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.

Akahayile kenako, kingilile kubhukeleja bho ng’wa munhu guja gujuhoyela mihayo. Olihoyi munhu uyo oliwitanwa gujuhoya na bhanhu higulya ya mihayo ya kigasije kasoga. Umunhu ng’wunuyo agakeleja uguja aha kaya yiniyo mpaga nose imihayo yiniyo yushila na ushiga nang’hwe lulu. Hunagwene abhanhu bhagang’wila giki, “ng’wenuyu nsanga yashila.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo adashingimukaga wangu uliuwilwa mhayo umukikalile kakwe. Umunhu ng’wunuyo, agakeleja gwa nulu agawilwa gwanguha nduhu, agusanga abhiye bhamalaga nulu gutumama nimo gosese kunguno ya bhugokolo na bhujidalonja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agikalaga akelile bhuli ng’waka aha kaya yakwe kunguno ya bhukeleja bho gujutumama milimo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agakeleja kuja kumahoya mpaga nose usanga abhiye bhamalaga uguhoya, kunguno nuweyi agakelejaga bhuli kwene uko ajile mpaga nose oduma ugupandika ijiliwa umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’wenuyo nsanga yashila.”

Akahayile kenako, kalanga bhanhu higulya ya gwanguha ugujutumama imilimo yabho bho gwiyambilija chiza, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Mathayo 25:1-13.

Mathayo 19:30.

Mathayo 20:16.

KISWAHILI: HUYU HUKUTA YAMEISHA.

Msemo huo, ulianzia kwenye uchelewaji wa mtu aliyealikwa kufika kwenye maongezi. Alikuwepo mtu mmoja ambaye alialikwa kwenda kuongea na watu juu ya mwenendo wa kuishi vizuri. Mtu huyo, alichelewa kufika kwenye familia hiyo mpaga mwishowe yale maongezi yakaisha ndipo naye akafika. Ndiyo maana watu walimwambia kwamba, “huyu hukuta yameisha.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa hashituki upesi akiambiwa neno, katika masha yake. Mtu huyo, huchelewa kila siku akiambiwa awahi sehemu fulani, atakuta wenzake wamemaliza hata kazi yoyote kwa sababu ya uvivu na kutojali kwake huko, katika maisha yake. Yeye hukosa chakula kila mwaka kwenye familia yake kwa sababu ya uchelewaji wake huo wa kufanya kazi zake, maishani mwake.

Mtu huyo, hufanana na yule aliyechelewa kwenda kwenye maongezi mpaga akakuta wenzake wamemaliza, kwa sababu naye pia huchelewa kufika kule aendako mwishowe hushindwa hata kupata chakula katika maisha yake. Ndiyo maana watu humwambia kwamba, “huyu hukuta yameisha.”

Msemo huo, hufundisha watu juu ya kuwahi kwenda kuyatekeleza majukumu yao kwa kusaidiana na wenzao vizuri, ili waweze kupata maendeleo mengi, maishani mwao.

Mathayo 25:1-13.

Mathayo 19:30.

Mathayo 20:16.

 ENGLISH: THIS IS THE ONE WHO ARRIVES WHEN EVERYTHING IS OVER.

This saying started from the delay of the person who was invited to give a talk on moral life. There was one person who was invited to go and talk to people about the conduct of living well. Such person was late in arriving at the family until the conversation ended then he also arrived. That is why people told him that, “this is the one who arrives when everything is over.”

This saying is compared to the person who does not easily respond when he is told a word, in his life. Such person becomes late every day when he is told to go to a certain place to the point of finding that his colleagues have finished any work because of his laziness and indifference in his life. He misses food every year in his family because of his delay in doing his work, in his life.

This person resembles the one who is late for a talk when he finds that his colleagues have finished, because he is also late to get to where he is going and in the end he fails to even get food in his life. That is why people tell him that, “this is the one who arrives when everything is over.”

This saying imparts in people an idea on going earlier to carry out their duties by helping each other well, so that they can get a lot of progress in their lives.

Matthew 25:1-13.

Matthew 19:30.

Matthew 20:16.

Imbuki ya kahayile kenako, ihoyelile higulya ya lintego ilo ligapujaga ndimu. Ilintego linilo ligategaga ginhu ijo bhalijichola abhategi bhalyo ilo ligayoganyaga bho gulila ulu lyapuja ginhu. Ubhuyoganya bholyo bhunubho, bhugabhigwilijaga abhategi igiki bhapujaga. Hunagwene bhagayombaga giki, “dangata ligulila ulu wipuja.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agapandikaga mamihayo ga gujinjimaja, umuwikaji bhokwe. Umunhu ng’wunuyo agakumukaga noyi umuchalo jakwe kunguno ya mamihayo genayo ayo agapandikaga, umuwikaji bhokwe. Uweyi agabhizaga na miganiko mingi noyi ayo gagansunduhajaga kunguno ya gwigwa bhalinhoyela bhuli kwene uko alibhitila, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni lidangata ilo ligalilaga ulu lyapujaga ginhu, kunguno nuweyi agakumukaga noyi ulu opandikaga mamihayo genayo agagujinjimaja. Hunagwene abhanhu bhagang’wilaga giki, “dangata ligulila ulu wipuja.”

Akahayile kenako, kalanga bhanhu higulya ya gwilalanhana na mitego yoseyose iyagubhenheleja gwinga umukikalile akawiza, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Zaburi 31:4-5.

Luka 4:1-9.

Mathayo 22:15-22.

KISWAHILI: MTEGO HULIA UNAPONASA.

Chanzo cha msemo huo huongelea juu ya mtego wa kunasia wanyama fulani. Mtego huo, ni kifaa kilichoandalia kwa lengo na kumnasa mnyama atakayeugusa ambayo hulia unaponasa kitu. Mlio huo huwajulisha wategaji kwamba wamenasa kitu kiasi cha kutosha kuwahi pale uliko mtego huo. Ndiyo maana wao husema kwamba, “mtego hulia unaponasa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hukumbwa na maneno ya kushangaza, maishani mwake. Mtu huyo, hujulikana sana kwa watu waishio kwenye kijiji chake, kwa sababu ya kukumbwa na maneno hayo ya kushangaza, katika maisha yake. Yeye huishi kwa masikitiko katika familia yake kwa sababu ya kuwasikia watu wengi wakimuongelea yeye, maishani mwake.

Mtu huyo, hufanana na ule mtego ambao hulia unaponasa kitu, kwa sababu naye hujulikana kwa watu wengi waishio kwenye kijiji chake, anapokumbwa na maneno hayo ya kushangaza. Ndiyo maana watu humwambia kwamba, “mtego hulia unaponasa.”

Msemo huo, hufundisha watu juu ya kuwa makini kwa kujilinda ili wasikumbwe na maneno ya kuwahalibia sifa katika utumishi wao, maishani mwao.

Zaburi 31:4-5.

Luka 4:1-9.

Mathayo 22:15-22.