sayings

1375. OLYAGA JIDALIYAGWA.

Aho kale olihoyi munhu uyo agalya noni iyo itanagwa jimila nzoka. Umunhu ng’wunuyo oliadamamine igiki inoyi yiniyo idaliyagwa. Aho oilya inoyi yiniyo, agandya guyukolwa nota bho guyulomba minzi gagung’wa bhuli makanza.  Uweyi agagang’wa aminzi genayo mpaga uzumalika kunguno inhumbi yakwe igokala yugabhitilija iki inota yakwe yaliadashilaga. Abhanhu bhagamana igiki olyaga noni iyo idaliyawa kunguno olombaga aminzi gagung’wa ukunu aliyomba giki, “nalyaga jimila nzoka.” Hunagwene bhagayomba giki, “olyaga didaliyagwa.”

Akahayile kenako kagalengajiyagwa kuli munhu uyo ali naku ogulya majiliwa guti onyama, umukikalile kakwe. Umunhu ng’wunuyo, agajilyaga ijiliwa guti nyama mpaga ujimala uluojipandikaga kunguno ya bhulaku bhokwe bhunubho, umuwikaji bhokwe. Uweyi agikalaga ubhahuga ugulya nyama abhanhu bha ha kaya yakwe mpaga yayusata inhumbi yakwe kunguno ya bhulaku bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo agalya noni iyo idaliyagwa ung’wa minzi mpaka uzumalike bho gokala mpaga yutilija inhumbi yakwe, kunguno nuweyi agayokajaga inhumbi yakwe bho gulya nyama mpaga yayusata, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “olyaga jidaliyagwa.”

Akahayile kenako kalanga bhanhu higulya ya kuleka bhulagu bho gulya jiliwa sagara mpaka bhabhitilija, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Walawi 11:13-19.

KISWAHILI: AMEKULA KISICHOLIWA.

Hapo zamani alikuwepo mtu aliyekula ndege anayeitwa kimeza nyoka. Mtu huyo alikuwa hajui kwamba ndege huyo haliwi. Alipo mla ndege huyo alianza kujisikia kiu kwa kuomba maji kila wakati. Yeye alikunywa maji hayo mpaga akapoteza maisha yake kwa sababu ya kujaa tumbo lake mpaka kupitiliza.

Watu waligundua kuwa amekula ndege huyo asiyeliwa kwa sababu alikuwa akiomba maji ya kunywa huku akisema “nimekula kimeja nyoka.” Ndiyo maana watu hao walisema kwamba, “amekula kisicholiwa.”

Msemo huo hulinganishwa kwa mtu yule ambaye ni mlafi wa kula chakula hasa nyama katika maisha yake. Mtu huyo, hula vyakula hivyo hasa nyama mpaka anazimaliza kila anapozipata kwa sababu ya ulafi wake huo, maishani mwake. Yeye huwapunja kula nyama watu walioko kwenye familia yake mpaga tumbo lake huanza kuuma, kwa sababu ya ulafi wake huo, katika maisha yake.

Mtu huyo, hufanana na yule aliyekula ndege asiyeliwa apawa na kiu ya kunywa maji mpaka akapoteza maisha yake kwa kujaa tumbo lake zaidi ya kipimo cha kawaida, kwa sababu naye hulijaza tumbo lake kwa kula nyama mpaga linanza kuuma, maishani mwake. Ndiyo maana watu humwambia kwamba, “amekula kisicholiwa.”

Msemo huo, hufundisha watu juu ya kuacha ulafi wa kula vyakula hovyo mpaka wanapitiliza ili waweze kuzilea vyema familia zao, maishani mwao.

Walawi 11:13-19.

 

ENGLISH: HE HAS EATEN SOMETHING WHICH IS NOT EATEN.

Once upon a time, there was a man who ate a bird called a snake swaller. Such man did not know that such bird is not eaten. After eating it he began to feel thirsty. He requested for water all the time. He drank such water to the point of losing his life because his stomach was too much full.

People realized that he had eaten the uneaten bird because he was asking for water to drink while saying “I have eaten a snake swaller.” That is why those people said that, “he has eaten which is not eaten.”

This saying is paralleled to a person who is a gluttony for food, especially meat, in his life. This person eats those foods, especially meat, until he finishes them every time he gets them because of his gluttony, in his life. He exploits people in his family by eating too much meat until his stomach starts to give pain to him, because of his gluttony, in his life.

This person is like the one who ate an uneaten bird until he became thirsty for water by drinking it to the point of he losing his life after filling his stomach beyond the normal limit, because he also fills his stomach by eating too much meat, in his life. That is why people say to him that, “He has eaten something which is not eaten.”

This proverb teaches people on how to stop eating too much food so that they can properly feed their families, in their lives.

Leviticus 11:13-19.

 

1374. LUFU LO MBUDIKA

Lufu lo mbudika kali kachile ka ng’wa munhu uyo adasadile. Ulunulo luli lufu lo gung’wisanganija munhu uyo oliadiganika ahi gulya ya gucha gokwe. Umunhu ng’wunuyo agisanganijiyagwa nu lufu lunuyo kunguno ya guduma nulu guleka shandikwa ja kagabhaninhile ka sabho jakwe. Hunagwene abhanhu bhagalwitanaga giki, “lufu lo mbudika.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agisanganijiyagwa ni milimo yakwe bho nduhu ugwibhegeleja chiza umuwikaji bhokwe. Umunhu ng’wunuyo agikalaga wiyibhile ugwigeyageya ni milimo yakwe iyo yigelelilwe aitumame chiza, kunguno ya wilendeja bhokwe bhunubho. Uweyi agabhitagwa nilikanza ilya guitumama chiza imilimo yakwe yiniyo kunguno ya wilendeja bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo agisanganijiwa nulu lufu, kunguno nuweyi agilendeleja mpaga wisanganijiwa ni milimo yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “lusu lo mbudika.”

Akahahile kenako kalanga bhanhu higulya ya gubhiza na bhuhuguku bho guleka gwilendeja uguitumama chiza imilimo yabho ulu lyashikaga ilikanza lyayo, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho.

Mathayo 24:44.

Luka 12:40.

KISWAHILI: KIFO CHA GHAFULA.

Kifo cha ghafula ni namna ya kufa kwa mtu bila kuumwa. Hicho ni kifo cha kumshitukiza mtu ambaye hafikirii juu ya kufa kwake. Mtu huyo hushitukizwa na kifo hicho kwa sababu ya kushindwa hata kuandika wosia wa namna ya kuzigawana mali zake. Ndiyo maana watu hukiita kwamba ni “kifo cha ghafula.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hukutwa na muda ya kuzitekeleza kazi zake mhimu bila ya kuwa na maandalizi mazuri, maishani mwake. Mtu huyo, hujisahau kufanya maandalizi ya kuyatelekeza majukumu yakwe mpaka muda wake unamfikia bila ya kujiandaa, kwa sababu ya kujisahau kwake, katika maisha yake. Yeye hupitwa na muda wa kuyatekeleza majukumu ya kwenye familia yake bila ya kufanya lolote kwa sababu ya kujisahau kwake huko, maishani mwake.

Mtu huyo, hufanana na yule aliyekutwa na kifo kwa kushitukizwa, kwa sababu naye hujisahau kufanya maandalizi ya kuyatekeleza vizuri majukumu yake mpaka muda wake unamfikia, bila ya kufanya kitu chochote, maishani mwake. Ndiyo maana watu humuita jina la “kifo cha ghafula.”

Msemo huo hufundisha watu juu ya kuwa na uelewa wa kufanya maandalizi ya kutosha kuyatekeleza vizuri majukumu yao yajayo, ili waweze kupata mali nyingi, maishani mwao.

Mathayo 24:44.

Luka 12:40.

ENGLISH: SUDDEN DEATH.

A sudden death is a manner of dying without getting sick of long time. It is a death that surprises a person who does not think about his death. This person is surprised by such death because of failing to even write a will on how to divide his/her belongings. That is why people call it a “sudden death.”

This saying is matched to a person who finds time to carry out his important tasks without having respectable preparations, in his life. This person forgets to make preparations of abandoning his responsibilities until his time comes to him without preparing it, because of his forgetfulness, in his life. He misses time to carry out his family responsibilities by staying without doing anything because of his forgetfulness, in his life.

This person resembles the one who was surprised by death, because he also forgets to make decent enough preparations to carry out his responsibilities well until his time comes to him, without doing anything, in his life. That is why people call it a “sudden death.”

This proverb imparts in people an idea of understanding to make adequate preparations enough to fulfill their future responsibilities well, so that they can gain many riches in their lives.

Matthew 24:44.

Luke 12:40.

1370. NADOYA UGUTULA IG’UDA.

Imbuki ya kahayile kenako ilolile ningi uyo wikalaga mubhutemi bho Buduhe. Uningi ng’wunuyo olinkumuku noyi kunguno wimbaga chiza mpaga abhadegeleki bhakwe bhatogwa. Uweyi oliagutolilwe noyi unimo gokwe gunuyo. Hunagwene agayomba giki, “nadoya ugutula ig’uda.”

Akahayile kenako kagalenganijiyagwa kuli untumami omilimo uyo agaitumamaga chiza imilimo yakwe yiniyo umuwikaji bhokwe. Untumami ng’wunuyo, agandyaga uguitumama imilimo yakwe nulu lyashiga duhu ilikanza lyayo iyo agaitumamaga chiza mpaga lyashila ilikanza linilo bho nduhu ugwilendeja, kunguno oliaitogilwe noyi imilimo yakwe yiniyo, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe bhunubho ubho guitumama chiza imilimo yakwe umukikalile kakwe kenako.

Untumami ng’wunuyo, agikolaga nu ningi uyo oliagutogilwe unimo gokwe mpaga ogutumamaga chiza, kunguno nuweyi aitogilwe imilimo yakwe iyo agaitumamaga mpaga oyimala chiza, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nadoya ugutula ig’uda.”

Akahayile kenako kalanga bhatumami higulya ya golecha bhutogwa ukumilimo yabho bho guitumama chiza imilimo yabho yiniyo mpaga bhaimala, kugiki bhadule gupandika sabho ningi umukaya jabho jinijo umuwikaji bhobho bhunubho.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

KISWAHILI: SITAACHA KUPIGA NGAO.

Chanzo cha msemo huo huangalia manju aliyeishi kwenye utawala wa Buduhe. Manju huyo alijulikana sana kwa sababu ya umaarufu wake wa kuimba vizuri mpaka wasikilizaji wake wanafurahi. Yeye aliipenda sana kazi yake hiyo ya kuimba. Ndiyo maana alisema kwamba, “sitaacha kupiga ngao.”

Msemo huo hulinganishwa kwa mfanyakazi yule ambaye huzitekeleza vizuri kazi zake maishani mwake. Mfanyakazi huyo, huanza kuyatekeleza vizuri majukumu yake unapofika muda wa kazi hizo mpaka unaisha muda huo, kwa sababu anazipenda vizuri kazi zake hizo, katika maisha yake. Yeye hupata mali nyingi katika familia yake hiyo kwa sababu ya bidii yake hiyo ya kuyatekeleza vizuri majukumu yake, maishani mwake.

Mfanyakazi huyo, hufanana na yule manju aliyeipenda kazi yake mpaka akaitekeleza vizuri, kwa sababu naye anazipenda kazi zake hizo ambazo huzitekeleza vizuri, maishani mwake. Ndiyo maana yeye husema kwamba, “sitaacha kupiga ngao.”

Msemo huo, hufundisha wafanyakazi juu ya kuonesha namna wanavyozipenda kazi zao kwa kuzitekeleza vizuri mpaka wanazimaliza, ili waweze kupata mali nyingi katika familia zao, maishani mwao.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

ENGLISH: I WILL NOT STOP BEATING THE SHIELD.

The origin of this saying is based on a traditional dance leader who lived during the supremacy of Buduhe. Such leader was very famous for his fame of singing well until his listeners were happy. He liked his singing very much. That is why he said, “I will not stop beating the shield.”

This saying is related to a worker who performs his duties well in his life. This worker begins to perform his duties well when the time for those duties arrives until the time is over, because he likes his duties well, in his life. He earns a lot of wealth in his family because of his diligence in performing his duties well, in his life.

This worker is similar to the traditional dance leader who liked his work until he performed it well, because he also likes his duties that he performs well, in his life. That is why he says, “I will not stop beating the shield.”

This saying imparts in people an idea of showing how much they like their jobs by doing them well until they finish them, so that they can gain many riches in their families.

Matthew 10:22.

James 5:7- 8.

Revelation 8:3.

 

 

 

 

1369. LYANG’ENG’ENYA LYA NG’WANAGASEMELA.

Aho kale olihoyi ngikulu uyo witanagwa Ng’wanagasemela. Ung’wanagasemela ng’wunuyo oli na kaya yakwe iyo wikalaga weyi na bhizukulu bhakwe. Ikaya yiniyo ikalaga na makoye ga gubhiza na nzala nhale bhuli ng’waka. Bhuli ng’wene uyo ojaga aha kaya yiniyo agingaga adalile. Hunagwene abhanhu bhagaihaya ikaya yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kagalenganijiyagwa ku kaya ya bhanhu abho bhadatumamaga milimo yabho chiza, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhigashije duhu nulu lyashigaga ilikanza lya gulima kunguno ya bhugokolo bho gutumama milimo yabho bhunubho. Abhoyi bhagikalaga bhukoya na nzala nhale bhuli ng’waka aha kaya yabho yiniyo, kunguno ya bhugokolo bho guleka gutumama milimo yabho ahikanza lya gulima, umuwikaji bhobho bhunubho.

Ikaya ya bhanhu bhenabho igikolaga ni ya ngikulu uyo okoyaga na nzala nhale bhuli ng’waka aha kaya yakwe, kunguno na bhoyi bhagikala bhukoya na nzala yiniyo iyagugayiwa jiliwa bhuli ng’waka aha kaya yabho yiniyo. Hunagwene abhanhu bhagayihayaga ikaya yabho yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza kugiki bhadule kupandika jiliwa ja gubhalisha abhanhu bhabho pye amakanza ga bhulamu bhobho.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

KISWAHILI: HALI NGUMU YA NG’WANAKASEMELA.

Hapo zamani alikuwepo bibi kizee aliyeitwa Ng’anakasemela. Ng’wanakasemela huyo, alikuwa na familia yake aliyoishi yeye na wajukuu zake. Familia hiyo ilikuwa ikisumbuliwa na tatizo la njaa kila mwaka. Kila mtu aliyeenda kwenye familia hiyo alitoka pale bila kula chakula. Ndiyo maana watu waliisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo, hulinganishwa kwenye familia ya watu wale ambao huwa hawafanyi kazi zao vizuri, katika maisha yao. Watu hao, huwa wamekaa tu hata  wakati wa kulima ukiwa umefika kwa sababu ya uvivu wao huo wa kufanya kazi zao. Wao hukumbwa na tatizo la njaa kwenye familia yao kila mwaka kwa sababu ya uvivu wao huo wa kuacha kufanya kazi wakati wa kilimo, maishani mwao.

Familia wa watu hao, hufanana na yile ya bibi kizee aliyesumbuliwa na tatizo la njaa kila mwaka, kwa sababu nao hukumbwa na tatizo la kukosa chakula kwenye familia yao hiyo kila mwaka. Ndiyo maana watu huisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri ili waweze kupata chakula cha kutosha kuwalisha wanafamilia wao, wakati wote wa uhai wao.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

ENGLISH: THE DIFFICULT SITUATION OF NG’WANAKASEMELA.

Once upon a time, there was an old lady named Ng’anakasemela. Such Ng’wanakasemela had a family where she and her grandchildren lived. Her family was plagued by hunger every year. Everyone who went to that family left it without eating. That is why people called that family “the difficult situation of Ng’wanakasemela.”

This saying is compared to a family of people who do not work well in their lives. These people just sit around even when it is time to farm because of their laziness in doing their works. They suffer from hunger in their family every year because of their laziness of staying without working during farming time in their lives.

This family is similar to that of the old lady who suffered from hunger every year, because they also suffer from problem of lacking food in their family every year. That is why people refer to the family as “the difficult situation of Ng’wanakasemela.”

This saying teaches people of working hard enough to do their jobs well so that they can have enough food for feeding their family members, throughout their lives.

Proverbs 13:4.

Proverbs 15:19.

Proverbs 19:24.

Proverbs 20:4.

Proverbs 21:25.

1368. NZOB’E YA NG’WA LIMBE.

Imbuki ya kahayile kenako ilolile munhu uyo witanagwa Limbe. Ulimbe ng’wunuyo oli na nzob’e yakwe iyo witumamilaga mlugendo bho gwidamhila. Giko lulu lushigu lumo bhagiza bhanhu aha ng’wa Limbe abho bhajinjaga myenda bhililagwa b’ujiku, bulomba gulalija hoyi.

Aho lyashiga likanza lya gwingila mu kaya gulala, bhagawilwa gwingila mukaya bhulema bhaligongeja gulala hanze. Bhuwilwa giki jiliho shimba aliyo bhadazunije ugwingila umu kaya.

Aha bhujiku bhokula umo ob’o ub’ona giiti ubhawila ab’iye giki yiyo shimba. Umo wabho uhaya nduhu yeniyo nzob’e ya ng’wa Limbe. Umunhu ng’wenuyo yiza yunsola ishimba yugamulaga. Hii mbuki ya guhaya giki “nzob’e ya ng’wa Limbe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adazunyaga mihayo ya kukandwa na bhiye iyo idulile gung’wambilija, umuwikaji bhokwe. Umunhu ng’wunuyo agakandagwa na bhiye giki wite ginhu jilebhe, nulu aleke gwita ginhu jilebhe olema kunguyo ya bhuhalali bhokwe bhunubho umukikalile kakwe. Uweyi agapandikaga makoye mingi aha kaya yake kunguno ya bhuhalali bhokwe bhunubho ubho gulema gukandwa na bhiye umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo alikola nuyo agawilwa aje mukaya kugiki apile guliwa na Shimba ulema mpaka iza yunsola ishimba yiniyo, yugamulaga, kunguno nuweyi agakandagwa na bhiye bho guwilwa mihayo ya gumpija ohalalika, mpaga nowe opandika makoye umuwikaji bhokwe. Hunagwene agayombaga giki, “punda ya Limbe.”

Akahayile kenako kalanga bhanhu higulya ya guzunya mihayo ya kukandwa na bhichabho kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

KISWAHILI: PUNDA YA LIMBE.

Chanzo cha msemo huo huangalia mtu aliyeitwa Limbe. Limbe huyo alikuwa na pumba aliyemtumia katika safari zake kama usafiri wake. Hivyo basi siku moja walifika watu waliokuwa wakiuza nguo wakati wa usiku wakaomba kulala hapo kwake.

Ulipofika wakati wa kuingia kulala watu hao waliambiwa waingie ndani ya nyumba, wakakataa wakitaka kulala nje. Waliambiwa kwamba, kuna simba hapo, lakini hawakukubali kuingia ndani.

Usiku ulipoenda sana mmoja wao aliona giza akawaambia wenzake huyo Simba. Mmoja wao alisema, “hapana huyo ni punda ya Limbe.” Simba alifika akamchukua na kumuua mtu huyo. Hicho ndicho kikawa chanzo cha watu kusema “punda ya Limbe.”

Msemo huo hulinganishwa kwa mtu yule ambaye huukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake. Mtu huyo, hushauriwa na wenzake juu ya kuacha au kutenda jambo fulani, akakataa kwa sababu ya ubishi wake huo maishani mwake. Yeye hukumbwa na matatizo mengi kwenye familia yake kwa sababu ya ubishi wake huo wa kuukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake.

Mtu huyo, hufanana na yule aliyeukataa ushauri wa kuingia ndani ya nyumba ili apone kuliwa na Simba, mpaka mwishowe simba akamuua, kwa sababu naye huukataa ushauri wa wenzake mpaga anakumbwa na matatizo katika familia yake hiyo. Ndiyo maana yeye huuita ushauri huo kuwa ni “Punda ya Limbe.”

Msemo huo, hufundisha watu juu ya kuupokea ushauri wa wenzao unaoweza kuyaokoa maisha yao, ili waweze kuutunza vizuri uhai wao, maishani mwao.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

ENGLISH: THE DONKEY OF LIMBE.

The origin of this saying is about a man named Limbe. Limbe had a donkey that he used as his transportation on his travels. So one day, people who were selling clothes came at night and asked to sleep at his place.

When it was time to go to sleep, the people were told to go inside the house, but they refused, wanting to sleep outside. They were told that there was a lion there, but they refused to go inside.

When the night was very late, one of them saw the darkness and told his companions that the lion was there. One of them said, “No, that is Limbe’s donkey.” The lion came there that killed him. That is why people started to say that “The Donkey of Limbe.”

This saying is compared to a man who rejects advice of his companions that can help him in his life. Such person is advised by his companions to stop misbehaving or doing something, but he refuses because of his disagreement in his life. He faces sundry hitches in his family because of his stubbornness of rejecting the advice of his nobles that can help him, in his life.

This person is similar to the one who rejected the advice of entering the house to save himself from being eaten by a Lion, until finally the lion killed him, because he also rejects the advice of his fellows to the point of facing problems in his life. That is why he calls that advice “The Donkey of Limbe.”

This saying imparts in people an idea of receiving decent advice of their nobles that can save their lives, so that they can take respectable care of their lives.

Deuteronomy 30: 15-16.

Philippians 1:11.

2 Thessalonians 2:10.