sayings

1317. NSAMBO O GWIYELELWA.

Aho kale olihoyi munhu uyo wibhaga jinhu ja bhiye bho nzila ya gwiyelelwa. Umunhu ng’wunuyo ojisolaga ijikolo ja bhiye jinijo bho gubhitila nzila ya gwiyelelwa nabho giki agujishosha kulikanza lilebhe. Aliyo lulu ulu lyagashiga ilikanza lya gujishosha ijikolo jinijo wandyaga guhindanya kunguno ojibhaga ijinhu jinijo bho nzila ya kujilanda. Hunagwene abhanhu bhagang’witana giki, “nsambo o gwiyelelwa.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agibhaga jinhu ja bhiye bho gutumila nzila ya kuyomba mihayo ya bhulomolomo, umukikalile kakwe. Umunhu ng’wunuyo, agayombaga mihayo ya bhulomolomo mingi iyo idulile gung’wambilija ujigusola ijinhu ja bhiye jinijo kunguno ya bhusambo bhokwe bhunubho. Uweyi agidumaga na bhiye aha kaya yakwe kunguno ya gubhibhila jikolo jabho bho gutumila guyomba mihayo ya bhulomolomo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo wibhaga jinhu ja bhiye bho nzila ya kujilanda na jabhiza jakwe, kunguno nuweyi agibhaga jinhu ja bhiye bho nzila ya kuyomba mihayo ya bhulomolomo mpaga ojisola na gujikalana, umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “nsambo o gwiyelelwa.”

Akahahile kenako kalanga bhanhu higulya ya kuleka nhungwa ja bhusambo bho guyomba mihayo ya nhana, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1 Yohana 2:16-17.

2 Timotheo 3:6.

KISWAHILI: MWIZI WA KUELEWANA.

Hapo zamani alikuweo mtu aliyeiba vitu vya wenzake kwa njia ya kuelewana. Mtu huyo, alivichukuka vitu hivyo vya wenzake kwa kutumia njia hiyo ya kuelewana kwamba atavirudisha muda fulani. Lakini muda huyo ulipofika alianza kukata kona kwa sababu aliviiba vitu hivyo kwa kutumia njia hiyo ya kuviazima. Ndiyo maana watu walimuita jina la “mwizi wa kuelewana.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huiba vitu vya wenzake kwa kutumia njia ya kusema maneno ya uongo, katika maisha yake. Mtu huyo, huongea maneno ya uongo mengi yanayoweza kumsaidia kuvichukua vitu hivyo vya wenzake kwa sababu ya wizi wake huo. Yeye hukosana na wenzake kwenye familia yake kwa sababu ya kuwaibia witu vyao kwa nji hiyo ya kusema maneno ya uongo, maishani mwake.

Mtu huyo, hufanana na yule aliyeiba vitu vya wenzake kwa njia ya kuviazima mpaka anabaki navyo, kwa sababu naye huiba vitu vya wenzake kwa njia ya kusema maneno ya uongo mpaka anavichukua na kukaa navyo, maishani mwake. Ndiyo maana watu walimuita jina la “mwizi wa kuelewana.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya wizi kwa kusema ukweli ili waweze kuzilea vyema familia zao, maishani mwao.

1 Yohana 2:16-17.

2 Timotheo 3:6.

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ENGLISH: THE THIEF OF UNDERSTANDING EACH OTHER.

Once upon a time, there was a man who stole his friends’ possessions by mutual promise. This man took those belongings from his friends by mutual bargain that he would return them at a certain time. But when such time came, he started to make excuses because he stole those possessions by borrowing them. That is why people called him “thief of understanding each other.”

This saying is paralleled to a man who steals belongings of his friends by speaking lies in his life. Such man speaks many lies that can help him to take possessions of his friends because of his theft. He quarrels with his friends in his family because of stealing their belongings by speaking lies in his life.

This man resembles the one who stole belongings of his friends by borrowing them until he keeps them, because he also steals possessions of his friends by speaking lies until he takes them and keeps them as his own in his life. That is why people called him “thief of understanding each other.”

This saying teaches people to abandon habit of stealing possessions of people by speaking the truth so that they can better nurture their families in their lives.

1 John 2:16-17.

2 Timothy 3:6.

1316. ISATA NGESE YA MU MILI.

Ingese gali maswa mingi ayo gali mungunda go ng’wa munhu. Amaswa genayo gagajilemeja ijiliwa ugupya kunguno ya kujimaja aminzi. Ung’winikili ngunda gunuyo agagudilila ungunda gokwe bho guilimila ingese yiniyo kunguno igajizonjaga ijiliwa gitumo gugasongelaga umili go ng’wa munhu uyo alisata. Hunagwene abhanhu bhagayombaga giki, “isata ngese ya mu muli.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agagudililaga chiza umu mili gokwe ulu alisata, umukikalile kakwe. Umunhu ng’wunuyo, aganguhaga kuja kusitali ulu alisata ogaping’wa na gwinhiwa bhugota bho gudula guipija isata yakwe yiniyo, kunguno ya witegeleja bho gugudilila chiza umili gokwe gunuyo, umuwikaji bhokwe. Uweyi agapilaga wangu ulu osata kunguno ya gugudilila chiza chiniko umili gokwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agagudilila chiza ungunda gokwe bho guilimila ingese mpaga upandika jiliwa aha kaya yakwe, kunguno nuweyi agagudilila chiza umili gokwe ulu alisata bho guja kusitali ogapandika bhugota bho gudula gumpija wangu, umuwikaji bhokwe. Hunagwene agayombaga giki, “isata ngese ya mu muli.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guidilila chiza imimili yabho ulu bhalisata, kugiki bhadule gupila wangu na gwikala bho bhuyegi umukaya jabho.

Marko 10: 46-49

KISWAHILI: UGONJWA PALIZI YA MWILI.

Palizi ni uwepo wa majani mengi ndani ya shamba la mtu. Majani hayo huyazuia mazao kuzaa kwa sababu ya kuyamalizia maji. Mwenye shamba hilo hujitahidi huyapalilia mazao yake kwa kuyakata majani hayo kwa sababu yenyewe huyasonga mazao yake kama vile ugonjwa unavyoukosesha raha mwili mwa mtu anayeumwa. Ndiyo maana watu husema kwamba, “ugojwa palizi ya mwili.”

Msemo huo hulinganishwa kwa mtu yule ambaye huujali vizuri mwili wake anapougua, katika maisha yake. Mtu huyo, huwahi kwenda hospitalini kwenda kupata vipimo na dawa za kuweza kumponyesha haraka, kwa sababu ya umakini wake huo wa kuujali vizuri mwili wake, maishani mwake. Yeye hupona haraka anapougua kwa sababu ya kuujali vizuri hivyo mwili wake huo kwa kuuwahisha hospitalini kila anapougua, katika maisha yake.

Mtu huyo, hufanana na yule aliyelijali vizuri shamba lake kwa kulipalilia palizi mpaka akapata mazao kwenye familia yake, kwa sababu naye huujali vizuri mwili wake kwa kuuwahisha hospalini anapougua kwenda kupata vipimo na dawa za kumsaidia kupona haraka, maishani mwake. Ndiyo maana yeye husema kwamba, “ugojwa palizi ya mwili.”

Msemo huo, hufundisna watu juu ya kuwa na umakini wa kuijali miili yao kwa kuiwahisha hopitalini kila wanapougua, ili waweze kupona haraka na kuishi kwa furaha maishani mwao.

Marko 10: 46-49.

ENGLISH: SICKNESS A WEED OF THE BODY.

Weed is an unwanted leave in a person’s field. This leave prevents crops from producing yields because they drain water. The owner of the field strives to weed his crops by cutting these leaves because they themselves suffocate his crops just as a disease makes the body of a sick person uncomfortable. That is why people say, “Sickness a weed of the body.”

This saying is matched to a person who takes good care of his body when he is sick in life. This person sometimes goes to the hospital for getting medicines which can heal him quickly, because of his courtesy for taking good care of his body in his life. He recovers quickly when he is sick because he takes good care of his body by going to the hospital every time when he is sick in his life.

This person is like the one who took good care of his field by weeding it until it yielded crops for his family, because he also takes good care of his body by going to the hospital when he is sick for geting medicines which can help him to recover quickly in his life. That is why he says that, “Sickness a weed of the body.”

This saying teaches people to be careful enough to take care of their bodies by going to the hospital whenever they are sick, so that they can recover quickly and live happily in their lives.

Mark 10: 46-49.

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1315. UNG’WENUYO ALINAKO AKALUB’OLA.

Imbuki ya kahayile kenako ilolile nzuki iyo igikalaga na kalub’ola. Akalub’ola kenako kabhile guti ka lifa ako inzuki yiniyo ikagatumilaka guluma bho kukachimike na kukaleka mumili uyo yagulumaga. Akoyi kagasagaga haho mili go ng’wa munhu uyo yanumaga inzuki yiniyo, mpaga bhakadubule. Hunagwene abhanhu bhagayombaga giki, “ung’wunuyo alinako akalub’ola.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo akashokelaga gwita mihayo ya bhubhi, iyo oitaga aho olina nhungwa ja bhubhi, umukikalile kakwe. Umunhu ng’wunuyo, agamanaga ushokela ugwita mihayo ya iyabhubhi guti gudukila bhanhu, na gubhikobya bho guchola gwikenya, kunguno ya gugawiya lilange lya gwikala bho bhutogwa na bhiye, umuwikaji bhokwe bhunubho. Uweyi agikalaga bhung’wene aha kaya yakwe kunguno ya gushokela gwita mihayo ya bhubhi yiniyo, umukikale kakwe.

Umunhu ng’wunuyo, agikolaga na kalub’ola kanziki iyo iganuma munhu nhebhe, kunguno nuweyi alina kalub’ola kagwita mihayo ya bhubhi iyo oitaga ikale, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ung’wenuyo alinako akalub’ola.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja bhubhi bho gubhiza na bhutogwa kubhichabho, kugiki bhadule gwiyambilija chiza ugujibheje ikaya jabho, umuwikaji bhobho.

Luka 17:12-14.

Mathayo 8:6.

Luka 4:40.

Matendo ya mitume 5:15-16.

Matendo ya mitume 19:12.

KISWAHILI: HUYO ANAKO KAMWIBA.

Chanzo cha msemo huo huangalia nyuki ambaye ana kamwiba akatumiako wakati wa kuuma. Kamwiba hako hufanana na kamwiba ka nyuki ambako hukaacha kwenye mwili wa yule aliyemuuma. Kenyewe hubakia kwenye mwili huo aliouuma yule nyuki mpaka wakang’oe. Nidyo maana watu husema kwamba, “huyo anako kamwiba.”

Msemo huo hulinganishwa kwa yule ambaye huishi kwa kutenda maovu aliyatenda zamani katika maisha yake. Mtu huyo, huyarudia maovu hayo aliyotenda, kwa kutukana watu na kuwachokoza kwa lengo la kutaka kupigana kwa sababu ya kukosa malezi ya kuishi na watu kwa upendo, maishani mwake. Yeye hubaki peke yake kwenye familia yake kwa sababu ya kukosa malezi hayo mema ya kuishi na watu kwa upendo, katika maisha yake.

Mtu huyo, hufanana na kale kwa mwiba ka nyuki aliyemuuma mtu fulani, kwa sababu naye ana kamwiba ka kutenda maovu aliyoyatenda zamani, maishani mwake. Ndiyo maana watu humwambia kwamba, “huyo anako kamwiba.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutenda maovu kwa kuishi na watu kwa upendo, ili waweze kusaidiana katika kuziendeleza vyema, familia zao, maishani mwao.

Luka 17:12-14.

Mathayo 8:6.

Luka 4:40.

Matendo ya mitume 5:15-16.

Matendo ya mitume 19:12.

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ENGLISH: THAT ONE HAS A STINGER.

The origin of this saying looks at a bee that has a stinger which it uses when stinging. This stinger is a bee stain that it leaves in the body of the one whom it stung it. It remains in the body that the bee stung until it is removed. That is why people say that, “that one has a stinger.”

This saying is matched to someone who lives by committing evil deeds which he committed in the past in his life. This person repeats evil deeds which he committed, by insulting people and provoking them with an aim of fighting because of lacking upbringing which can help him to peacefully live with people in his life. He remains alone in his family because of lacking such sound upbringing for living well with people in his life.

This person is similar to the bee stinger that stung someone, because he also has a stinger of doing evil deeds which he committed in his past life. That is why people say about him that, “that one has a stinger.”

This saying teaches people about forsaking habit of doing evil deeds by living peacefully with people in their lives, so that they can help each other in developing their families.

Luke 17:12-14.

Matthew 8:6.

Luke 4:40.

Acts 5:15-16.

Acts 19:12.

1314. GULWA NA NSAJI GUKWIJA MASALA.

Unsaji ali munhu uyo alina masala magehu umukikalile kakwe. Olihoyi munhu uyo agikenya na nsaji kunguno oliadandebhile umo gali amasala gakwe. Umunhu ng’wunuyo agiganika chiza mpaka unhebha kunguno ya agagakwija amasala. Hunagwene abhanhu bhagayomba giki, “gulwa na nsaji gukwija masala.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agagatumilaga chiza amasala gakwe mpaga otumama nimo ndamu, umukikalile kakwe. Umunhu ng’wunuyo, agiganikaga chiza ulu aliitumama imilimo yakwe imidamu yiniyo mpaga uimala kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agapandikaga solomo nhale aha kaya yakwe kunguno ya gugatumamila chiza amasala gakwe bho gutumama milimo midimu mpaga oimala chiza, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nuyo agikenya na nsaji ukwija amasala mpaga unhebha, kunguno nuweyi agagatumamilaga amasala gakwe bho gutumama milimo midamu mpaga oimala chiza, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “gulwa na nsaji gukwija masala.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gutumila masala mingi ayo gadulile gubhambilija ugutumama mpaka bhuimala chiza imilimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho bhunubho.

Matendo ya mitume 26:18.

1Petro 5:8-9a.

KISWAHILI: KUPAMBANA NA KICHAA KUWA NA AKILI NYINGI.

Kichaa ni mtu mweye akili pungufu katika maisha yake. Alikuwepo mtu aliyegombana na kichaa kwa sababu alikuwa hajazifahamu zilivyo akili zake. Mtu huyo alifikiri vizuri mpaka akamshinda kwa sababu ya kuwa na akili nyingi kuliko zake. Ndiyo maana watu walisema kwamba, “kupambana na kichaa kuwa na akili nyingi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huzitumia vizuri akili zake mpaga anaweza kufanya kazi ngumu, katika maisha yake. Mtu huyo, huyatekeleza majukumu yake yakiwemo yale ya kufanya kazi ngumu kwa kufikiri vizuri mpaka anayamaliza kwa sababu ya umakini wake huo wa kuitumia vizuri akili yake, maishani mwake. Yeye hupata faida kubwa sana katika familia yake hiyo kwa sababu ya umakini wake huo wa kuzitumia vizuri akili zake, katika utekelezaji wa majukumu yake hao, maishani mwake.

Mtu huyo, hufanana na yule aliyemzidi akili yule kichaa aliyegombana naye mpaka akamshinda, kwa sababu naye huyatekeleza majukumu yake hayo magumu kwa kuzitumia vizuri akili zake, maishani mwake. Ndiyo maana husema kwamba, “kupambana na kichaa kuwa na akili nyingi.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuyatekeleza majukumu yao kwa kuzitumia vizuri akili zao, ili waweze kupata mafanikio mengi katika maisha yao.

Matendo ya mitume 26:18.

1Petro 5:8-9a.

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ENGLISH: TO FIGHT A MADNESS IS TO HAVE A LOT OF INTELLIGENCE.

A madness is a person who is mentally retarded in life. There was a person who fought with a madman because he did not know that such such has mental illness his mind. Such person thought well until he defeated him because he was more intelligent than him. That is why people said that, “to fight a madness is to have a lot of intelligence.”

This saying is related to a person who uses his mind well to the point of managing to do tough tasks in his life. Such person carries out his duties, including those of doing tough tasks, by thinking well until he completes them because of his focus on using his awareness well in life. He gains a lot of benefits in his family because of his effort of using his cognizance well in fulfilling his duties in life.

This person resembles the one who overcame such madman whom fought with until he defeated him, because he also carries out his hard tasks by using his awareness well in life. That is why people say that, “to fight a madness is to have a lot of intelligence.”

This saying imparts in people an idea of being attentive enough to carry out their duties by using well their intelligence, so that they can achieve great success in their lives.

Acts 26:18.

1Peter 5:8-9a.

1313. KIYA B’ULINDI.

Imbuki ya kahayile kenako ihoyelile bhuchoji bho mitugo bho ng’wa munhu uyo oliojijimija. Oliyoyi munhu uyo agajimija mitugo jakwe aho ojidimaga kunguno ya wilendeja bhokwe. Umunhu ng’wunuyo agandya guyujikochola bho gubhabhuja abhanhu ulu bhajibhonaga.

Abhanhu abho bhalibhajibhona bhagang’wila, “debhaja kiya b’ulindi.” Ikiya b’ulindi mumho kiya nonono aliyo lulu idalekanije nulu lwande ki adebhe. Hunagwene abhanhu bhagayuyomba ukuli nchoji ojikolo uyo adajidebhile chiza ijilunga giki, “kiya b’ulindi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adinawitegeleja bho gujilanhana chiza ijikolo jakwe, na adajidebhile ijilunga ja gung’wambilija ugujipandika ijo ojijimijaga, umukikalile kakwe. Umunhu ng’wunuyo agajilenijaga mpaga ja jimila isabho jakwe, ijo agadumaga nugujipandika kunguno ya gugayiwa witegeleja bhunubho, umuwikaji bhokwe. Uweyi agajijimijaga isabho jakwe na oduma ugujipandika kunguno ya wilendeja na guduma gujidebha chiza ijilunga ijo jidulile gung’wambilija ugudebha uko jili isabho jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agilendeja mpaga ujijimija imitugo ijo agaduma ugujipandika umubhuchoji bhokwe, kunguno nuweyi agilendejaga mpaga ujimija sabho ijo agacholaga mpaga oduma ugujipandika, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki adebhe “kiya b’ulindi.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujilanhana chiza isabho jabho, kugiki jidule gubhambilija ugujilanhana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 2:1-2.

Zaburi 23:3-4.

KISWAHILI: MASHARIKI KWELI KWELI.

Chanzo cha msemo huo huongelea juu ya utafutaji wa mifugo wa mtu yule aliyeipoteza. Alikuwepo mtu ambaye alipoteza mifugo yakwe aliyokuwa akiichunga. Mtu huyo, alianza kuitafuta kwa kuwauliza watu kama waiona.

Wale walioiona mifugo hiyo walimwambia, “elekea mashariki kweli kweli.” Lakini hiyo mashariki kweli kweli haitofautishi upande upi anaotakiwa kuelekea kwa sababu yeye anaweza kwenda hata kwingine asikotakiwa kwenda. Ndiyo maana watu walianza kusema kwa mtafutaji yule asiyeewa dira vizuri, kwamba elekea “mashariki kweli kweli.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hana umakini wa kuvitunza vitu vyake, na hana uelewa juu ya dira za kumsaidia kuvipata vile alivyopoteza, katika maisha yake. Mtu huyo, huzitelekeza mali zake mpaka zinapotea ambazo hushindwa pia kuzipata kwa sababu ya kukosa umakini huo, maishani mwake. Yeye hupoteza mali zake na kushindwa kuzipata kwa sababu ya kujisahau kwake na kukosa umakini wa kuelewa dira za kumsaidia kuzipata kule zilipo mali zake hizo, maishani mwake.

Mtu huyo, hufanana na yule aliyepoteza mifugo yake ambayo alishindwa kuipata katika utafutaji wake, kwa sababu naye hujisahau mpaka anapoteza mali zake ambazo huitafuta mpaka anashindwa kuipata, maishani mwake. Ndiyo maana watu humwambia kwamba, aelekee “maishariki kweli kweli.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuwawezesha kuzitunza vizuri mali zao, ili ziweze kuwasaidia katika kuziendeleza vyema familia zao, maishani mwao.

Mathayo 2:1-2.

Zaburi 23:3-4.

ENGLISH: EAST INDEED.

The origin of this saying talks about a search for a lost steer. There was a man who lost his steer which he was herding. This man began to search for it by asking people if they had seen it.

Those who saw it told him, “head east indeed.” However, such east indeed does not distinguish which direction he should go because he can even go somewhere else where he should not go. That is why people began to say to the cattle seeker who does not use a compass properly, that he should head “east indeed.”

This saying is matched to a person who is not watchful enough to take care of his belongings, and does not understand compasses which can support him in getting back what he has lost in his life. This person abandons his possessions until they are lost which he also fails to get them back because of his lack of responsiveness in his life. He loses his possessions and fails to find them because of his forgetfulness and lack of sound courtesy enough to understand the compasses which can support him in finding where his possessions are in his life.

This person is like the one who lost his livestock which he failed to find in his search, because he also forgets himself until he loses his possessions which he seeks until he fails to find in his life. That is why people tell him that he should go towards “east indeed.”

This saying teaches people about being cautious enough to enable them take good care of their possessions, so that they can support them in developing well their families in lives.

Matthew 2:1-2.

Psalm 23:3-4.

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