sayings

1212. MBEHO YA NANHA IDUNHANGIJA MUNHU NA LIMI.

Imbuki ya kahayile kenako, ilolile bhudoni bho nanha. Unanha kali kanti kadoo aka kadadulile gubheja mbeho ya gudula gunhangija munhu gupya limi. Unanha gunuyo gugatemagwa na kubhejiwa chiza kulonguno ya gwidimilija na kutumamila milimo yingi iyo ikolile na gunuyo. Hunagwene abhanhu bhagayombaga giki, “mbeho ya nanha idunhangija munhu gupya limi.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agisagilagwa ginhu jigehu bho gujiganikila giki, jidulile gung’wambilija hatale, umukikalile kakwe. Umunhu ng’wunuyo, agilendejaga nulu gutumama milimo yakwe ya gulima iyo idulile gung’wambilija hatale, kunguno ya gusendamila hamo ginhu jidoo guti igunila limo duhu lya mandege, aha kaya yakwe. Uweyi apandikaga makoye ga gugaiwa ijilwa aha kaya yakwe ulu ujimala ijo alijo jinijo, kunguno ya kuleka gwichobhela jikolo ja gudula gung’wambilija hatale, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agiiganikilaga imbeho ya nanha giki idadulile gunkinga gupya limi, kunguno nuweyi agisagilagwa ginhu jigehu ulu ujipandika bho kuleka gutumama milimo ya gudula gung’wenhela sabho ja gung’wambilija hatale aha kaya yakwe. Hunagwene abhanhu bhagang’wilaga giki, “mbeho ya nanha idunhangija munhu gupya limi.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka gujisagiilwa jikolo jigehu bho guleka gutumama milimo yabho, kugiki bhadule gwikomeja kuitumama chiza imilimo yabho iya gubhambilija hatale ugujibheja chiza ikaya jabho.

Mwanzo 18:5.

I Wafalme 17:10-16.

KISWAHILI: KIVULI CHA FIMBO HAKIMZUII MTU KUCHOMWA NA JUA.

Chanzo cha msemo huo chaangalia udogo wa fimbo. Fimbo ni mti mdogo na mwembamba usioweza kutengeneza kivuli cha kuweza kumzuia mtu asichomwe na jua. Fimbo hiyo hutengenezwa kwa lengo la kujishikilia na kwa matumizi mengine yanayofanana na hilo. Ndiyo maana watu husema kwamba “kivuli cha fimbo hakimzuii mtu kuchomwa na jua.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hutegemea kitu kidogo kwa kukifikiria kwamba kitaweza kumsaidia pakubwa, katika maisha yake. Mtu huyo, hujisahau kiasi cha kuchelewa hata kufanya kazi mbalimbali zikiwemo zile za kulima, baada ya kupata kitu kidogo akitumainia kuwa kitaweza kumsaidia pakubwa, badala ya kujibidisha kukiongeza, katika familia yake. Yeye hukumbwa na matatizo mbalimbali yakiwemo yale ya kukosa chakula katika familia yake hiyo, baada ya kukimalia kile alichokuwa akikitegemea, kwa sababu ya kuacha kujitafutia mahitaji yatakayoweza kumsaidia pakubwa, maishani mwake.

Mtu huyo, hufanana na yule anayekifikiria kivuli cha fimbo kama kitaweza kumzuia kuchomwa na Jua, kwa sababu naye hutegemea kitu kidogo kwa kukifikiria kuwa kitaweza kumsaidia pakubwa, mpaka anaishiwa chakula katika familia yake. Ndiyo maana watu humwambia kwamba, “kivuli cha fimbo hakimzuii mtu kuchomwa na jua.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutegemea kusaidiwa pakubwa na kitu kidogo, ili waweze kujibidisha kufanya kazi za kuwaletea mafanikio makubwa katika familia zao.

Mwanzo 18:5.

I Wafalme 17:10-16.

ENGLISH: THE SHADOW OF A STICK DOES NOT PREVENT A PERSON FROM BEING BURNED BY THE SUN.

The origin of this saying looks at the smallness of the stick. A stick is a small and thin tree that cannot create a shade that can prevent a person from getting sunburned. This rod is made for the purpose of holding oneself and for other similar uses. That is why people say that “the shadow of a stick does not prevent a person from being burned by the Sun.”

This saying is equaled to a person who depends on something which is small thinking that it would be able to help him a lot in his life. Such person forgets himself so much that he even does various tasks including farming, after finding something small, hoping that it will be able to help him a lot, instead of increasing it, in his family. He suffers from various problems, such as lack of food in his family, after finishing what he was relying on, because he stopped looking for the needs that will help him a lot, in his life.

This person resembles the one who thinks of the shadow of a stick as being able to prevent him from being burned by the Sun, because he also depends on a small thing thinking that it would be able to help him a lot, until he runs out of food in his family. That is why people tell him that, “the shadow of a stick does not prevent a person from being burned by the Sun.”

This saying imparts in people an idea of stopping relying on a lot of help from little things, so that they can work hard enough to bring them great success in their families.

Genesis 18:5.

I Kings 17:10-16.

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1211. NDUHU UYO WIMANILE INTONDO.

Aho kale olihoyi munhu uyo owilagwa aje gujutumama milimo yakwe ohaya giki, aguja ntondo. Umunhu ng’wunuyo, agikala adalimile ungunda mpaga nose jushila ijidiku, kunguno ya gumana wiganika giki aguja ntondo aliyo adaimanile intondo yiniyo. Hunagwene abhanhu bhagang’wila giki, “nduhu uyo wimanile intondo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alingokolo ugutumama imilimo ya aha kaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agapangaga uguja ukumilimo bho mihayo duhu ulu lwashika ilikanza lya gutumama, okija, kunguno ya bhugokolo bhokwe, umuwikaji bhokwe. Uweyi agikalaga ukoya na nzala ya gugaiwa jiliwa aha kaya yakwe kunguno ya bhugokolo bhokwe ubho guleka gutumama milimo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo owilagwa aje agatumamile milimo yahaya giki aguja ntondo, mpaga nose jushila ijidiku, kunguno nuweyi agapangaga kuja kujutumama milimo okija, kunguno ya bhugokolo bhokwe, mpaga nose ogaiwa ijiliwa aha kaya yakwe, ukukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “nduhu uyo wimanile intondo.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka bhugokolo bho gutumama milimo kugiki bhadule gwigulambija kuitumama chiza imilimo ya gubhapandikila sabho ja gutumila umukaya jabho.

Mathayo 6:32.

Yakobo 4:14.

Luka 12:29.

KISWAHILI: HAKUNA AIJUAYE KESHO.

Hapo zamani alikuwepo mtu mmoja aliyekuwa akiambiwa na watu aende kufanya kazi, na kuwajibu watu hao kwamba, atatenda kesho. Mtu huyo, aliishi bila kulima shamba mpaka mwishowe kipindi cha masika kikapita, kwa sababu ya kufikiria kwamba ataenda kesho bila kuelewa kwamba, hiyo kesho haijui. Ndiyo maana watu walimwambia kwamba, “hakuna aijuaye kesho.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mvivu wa kufanya kazi kwenye familia yake, katika maisha yake. Mtu huyo, hupanga kwenda kufanya kazi kwa maneno tu, ukifika huo wakati, huacha kutekeleza, kwa sababu ya uvivu wake wa kufanya kazi maishani mwake. Yeye huhangaishwa na tatizo la njaa ya kukosa chakula kwenye familia yake kwa sababu ya uvivu wake wa kutofanya kazi, katika maisha yake.

Mtu huyo, hufanana na yule alieambiwa kwenda kufanya kazi apapanga kwenda kesho, bila kutekeleza mwishowe kipindi cha masika kikaisha, kwa sababu naye hupanga kwenda kufanya kazi bila kutekeleza mpaka anakumbwa na tatizo la njaa ya kukosa chakula katika familia yake. Ndiyo maana watu humwambia kwamba, “hakuna aijuaye kesho.”

Msemo huo hufundisha watu juu ya kuacha uvivu wa kufanya kazi kwa kujibidisha kuyatekeleza majukumu ya kuwapatia mali za kutumia katika familia zao, ili waweze kujipatia maendeleo, maishani mwao.

Mathayo 6:32.

Yakobo 4:14.

Luka 12:29.

ENGLISH: NO ONE KNOWS TOMORROW.

Once upon a time there was a man who was being told by people to go to work, and he replied to them saying “I will go tomorrow.” Such person lived without cultivating the field until the spring period was over, because of thinking that he would go tomorrow without understanding that, there is no one who knows the tomorrow. That is why people told him that, “no one knows tomorrow.”

This saying is related to a person who is lazy to work on his family, in his life. Such person plans to go to work only in words, when the time comes, he stops implementing it, because of his laziness in his life. He was worried about the problem of hunger and lack of food in his family because of his laziness of not working, in his life.

This person is similar to the one who was told to go to work without going by planning that he would go tomorrow until the spring period was over, because he also plans to go to work without carrying out until he is faced with problems of hunger and lack of food in his family. That is why people tell him that, “no one knows tomorrow.”

This saying teaches people about stopping working lazily by forcing themselves to fulfill their responsibilities which can provide them with enough assets to use in their families, so that they can make progress in their lives.

Matthew 6:32.

James 4:14.

Luke 12:29.

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1210. LWINZI LWISE LO MASHISHIWE.

Amashishiwe gali mageleshi ayo gagikalaga madamu guti mawe. Bhalihoyi bhanhu abho bhakumbaga lwinzi umuchalo jilebhe. Abhanhu bhenabho bhagalipunila ligeleshi ilo lyalilidimu guti liwe. Abhoyi bhagigulambija gukumba bho gutumila masala gabho chiza mpaga nose bhugapandika maminzi ayo bhagasholaga. Hunagwene bhagayomba giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulambijaga gutumama milimo midimu bho gutumila masala gakwe chiza mpaga uyimala chiza, umubhutumami bhokwe. Umunhu ng’wunuyo, agatumama milimo yakwe bho gwiganika chiza na wiyumilija bhutale kunnguno ya bhukamu bhowe ubho gutumama milimo bhunubho, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe ubho gutumama milimo yakwe chiza chiniko, aha kaya yakwe yiniyo.

Umunhu ng’wunuyo, agikolaga nabho bhagigulambija gukumba lwinzi lo ha mageleshi mpaga bhuduja ugupandika aminzi, kunguno nuweyi agigulambijaga gutumama milimo midimu bho gutumila masala mingi mpaga oyimala chiza, umubhutumami bhokwe bhunubho. Hunagwene agayombaga giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho gutumila masala chiza mpaga bhayimala chiza, kugiki bhadule gupandika sabho ningi, umukaya jabho.

Kutoka 3:7-10.

Mwanzo 11:1-8.

KISWAHILI: KISIMA CHETU KINA MIAMBA.

Miamba hiyo ni aina ya mawe yenye ugumu wa kuweza kuvunjika kiraisi yanapogongwa kwa nguvu. Walikuwepo watu waliokuwa wakichimba kisima kwenye kijiji fulani. Watu hao, walikumbana na aina hiyo ya mawe yaliyowapatia ugumu katika kuchimba. Wao walijibidisha kuchimba kwa kutumia akili zao vizuri mpaka mwishowe wakayapata maji waliokuwa wakiyatafuta. Ndiyo maana walisema kwamba, “kisima chetu kina miamba.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi ngumu kwa kutumia akili zake vizuri mpaka anazimaliza, katika utekelezaji wa kazi zake. Mtu huyo, huzitekeleza kazi zake kwa kufikiri vizuri na kwa uvumilivu mkubwa mpaka anazimaliza, kwa sababu ya bidii yake hiyo ya kufanya kazi, maishani mwake. Yeye hupata mafanikio ya kuwa na mali nyingi sana kwenye familia yake, kwa sababu ya bidii yake hiyo ya kufanya kazi vizuri, katika maisha yake.

Mtu huyo, hufanana na wale waliojibidisha kuchimba kisima chenye miamba mpaka wakayapa maji, kwa sababu naye hujibidisha kufanya kazi ngumu mpaka anazimaliza vizuri, katika kazi zake. Ndiyo maana husema kwamba, “kisima chetu kina miamba.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao kwa kutumia akili zao vizuri, mpaka wanazikamilisha vizuri, ili waweze kupata mafanikio ya kuwa na mali nyingi, katika familia zao.

Kutoka 3:7-10.

Mwanzo 11:1-8.

ENGLISH: OUR WELL HAS ROCKS.

Rocks are types of hard stones which are hard to break when someone hits them. There were people who were digging a well in a certain village. Those people encountered those kinds of stones which made their work difficult for them to dig. They had to dig by using their minds well until they finally found some water which they were looking for. That is why they said that, “our well has rocks.”

This saying is equated to a person who tries to do hard works by using his mind well until he finishes them, in fulfilling his responsibilities. Such person carries out his tasks by thinking well and with great patience until he finishes them, because of his hard working situation in his life. He achieves success of having a lot of wealth in his family, because of his hard working life.

This person resembles to those who had to dig a well with rocks until they got some water, because he also does hard works until he finishes them well, in his works. That is why he says that, “our well has rocks.”

This saying teaches people about working hard enough to finish their jobs by using their minds well, so that they can get successes of having a lot of wealth, in their families.

Exodus 3:7-10.

Genesis 11:1-8.

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1208. ULIGALINZULA YAKI INGOB’O YA NKWILIMA?

Imbuki ya kahayile kenako ilolile Nkwilima na nina bhukwi okwe. Unina bhukwi ng’winuyo, goli ngilo ugwidima ingob’o ya nkwilima okwe. Aliyo lulu umayu ng’wunuyo, agandya guidimagula ingob’o ya nkwilima okwe ng’winuyo. Hunagwene abhanhu bhagamuja giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinibhengwe ukubhanhu abho agikalaga nabho, aha kaya yakwe. Umunhu ng’wunuyo, alina bhutoshi bho gubhadalaha abhanhu bhakwe kunguno ya gwibhona giki aliosolobho nhale gukila abhiye, umuwikaji bhokwe. Uweyi agaikenakulaga ikaya yakwe kunguno ya bhudoshi bhokwe bhunubho ubho gubhitila libhengwe abhiye, aha kaya yakwe.

Umunhu ng’wunuyo, akikolaga nu nina bhukwi uyo agaminzila ikujo unkwilima okwe bho guidimagula ingob’o yakwe, kunguno nuweyi agabhabhinzila ikujo abhanhu bhakwe bho gubhitila libhengwe, umuwikaji bhokwe. Hunagwene abhanhu bhagamujaga giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza ni kujo ukubhichabho bho ndugu ugwisendeja lwande lumo ijinagufunya bhuyanguji, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

KISWAHILI: UNAIPEKUA YA NINI NGUO YA MKWILIMA?

Chanzo cha msemo huo chaangalia Mkwilima na mama mkwe wake. Mama mkwe huyo, ilikuwa ni mwiko kuishika nguo ya mkwilima wake. Lakini mama huyo, alianza kuishikashika nguo hiyo ya mkwilima wake huyo. Ndiyo maana watu walimuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana dharau kwa watu wale anaoishi nao, katika maisha yake. Mtu huyo, ana majivuno ya kuwadharau watu wake hao kwa sababu ya kujiona kuwa yeye ana thamani kubwa zaidi kuliko hao wenzake, maishani mwake. Yeye huivuruga familia yake hiyo kwa sababu ya majivuno yake hayo ya kuwafanyia dharau wenzake, katika familia yake.

Mtu huo, hufanana na yule mama mkwe aliyemvunjia heshima mkwilima wake kwa kuishikashika nguo yake, kwa sababu naye huwavunjia heshiwa watu wake kwa kuwadharau, maishani mwake. Ndiyo maana watu humuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwa watu wote bila ya kuwafanyia dharau kwa kuegemea upande mmoja, katika utoaji wa maamuzi, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

 

ENGLISH: WHY ARE YOU SEARCHING THE CLOTHES OF THE SON IN LAW?

The cradle of the above saying is about a mother in law who touched clothes of her son-in-law. The mother-in-law was a taboo to hold clothes of her son in law. But she started holding the clothes of her son in law. That is why people asked her that, “Why are you searching the clothes of the son in law?”

This saying is compared to a person who has contempt for people whom he lives with in his life. Such person is proud enough to look down on his people because he thinks that he has more value than his colleagues in his life. He disturbs his family because of his pride in disrespecting his colleagues.

This person is similar to the mother-in-law who dishonored her son in law by grabbing his clothes, because he also dishonored his people by disrespecting them in his life. That is why people ask him that, “Why are you searching the clothes of the son in law?”

This saying teaches people about having respect for all people without insulting them by leaning on one side, in making decisions, so that they can raise their families well, in their lives.

1 Peter 2:17a.

1 John 3:11.

1 John 4:11-12.

 

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1204. SHOGAGA NIGINI

Akahayile kenako kahoyelile higulya ya guwilwa nigini gushaga uko wikalo bhokwe. Ulihoyi nigini uyo agaja Shinyinga aliganika giki agujupandika wikaji bho wiza koyi. Ohayugashika koyi uyupandika makoye ga gugayiwa ijiliwa pye ni jizwalo. Abhiye abho agabhaleka ukuchalo jakwe, bhaganchola mpaga bhumhona na gumana umo okoyelelaga. Hunagwene bhagang’wila giki, “shogaga nigini.”

Akahayile kenako kagalenganijiyagwa kubhabyaji abho bhagabhashoshaga mulilange lya wiza abhana bhabho abho bhagalilekaga bho gubhadililaga chiza, umuwikaji bhobho. Abhabyaji bhenabho bhagabhadililaga abhana bhabho bhenabho bho gwikala nabho chiza, mpaga bhalidebha ililange lya gwikala na bhanhu chiza. Abhoyi bhagabhakujaga bho lilange liza abhana bhenabho bho gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Abhabyaji bhenabho bhagalenganijiyagwa kubhanigini abho bhaganchola ng’wichabho uyo upandikaga makoyi Shinyinga mpaga bhumpandika na gung’wila ashoke kaya, kunguno nabhoyi bhagabhashoshaga abhana abha nhungwa jabhubhi, bho kubhalanga nhungwa jawiza, umuwikaji bhobho. Hunagwene bhagabhawilaga giki, “shogaga nigini.”

Akahayile kenako, kalanga bhanhu higulya ya gubhalanga ilange lya wiza abhichabho abha nhungwa jabhubhi, bho gwikala labho chiza, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Waefeso 6:4.

Methali 22:26.

1Thimotheo 5:10.

KISWAHILI: RUDI MTOTO.

Msemo huo, huongelea juu ya mtoto alieambiwa arudi kwenye makazi yake. Alikuwepo mtoto mmoja aliyeenda Shinyanga mjini akifikiri kwamba atapata maisha mazuri huko. Alipofika kule alianza kupata matatizo ya kukosa chakula na mavazi. Wenzake alioowaacha kijijini mwake, walimtafuta mpaka wakamuona na kufahamu alivyokuwa akihangaika. Ndiyo maana walimwambia kwamba, “rudi mtoto.”

Msemo huo, hulinganishwa kwa wazazi wale ambao huwarudisha kwenye malezi mema watoto wao waliokiuka maadili yao kwa kuwajali vizuri maishani mwao. Wazazi hao, huwajali watoto hao hao kwa kuishi nao vizuri, mpaga wanaweza kuyaishi maadili yao vizuri. Wao huwakuza vizuri watoto wao hao kwa kuzilea vizuri familia zao, maishani mwao.”

Wazazi hao, hulinganishwa kwa watoto wale waliomjali mwenzao kwa kumtafuta na kumwambia arudi kwake, kwa sababu nao huwarudisha watoto wao waliokiuka malezi mema, kwa kuwalea vizuri. Ndiyo maana huwaombia kwamba, “rudi mtoto.”

Msemo huo, hufundisha watu juu ya kuwalea wenzao katika maadili mema kwa kuishi nao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

Waefeso 6:4.

Methali 22:26.

1Timotheo 5:10.

ENGLISH: COME BACK CHILD.

This saying speaks of a child who was told to return to his home. There was one child who went to Shinyanga town thinking that he would have a good life there. When he got there, he started having problems such as lack of food and clothing. His friends, whom he left in his village, looked for him until they saw him and realized that he was facing problems. That is why they told him that, “come back child.”

This saying is compared to parents who return their children who have violated their values to a good upbringing by taking good care of them in their lives. These parents, take care of those children by living well with them within their values. They raise their children well by raising their families well, in their lives.

These parents are compared to children who cared for their partner by looking for him and telling him to return back to his home, because they also bring back their children who violated good upbringing, by raising them well. That is why the tell them, “come back child.”

This saying, teaches people about raising their people in good values by living well with them, so that they can raise their families well, in their lives.

Ephesians 6:4.

Proverbs 22:26.

1 Timothy 5:10.

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