sayings

1006. WINA NKONO MBUPU

Imbuki ya kahayile kenako, ilolile bhubupu bho nkono go ng’wa munhu nhebhe. Olihoyi munhu umo uyo wikalaga muchalo jilebhe. Aliyo lulu umunhu ng’wunuyo oli na nkono mbupu uyo gosalaga jikolo josejose bho wangu wangu noi. Hunagwene abhanhu bhagang’wila giki, “wina nkono mbupu.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali ng’wib’i umukikalile kakwe. Umunhu ng’wunuyo, atogilwe gunyembyanyembya jikolo ja b’iye bho nduhu ugwinhiwa na ng’winikili ojo. Uweyi agapandikaga makoye ga gwiduma na bhanhu abho agigalaga nabho kunguno ya wib’i bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo olina nkono mbupu uyo osolaga jinhu josejose bho wangu wangu, kunguno nu weyi agagutumilaga unkono gokwe bho ugwib’a ijikolo jabhiye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “wina nkono mbupu.”

Akahayile kenako, kalanga bhanhu higulya ya guleka nhungwa ja gwib’a jikolo ja bhichabho, umuwikaji bhobho, kugiki bhadule gwikala bho mholele na bhanhu bhabho, umubhulamu bhobho.

Mathayo 15:19.

Wakolosai 3:8-9.

KISWAHILI: ANA MKONO MWEPESI.

Chanzo cha msemo huo chaangalia wepesi wa mkono wa mtu fulani. Alikuwepo mtu mmoja aliyeishi kwenye kijiji fulani. Lakini mtu huyo, alikuwa na mkono mwepesi ulioweza kuchukua kitu chochote kwa haraka sana. Ndiyo maana watu walimwambia kwamba, “ana mkono mwepesi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mwizi katika maisha yake. Mtu huyo, hupenda kuchukua vitu vya watu kwa kufichaficha bila kupewa na wamiliki wa hivyo vitu. Yeye hupata matatizo mengi kwa sababu ya tabia yake hiyo mbaya ya wizi, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa na mkono mwepesi wa kuchukua vitu kwa haraka, kwa sababu naye hutumia mkono wake huo kwa kuiba vitu vya watu, maishani mwake. Ndiyo maana watu humwambia kwamba, “ana nkono mwepesi.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kuwaibia wenzao vitu vyao, maishani mwao, ili waweze kuishi kwa amani na wenzao, katika maisha yao.

Mathayo 15:19.

Wakolosai 3:8-9.

ENGLISH: HE HAS A LIGHT HAND.

This saying looks at the lightness of someone’s hand. There was one man who lived in a certain village. But he had a light hand that could take anything very quickly from others. That is why people said to him that, “He has a light hand.”

This is compared to the person who is a thief in his life. Such person likes to take people’s things in secret without being given by their owners. He gets into a lot of trouble because of his wicked habit of stealing properties of people in his life.

This person, in effect, resembles the one who has a light hand to take things of people, because he also uses his hand to steal people’s things, in his life. That is why people say to him that “He has a light hand.”

This saying imparts in people an idea of giving up the habit of robbing others of their belongings, in their lives, so that they can live in peace with each other, in their families.

Matthew 15:19.

Colossians 3: 8-9.

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1005. OZWALAGA MALOLE

Imbuki ya kahayile kenako, ilolile bhuzwaji bho malole bho ng’wa munhu nhebhe. Amalole genayo bhagagazwalaga abhanhu kumiso mu bhulingisilo bho heke bhuli ng’wene.

Abhangi bhagazwalaga amalole genayo kugiki bhinje soni ya gubhogoha abhanhu kunguno gagagabhisaga amiso gabho. Abhangi bhagagazwalaga amalole geneyo bho bhubheleji duhu. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agalebhagwa walwa wandya guyomba mihayo ya sagala, umukikalile kakwe. Umunhu ng’wunuyo, agayombaga mihayo ya gubhadukile abhanhu abho agikalaga nabho kunguno ya gubhiza adina soni iyo yinjiyagwa na walwa umumahoya gakwe. Uweyi agayibhipyaga ikaya yakwe yiniyo kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agazwalaga malole omala isoni ukubhanhu, kunguno nuweyi agalebhagwa walwa omala isoni mpaga oyomba mihayo ya bhubhi ukubhiye. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako kalanga abhanhu higulya ya kuleka nhungwa ja gulewa walwa umukikalile kabho, kugiki bhadule gujilanhana chiza ikaya jabho, umubhulamu bhobho.

Wagalatia 5:16-26.

KISWAHILI: AMEVAA MIWANI.

Chanzo cha msemo huo, ni uvaaji wa miwani wa mtu fulani. Miwani hiyo, watu huivaa kwa malengo mbalimbali. Wengine huivaa miwani hiyo ili kuondoa aibu kwa watu wanaotaka kuwafikishia ujumbe fulani. Lakini wengine huivaa miwani hiyo kwa lengo la kutaka kupendeza tu. Ndiyo maana watu humwambia mtu huyo kwamba, “amevaa miwani.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hulewa pombe na kuanza kusema maneno ya hovyo, maishani mwake. Mtu huyo, husema maneno ya kuwatukana watu anaoishi nao kwa sababu ya kutokuwa na aibu iliyoondolelwa na ulevi katika maongezi yake. Yeye huifaharibu familia yake hiyo, kwa sababu ya tabia yake hiyo mbaya, katika maisha yake.

Mtu huyo, hufanana na yule aliyevaa miwani kwa lengo la kuondoa aibu ya kuonekana machoni mwake, kwa sababu naye hulewa mpaka anakosa aibu ya kuongea maneno mabaya katika familia yake. Ndiyo maana watu humwambia kwamba, “amevaa miwani.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kulewa pombe maishani mwao, ili waweze kuzilea vyema familia zao, katika maisha yao.

Wagalatia 5:16-26.

ENGLISH: HE HAS WON GLASSES.

The origin of the over head saying is the wearing of one’s glasses. People wear these glasses for various purposes. Some wear them to remove embarrassment from those who want to convey a message in front of people. But some wear those glasses for the sole purpose of making a showy display. That is why people say to such man, “He has won glasses.”

This saying is likened to a person who gets drunk and starts saying evil things in his life. This person, in turn, utters insults to people who live with him because of removing his shamefulness by drinking too much alcohol. He destroys his family, because of his evil behavior, in his life.

This man resembles the one who won glasses with the intention of removing his shamefulness before appearing in the eyes of people, because he also gets drunk until he lacks the shame of speaking wicked words in his family. That is why people say to him that, “He has won glasses.”

This saying teaches people to stop drinking too much alcohol in their lives, so that they can better raise their families, in their daily lives.

Galatians 5: 16-26.

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998. OB’ILE NANGI.

Akahayile kenako, kamhoyelile Nangi. UNangi ng’wunuyo ali munhu uyo agatumilaga bhuduja na b’umani bhokwe bho gubhalanga bhung’hana abhanhu bhakwe, kugiki bhadule gung’welelwa chiza. Uweyi alinangiji owiza kunguno agabhutumilaga ubhumani bhokwe bho bhubhalangila chiza abhanhu mpaga bhabhumana ubhunhana. Hunagwene abhanhu bhagang’wilaga giki, “ob’ile Nangi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agayilelaga chiza ikaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo, ajimanile inhungwa ijawiza ijo abhalelelaga abhanhu bhakwe, kunguno ya bhumani bhutale ubho gulela bhanhu ubho alinabho bhunubho. Uweyi agabhambilija bhanhu bhingi ugwikala na nhungwa jinijo ijawiza, kunguno ya guwikalana chiza ubhunhana ubho agabhulangaga bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu nangi uyo obhalangaga chiza abhanhu bhakwe, kunguno nuweyi agabhalangaga nhungwa jawiza abhanhu bhakwe bho gujikalana chiza, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “ob’ile Nangi.”

Akahayile kenako kalanga bhanhu higulya ya gub’iza ni lange lya nhungwa jawiza ukubhanhu bhabho, bho gujikalana chiza umukikalile kabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho.

Yohana 3:1-21.

Yohana 3:31-36.

Mathayo 18:6.

Mathayo 5:17-20.

KISWAHILI: AMEKUWA MWALIMU.

Msemo huo, humwongelea Mwalimu. Mwalimu huyo ni mtu yule ambaye huutumia uwezo na uelewa wake kwa kuwafundisha watu wake ili waweze kumwelewa vizuri. Yeye ni mwelekezaji mzuri wa watu kwa sababu ya kuutumia ufahamu wake wote kwa kuwaelewesha vizuri watu hao mpaga wanauelewa ukweli huo anaoufundisha. Ndiyo maana watu humwambia kwamba, “amekuwa mwalimu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huilea vizuri familia yake, katika maisha yake. Mtu huyo, anayaelewa maadili mema ambayo huwalelea watu wake, kwa sababu ya ufahamu wake huo mkubwa wa kulea watu. Yeye huwasaidia watu wengi katika kuyaishi maadili hayo mema kwa kuuishi ukweli wa yale anayoyafundisha, maishani mwake.

Mtu huyo, hufanana na yule mwalimu aliyewafundisha vizuri watu wake, kwa sababu naye huwafundisha watu maadili mema kwa kuyaishi vizuri yeye mwenyewe, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amekuwa mwalimu.”

Msemo huo, hufundisha watu juu ya kuwa na maadili ya kuwalea vizuri watu wao, kwa kuyaishi vizuri maadili hayo, katika maisha yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Yohana 3:1-21.

Yohana 3:31-36.

Mathayo 18:6.

Mathayo 5:17-20.

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ENGLISH: HE HAS BECOME A TEACHER.

The above saying refers to a teacher. The teacher is the one who uses his abilities and understanding for teaching his people so that they can well understand him. He is a good guide to those whom he teaches because he uses all his understandings for making that people know the truth which he is teaching. That is why people say to him that, “He has become a teacher.”

This saying is equated to a man who raises his family well in his life. He understands the good values that he nurtures his people, because of his great understanding ways of fostering people. He helps many people in living according to the good values enough by practicing the truth of what he teaches to the daily lives.

This man is like the teacher who taught his people well, because he also teaches people good manners by living well with them in his life. That is why people say to him that, “He has become a teacher.”

This saying teaches people about maintaining the values of their societies for taking good care of their people, by living according to those values in their lives, so that they can nicely raise their families well in their societies.

John 3: 1-21.

John 3: 31-36.

Matthew 18: 6.

Matthew 5: 17-20.

992. IJANE JING’WE LELO IJAKO JAKO.

Akahayile kenako, kandija kuli nanhala umo uyo ulina bhana bhakwe. Unamhala ng’wunuyo oli nsabhi o mitugo kunguno ya bhukamu bhokwe ubho gulima migunda mitale. Aliyo lulu, ng’wana okwe umo olemaga ugutumama imilimo kunguno ya gujisanya isabho jinijo ija ng’wa sabho. Hunagwene unamhala ng’wunuyo agabhawilaga giki, “ijane jing’we lelo ijako jako.”

Akahayile kenako, kagalenganijiyagwa kuli namhala uyo agabhalangaga abhana bhakwe abho bhisanije sabho jakwe gwigulambija gutumama milimo yabho chiza.

Unamhala ng’wunuyo, agabhamishaga diyu abhana bhakwe bhenabho bhaja gujutumama milimo yabho, kunguno adahayile igiki bhikale bho gwisanya jabho ja gugabhana, ijakwe jinijo. Uweyi agabhakomelejaga pye abhose gwicholela sabho jabho bho gutumama milimo yabho chiza, kunguno ijinijo hijabho ijo adadulie munhu gubhataja, umuwikaji bhobho.

Unamhala ng’wunuyo agikolaga nuyo obhakomelejaga bhanhu bhakwe gwigulambija gutumama milimo yabho chiza, kunguno nuwei agabhalangaga abhanhu bhakwe gutumama milimo yabho chiza, umuwikaji bhokwe. Hunagwene agabhawilaga giki, “ijane jing’we lelo ijako jako.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gwisanya sabho ja gugabhilwa na bhabyaji bhabho bho gwigulambija gutumama milimo yabho chiza, kugiki bhadule gupandika sabho jabho bhinikili, umuwikaji bhobho.

Luka 15:11-32.

KISWAHLI: CHANGU CHENU LEO CHAKO CHAKO.

Msemo huo, ulianzia kwa mzee mmoja aliyekuwa na watoto wake. Mzee huyo, alikuwa tajiri sana kwa sababu ya bidii yake ya kufanya kazi kwa kulima mashamba makubwa.

Lakini basi, mtoto moja alikuwa akikataa kufanya kazi kwa sababu ya kutegemea urithi kutoka kwa baba yake huyo. Ndiyo maana baba huyo, aliwaambia watoto wake kwamba, “changu chenu leo chako chako.”

Msemo huo, hulinganishwa kwa mzee yule ambaye huwafundisha watu wake wanaotegemea urithi wa mali zake, kujibidisha kufanya kazi zao, maishani mwao. Mzee huyo, huwaamusha watoto wake hao, asubuhi na mapema kwenda kufanya kazi zao, kwa sababu hapendi waishi kwa kutegemea mali za kugawana urithi. Yeye huwahimiza kujitafutia mali zao wenyewe ambazo hayupo mtu wa kuwanyang’anya, kwa kuyatekeleza majukumu yao vizuri, maishani mwao.

Mzee huyo, hufanana na yule aliyewahimiza watoto wake kujibibisha kufanya kazi zao vizuri, kwa sababu naye pia huwahimiza watoto wake kujitegemea kwa kuyatekeleza vizuri majukumu yao, maishani mwao. Ndiyo maana yeye huwaambia kwamba, “changu chenu leo chako chako.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutegemea kupata mali za urithi wa kugawana, kwa kuyakeleza vizuri majukumu yao, ili waweze kupata mafanikio ya kuwa na mali zao, maishani mwao.

Luka 15:11-32.

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ENGLISH: MY PROPERTY IS YOURS BUT YOUR PROPERTY IS YOURS ALONE.

This saying originated from an old man who had children. He was very rich because of his hard working life in cultivating large fields.

Nevertheless, one child was refusing to work because of depending on his father’s properties. That is why the father told his children that, “my property is yours but your property is yours alone.”

This saying is compared to the old man who teaches his people who depend on the inheritance of his possessions to strive to do their work in their lives. This old man wakes up his children early in the morning enough to go to work, because he does not want them to live on the inheritance. He encourages them to seek out their own possessions that no one else can rob them of, by fulfilling their responsibilities well, in their lives.

This elder is like the one who encouraged his children to do their best in their works, because he also encourages his children to be self-reliant by fulfilling their responsibilities in life. That is why he tells them that, “my property is yours but your property is yours alone.”

This saying teaches people on giving up the habit of relying on the acquisition of shared property, by carefully defining their responsibilities, so that they can be successfully in getting their own properties in their lives.

Luke 15: 11-32.

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987. NKUB’IJA FULO.

Akahayile kenako kahoyelile higulya ya jisumva ijo jigakub’ijaga fulo. Ijisumva jinijo, jili kihamo na ng’holo na danga ijo jigakub’ijaga minzi ga gung’wa na gwikala moyi ijingi. Hunagwene abhanhu bhagajitanaga giki, “nkub’ija fulo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajaga gujisuga ha bhasab’i umukikalile kakwe. Ijikolo ja ha bhasab’i, jigikolanijiyagwa na fulo iyo agipandikaga umunhu uyo wisuga hoyi, kunguno agamanaga ujilya ijiliwa ija ha kaya yiniyo. Umunhu ng’wunuyo, agamanilaga aha kaya yiniyo, bho gutumama milimo ya henaho na gujilya ijiliwa ja hene, kunguno ya fulo iyo agaipandikaga yiniyo, umuwikaji bhokwe. Uweyi agabhizaga guti ng’wana o hakaya iya ha bhasab’i yiniyo.

Umunhu ng’wunuyo, agikolaga ni jisumva ijo jigakub’ijaga fulo, kunguno nuweyi agakub’ijaga jiliwa a ha kaya ya bhasab’i bho gwisugilija hoyi, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “nkub’ija fulo.”

Akahayile kenako, kalanga bhanhu higulya ya kutumama milimo ya gubheng’hela jikolo ja kutuula hakibha ya gutumila aha shigu ija bhutongi, kugiki bhadule kujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 11:25-30.

Yohana 6:67-69.

Mwanzo 46:1-6.

Luka 12:35-40.

KISWAHILI: MFUATA UNYEVU.

Msemo huo, huongelea juu ya viumbe ambavyo hufuata unyevu. Viumbe hivyo, ni pamoja na kondoo na vyura ambavyo hufuata maji ya kunywa na vingine huishi ndani ya maji hayo. Ndiyo maana watu humuita kiumbe hiyo kwamba ni “mfuata unyevu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kujifuga kwa matajiri, katika maisha yake. Mali za matajiri hao hufananishwa na unyevu anaoupata mtu huyo aliyejifuga hapo, kwa sababu ya kuendelea kula chakula cha kwenye familia hiyo. Mtu huyo, huzoea kwenye familia hiyo kwa kuendelea kufanya kazi za pale na kula chakula cha hapo, kwa sababu ya unyevu huo anaoupata, maishani mwake. Yeye huwa kama mtoto wa kwenye familia hiyo ya matajari.

Mtu huyo, hufanana na vile viumbe vifuatavyo unyevu, kwa sababu naye hufuata chakula kwa kwenda kufugwa kwenye familia ya matajiri hao, katika maisha yake. Ndiyo maana watu humuita kwamba ni “mfuata unyevu.”

Msemo huo, hufundisha watu juu ya kufanya kazi ziwezazo kuwaletea mali za kuweka akiba itakayo wasaidia kwenye siku za mbeleni, ili waweze kuzilinda vizuri familia zao, maishani mwao.

Mathayo 11:25-30.

Yohana 6:67-69.

Mwanzo 46:1-6.

Luka 12:35-40.

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ENGLISH: A PERSON WHO IS AFTER GOOD THINGS.

The overhead saying speaks of creatures that follow moisture. These creatures, include: sheep and frogs, because they follow moisture for drinking water and some of them live in water areas. That is why people refer to that creature as being “a person who is after good things.”

This saying is related to a man who goes to stay in families of rich people for eating some food. The wealth of the rich one is likened to the humidity which that man gets because he continued to eat the food of that family. This person becomes familiar to that rich family by continuing to work there and eat local food, because of the moisture which he gets in his life. He becomes like a child in that rich family.

This man is like the creatures that followed moisture, because he also follows the food by going to be raised in the rich families. That is why people refer to him as “a person who is after good things.”

This saying imparts in people a clue on how to do work that can bring them savings enough to help them in the future, so that they can better protect their families in their lives.

Matthew 11: 25-30.

John 6: 67-69.

Genesis 46: 1-6.

Luke 12: 35-40.

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