Bhalihoyi bhanhu abho bhalyaga jiliwa umuchalo ja Mangu. Abhanhu bhenabho, bhajibheyebheyaga ijilezu jabho umukalile kabho mpaga jawila guti jilibhina mbina kunguno ya kalile kabho kenako. Hunagwene abhanhu bhagakitanaga akalile kenako giki “mbina ya jilezu.”

Akahayile kenako, kagalenganijiyagwa kuli munbu uyo agayombaga mihano ya mbisila umumahoya gakwe. Umunhu ng’wunuyo agayombaga mihayo ya mbisila iyo igenhelejaga guduma uguyelelwa abhanbhu abho agahoyaga nabho, kunguno ya bhudamu bhoyo bhunubho, umumahoya gakwe genayo. Uweyi agadumaga uguyilanga chiza ikaya yakwe kunguno ya kahoyele kakwe kenako, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nabho bhab’inyaga jilezu ulubhalilya ijiliwa, kunguno nuweyi agabhinyaga jilezu ulu aliyomba imihayo iya mbisila yiniyo, umumahoya gakwe genayo. Hunagwene abhanhu bhagayitanaga imihayo yakwe giki, “mbina ya jilizu.”

Akahayile kenako kalanga bhanhu higulya ya gwilalanhana na mihayo ya mbisila bho guhoyela mihayo iyo bhadulile guyelelwa chiza abhichabho umumahoya gabho, kugiki bhadule gwikala bho mholele na bhichabho, umu kaya jabho.

Mathayo 13:10-11.

Marko 4:10-11.

KISWAHILI: NGOMA YA KIDEVU.

Walikuwepo watu waliokuwa wakila chakula kwenye kijiji cha Mangu. Watu hao, walikuwa wakivitikisha videvu vyao wakati huo wa kula mpaka vinakuwa kama vinacheza ngoma kwa sababu ya namna yao hiyo ya kula chakula hicho. Ndiyo maana watu waliita aina hiyo ya kula kuwa ni “ngoma ya kidevu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huongea maneno ya mafumbo katika maongezi yake. Mtu huyo, hutumia maneno hayo ya mafumbo ambayo huwaletea watu ugumu wa kuyaelewa kwa haraka, kwa sababu ya ugumu wa mafumbo hayo. Yeye hushindwa kuilea vizuri familia yake kwa sababu ya maongezi yake hayo magumu, katika maisha yake.

Mtu huyo, hufanana na wale waliokuwa wakila chakula kwa kutikisha videvu vyao, kwa sababu naye huwa anakichezesha kidevu chake anapoongea maneno hayo ya mafumbo, katika maongezi yake. Ndiyo maana watu huyaita maongezi yake hayo kuwa ni “ngoma ya kidevu.”

Msemo huo, hufundisha watu juu ya kuwa makini na maneno ya mafumbo kwa kutumia maneno yanayoeleweka kwa kurahisi kwa watu katika maongezi yao, ili waweze kuishi kwa amani na wenzao, katika familia zao.

Mathayo 13:10-11.

Marko 4:10-11.

ENGLISH: A DANCE OF THE CHIN.

There were people who were eating food in the village of Mangu. Those people used to shake their chins while eating to the point of appearing as if they were dancing because of their way of eating that food. That is why people considered that type of eating as “a dance of the chin.”

This saying is related to a person who speaks words of mystery in his speech. Such person uses words of riddles that make it difficult for people to understand them quickly, because of them being difficulty. He fails to raise well his family because of his difficult conversations in his life.

This person resembles to those who used to eat food by shaking their chins, because he also moves his chin when he speaks those words of mystery, in his speech. That is why people call his talk the “a dance of the chin.”

This saying teaches people being careful with metaphorical words by using words that are easily understood by people in their conversations, so that they can live in peace with their nobles, in their families.

Matthew 13:10-11.

Mark 4:10-11.

Akahayile kenako kaholelile higulya ya bhatumami bhajipande. Abhatumami bhenabho, bhatumamaga milimo nulu limi lisebhu gwingila diyu mpaga mhindi kunguno bhahaga bhamale wangu ipande jabho. Hunagwene abhanhu bhagabhitana giki, “bhajidigwa limi.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agigulambijaga gutumama milimo midamu mpaga uyimala chiza, umukikalile kakwe. Umunhu ng’wunuyo, agatumamaga milimo yakwe bho nguvu noyi gwingila diyu mpaga lyagagwa ilimi kunguno ahayile guyibheja chiza ikaya yakwe. Uweyi agaponaga majiliwa mingi na gupandika sabho ningi umubhutumami bhokwe kunguno ya wigulambija bhokwe ubho gutumama milimi yakwe yiniyo, umuwikaji bhokwe.

 Umunhu ung’wunuyo, agikolaga na bhanhu abha jipande abho bhatumamaga milimo yabho gwingila diyu mpaga mhindi, kunguno nuweyi agikomejaga gutumama milimo yakwe bho nguzu gwingila diyu mpaga mhindi, umubhutumami bhokwe bhunubho. Hunagwene abhanhu bhaganyitanaga giki, “jidigwa limi.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na wigulambija bho gutumama milimo yabho bho nguzu gwingila diyu mpaga mhindi kugiki, bhadule kupandika sabho ja gubhagunana chiza umuwikaji bhobho.

Mathayo 20:10 – 13.

 

KISWAHILI: WASIOSIKIA JUA.

Msemo huo, huongelea juu ya watu wa vibarua. Watu hao, hufanya kazi hata wakati wa jua kali kuanzia asubuhi mpaka jioni kwa sababu ya kutaka kumaliza mapema kipabarua chao. Ndiyo maana watu huwaita kwamba ni watu “wasiosikia jua.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi ngumu mpaka anazimaliza, katika maisha yake. Mtu huyo, hufanya kazi zake kwa nguvu sana kuanzia asubuhi mpaka jioni kwa sababu ya kutaka kuujenga vizuri mji wake. Yeye hupata chakula kingi na mali nyingi kwa sababu ya kujibidisha kwake kufanya kazi zake hiyo, maishani mwake.

Mtu huyo, hufanana na watu wa kibarua waliofanya kazi kutwa nzima bila kujali ukali wa jua, kwa sababu naye hujibidisha kufanya kazi zake kwa nguvu kuanzia asubuhi mpaka jioni, katika utekelezaji wa majukumu yake. Ndiyo maana watu humuita kwamba ni mmoja wa wale “wasiosikia jua.”

Msemo huo, hufundisha watu juu ya kuwa na bidii ya kuyatekeleza vizuri majukumu yao kuanzia asubuhi mpaka jioni, ili waweze kupata mali za kuwasaidia vizuri maishani mwao.

Mathayo 20:10 – 13.

ENGLISH: THOSE WHO DO NOT FEEL THE SUN.

The above saying talks about the people who are paid daily. Those people work even during the hot sun from morning to evening because they want to finish their work early. That is why people consider them as “those who do not feel the Sun.”

This saying is compared to the person who tries to do a hard work until he finishes it, in his life. Such person works very hard from morning to evening because he wants to build his family well. He gets a lot of food and a lot of wealth because of his hard work in his life.

This person is similar to the laborers who worked all day regardless of the intensity of the sun, because he also works hard from morning to evening, in the execution of his duties. That is why people include him in group of “those who do not feel the Sun.”

This saying teaches people being about diligent in carrying out their duties well from morning to evening, so that they can get assets that can nicely help them in their lives.

Matthew 20:10 – 13.

Akahayile kenako kahoyelile higulya ya bhuhab’i bho ng’wa munhu umo. Umunhu ng’wunuyo wikalaga na bhusunduhazu bho gugayiwa ung’wenda ugo gwikumba kunguno ya gugayiwa ihela ja gugugulila ung’wenda gunuyo. Hunagwene abhanhu bhagayomba giki, “bhuhab’i b’ugenhaga mbeho.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agakoyakoyaga uguilanghana ikaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo agikalaga uchola sabho ya gusomisha na gubhapandikila jiliwa abhanhu bhakwe, kunguno ya kutogwa gubhingija makoye abhanhu bhakwe, umuwikaji bhokwe. Uweyi agagayiyagwa nulu jizwalo jakwe kunguno ya kubhasomisha na gubhalisha abhana bhakwe bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oliadina ng’wenda ugo gwikumba, kunguno nuweyi agakoyakoyaga ugabhanghana abhana bhakwe mpaga jashila ijizwalo jakwe, kunguno ya gugayiwa ihela ja gugamala pye amakoye gakwe, umukikalile kakwe kenako. Hunagwene abhanhu bhang’wilaga giki, “bhuhab’i b’ugenhaga mbeho.”

Akahayile kenako, kalanga bhanhu higulya ya gukama gutumama milimo yabho bho nguzu, kugiki bhadule kupandika sabho ja gubhambilija ugugamala wangu amakoye gabho, umuwikaji bhobho.

Mithali 19: 4.

Mithali 22:7.

Mithali 21:25.

Mithali 15:16-17.

Mithali 16:26.

KISWAHILI: UFUKARA UNALETA BARIDI.

Msemo huo, huongelea juu ya ufuraka wa mtu mmoja. Mtu huyo, aliishi kwa huzuni katika hali ya kukosa nguo za kujifunika kwa sababu ya kukosa hela za kuinunulila nguo hiyo. Ndiyo maana watu husema kwamba, “ufukara unaleta baridi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huhangaika kuitunza familia yake, katika maisha yake. Mtu huyo, huwa akitafuta pesa za kuwasomeshea watoto na za kuwanunulia chakula watu wake hao, kwa sababu ya kutaka kuwaondolea matatizo watu wake, maishani mwake. Yeye hukosa hata mavazi yake kwa sababu ya kuitumia pesa yote kwa kuwasomesha na kuwanunulia chakula watu wake hao, katika maisha yake.

Mtu huyo, hufanana na yule aliyekosa nguo ya kujifunika, kwa sababu naye huhangaika katika kuwatunza watu wake, mpaka anafikia hatua ya kukosa hata mavazi yake, katika maisha yake hayo. Ndiyo maana watu humwambia kwamba, “ufukara huleta baridi.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri na kwa nguvu, ili waweze kupata mali za kuwasaidia maishani mwao.

Mithali 19: 4.

Mithali 22:7.

Mithali 21:25.

Mithali 15:16-17.

Mithali 16:26.

ENGLISH: POVERTY BRINGS COLD.

The above saying talks about the loneliness of one person. This person lived sadly in a state of lack of clothes for covering himself because of not having money for buying them. That is why people say that, “poverty brings cold.”

This saying is equated to a man who struggles to take care of his family, in his life. This man is always looking for money to educate children and to buy food for his people, because he wants to remove problems from his people, in his life. He lacks even his clothes because of spending all the money to educate and buy food for his people, in his life.

This person resembles the one who lacked clothes for covering himself, because he also struggles to take care of his people, until he reaches the point of not even having his clothes, in his life. That is why people tell him that, “poverty brings cold.”

This saying teaches people about forcing themselves to do their jobs well and with strength, so that they can get assets that can help them in their lives.

Proverbs 19:4.

Proverbs 22:7.

Proverbs 21:25.

Proverbs 15:16-17.

Proverbs 16:26.

Imbuki ya kahayile kenako yingilile kubhulinganija bho bhutale bho lugulu na jigulu. Ulugulu lili liwe ilo lyingilile hasi guja ng’wigulya. Ilyoyi lililyagulolela bho kule kunguno ya bhulihu bholyo umo lyasumbilwa nu Mulungu.

Ijigulu jili jib’umbi ilo ligabhumbagwa na miswa gwingila hasi guja ng’wigula. Ilyoyi ligagwishiyagwa wangu kulebha ulugulu, kunguno lililyabhulolo. Hunagwene abhanhu bhagayombaga giki, “lugulu itijigulu.”

Akahayile kenako kagalenganijiyagwa kuli munhu myaji uyo bhang’wisanije abhana bhakwe kunguno ya gubhambilija chiza umukikalile kakwe. Umunhu ng’wunuyo, agikalaga aidebhile chiza imilimo yakwe ya gubhambilija ugwikala chiza abhanhu bhakwe, kunguno ya likujo lyake ilya gwikala chiza na bhanhu, umuwikaji bhokwe. Uweyi agabhakujaga bho lilange lyawiza abhanhu bhakwe kunguno ya nhungwa jakwe ijawiza jinijo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu lugulu ulo lulilulihu kukila ijigulu, kunguno nuweyi adebhile ugubhalanga abhana akikalile akawiza iki uweyi ali ntale kulebha abhana bhakwe bhenabho, umuwikaji bhokwe. Hunagwene abhanhu bhang’wilaga giki, “lugulu itijigulu.”

Akahayile kenako, kalanga bhabyaji higulya ya kubhalelela kikalile kawiza abhana bhabho bho gwiyambilija chiza umubhutumami bhobho, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Mathayo 17:1-8.

Waefeso 6: 1-4.

Zaburi 27: 1-3.

KISWAHILI: KILIMA SI KICHUGUU.

Chanzo cha msemo huo kilianzia kwenye ulinganishaji wa ukubwa wa mlima na kichuguu. Mlima ni jiwe ambalo limetokea chini kuja juu. Wenyewe huonekana kwa mbali kwa sababu ya urefu wake kutokana na kuumbwa kwake hivyo na Mungu.

Kichuguu ni udongo ulioumbwa na mchwa kutoka chini kuja juu ambacho chaweza kubomolewa kiurahisi tu, ukilinganisha na kilima. Ndiyo maana watu husema kwamba, “kilima si kichuguu.”

Msemo huo, hulinganishwa kwa mtu yule mbaye ni mzazi anayetegemewa na watoto kwa sababu ya kuwasaidia kwake vizuri maishani mwake. Mtu huyo, anazielewa vizuri kazi zake za kuwasaidia watu wake hao juu ya kuishi vizuri na wenzao, kwa sababu ya hekima yake ya kuishi vizuri na watu maishani mwake. Yeye huwakuza watoto wake katika malezi yenye maadili mema kwa sababu ya tabia yake hiyo njema, katika maisha yake.

Mtu huyo, hufanana na mlima ulivyo mrefu kuliko kichuguu, kwa sababu naye anafahamu kuwafundisha watoto namna ya kuishi vizuri kwa vile yeye ni mkubwa kuliko wao. Ndiyo maana watu humuambia kwamba, “kilima si kichuguu.”

Msemo huo, hufundisha wazazi juu ya kuwafundisha watoto wao namna ya kuishi vyema kwa kusaidiana vizuri katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Mathayo 17:1-8.

Waefeso 6: 1-4.

Zaburi 27: 1-3.

ENGLISH: A HILL IS NOT AN ANTHILL.

This saying originated from the comparison of a hill and an anthill. A hill is a stone that has come up from the ground. It is visible from a distance because of its height due to its creation by God.

An anthill on the other hand, is soil created by ants from the ground up, which can be demolished easily, compared to a hill. That is why people say that, “a hill is not an anthill.”

This saying is compared to a parent who is trusted by children because of his good support in his life. This person understands well his work enough to help his people in living well with their peers, because of his wisdom that enables him to live well with the people in his life. He raises his children in an upbringing with good morals because of his good character, in his life.

This person is like a hill that is taller than anthill, because he also knows how to teach children ways of living well because of his humility. That is why people tell him that, “a hill is not an anthill.”

This saying teaches parents about on how to upbringing their children for living well by helping each other well in the implementation of their responsibilities, so that they can achieve many successes in their lives.

Matthew 17:1-8.

Ephesians 6: 1-4.

Psalm 27: 1-3.