Imbuki ya kahayile kenako ihoyelile higulya ya nhamala umo uyo witanagwa Salyungu. Unamhala ng’wunuyo, aliobyala bhana bhinghi abho nabho bhagiza bhubyala bhana bhubhinika lina lyakwe kunguno ya gung’wizuka na gunumbilija ugubhabyala chiniko. Hunagwene abhana abho bhinikwa lina lyakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agailelaga chiza ikaya yakwe bho guyilanga kikalile ka nhungwa ja wiza, umukikalile kakwe. Umunhu ng’wunuyo, agabhalomelaga abhanhu bhakwe higulya ya nhungwa ijagwikala jawiza jinijo mpaga bhajidimila bho gwiyambilija kihamo umukikalile kabho kunguno ya bhutungilija bhokwe umubhutumami bhokwe bhunubho. Uweyi agaib’ejaga chiza ikaya yakwe bho gwikala bho mholele kunguno ya bhutungilija bhokwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agabyala bhana bhinghi mpaka bhuyung’winika ilina lyakwe, kunguno nuweyi agayilangaga chiza ikaya yakwe mpaka bhayiyambilija kihamo abhanhu bhakwe. Hunagwene abhanhu bhakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza ni kujo umuwikaji bho witoji bho gujidimila chiza nhungwa ijawiza, kugiki bhadule gwikala kihamo bho gwiyambilija chiza mumakaya gabho.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

KISWAHILI: HAYA NI MASALIA YA SALYUNGU.

Chanzo cha msemo huo, chaongelea juu ya mzee mmoja aliyeitwa Salyungu.  Mzee huyo, alizaa watoto wengi ambao nao walizaa watoto waliowaita jina lake mzee huo, kwa sababu ya kutoa heshima kwake kwa kuwazaa pia kuendelea kumkumbuka. Ndiyo maana watoto hao waliopewa jila lake mzee huyo huitwa kwamba, “haya ni masalia ya Salyungu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huilea vyema familia yake kwa kuifundisha maadili mema, katika maisha yake. Mtu huyo, huwaelekeza watu wake juu ya kuwa na mwenendo wa kuyaishi maadili hayo mema, kwa kusaidiana katika kuyatelekeza vizuri majukumu yao, kwa sababu ya uaminifu wake huo katika utumishi wake. Yeye huijenga vizuri familia yake kwa kuishi katika amani kwa sababu ya uaminifu wake huo, katika maisha yake.

Mtu huyo, hufanana na yule mzee aliyezaa watoto wengi mpaka wakawapatia lake watoto wao, kwa sababu naye huilea familia yake katika maadili mema kwa kusaidiana kwa pamoja na vizuri. Ndiyo maana watu huwaita wanafamilia yake kuwa, “haya ni masalia ya Salyungu.”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwenye maisha ya ndoa kwa kuyaishi maadili mema, ili waweze kuishi kwa kusadiana vizuri katika kuziletea maendeleo familia zao.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

ENGLISH: THESE ARE THE REMAINS OF SALYUNGU.

The cradle of the overhead saying explains about an old man whose name was Salyungu. This old man gave birth to many children who in turn gave birth to children who given his named after the old man, because of paying respect to him and continuing to remember him. That is why the children who were given the name of the old man are considered as “these are the remains of Salyungu.”

Thi saying is compared to the person who raises his family well by teaching them good values, in his life. Such person directs his people to have conduct of living good values, by helping each other in fulfilling their responsibilities, because of his loyalty in his service. He builds his family well by living in peace because of his faithfulness in his life.

This person resembles the old man who gave birth to many children until they gave birth to their own children, because he also raises his family in good values ​​by helping each other well. That is why people consider his family members as “these are the remains of Salyungu.”

This saying teaches people about having respect in married life by living good values, so that they can live by cooperating well enough to bring development in their families.

Psalm 127:3-5.

Luke 1:7.

Luke 1:24-25.

Imbuki ya kahayile kenako, ilolile munhu uyo alimini ombina. Umunhu ng’wunuyo agilomagulagulaga uluwitanwa nu ninghi oha mbina yiniyo, bho guyomba chene, kunguno ya gubhawila bho ngelogelo abhanhu abho bhagang’wilaga giki ali ni hanga lib’i. Hunagwene agiitanaga giki, “kab’i kab’asubhya.”

Umunhu ng’wunuyo, agalenganijiyagwa kuli munhu uyo agikalaga ubhayomba shib’i abhiye bho mihayo ya musilili, umukikalile kakwe. Umunhu ng’wunuyo adumile uguyomba bho hape imihayo iyo igankoyaga umu moyo gokwe, kunguno ya bhob’a bhokwe bhunubho. Uweyi agikalaga ubhasiga abhanhu abho adabhatogagwa bho gubhayomba shib’i kunguno ya kutogwa mihayo ya bhulomolomo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo wilomagulaga ahambina bho gubhawila mihayo yangelogelo abhiye, kunguno nu weyi agikalaga ubhayomba shib’i abhiye abho adabhatogagwa, umuwikaji bhokwe. Hunagwene  agiitanaga giki, “kab’i kab’asubhya.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja kubhayomga ja gubhayomba shib’i abhichabho bho gwiyambilija chiza na witogwi, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Sefania 2:8-10.

Waroma 9:1-2.

KISWAHILI: KABAYA KAMEWANYIMA RAHA.

Chanzo cha msemo huo, chaangalia mtu yule ambaye ni mcheza Ngoma. Mtu huyo, hujitapa anapoitwa na manju wa ngoma hiyo, kwa kusema hivyo, akijiita kuwa yeye ni kabaya ambako huwakosesha raha watu fulani, kwa sababu ya kuwafikishia ujumbe kwa njia ya mzunguko wale wanaomwambia kuwa ana sura mbaya. Ndiyo maana alijiita hivi, “kabaya kamewanyima raha.”

Mtu huyo, hulinganishwa kwa mtu yule ambaye huwa anawaongelea vibaya wenzake, kwa maneno ya chini chini, katika maisha yake. Mtu huyo, huwa hawezi kusema wazi yale yaliyomo moyoni mwake, kwa sababu ya uoga wake huo. Yeye huwa anawasengenya wenzake kwa kuwasema vibaya kwa sababu ya kukosa upendo kwao, maishani mwake.

Mtu huyo, hufanana na yule mcheza ngoma aliyekuwa akijitapa anapoitwa kwa kuwasema vibaya wenzake, kwa sababu naye huwasema vibaya wenzake katika maongezi yake. Ndiyo maana hujiita, “kabaya kamewakosesha raha.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuwasema vibaya wenzao, kwa kuheshimiana na kusaidiana vizuri na kwa upendo, ili waweze kuzilea vizuri familia zao, maishani mwao.

Sefania 2:8-10.

Waroma 9:1-2.

ENGLISH: THE BAD ONE HAS DENIED THEM JOY.

The foundation of that saying look at the person who is a dancer. Such person, when he is called by the leader of that dance, responds by calling himself that he is the bad which makes some people uncomfortable, because of conveying the message to those who tell him that he has a bad look. That is why he called himself that “the bad one has denied them joy.”

This person is paralleled to a person who always speaks badly of his colleagues, in his life. This person cannot say clearly what is in his heart, because of his fear. He always gossips about his colleagues by saying bad things about them because of lacking love for them in his life.

This person looks like the drummer who used to boast himself when he was called out for badmouthing his colleagues, because he also badmouths his colleagues in his speech. That is why people call him that, “the bad one has denied them joy.”

This saying imparts in people an idea of abandoning habit of speaking badly of their nobles, by respecting and helping each other with love, so that they can raise their families well, in their lives.

Zephaniah 2:8-10.

Romans 9:1-2.

Akahayile kenako, kalolile bhukeleja bho ng’wa munhu uyo ahayaga gusama bho gulindila gumishiwa na ngoko ulujihila. Umunhu ng’wunuyo, ahayaga gusama bho gulindila gumishiwa na ngoko ulu jahila kunguno oli na tulo nyinghi. Uweyi oduka alalile duhu mpaga nose wela ubhujiku kunguno jalijakeleja uguhila inkogo ulushugu lunulo. Hunagwene abhanhu bhagang’ila giki, “sama yatindikwa ngoko.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agilendejaga uguja tumama imilimo yakwe, mpaga nose lyashila ilikanza lya milimo, umukikalile kakwe. Umunhu ng’wunuyo, agikala wiyibhiye bhuli makanza uguja ugujutumama imilimo yakwe kunguno ya kutogwa tulo, umuwikaji bhokwe. Uweyi agachelelagwa ugulima bhuli ng’waka kunguno ya wilendeja bhokwe bhunubho ugujutumama imilimo yakwe yiniyo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu nsami uyo olindilaga gumishiwa na ngoko mpaga nose ukeleja ugusama, kunguno nuweyi agilendejaga ugutumama imilimo yakwe mpaga nose lyashila ilikanza lya guitumama imilimo yiniyo, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “sama yatindikwa ngoko.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gwilendeja guja gujutumama milimo yabho bho gwanguha ugumisha, kugiki bhadule gutumama milimo mitale iyagubhapandikila sabho ningi jagubhambilija chiza, umuwikaji bhobho.

Mathayo 25:1-13.

Luka 21:36.

KISWAHILI: UHAMAJI ULICHELEWESHWA NA KUKU.

Msemo huo, huangalia uchelewaji wa mtu kuhama aliyesubiri kuamushwa na kuku wanapowika.  Mtu huyo, alitaka kuhama kwa kusubiri kuku wawike ndipo aamuke na kuanza safari yake hiyo ya kuhama. Yeye aliendelea kulala tu mpaka asubuhi kwa sababu jogoo nao walichelewa kuwika siku hiyo. Ndiyo maana watu walimwambia kwamba, “uhamaji ulicheleweshwa na kuku.”

Msemo huyo, hulinganishwa kwa mtu yule anayejisahau kwenda kufanya kazi zake, mpaka muda wa kufanya kazi hizo unapita, katika maisha yake. Mtu huyo, huwa amejisahau kila wakati kwenda kuyatekeleza majukumu yake kwa sababu ya kupenda kwake usingizi, maishani mwake. Yeye huchelewa kulima kila mwaka kwa sababu ya kujisahau kwake huko, katika maisha yake.

Mtu huyo, hufanana na yule mhamaji aliyesubiri kuamushwa na kuku wanapowika, mpaka mwishowe akachelewa kuhama, kwa sababu naye hujisahau kwenda kuyatekeleza majukumu yake, mpaka muda wa kufanya kazi hizo unapita, maishani mwake. Ndiyo maana watu humwambia kwamba, “uhamaji ulicheleweshwa na kuku.”

Msemo huo, hufundisha watu juu ya kuacha uchelewaji wa kwenda kufanya kazi zao, kwa kuwahi kwenda kuzitekeleza kazi zao hizo, ili waweze kufanya kazi kubwa za kuwapatia mali za kutosha kuwasaidia maishani mwao.

Mathayo 25:1-13.

Luka 21:36.

 

ENGLISH: JOURNEY WAS DELAYED BY CHICKEN.

This saying looks at the delay of a person who waited to be woken up by the roosters when they crow to start his journey. Such man wanted to travel by waiting for the chickens to roost before he got up and started his journey. He continued to sleep until morning because the roosters also crowed late that day. That is why people told him that, “journey was delayed by chickens.”

This saying is compared to the person who forgets to do his works until the time of doing them passes in his life. This person forgets to go to implement his duties because of his love of sleep, in his life. He is late to plow every year because of his self-forgetfulness, in his life.

This person is like the traveler who waited to be woken up by the chickens when they crow, until finally he became late to travel, because he also forgets to go to  accomplish his duties, until the time of doing those jobs passes in his life. That is why people tell him that, “journey was delayed by chickens.”

This saying teaches people on how to stop delaying going to do their jobs, by going to carry out their jobs, so that they can do big jobs enough to provide them with all basic needs in their lives.

Matthew 25:1-13.

Luke 21:36.

 

Imbuki ya kahayile kenako, ilolile bhukungi bholi ginhu litanda. Lyalihoyi ling’ombe ilo lyalilitanda ugusheng’wa kunguno ya bhuhala bholyo. Abhanhu ulu bhahaya ugulishema lyapelaga lyabhashiga bhaduma ugulishema. Nose bhiyangula gulikunga mikanda umumagulu galyo na lyuzunya lulu ugusheng’wa. Hunagwene abhanhu bhenabho bhalitana iliong’ombe linilo giki, “lyagukunga mikob’a.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinambu ugutung’wa na bhiye umukikalile kakwe. Umunhu ng’wunuyo, agikalaga alemile ugutung’wa josejose nabhiye na hangi agashoshaga mihayo bho makala ukubhiye kunguno ya nhinda jakwe jinijo, umuwikaji bhokwe. Uweyi agadumaga uguibheja ikaya yakwe kunguno ya bhulambu bhokwe ubho gubhashokeja mihayo ya nhani abhiye, umumahoya gakwe.

Umunhu ng’wunuyo, agikolaga ni ng’ombe inhanda iyo yalemaga ugusheng’wa mpaga yutungwa mikob’a, kunguno nuweyi alinambu uyo alemile ugutung’wa guja kunhimo gosegose na bhiye umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “lyagukunga mikob’a.”

Akahayile kenako, kalanga bhanhu higulya ya guleka nhungwa ja bhulambu bho guzunya gutung’wa na bhiye umuchalo jabho, kugiki bhadule gwiyambilija gutumama milimo yabho chiza, umuchalo jabho jinijo.

Wagalatia 3:1-8.

KISWAHILI: LA KUFUNGA MIKANDA.

Chanzo cha msemo huo chaangalia ufungaji wa mkanda kwenye kitu ambacho ni kikali kuguswa. Alikuwepo ng’ombe mmoja ambaye alikuwa hataki kukamuliwa kwa sababu ya ukorofi wake. Mwishowe watu waliamua kumfunga mkanda miguuni mwake ndipo akakubali kukamuliwa. Ndiyo maana watu hao walimuita ng’ombe huyo kwamba ni “la kufunga mikanda.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mwenye kiburi katika maisha yake. Mtu huyo, huwa hataki kutung’wa kwenda kufanya chochote na wenzake, na tena huwajibu watu kwa kauli mbaya, kwa sababu ya kiburi chake hicho, maishani mwake. Yeye hushindwa kutengeneza familia yake kwa sababu ya kiburi chake hicho cha kuwajibu wenzake kwa maneno mabaya, katika maongezi yake.

Mtu huyo, hufanana na yule ng’ombe mjeuri aliyekataa kukamuliwa, mpaga akafungwa mkanda miguuni mwake ndipo akakubali, kwa sababu naye hukataa kutumwa na wenzake, maishani mwake. Ndiyo maana watu humuita kuwa ni “la kufunga mikanda.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuwa na kiburi kwa kukubali kutumwa na wenzao, ili waweze kusaidiana vizuri katika kuyatekeleza majukumu yao, kijijini mwao.

Wagalatia 3:1-8.

ENGLISH: IT IS OF FASTENING BELTS.

The source of this saying looks at the tying of a belt on something that is hard to touch. There was a cow that did not like to be milked because of its rudeness. Finally the people decided to tie a belt around her legs and then she agreed to be milked. That is why those people said about such cow that “it is of fastening belts.”

This saying is compared to the person who is proud in his life. Such person does not like to be pushed to do anything by his colleagues, and again he answers people with wicked words, because of his pride, in his life. He fails to form well his family because of his pride in answering his colleagues by using ruthless words, in his speech.

This person is similar to the cow that refused to be milked, until when a belt was tied around her legs and then she accepted, because he also refuses to be sent by his companions, in his life. That is why people say about him that, “it is of fastening belts.”

This saying instills in people a clue of abandoning habit of being proud by accepting to be sent by their nobles, so that they can help each other well in carrying out their duties in their village.

Galatians 3:1-8.

Imbuki ya kahayile kenako, yingilile ku bhutuji bho mbula bho likanza lilihu gete iyo igalenganijiyagwa na ng’waniki uyo azimizaga bho nduhu ugulabhula inuma.

Aho kale gulihoyi ng’waka uyo mbula nhale igatula ahikanza lya jidiku iyo igasola makanza malihu gete kunguno yaliidoyaga wangu. Imbula yiniyo, igandya gutula haho lyandya duhu ilijidiku bho nduhu ugugata mpaga giki abhanhu bhuyuduma bhangi agulimila ingese kunguno ya mbula yiniyo. Hunagwene abhanhu bhagayomba giki imbula ya ung’waka gunuyo, “lyang’waniki adalab’ulaga.”

Akahayile kenako, kagalenjiyagwa kuli munhu uyo agatumama milimo yakwe bho gwigulambija chiza mpaga jashila ijidiku, umukikalile kakwe. Umunhu ng’wunuyo, aganguhaga ugumisha ogatumama mimimo yake bho nduhu gwilendeja mpaga oimala chiza, kunguno ya bhukalalwa na bhukamu bhokwe bho guitumama imilimo yiniyo, muwikaji bhokwe.  Uweyi agaponaga majiliwa mingi noyi aha kaya yakwe kunguno ya wigulambija bhokwe ubho gutumama milimo bho bhukamu bhutale chiniko, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni mbula iyo igatula mpaga jushila ijidiku bho nduhu ugugata, kunguno nuweyi agigulambijaga gutumama milimo yakwe bho nduhu uguyileka mpaka jashila ijidiku, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’wilaga giki agatumamaga milimo “lya mwaniki adalab’ulaga.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, bho gwanguha uguja ukumilimo yabho yiniyo, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho.

 

Mwanzo 2:15.

Mhubiri 11:4.

Mithali 6:9.

 

KISWAHILI: LA MSICHANA ASIYEANGALIA NYUMA.

Chanzo cha msemo huo, chatokea kwenye unyeshaji wa mvua iliyochukua mda mrefu kabisa inayofananishwa na msichana asiyeangalia nyuma katika safari yake kwa sababu ya huleta uhai katika aridhi.

Hapo zamani, ulitokea mwaka ambao mvua kubwa ilinyesha kwa mfuluzo wa siku nyingi bila kukatika wakati wa masika. Mvua hiyo, ilipoanza kunyesha ilindelea hivyo, mpaka watu wakashindwa kupalilia palizi kwenye mashamba ya mazao yao kwa sababu ya ukubwa wake huo. Ndiyo maana watu walisema kwamba mvua ya mwaka huu ni “la msichana asiyeangalia nyuma.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa bidii kubwa mpaka anazimaliza, katika maisha yake. Mtu huyo, huanza kufanya kazi wakati yanapoanza masika kwa kujibidisha katika kuyatunza vizuri mazao yake mpaka anayamaliza vizuri kwa sababu ya bidii yake hiyo ya kufanya kazi maishani mwake.  Yeye hupata mavuno mengi katika mashamba yake kwa sababu ya kupenda kwake kuyatekeleza vizuri majukumu yake hayo, katika maisha yake.

Mtu huyo, hufanana na mvua ile iliyonyesha kwa mfululizo mpaka kipindi cha masika kikaisha, kwa sababu naye hujibidisha kuyatekeleza vizuri majukumu yake mpaka anayamaliza vizuri bila kuyaacha, katika maisha yake hayo. Ndiyo maana watu humwambia kwamba yeye hufanya kazi “la msichana asiyeangulia nyuma.”

Msemo huo, hufundisha watu juu ya kujibidisha kuyatekeleza vizuri majukumu yao, kwa kuwahi kwenda kazini, ili waweze kupata mafanikio mengi zaidi maishani mwao.

Mwanzo 2:15.

Mhubiri 11:4.

Mithali 6:9.

 

ENGLISH: IT IS THAT OF A GIRL WHO NEVER LOOKS BACK.

The source of the overhead saying came from the rainfall that lasted for a long time. This rain is compared to a girl who does not look back in her journey because of bringing life to the land.

Once upon a time, there was a year in which heavy rain fell for many days without stopping during the spring season. This rain carried on raining until people were unable to weed their crops because of its non stop. That is why people called that rain that “it is that of a girl who never looks back.”

This saying is compared to the person who does his work with great effort until he finishes it in his life. This person starts working when the spring season starts by taking care of his crops well until he finishes them because of his hard working way in his life. He gets a lot of harvest in his fields because of his love to carry out his duties well in his life.

This person resembles the rain that rained continuously until the end of the spring season, because he also carries out his duties well until he finishes them well without leaving them in his life. That is why people said about his works that, “it is that of a girl who never looks back.”

This saying imparts in people an idea of carrying out their duties well, by working well, so that they can get more success in their lives.

Genesis 2:15.

Ecclesiastes 11:4.

Proverbs 6:9.