Akahayile kenako, kingilile kuli munhu uyo uli na b’uyu uyo wikalaga Ng’wagala. Umunhu ng’wunuyo olemaga uguwilwa igiki alina b’uyu kunguno oli omala amino usaja lino lyaha mhelo tuhu.

Lushugu lumo agenhelwa maguha kugiki alye, huna uduma ugugalya kunguno ya guyagaiya Mino. Hunagwene abhanhu bhagang’wila giki, “ilino ilya ha nhelo iti b’ugota b’o b’uyu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ozumalikilwa na myaji okwe uyo oli ang’wisanije gete, umukikalile kakwe. Umunhu ng’wunuyo, opandikaga sabho na jikolo ja mbika ningi ija gufumila kuli myaji okwe ng’winuyo. Kiyiniyo lulu, ubhuzumaliki bho myaji okwe ng’winuyo, bhugang’wenheleja kugayiwa umunhu uogung’wambilija, kunguno oliang’wisanijia weyi duhu umukikalile kakwe. Uweyi agikalaga na makoye ga gugayiwa isabho ja gungunana aha kaya yakwe yiniyo.

Umunhu ung’wunuyo, agikolaga nuyo ali na lino lya ha mhelo ilolidang’wambilijije ugulya amaguha ayo agenhelwa, kunguno nuweyi ogaiwa umunhu uogung’wingija amakoye aha kaya yakwe gwingila haho ozumalikilwa nu myaji okwe uyo ong’wambilija, umuwikaji bhokwe. Hunagwene agayombaga giki, “ilino ilya ha mhelo iti b’ugota b’o b’uyu.”

Akahayile kenako, kalanga bhanhu higulya ya gujilabhila chiza isabho ni jitumamilo jabho, umukikalile kabho, kugiki didule gubhambilija chiza ihikanza bhalinajo, umubhulamu bhobho bhunubho.

1Wakorintho 12:14-26.

1Wakorintho 13:11-12.

KISWAHILI: JINO LA PEMBENI SIYO DAWA YA MAPENGO.

Msemo huo, ulianzia kwa mtu mwenye mapengo aliyekuwa anaishi Ng’wagala. Mtu huyo, alikuwa akikataa kuambiwa kuwa ana mapendo kwa sababu ya kubakiwa na jino moja la pembeni baada ya yale mengine kung’oka.

Siku moja aliletewa miwa ili ale, ndiyo akashindwa kuila kwa sababu ya kukosa meno. Ndiyo maana watu walimwambia kwamba, “jino la pembeni siyo dawa ya mapengo.”

Msemo huo, hulinganishwa kwa mtu yule aliyefiwa na mzazi wake aliyekuwa akimtegemea sana katika maisha yake. Mtu huyo, alikuwa akipokea mali na vitu vya aina mbalimbali kutoka kwa mzazi wake huyo. Kwa hiyo, kufariki kwa mzazi wake huyo, kumemsababishia kukosa mtu wa kumsaidia kwa sababu alikuwa akimtegemea yeye tu katika maisha yake. Yeye huishi katika hali ya kukumbwa na matatizo ya kukosa mali za kumsaidia katika familia yake.

Mtu huyo, hufanana na yule aliyekuwa na jino la pembeni ambalo halikumsaidia kuweza kula miwa aliyoletewa, kwa sababu naye alikosa wa kumsaidia katika familia yake baada ya mzazi wake kufariki. Ndiyo maana yeye husema kwamba, “jino la pembeni siyo dawa ya mapengo.”

Msemo huo, hufundisha watu juu ya kutumia vizuri mali walizozipata katika utekelezaji wa majukumu yao, ili ziweze kuwasaidia vizuri wakati wakiwa nazo, maishani mwao.

1Wakorintho 12:14-26.

1Wakorintho 13:11-12.

ENGLISH: A SIDE TOOTH IS NOT A MEDICINE FOR GAPS.

The above saying started with a man that has gaps who lived in Ng’wagala. This man was refusing to be told that he has gaps in his mouth because he had one front tooth that was left after the others had fallen out.

One day sugarcane was brought for him to eat, but he couldn’t eat it because of missing teeth. That is why people told him that, “a side tooth is not a medicine for gaps.”

This saying is compared to the person who lost his parent to whom he depended on in his life. Such person used to receive wealth and various things from his parent. Therefore, the death of his parent has caused him to have no one who can help him because he was only relying on him in his life. He lives in a situation where he faced many problems of not having assets to support him in his family.

This person is similar to the one who had a side tooth that did not help him to be able to eat the cane that was brought to him, because he also lacked someone to help him in his family after his parent died. That is why he says that, “a side tooth is not a cure for gaps.”

This saying, teaches people about using the assets they got in performing of their duties, so that they can help them well when they have them, in their lives.

1 Corinthians 12:14-26.

1 Corinthians 13:11-12.

Akahayile kenako, kahoyelile higulya ya ng’wa munhu uyo ogwilaga ningo. Olihoyi munhu uyo oliolinha mlinti lya minyembo kugiki ayobhe minyembe ya gulwa. Umunhu ng’wunuyo oliadina witegeleja bhutale umukalinhile kakwe kenako kunguno agatyuja gwiza hasi uyigwila inindo yakwe. Hunagwene abhanhu bhagang’wila giki, “ogwilaga nindo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ajaga ng’wichola ugashoga adapandikile josejose, umubhuchoji bhokwe bhunubho. Umunhu ng’wunuyo agacholaga sabho bho nduhu gubhiza na uwitegeleja bhutale, kunguno ya gukija ugwiganika chiza umumasala gakwe. Uweyi agashoga kaya bho nduhu nulu ginhu josejose umumakono gakwe, kunguno ya gubhugayiwa uwitegeleja bhunubho, umukacholele kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agalinha mulinti lya minyembe bho nduhu gubhiza na witegeleja bhutale mpaga nose ugwila nindo, kunguno nuweyi agacholaga sabho bho nduhu gubhiza na witegeleje bhutale umubhuchoji bhokwe bhunubho mpaga nose ojigayiwa isabho jinijo. Hunagwene abhanhu bhagang’wilaga giki, “ogwilaga nindo.” Imaana ya gwila nindo ili gugayiwa ijo olujicholaga, unchoji o sabho ng’wunuyo, ushoga makono duhu ugukaya yakwe.

Akahayile kenako kalanga bhachoji bha sabho higulya ya gubhiza na witegeleja bhutale umukacholele kabho, kugiki bhadule gujipandika isabho ijo bhalijichola, umuwikaji bhobho.

Luka 15:13-14.

Luka 16:3-9.

KISWAHILI: AMEANGUKIA PUA.

Msemo huo, huongelea juu ya mtu aliyeangukia pua. Alikuwepo mtu mmoja aliyekwea kwenye mtu wa maembe ili achume maembe ya kula. Mtu huo, aliukwea mtu huo wa muembe bila kuwa na umakini mkubwa katika ukweaji wake, kwa sababu aliteleja akaangukia pua. Ndiyo maana watu walimwambia kwamba, “ameangukia pua.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kutafuta mali na kurudi bila kupata chochote, katika utafutaji wake. Mtu huyo, hutafuta mali hizo bila kuwa na umakini mkubwa kwa sababu kutokufikiri vizuri katika akili zake. Yeye hurudi nyumbani kwake bila kuwa kitu chochote katika mikono yake, kwa sababu ya kuukosa umakini huo katika utafutaji wake huo.

Mtu huyo, hufanana na yule aliyekwea kwenye mti wa maembe bila kuwa na umakini mkubwa, mpaka mwishowe akaangukia pua, kwa sababu naye hutafuta mali bila kuwa na huo umakini katika utafutaji, mpaka anashindwa kupata chochote. Ndiyo maana watu humwambia kwamba, “ameangukia pua.” Maana ya kuangukia pua ni kukosa au kushindwa kupata mali na kurudi nyumbani mikono mitupu kwa mtafutaji huyo.

Msemo huo, hufundisha watafutaji wa mali juu ya kuwa na umakini mkubwa katika utafutaji wao, ili waweze kufanikiwa kupata mali wanayoitafuta, katika maisha yao.

Luka 15:13-14.

Luka 16:3-9.

ENGLISH: HE HAS FALLEN ON HIS/HER NOSE.

This saying speaks of a person who fell on his nose from a Mango tree. There was one man climbed on a mango tree carelessly to pick mangoes for eating. He fell on his nose to the point of hurting it. That is why people said to him that, “He has fallen on his nose.”

This saying is compared to a man who goes about seeking wealth but returns without getting anything, in his search. He did not look for those treasures with much caution because of not thinking well in his mind. He returns home with nothing in his hands.

This man is like the one who climbed on a mango tree without much attention, until he finally fell on his nose, because he too seeks wealth without having that focus in searching, until he fails to get anything. That is why people say to him that, “he has fallen on his nose.” The meaning of falling on one’s nose is to miss or fail to acquire property and return home empty-handed to his family.

This saying teaches property seekers to be very careful in their  ways of searching, so that they can successfully find the property which they are looking for, in their lifetime.

Luke 15: 13-14.

Luke 16: 3-9.

Imbuki ya kahayile kenako, ihoyelile higulya ya bhanhu abho bhali bhaja kuwinga ukunu bhatulile jiliwa umumadebe gabho, bhugashoga na jiliwa moyi. Abhanhu bhenabho bhagatulaga mandege nulu bhusika, iyo igitanagwe sunge. Isunge yiniyo igashogaka na kinhu ukukaya jabho.

 Ikale bhalihoyi bhanhu abho bhagaja kuwinga ukunhu bhabhuchije jiliwa umumadebe gabho. Aliyo lulu, umo obho agakija ugutuula nulu ginhu umulidebe lyakwe aho ajiile ukuwinga bhunubho.

Aho bhoshila uwinga bhunubho, ikaya yiniyo igabhulaga ng’ombe bhuyiinhiwa bhuli ng’wene nyama iyoilenganilile ni jiliwa ijo agachala koyi. Umunhu uyo adatulile ginhu umulidebe lyakwe aho ajile ukuwinga bhunubho, adinhilwe inyama umulidebe lyake. Hunagwene abhanhu bhagayomba giki, “idebe lyumu lidapandikaga.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhagikalaga nabhumo bho gwiyambilija chiza, umukikalile kabho. Abhanhu bhenabho, bhagibhilingaga ahikanza lya gulima bhagatumama nimo ntale bho gwiyambilija chiniko mpaga bhagumala chiza unimo gunuyo, kunguno ya ng’wigwano gobho gunuyo. Abhoyi bhagapandikaga sabho ningi noyi umukaya jabho kunguno ya bhumo bhobho ubho gwiyambilija chiza bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagalenganijiyagwa nabho bhagaja kuwinga na jiliwa bhugashoga na nyama umumadebe gabho, kunguno nabhoyi bhagabhambilijaga abhichabho, nabho bhambilijiwa mpaga bhapandika sabho ningi, umukikalile kabho. Abhoyi bhagabhalelaga abhanhu bhabho bho gwikala na bhumo bho gwiyambilija chiza, umukikalile kabho. Hunagwene bhagabhawilaga giki, “idebe lyumu lidapandikaga.”

Akahiyile kenako, kalanga bhanhu higulya ya gubhiza na bhumo ubho bhuli na ng’wigano go gwiyambilija chiza umubhutumami bho milimo yabho, kugiki bhadule kupandika sabho ja kutumamila shigu ningi, umuwikaji bhobho.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

KISWAHILI: DEBE KAVU HALIPATI.

Chanzo cha msemo huo, chaongelea juu ya watu walioenda kwenye harusi wakiwa wamebeba chakula kwenye madebe yao ambao walirudi na chakula ndani ya madebe yao hayo. Wengine walibeba mahindi au mtama kwenye madebe hayo. Chukula hicho huitwa ‘sunge’ ambayo kila aliyeenda nacho hurudi nyumbani kwake na sunge.

Hapo zamani walikuwepo watu walioenda kwenye harusi huku wakiwa wamebeba chakula ndani ya madebe yao, isipokuwa mmoja wao ambaye hakuweka kitu chochote kwenye debe lake.

Ilipomalizika sherehe hiyo ya harusi, familiya yenye hiyo yenye harusi ilichinja ng’ombe ambaye nyama yake waligawiwa kila mmoja kiasi kile alicholeta kwenye debe lake aliloenda nalo pale.

Mtu yule ambaye hukuweka chakula chochote kwenye debe lake, hakupewa nyama yoyote. Yeye alirudi nyumbani kwake kama alivyoenda. Ndiyo maana watu walisema kwamba, “debe kavu halipati.”

Msemo huo, hulinganishwa kwa watu wale ambao wana umoja wa kusaidiana vizuri katika maisha yao. Watu hao, hualikana wakati wa kilimo ili wafanye kazi kubwa kwa kusaidiana kwa kila mmoja wao mpaga wanafanikiwa kumaliza mashamba yao, kwa sababu ya uelewano wao huo. Wao hupata mali nyingi sana kwenye familia zao kwa sababu ya umoja wao huo wa kushirikiana katika kuyatekeleza vizuri, majukumu yao hayo, maishani mwao.

Watu hao, hulinganishwa na wale walioenda kwenye harusi wakiwa wamechukua chakula kwenye madebe yao, wakarudi na nyama, kwa sababu nao wanaumoja wa kusaidiana kila mmoja vizuri mpaka wanapata mali nyingi katika maisha yao. Wao huwafundisha pia watu wao juu ya kuwa na ushirikiano huo wa kusaidiana katika kazi zao. Ndiyo maana wao huwaambia watu kwamba, “debe kavu halipati.”

Msemo huo, hufundisha watu juu ya kuwa na umoja wenye uelewano wa kusaidiana vizuri katika kuyatekeleza majukumu yao, ili waweze kupata mafanikio ya kutosha kutumia kwa muda mrefu, maishani mwao.

Mathayo 22:4.mathayo 9:40 – 44.

Mathayo 7:1-2B.

ENGLISH: A DRY TIN DOES NOT GET.

The origin of the above saying talks about people who went to a wedding while carrying food in their bags who came back with food in their bags. Others carried corn or sorghum in those boxes. The bag is called a ‘sunge’ which everyone who goes with it and returns home with sunge.

In the past there were people who went to a wedding carrying food in their bags, except for one of them who did not put anything in the bag.

At the end of the wedding, the bride and groom slaughtered a cow and its meat was distributed to each of them as much as she brought to her bag.

The one who did not put any food in her bag, was not given any meat. She returned to her home as she had gone. That is why people said, “a dry tin does not get.”

This saying is applied to people who are united in helping one another well in their lives. These people are invited during the agricultural season to work hard by helping each other enough enough be able to complete their farms, because of their mutual understanding. They get a lot of wealth from their families because of their unity in working together enough to fulfil their responsibilities, in their lives.

These people resemble those who went to the wedding with food in their trunks and they returned with meat, because they are also one way of helping each other until they get a lot of wealth in their lives. They also teach their people about having that mutual support in their works. That is why they tell people that, “a dry tin does not get.”

This saying teaches people on how to have a harmonious unity for helping each other in carrying out their responsibilities, so that they can have enough success to spend a long time, in their lives.

Matthew 22: 4.

Matthew 9:40 – 44.

Matthew 7: 1-2B.

Imbuki ya kahayile kenako, ilolile bhutuji bho lijigogo bho bhaseni bha ng’hwi nulu bhachoji bho manti ga guzengela numba jabho. Ilijigogo linilo, lililinti ilo lyateng’wa lyugwa hasi ilo bhagasenaga ng’hwi, nulu guzengela numba abhanhu. Aliyo lulu ulu munhu alihaya gupandula ng’wi agaligumhulaga bho gulitula bho mbasa ilijigogo linilo, kugiki amane ulu lidab’olile nulu lib’olile. Ulu giki lyufunya lilaka mumho lidab’olile ilo agulisengelela nulu nunba, ulu lyulema ugufunya ililaga munho lib’olile, ilo agalitemaga lyab’iza lyukwi lokwe, umunhu ng’wunuyo. Hunagwene abhanhu bhagayombga giki, “tulaga lijigogo wigwe jilaga jalyo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu nshikanu uyo agatumamaga milimo bho guyitila bhukengeji wiza taamu, umukikalile kakwe. Umunhu ng’winuyo, alemile ugugaluchiwa sagara na bhanhu abho bhali na nhungwa ijo jidijawiza, kunguno ya gujitila bhukengeji bhuli jene ijo alijita, umuwikaji bhokwe. Uweyi agailelaga chiza ikaya yakwe, mpaga bhapandika sabho za gudula gubhambilija chiza abhahakaya yakwe, kunguno ya bhushiganu bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nabho bhagalitulaga lijigogo bhalidebha ubhudamu bholyo, kunguno nuweyi agajitilaga bhukengeji bhuli jene ijo alihaya gujita, umukikalile kakwe. Uweyi agabhalangaga abhanhu inzila ja gujitila bhukengeji bhuli gene ijo bhalihaya gujita haho bhatali ugujandwa, umuwikaji bhobho. Hunagwene abhawilaga abhanhu giki, “tulaga lijigogo wigwe jilaga jalyo.”

Akahayile kenako, kalanga bhanhu higulya ya gwikala na nhungwa ja wiza bho gujitila bhukengeji bhuli jene ijo bhalihaya gujiita, haho bhatali ugujandwa, kugiki bhadule gujidebha ija wiza na gujitumamila chiza, umutumami bho milimo yabho, umuwikaji bhobho.

Yohana 3:31.

Mathayo 4:1-11.

Luka 4:1-13.

Yeremia 1:19.

Ayubu 14:7-8.

KISWAHILI: PIGA GOGO USIKIE MLIO WAKE.

Chanzo cha msemo huo huangalia upigaji wa gogo unaofanywa na watu kwa lengo la kufahamu uimara wake. Gogo hilo, ni mti unaokatwa ukaanguka chini au uliokauka ambao huweza kutumika kama kuni au kujengea, kulingana na uimala wake. Mtu akitaka kukata kuni hulipiga gogo hilo kwa kutumia shoka ili aweze kufahamu kama halijaoza au limeoza. Gogo hilo likitoa sauti au mlio ataelewa kuwa linafaa kwa kujengea kutokana na uimara wa mlio wake, endapo halitatoa mlio maana yake limeoza, lafaa kutumika kama kuni ya kupikia kwake mtu huyo. Ndiyo maana watu husema kwamba, “piga gogo usikie mlio wake.”

Msemo huo, hulinganishwa kwa mtu yule aliyekomaa ambaye hufanya kazi zake kwa kuzifanyia utafiti mzuri kwanza ndipo anazitekeleza, katika maisha yake. Mtu huyo, hataki kuyumbishwa hovyo na yeyote asiyekuwa na tabia njema, kwa sababu ya kukifanyia utafiti kila kile anachotaka kukifanya kabla ya kuanza kukitekeleza, maishani mwake. Yeye hufanikia katika kuilea vyema familia yake, mpaga wanapata mali za kuweza kuwasaidia vizuri wanafamilia hao, kwa sababu ya uimara wake huo, katika maisha yake.

Mtu huyo, hufanana na wale waliolipiga gogo wakaulewa ugumu wake, kwa sababu naye hukifanyia utafiti kila kile anachotaka kukifanya kabla ya kuanza kukitekeleza, maishani mwake. Yeye huwafundisha pia watu wake namna ya kukifanyia utafiti chochote wanachotaka kifanya, kabla ya kuanza kukitekeleza, maishani mwao. Ndiyo maana huwaambia watu hao kwamba, “piga gogo usikie mlio wake.”

Msemo huo, hufundisha watu juu ya kuishi katika maadili mema kwa kukifanyia utafiti kila kile wanachotaka kukifanya kabla ya kukianza, ili waweze kukielewa kile kilicho chema na kukitekeleza, maishani mwao.

Yohana 3:31.

Mathayo 4:1-11.

Luka 4:1-13.

Yeremia 1:19.

Ayubu 14:7-8.

ENGLISH: STRIKE A LOG TO HEAR ITS SOUND.

The origin of the above saying looks at the striking of a log with an aim of knowing its durability. This log is a fallen tree that has fallen to the ground and can be used as firewood or a building, depending on its size. When a person wants to cut wood, he hits the log with an ax so that he can determine if it is fit for building or for fire wood if it is rotten. If this log makes a sound he will understand that it is good for building due to the strength of its sound, if it does not give the sound it means it is rotten, it should be used as fire wood for cooking food. That is why people say that, “strike a log to hear its sound.”

This saying is compared to the mature man who does his work by doing good research first and then implementing it, in his life. Such person does not want to be shaken by anyone who does not have good manners, because he researches everything he wants to do before beginning to do it, in his life. He succeeds well in raising his family to the point of getting enough resources to better support the family members, because of his resilience in his life.

This person resembles those who hit the log for knowing the strength of the wood, because he also researches everything which he wants to do before doing it, in his life. He also teaches his fellows on how to do research for whatever they want, before starting to do it, in their lives. That is why he tells the people that, “Strike a log to hear to its sound.”

This saying instills in people an idea on how to live in good morals by researching everything which they want to do before starting it, so that they can understand what is good and implement it, in their lives.

John 3:31

Matthew 4: 1-11

Luke 4: 1-13

Jeremiah 1:19

Job 14: 7-8.

Imbuki ya kahayile kenako ihoyelile higulya ya bhudahi bho minzi bho bhakima. Abhakima ulu bhajile kumongo gujudaha minzi, b’agatuulaga jiseme ja gudahila aminzi genayo umundobho jabho. Ijiseme jinijo jigajaga jitulanya ni ndob’o jalila ‘gudulu gudula’ aliyo ulu bhashokile jigabhiza sele, kunguno jigab’izaga muminzi. Hunagwene abhanhu bhagayombaga giki, “ulu ujile bulu ulu ushokile sele.”

Akahayile kenako, kagalenijiyagwa kuli munhu uyo agigulambijaga gutumama milimo yakwe, mpaga opandika sabho ja gutumila bho molele, umukikalile kakwe. Umunhu ng’wunuyo, agazunyaga guleka tulo jakwe bho gwipuna diyu gete kunguno ya bhukamu bho gutumama milimo mpaga opandika sabho ya guyulya apolile, umukaya yakwe yiniyo. Uweyi agasab’aga majikolo mingi noyi, kunguno ya gulitumila chiza ilikanza lwakwe lya milimo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga na bhadayi bha minzi abho bhagaja kumongo na jisema jilidulanya umundobho, ijo jigikala sele aho bhashokile, kunguno nuweyi agatumamaga milimo yakwe bho bhukamu bhutale na nguzu ningi, mpaka opandika sabho ningi ja gutumamila, umukikajile kakwe.  Hunagwene abhanhu bhagang’wilaga giki, “ulu ujile bulu ulu ushokile sele.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza mpaga bhandike sabho ningi, kugiki bhadule gujilanhana chiza ikaya jabho, umuwikaji bhobho.

Mithali 20:5.

Yohana 4:7.

Yohana 4:10-15.

Mithali 14:23.

Mithali 21:5.

Mithali 24:27.

KISWAHLI: UNAPOENDA KELELE UNAPORUDI KIMYA.

Chanzo cha msemo huo cha husu uchotaji wa maji wa wanawake. Wanawake wanapoenda kuchota maji mtoni, huweka vyombo vya kuchotea maji ndani ya ndoo zao. Vyombo hivyo, hupiga kelele ndani ya ndoo hizo na kulia ‘gudulu gudulu’ kwa sababu ya kugongana na ndoo wakati wa kwenda. Lakini wakati wa kurudi huwa viko kimya kwa sababu ya vyombo hivyo kuwa ndani ya maji. Ndiyo maana watu husema kwamba, “unapoenda kelele unaporudi kimya.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi zake mpaka anafanikiwa kupata mavuno mengi ambayo huyatumia kwa amani, katika maisha yake. Mtu huyo, hukubali kuacha usingizi wake kwa kuamuka asubuhi na mapema kwa sababu ya bidii yake hiyo, ya kufanya kazi mpaka anafakiwa kupata mali za kutumia akiwa ametulia, nyumbani kwake. Yeye hutajirika kwa kupata mali nyingi sana, kwa sababu ya kuutumia vizuri muda wake huo wa kazi, katika maisha yake.

Mtu huyo, hufanana na wachotaji wa maji walioenda mtoni na vyombo vyao vikipiga kelele wakarudi vikiwa kimya, kwa sababu naye hujibidisha kufanya kazi kwa nguvu, na bidii kubwa, mpaga anafanikiwa kupata mali nyingi za kutumia katika familia yake. Ndiyo maana watu humwambia kwamba, “unapoenda kelele unaporudi kimya.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao kwa nguvu, ili waweze kupata mali nyingi za kutumia katika familia zao, maishani mwao.

Mithali 20:5.

Yohana 4:7.

Yohana 4:10-15.

Mithali 14:23.

Mithali 21:5.

Mithali 24:27.

ENGLISH: WHEN YOU GO YOU MAKE NOISE BUT YOU RETURN SILENTLY.

The cradle of the above saying is about women’s water fetching. When the women go to fetch water from the river, they put water fetching vessels in their buckets. These vessels, in turn, scream into the buckets and make noise ‘gudulu gudulu’ because of colliding with the bucket on the way. But when they return, they are silent because these bowls are in the water. That is why people say, “when you go you make noise but you return silently.”

This saying is likened to a man who works hard enough to earn a living until he is able to reap a bountiful harvest that he peacefully uses in his lifetime. This man, agrees to give up his sleep by waking up early in the morning because of his diligence, to work until he has to get the property for using while he is calm, at his home. He becomes rich because of the good use of his time in his daily life.

This man resembles the water fetchers who went to the river with their vessels shouting and came back in silence, because he also strives to work hard, with great diligence to the point of managing to get a lot of resources for using in his family. That is why people say to him that, “when you go you make noise but you return silently.”

This saying imparts in people a clue on how to work hard, so that they can earn a lot of money for spending in their family lives.

Proverbs 20: 5

John 4: 7.

John 4: 10-15.

Proverbs 14:23.

Proverbs 21: 5.

Proverbs 24:27.