Imbuki ya kahayile kenako yilolile ngongwa. Ungongwa gunuyo guli nti gutale uyo gugazwaga ng’wipolu. Unti gunuyo gugabhizaga gugakililile amanti pye ayo galihoyi ung’wipolu lyinilo. Ugoyi guli ntale hangi ndimu noyi. Hunagwene abhanhu bhagagwitanaga giki, ‘Ngongwa ndula mapolu.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agajilang’hanaga ijikolo ijo agajipandikaga bho gujisumbya mpaka nose kushigila kubhiza nsabhi ntale. Umunhu ng’wunuyo, aidebhile isolobho ya ginhu ijidoo iyo jigang’wambilijaga ujituula chiza bhuli jene ijo alijipandika umubhuchoji bhokwe.

 Uweyi agikolaga ni linti ilo ligazwaga lyakula mpaga lyayikilila pye imiti iyingi ung’wipolu lyinilo, kunguno nang’hwe agajisumbyaga isabho ijo agajipandikaga mpaga obhiza nsabhi ntale. Uweyi agabhalangaga na bhiye inzila ja gujilang’hanila chiza isabho ijo bhagajipandikaga umubhuchoji bhobho. Hungwene abhanhu bhagang’witanaga giki, ‘Ngongwa ndula mapolu.’

Akahayile kenako kalanga bhanhu gujisumbya chiza isabho jabho ijo bhagajipandikaga umubhuchoji bhobho, kugiki bhadule kupandika sabho ja gubhambilija chiza umuwikaji bhobho.

(Mathayo 17:14-20; Marko 4:30-32; Matendo ya Mitume 5:14-16)

KISWAHILI: MGONGWA MUWEZA MAPORI.

Chanzo cha msemo huu chaangalia mgongwa. Mgongwa ni mti mkubwa unaota porini. Mti huo hukua mpaka kuwa mrefu kiasi cha kupita miti yote iliyo porini. Wenyewe huwa unakuwa mti mkubwa na mgumu sana. Ndiyo maana watu husema kwamba, ‘Mgongwa muweza mapori.’

Msemo huu hulinganishwa kwa mtu yule ambaye hukusanya na kutunza mali anazozipata mpaka anafikia kiwango cha kuwa tajiri mkubwa. Mtu huyo anaifahamu faida ya kutunza mali kidogokidogo inayomsaidia kukitunza vizuri kila anachokipata katika utafutaji wake.

Yeye hufanana na mti unaoota na kukua mpaka ukawa mrefu kupita mingine porini ulimo, kwa sababu naye hukusanya na kuitunza mali anayoipata mpaka anakuwa tajiri mkubwa. Yeye huwafundisha pia wenzake namna ya kuzitunza vizuri mali wanazozipata katika utafutaji wao. Ndiyo maana watu husema kwamba ‘Mgongwa muweza mapori.’

Msemo huu hufundisha watu kuzitunza vizuri mali wanazozipata katika utafutaji wao, ili waweze kupata mali yingi ya kuwasaidia vizuri katika maisha yao.

(Mathayo 17:14-20; Marko 4:30-32; Matendo ya Mitume 5:14-16).

ENGLISH: A ‘NGONGWA’ TREE THE FOREST OUTSTANDER.

The origin of this saying is tree that is locally known as ngongwa. It is a large tree that outstands all trees in the forest. This tree grows to become the tallest of all the trees in the forest. It becomes a very large and hard wood. That is why people say, ‘A ‘ngongwa’ tree the forest outstander.’

The saying is used comparatively to refer to any person who saves little by little what he/she earns to the extent of becoming very rich. The person knows the benefits of saving little by little, which helps him/her save everything he/she earns. He/she is like a ‘ngongwa’ tree that grows and grows until it is the tallest of all trees in the forest, because he/she saves little by little until he/she becomes very rich. He/she also teaches others to save the little they earn. That is why people say, ‘A ’ngongwa’ tree the forest outstander.’

The saying teaches people to save what they earn, so that they can gather wealth to help them better their lives.

(Matthew 17: 14-20; Mark 4: 30-32; Acts 5: 14-16).

Mbuki ya kahayile kenako, yililola wisagiji bho nhingi. Inhingi yiniyo lilinti ilo lyapunzwagwa chiza mpaga lyawiza nhingi. Imhingi jinijo, bhalijisanije noyi abhanhu, kunguno ya wiza na bhudamu bhojo, umugujilanghana inumba jabho. Hunagwene abhanhu bhagayombaga giki, ‘nisagilwa nhingi.’

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo ang’wisanije Welelo, umukikale kabho. Umunhu ng’wunuyo, adebhile igiki, Uwelelo hung’wene unduja o jose, kunguno uweyi aliNsumbi o jose.

Uweyi agabhalangaja na bhiye ahigulya ya gung’wisanya Mulungu uyo alinajo inguzu ja jilanghana chiza ikaya jabho. Akikalile kakwe kagabhizukijaga abhiye igiki, unhanghani omigunda yabho, ali Mulungu uyo adulile gugalemeja amajilili mpaga gukija ugujilya ijiliwa jibho. Hunagwene uweyi agayombaga giki, ‘nisagilwa nhingi.’

Akahayile kenako, kalanga bhanhu higulya ya gung’wisanya Mulungu, umubhutumami bho milimo yabho, nu umuwikaji bhobho, kugiki bhadule gwikala bho molele na bhichabho, shigu jose.

Mathayo 24:36-44.

Mathayo 25:1-13.

1Petro 5:8-11.

KISWAHILI: NIMETEGEMEA NGUZO.

Chanzo cha msemo huo, chaangalia utegemeaji wa nguzo. Nguzo hiyo ni mti ambao hukatwa vizuri na kutengenezwa nguzo ambayo huwa na nguvu sana katika kuzilinda nyumba zao. Ndiyo maana watu husema kwamba, ‘nimetegemea nguzo.’

Msemo huo, hulinganishwa kwa mtu yule ambaye humtegemea Mungu katika kuishi kwake. Mtu huyo, anafahamu kwamba, Mungu Ndiye mweza ya yote, kwa sababu Ndiye aliyeviumba vyote.

Yeye huwafundisha pia wenzake, juu ya kumtegemea Mungu aliye na nguvu za kuzilinda vizuri familia zao. Maisha yake, huwakumbusha wenzake kwamba, mlinzi wa mashamba yao, ni Mungu awezaye kuwazuia hata wadudu kula mazao yao. Ndiyo maana mtu huyo huwa anawaambia watu kwamba, ‘nimetegemea nguzo.’

Msemo huo, hufundisha watu juu ya kumtegemea Mungu katika utekelezaji wa majukumu yao, na katika maisha yao, ili waweze kuishi kwa amani na wenzao, siku zote.

Mathayo 24:36-44.

Mathayo 25:1-13.

1Petro 5:8-11.

ENGLISH:  I HAVE DEPENDED ON A PILLAR

The foundation of the above saying looks at the dependency of someone on a pillar. The pillar is a tree that is neatly trimmed to become a strong post enough to effectively support houses. That is why people say, ‘I have depended on a pillar.’

The saying is compared to the person who trusts God in life. Such person knows that God is the Almighty who made everything.

He also teaches other people about trusting in God who has the power to better protect their families. The life of such person reminds them that the keeper of their fields is God who can stop even pests from eating their crops. That is why he/she often tells people that, ‘I have depended on a pillar.’

The saying teaches people about trusting God in the execution of their responsibilities, in their lives, so that they can live in peace with one another throughout their lives.

Matthew 24: 36-44.

Matthew 25: 1-13.

1 Peter 5: 8-11.

 

Imbuki ya kahayile kenako yingile ku jisumva ijo jili na nguzu umukikalile kajo. Ijisumva jinijo, jigabhitaga hosehose kunguno ya nguzu jajo. Hunagwene abhanhu bhagajitanaga giki, ‘jilutula mbanga.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo midimu bho wiyumilija mpaga oyimala. Umunhu ng’wunuyo adulile nulu gusenga ipolu lya manti matale mpaka upandika ngunda goguyulima hoyi jiliwa. Uweyi agalimaga migunda mitale iyo idulile gubhalisha bhanhu bhingi umuwikaji bhobho.

Umunhu ng’wunuyo agabhizaga jigemelo ukubhiye ja gutumama milimo bho bhukamu bhutale, kunguno ya bhukalalwa bhokwe ubho gutumama milimo bho gwiyambilija chiza na bhiye. Hunagwene abhanhu bhagang’witanaga giki, ‘jilutula mbanga.’

Akahayile kenako kalanga bhanhu gujitumila inguzu jabho bho gwigulyambija gutumama milimo yabho, kugiki bhadule gujibheja chiza ikaya jabho umukikalile kabho.

(Kutoka 7:8-13; 1Wafalme 18:20-39; Matendo ya mitume 8:9-25).

KISWAHILI: BINGWA WA MAPAMBANO.

Chanzo cha msemo huu chaangalia kiumbe kile ambacho kina nguvu maishani mwake. Kiumbe hicho hupita popote pale kwa sababu ya nguvu zake hizo. Ndiyo maana watu hukiita ‘bingwa wa mapambano.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufanya kazi ngumu kwa uvumilivu hadi kuzimaliza. Mtu huyo anaweza hata kufyeka pori lenye miti mikubwa mpaka akapata shamba la kulimia mazao yake. Yeye hulima mashamba makubwa ambayo humwezesha kuwalisha watu wengi katika maisha yake.

Mtu huyo huwa mfano wa kuigwa na wenzake katika utekelezaji wa majukumu yao, kwa sababu ya kupenda kwake kufanya kazi kwa kusaidiana na wenzake. Ndiyo maana watu humwita, ‘bingwa wa mapambano.’

Msemo huu hufundisha watu kuzitumia nguvu zao kwa kusaidiana katika utekelezaji wa majukumu yao, ili waweze kuziendeleza vizuri familia zao katika maisha yao.

(Kutoka 7:8-13; 1Wafalme 18:20-39; Matendo ya Mitume 8:9).

 

ENGLISH: A WAR CHAMPION.

The origin of this saying is a powerful creature. That creature passes anywhere because of its powers. That is why people call it ‘A war champion.’

The saying is used comparatively to refer to any individual who works hard patiently for the purpose of finishing it. The individual may even clear a forest to get a farm for cultivating crops. The individual cultivates large fields, which enables him/her to feed many people.

Such a person becomes a role model for his or her colleagues in the execution of their responsibilities, because of their willingness to work in support of their colleagues. That is why people call him/her, ‘A war champion.’

The saying teaches people how to use their power to help each other in fulfilling their responsibilities, so that they can better support their families in their lives.

(Exodus 7: 8-13; 1Kings 18: 20-39; Acts 8: 9).

Imbuki ya kahayile kenako yilolile shimba. Ishimba ili ndimu iyo iling’hali noyi umukikalile kayo. Iyoyi uluyingila mulugali gwikolela jiliwa, igabhizaga yombo nhale umuchalo jinijo, kunguno ya makanji gayo. Igikindikaga nulu mulugutu yapula ng’ombe. Hunagwene abhanhu bhagayombaga giki ‘lugendo lo shimba yombo munzengo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhizaga nsambo umukikalile kakwe. Umunhu ng’wunuyo agabhinzaga milyango ya bhanhu, wingila gwibha sabho jabho. Uweyi ulu wibha jikolo ja bhanhu, yigabhizaga yombo umunzengo, guti ni shimba iyo igenhaga yombo bho gupula mitugo ja bhanhu umuchalo. Hunagwene abhanhu bhagayombaga giki, ‘lugendo lo shimba yombo munzengo.’

Akahayile kenako kalanga bhanhu guleka kajile kawibhi umukikalile kabho, kugiki bhadizenha yombo umunzengo gobho umuwikaji bhobho.

(Matendo ya Mitume 9:19-25; Mithali 4:10-18).

KISWAHILI: SAFARI YA SIMBA KELELE KIJIJINI.

Chanzo cha msemo huu chaangalia simba. Simba ni mnyamapori ambaye ni mkali sana maishani mwake. Yeye akiingia kwenye zizi kujitafutia chakula, husababisha kelele kubwa kwenye kijiji hicho, kwa sababu ya hali yake hiyo ya kutisha. Mnyama huyo hurukia hata zizini na kuchukua ng’ombe. Ndiyo maana watu husema kwamba, ‘safari ya simba kelele kijijini.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni jambazi katika maisha yake. Mtu huyo huvunja milango ya watu na kuingia kuiba mali zao, maishani mwake.

Yeye akiiba vitu vya watu, husababisha kelele kijijini, kama simba aletavyo kelele anapochukua ng’ombe kijijini. Ndiyo maana watu husema, ‘safari ya simba kelele kijijini.’

Msemo huu hufundisha watu kuacha mwenendo wa wizi, katika maisha yao, ili wasisababishe kelele katika vijiji vyao, maishani mwao.

(Matendo ya Mitume 9:19-25; Mithali 4:10-18).

ENGLISH: A LION’S TRIP IS A COMMOTION IN THE VILLAGE.

The origin of this saying is a lion. The lion is the most fierce animal in its life. When it goes to hunt, it causes a lot of commotion in the village, because of its scary condition. The animal even jumps into barns and takes livestock. That is why people say, ‘a lion’s trip is a commotion in the village.’

The saying is used comparatively to refer to any who is a gangster in his/her life. The person breaks into people’s properties and steal belongings. When he/she steals people’s belongings, they cause a commotion in the village, just as when the lion visits a village a takeslivestock. That is why people say, ‘a lion’s trip is a commotion in the village.’

The saying teaches people refrain from the practice of robbery, so as not to cause commotion in their villages.

(Acts 9: 19-25; Proverbs 4: 10-18).