between the nature of a child’s upbringing and his/her mannerisms or character. For instance, if the care giver cultivates good character in the child, he/she grows to become a loving person in life.

But if the child is taught bad behavior, it will certainly manifest itself in his/her future life. This means the fellow may not co-exist peacefully with other people in life because he/she will be deficient of love. Thus the truism, ‘How you nurture a child is how he/she grows to become.’

The saying is comparable to people who are keen on giving their offspring a good moral upbringing right from childhood. As a result of this consistency, the young people grow into well-mannered, responsible adults in life.

This saying teaches people on the virtue of instilling good morals in children right from their infancy stage. This is a guarantee of desirable character in the person’s adulthood. ‘How you nurture a child is how he/she grows to become.’

Proverbs 22: 6.

Luke 2:52.

226. ABHANHU BHAKWILE, IJILIWA JIGEHE

Imbuki ya kahayile kenako ilolile bhanhu na jiliwa. Abhanhu hab’o b’agatumamaga imilimo hunabhajipandika ijiliwa jinijo, ijagulya abhoyi. Gashinaga lulu, ilihambohambo ugukwija abhanhu, guti gubyala bhana, gukila kugwija jiliwa, kunguno abhana bhenabho, hab’o bhagwambilija ugujipandika ijiliwa bho gutumama milimo, guti gulima. Alijiliwa nulu jikakwila ulu nduhu abhanhu ab’agujilya, jidulile gub’ipa duhu na jidambilija josejose.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhakujije sabho kukila bhanhu, umuwikaji bhobho. Abhanhu bhenabho bhadatogilwe ugukwija abhanhu guti gubhyala b’ana, ahakaya jab’o. Abhoyi bhatogilwe gukwija sabho kukila abhanhu. Aliyo lulu isabho jinijo jigab’ipaga kunguno ya kugaiwa abhanhu abhagujilya. Hunagwene abhanhu bhagayombaga giki, ‘abhanhu bhakwile, ijiliwa jigehe.’

Akahayile kenako kalanga bhanhu higulya ya kubhatogwa abhanhu bhabho kukila umo bhajitogelilwe isabho jabho. Iyiniyo ilikunguno ya giki, abhanhu bhab’o bhenabho, hab’o bhagajipandikaga isabho jinijo bhogutumama milimo. Gashinaga lulu, ilichiza ugukwija bhanhu kukila gujikwija isabho ijojidinabhanhu abhagujitumamila, umuwikaji bhobho.

1 Wafalme 17:8.

Matendo 4:32.

KISWAHILI: WATU WAONGEZEKE, CHAKULA KIPUNGUE

Chanzo cha msemo huo huangalia watu na chakula. Watu ndio wafanyao kazi ndipo wanakipata kile chakula ambacho wao hukila. Kumbe basi, ni afadhali kuongezeka kwa watu, kama vile kuzaa watoto, kuliko kuongezeka chakula, kwa sababu watoto hao watasaidia katika kukipata chakula hicho kwa kufanya kazi, zikiwemo zile za kulima. Lakini chakula kikiongezeka kama hakuna watu wa kukila, kitaharibika tu na hakitasaidia chochote.

Msemo huo hulinganishwa kwa watu wathaminio mali zaidi kuliko watu, maishani mwao. Watu hao hawapendi kuongezeka kwa watu, kama vile kuzaa watoto kwenye familia zao. Wenyewe hupenda kuongezeka kwa mali kuliko watu. Lakini sasa, mali hizo huharibika kwa sababu ya kukosa watu wa kuzila. Ndiyo maana watu husema hivi, ‘watu waongezeke, chakula kipungue.’

Msemo huo hufundisha watu juu ya kupenda watu wao kuliko wapendavyo mali zao. Hiyo ni kwa sababu ya watu hao kuwa na uwezo wa kuzipata mali hizo kwa kufanya kazi. Kumbe basi, ni vizuri kwao kuwa na watu wengi kuliko kuwa na mali nyingi zisizokuwa na watumiaji, maishani mwao.

1 Wafalme 17:8.

Matendo 4:32.

fantasy1

ENGLISH: LET THE POPULATION INCREASE, AND THE FOOD DECREASE

The source of the above saying is about people and food. They are the people who work to get the food that they eat. Essentially, it would be sensible to have more people, for example through childbearing, than to have an increase in food supply. This implies that the children will help in securing food through their work, including farming and running businesses. But if food is plenty and there are no consumers, it will go bad and it will not t be of use at all.

This saying is comparable to people who value wealth more than they value the place of human beings in life. Such crooked people frown upon population growth, which is a direct result of childbearing. To them, material wealth takes priority. But in reality, they end up poorer because the accumulated wealth eventually goes to waste for lack of people to make use of it. This is the reason why the saying, ‘Let people increase, food decrease.’

This saying teaches people to love people more than they do love their possessions. This is because wealth or material possessions can merely be acquired through hard work. A situation of more people is better than that of too much wealth that is of no use in life.

1 Kings 17: 8.

Acts 4:32.

223. ‘NAPYA’ ‘FWAGA’ NAFWE B’USIGA’ ‘MILAGA’ NAMILE NAPYE’ ‘NAHYA’ SWAGA’ NASWE B’USIGA’ ‘MILAGA’ NAMILE NAHYE’

Imbuki ya Lusumo lunulo ilolile bhukoyakoyi bho munhu uyo agang’wa nhomba nsebhu ahikanza lya nzala. Ilikanza linilo nimi umo agaibhunda mhomba yiniyo iyo yalinsebhu, wisanga alihanzila maka ya gumila apye nulu guswa bhusiga.

Kunguno ilikanza linilo lyalilyanzala ni shigu jinijo ubhusiga bholi bhugehu noyi. Unimi ng’wunuyo agogoha uyiswa imhomba yiniyo iyo yali ya bhusiga. Hangi agogoha uguimila giki agupya. Nose aganoga uimila upya ililangu lyakwe, kitumo bhagandikila abha Pd. Donald Syberts MM., na Pd. Joseph Healey, MM., umujibho jabho ijo jigitanagwa, ‘Kueneza Injili kwa Methali,’ uk. 9.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitaga miito gabhubhi, nulu amito ayo galemejiwa, guti gushiya na mkima o ng’wa munhu, na mito gangi ayo gikolile na linilo. Umunhu ng’wunuyo agadumaga ugwiyangula agaleke amiito genayo, nose agagiita na guding’wa.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gwita mito gabhubhi umuchalo, kunguno amito genayo gali maluho ukubhoyi. Yigelelilwe abhanhu bhenabho bhiyangule gulondela njila imo, iya bhutungilija umuchalo, kugiki bhajibheje chiza, ikaya jabho, nu wikaji bhobho.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

KISWAHILI: ‘NAUNGUA’ ‘TEMA’ ‘NITEME MTAMA’ ‘MEZA’ ‘NIMEZA NIUNGUE’

Chanzo cha Methali hiyo huangalia mahangaiko ya mtu aliyemeza uji wa moto wakati ya njaa. Wakati huo mkulima mmoja alipokunywa uji huo wa moto alijikuta yuko njia panda kati ya kumeza na kutema. Kwa sababu ya kipindi hicho kuwa cha njaa, siku hizo mtama ulikuwa haba sana. Mkulima huyo aliogopa kuutema ule uji wa mtama. Pia aliogopa kuungua akiumeza. Mwishowe akaumeza na kuungua koo lake, wasema, Pd. Donald Syberts MM., na Pd. Joseph Healey, MM., kwenye kitabu chao kiitwacho, ‘Kueneza Injili kwa Methali, uk. 9.

Methali hiyo hulinganishwa kwa mtu atendaye maovu au matendo yaliyokatazwa kama vile kuzini na mke wa mtu, na matendo mengine yafananayo na hilo. Mtu huyo hushindwa kuamua kuacha kitendo hicho, mwishowe huamua kukitenda na kukamatwa.

Methali hiyo hufundisha watu juu ya kuacha kutenda matendo maovu katika jamii, kwa sababu matendo hayo ni maumivu kwao. Yafaa watu hao waamue kufuata njia moja ya kutenda mema katika jamii, kwa ajili ya kujiletea maendeleo katika maisha yao na familia zao.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

after-millet

drunk1

ENGLISH: ‘I AM BURNING UP’ ‘SPIT OUT’ ‘SHALL I SPIT OUT MILLET?’ ‘SWALLOW’ ‘SO I BURN?’

The overhead proverb looks at the dilemma of a person who swallowed hot millet porridge during a famine. There were two difficult choices for the victim to make: Either to swallow the meal and get scalded or to spit it out and starve. And because of the famine, millet was very scarce. Thus, the victim found it difficult to spit the porridge. But he was also afraid of burning, if he swallowed it. Eventually, he bruised and burned his throat, say, Fr. Donald Syberstz, MM., and Fr. Joseph Healey, MM., in their book, ‘Spreading the Gospel in Proverbs.’ p.9.

Such proverb is compared to a person who commits acts of immorality such as adultery. The fellow finds it hard to make a decisive choice, so he/she ends up committing the vice and getting punished for it.

The proverb teaches people to avoid doing evil things in society, because such things attract dire consequences. They cause pain. It is advisable, therefore, that people follow the righteous route, to ensure better lives and better families.

Proverbs 6:27 – 29.

Matthew 5:27 – 28.

Romans 7:15, 24.