Sukuma

1220. DAYUNG’WAGA AKABHUNONU KALI KULE KAGUDEGELEKEJA.

Imbuki ya kahayile kenako ingilile kubhanhu abho bhang’waga ginhu ja gusanja jinonelejo. Ijinonejo jinijo jili giti sukali, bhushishi, na jingi jingi ijo jikolile na jinijo. Ijoyi jigongejaga bhunoni giti gutyila munhu mumakubhi, nulu guditila ng’asha muwalwa.

Abhanbu bhenabho bhang’waga walwa ubho bholibhutafulile ing’asha kunguno bhakigwa akabhunonu bho kule umubhung’wi bhobho bhunubho. Hunagwene bhagayomba giki, “dayung’waga akabhunonu kali kule kagudegelekeja.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agatumamaga nimo guti go guzuga kinhu okija ugugumala chiza, umubhutumami bhokwe. Umunhu ng’wunuyo agabhizaga adamanile ugujidebhela chiza ijisanjo ja jiliwa jakwe umubhutumami bhokwe kunguno ya kuleka gugudilila chiza unimo gokwe gunuyo. Uweyi agadumaga uguyilanga gutumama milimo chiza ikaya yakwe kunguno ya guleka guidilila mpaga oyimana chiza imilimo yakwe yiniyo, umubhutumami bhokwe, bhunubho.

Unimo go ng’wa munhu ng’wunuyo, gugikolaga nu walwa ubho bhulibhudafulile chiza ing’asha, kunguno nugoyi gudatumamilwe mpaga gushila chiza. Hunagwene abhanhu bhagagulolaga bhayomba giki, “dayung’waga akabhunonu kali kule kagudegelekeja.”

Akahayile kenako kalanga bhanhu higulya ya guidebha na guitumama chiza imilimo yabho, kugiki bhadule kupandika matwajo mingi, umubhutumami bhobho bhunubho, umuwikaji bhobho.

Mathayo 5:13.

Yohana 2:1-11.

Luka 13:21.

Wagalatia 5:9.

KISWAHILI: TULIKUWA TUNAKUNYWA UTAMU ULIKUWA KWA MBALI.

Chanzo cha msemo huo, kilianzia kwa watu waliokuwa waking’wa kitu ambacho huchangang’wa na kikolezo. Kikolezo hicho ni kama: sukari, ukwaju, na vingine vingi vinavyofanana na hivyo. Vyenyewe huongeza radha ya utamu kama vile kutia chumvi kwenye mboga au kutia chachu kwenye pombe.

Watu hao, walikuwa wanakung’wa pombe ambayo chachu yake haikukolea vizuri kwa sababu ile radha ya utamu walikuwa wakiisikia kwa mbali katika unywaji wao. Ndiyo maana walisema kwamba, “tulikuwa tunakunywa utamu ulikuwa kwa mbali.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa hazimalizi vizuri kazi zake zikiwemo zile za kupika kitu fulani, katika utekelezaji wa majukumu yake. Mtu huyo, huwa havielewi vizuri vigezo au vikolezo vya kazi yake kwa sababu ya kutokuzijali vizuri kazi zake hizo, katika utekelezaji wa majukumu yake hayo. Yeye hushindwa kuifundisha vizuri familia yake juu ya namna ya kuyatekeleza vizuri majukumu ya kazi zake hizo, kwa sababu ya kutokuzijali kazi zake mpaga anazielewa vizuri, katika utekelezaji wa majukumu yake hayo.

Kazi za mtu huyo, hufanana na ile pombe ambayo chachu yake haikukolea vizuri, kwa sababu nazo hazikutekelezwa vizuri mpaga mwisho. Ndiyo maana watu huziona kazi hizo, na kusema kwamba, “tulikuwa tunakunywa utamu ulikuwa kwa mbali.”

Msemo huo, hufundisha watu juu ya kuzielewa na kuzitekeleza vizuri kazi zao, ili waweze kupata mafanikio mengi, katika ukamilishaji wa majukumu yao, maishani mwao.

Mathayo 5:13.

Yohana 2:1-11.

Luka 13:21.

Wagalatia 5:9.

ENGLISH: WE WERE DRINKING THE SWEETNESS THAT WAS FAR AWAY.

This saying started from people who were eating something that was affected by spices. The flavoring is like: sugar, butter, and many others which are similar to that. By itself it adds to the taste of sweetness like adding salt to vegetables or adding yeast to alcohol.

Those people were drinking alcohol that yeast did not flavor well because they were tasting the sweetness from afar in their drinking. That is why they said that, “we were drinking the sweetness that was far away.”

This saying is equated to a person who does not finish his tasks well, including those of cooking something in fulfilling his duties. Such person does not understand well the conditions of his works because of not paying attention to his works enough to fulfill his duties. He fails to properly teach his family members on how to properly carry out their responsibilities, because of not caring about his works in his responsibilities.

The works of that person are like the wine which its yeast did not ferment properly, because they were also not properly carried out to the end. That is why people see those works, and say that, “we were drinking the sweetness that was far away.”

This saying imparts in people an idea of understanding their works enough to perform them well, so that they can get a lot of successes in fulfilling their responsibilities in their lives.

Matthew 5:13.

John 2:1-11.

Luke 13:21.

Galatians 5:9.

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1219. OMANA NG’WAKA ULWELWE, NG’WANZA MAGEMBE OMALA NG’WAKA.

Bhali hoyi bhalimi abho bhalibhalidebhile ilikanza lwa jidiku. Abhalimi bhenabho bhalolaga lwelwe na ng’wanza magembe. Abhoyi bhajibhonaga ilwelwe bhamana igiki ijidiku jashigaga bhandya gulima kunguno ijinijo jili noni ijo jigijaza ulu jandya ijidiku. Inoni jinijo, ulujingila yolechaga giki ilikanza lya gulima lyashigaga.

Abhalimi bhenabho ulu bhajibhona ing’wanza magembe bhamanaga igiki ung’waka goshilaga kunguno ijinijo jili noni ijo jigizaga hikanza lya ng’waka gulishila golecha giki japunaga chuu. Hunagwene abhanhu bhagayombaga giki, “omana ng’waka ulwelwe, ng’wanza magembe omala ng’waka.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alidebhilie chiza ilikanza lya kutumama milimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga ajimanile chiza ijimanyikiza ja gwandya uigutumama imilimo yakwe yiniyo, kunguno ya witegeleja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe, kunguno ya witegeleja bhokwe bhunubho, umubhutumami bho milimo yakwe.

Umunhu ng’wunuyo, agikolaga na bhalimi abho bhalimanaga ilikanza lya gulima bho gubhona lwelwe unabhandya gutumama milimo yabho na kuimala ulu bhabhona ng’wanza magembe, kunguno nuweyi agatumilaga masala gakwe ugulimana ilikanza lya kutumama milimo yakwe, ni lya kuimala, umubhutumami bho milimo yakwe. Hunagwene agayombaga giki, “omana ng’waka ulwelwe, ng’wanza magembe omala ng’waka.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gulidebha chiza ilikanza lya gwigulambija kutumama milimo yabho chiza nilya guimala, kugiki bhadule kupandisha sabho ningi, umubhutumami bho milimo yabho yiniyo, umuwikaji bhobho.

Mwanzo 1:14-18.

2Wafalme 19:29.

KISWAHILI: AMEJUA MWAKA LWELWE, NG’WANZA MAGEMBE AMEMALIZA MWAKA.

Walikuwepo wakulima ambao walikuwa wanaulewa vizuri muda wa masika. Watu hao waliangalia lwelwe na ng’wanza magembe. Lwelwe na ng’wanza magembe ni aina ya ndege ambao huonekana sehemu kuashilia kuanza kwa kipindi cha masika na wengine kipindi cha kiangazi. Wakulima hao, waliwaona lwelwe na kuelewa kuwa kipindi cha mvua yaani masika kimefika kwa sababu ndege hao huja inapoanza mvua kunyesha, yaani kipindi cha masika. Kuingia kwao huonesha kuanza kwa kipindi cha kulima.

Wakulima hao wakiwaona ng’wanza magembe na hutambua kuwa mwaka umeisha kwa sababu hao ni ndege wanaokuja kipindi cha kiangazi kuonesha kwamba mwaka umeisha. Ndiyo maana watu hao walisema kwamba, “amejua mwaka lwelwe ng’wanza magembe amemaliza mwaka.”

Msemo huo hulinganishwa kwa mtu yule anayeulewa vizuri muda wa kuanza kuzitekeleza kazi zake na muda wa kuzimaliza, katika utendaji wa kazi zake. Mtu huyo, huzielewa vizuri dariri za kuanza kwa kazi zake hizo, kwa sababu ya umakini wake huo, maishani mwake. Mtu huyo, hupata mafanikio mengi sana katika familia yake, kwa sababu ya umakini wake huo wa kuelewa muda wa kutekeleza kwa bidii kubwa kazi zake, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na wale wakulima waliouelewa muda wa kuanza kazi zao kwa kuangalia lwelwe na ule wa kuzimaliza kwa kuangalia ng’wanza magembe, kwa sababu naye hutumia vizuri akili zake katika kuuelewa muda wa kuanza kuyatekeleza majukumu yake, katika kazi zake. Ndiyo maana watu husema kwamba, “amejua mwaka lwelwe ng’wanza magembe amemaliza mwaka.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuuelewa vizuri muda wa kuanza kazi zao na kutekeleza kwa bidii kazi zao na ule wa kuzimaliza, ili waweze kupata mafanikio makubwa, katika kazi zao, maishani mwao.

Mwanzo 1:14-18.

2Wafalme 19:29.

ENGLISH: CRANE NATURE BIRD HAS KNOWN THE YEAR, SEASONAL BIRD “NG’WANZA MAGEMBE” HAS FINISHED A YEAR.

There were farmers who nicely knew the rain season. They looked at the crane rain seasonal bird which is traditionally known as “lwelwe” and dry seasonal bird which is traditionally known as ng’wanza magembe. Lwelwe and ng’wanza magembe are types of birds that can be seen in some places at the beginning of the spring period and others in the summer period. The farmers who saw the lwelwe understood that the rainy season has arrived because these birds come when it starts to rain. Their entry marks the beginning of the farming period.

When the farmers see the ng’wanza magembe birds realize that the year is over because these are birds that come during the summer season to show that the rain season is over. That is why those people said that, “crane nature bird has known the year, seasonal bird “ng’wanza magembe” has finished a year.”

This saying is equaled to a person who understands well the time of starting to do his tasks and the time of finishing them, in the performance of his tasks. This person understands well the beginnings of his works, because of his attention, in his life. This person gets a lot of successes in his family, because of his attention to understand the time of carrying out his works with great effort in fulfilling his duties.

This person resembles to those farmers who understood the time of starting their works by looking at the lwelwe and the time to finish it by looking at the ng’wanza magembe, because he also uses his intelligence well in understanding the time to start carrying out his duties, in his works. That is why he says that, “crane nature bird has known the year, seasonal bird “ng’wanza magembe” has finished a year.”

This saying teaches people on how to be careful enough to understand well the time of starting their works and diligently carrying out their works to the point of finishing them, so that they can achieve great successes in their daily works in their lives.

Genesis 1:14-18.

2 Kings 19:29.

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1218. LIKOLO LIGULU NULU UGULINYAMANGA NA OLIKANGILA.

Yaliyohi nholo iyo yalidigwaga uguhang’wa na bhadimi bhayo. Inholo yiniyo yajaga gujulya jiliwa ja jamumigunda ya bhanhu bho nduhu ugushoka nulu ilitulwa na bhadimi bhayo, kunguno ya bhugulu bhoyo bhunubho. Hunagwene abhanhu bhenabho bhagayomba giki, “likolo ligulu nulu ugulinyamaga na olikangila.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alemile uguhang’wa na bhiye ulu ohubhaga, umukikalile kakwe. Umunhu ng’wunuyo, agahadikijaga gwita iyo alitogwa bho nduhu ugushoshiwa ijina guhang’wa nabhiye nulu ibhize ya bhubhi adoyaga kunguno ya bhujidahang’wa bhokwe bhunubho, umuwikaji bhokwe. Uweyi agikalaga ukoya na mihayo yagwikenya na bhiye aha kaya yakwe kunguno ya gubhiitila yabhubhi yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni likolo iligulu ilo lyalemaga uguhang’wa na bhadimi bhalyo, kunguno nuweyi alemile uguhang’wa na bhiye uluohubhaga, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “likolo ligulu nulu ugulinyamaga na olikangila.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza bhigwi ulu bhalilemejiwa gwita miito gabhubhi na bhichabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho bhunubho.

Yahana 10:1-4.

Zaburi 115:6.

1Petro 5:5-7.

Isaya 6:10.

KISWAHILI: KONDOO KIZIWI HATA UNAMRUDISHA NDIO UNAMSINDIKIZA.

Alikuwepo kondoo aliyekuwa hazikii anaporudishwa na wachungaji wake. Kondoo huyo, alikuwa akienda kula mazao ya chakula cha watu bila kukubali kurudishwa hata kama akipigwa na wachungaji hao aliendelea na safari yake ya kwenda kula mazao hayo, kwa sababu ya kutokusikia kwake huko. Ndiyo maana watu hao walisema kwamba, “kondoo kiziwi hata unamrudisha ndio unamsindikiza.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hukataa kuong’wa na wenzake anapokosea, katika maisha yake. Mtu huyo, hulazishimisha kufanya jambo bila kuacha hata kama litakuwa ovu kwa kutokubari kuong’wa au kushauriwa na wenzake hao, kwa sababu ya kutokusikia kwake huko, maishani mwake. Yeye huishi katika mahangaiko ya ugonvi na watu kwenye familia yake, kwa sababu ya kuwatendea maovu wenzake hao, katika maisha yake.

Mtu huyo, hufanana na yule kondoo kiziwi aliyekataa kurudishwa na wachungaji wake, kwa sababu naye hukataa kushauriwa na wenzake anapoamua kutenda maovu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “kondoo kiziwi hata unamrudisha ndio unamsindikiza.”

Msemo huo, hufundisha watu juu ya kuwa na usikivu wanaposhauriwa kuacha kutenda maovu, ili waweze kutenda mema yawezayo kuziendeleza vizuri familia zao, maishani mwao.

Yahana 10:1-4.

Zaburi 115:6.

1Petro 5:5-7.

Isaya 6:10.

ENGLISH: A DEAF SHEEP EVEN IF YOU BRING IT BACK, YOU ARE JUST ESCORTING IT.

There was a sheep that was not hearing when it was returned by its shepherds. Such sheep normally went to eat people’s food crops without accepting to be returned even if it was beaten by the shepherds. It continued his journey to eat those crops, because of his deafness. That is why those people said that, “a deaf sheep even if you bring it back you are just escorting it.”

This saying is related to a person who refuses to be told by his nobles when he is wrong, in his life. Such person forces to do something without stopping even if it is an evil one by not accepting to be persuaded or advised by those colleagues, because of his lack of hearing in his life. He lives in worries of conflict with people in his family, because of his evil treatments to his family members in life.

This person is like a deaf sheep that refused to be taken back by its shepherds, because he also refuses to be advised by his people when he decides to do evil in his life. That is why people tell him that, “a deaf sheep even if you bring it back you are just escorting it.”

That saying, teaches people to be attentive when they are advised to stop doing evil, so that they can do good things that can develop their families well, in their lives.

John 10:1-4.

Psalm 115:6.

1 Peter 5:5-7.

Isaiah 6:10.

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1217. UOLISO LIBHI ADIKIBHUKAGWA NUOWILU ADIKIBHUKAGWA.

Imbuki ya kahayile kenako ihoyelile higulya ya kikalile ka ng’wa munhu uyo alina liso libhi nuo owilu. Umunhu ng’winuyo, agabhalolaga abhanhu bho liso lya bhudaki golecha giki adabhatogilwe umugati ya nholo yakwe yiniyo, kunguno ya gugayiwa lilange lya gwitogwa chiza na bhiye, umuwikaji bhokwe. Uweyi agitaga chene bho nduhu nulu gucha soni, umukikalile kakwe kunguno ya guleka gubhatogwa bhiye chiniko.

Giko lulu, nuyo agikilaga na wilu, agakolagwa umugati ya nholo yakwe ulu bhatandika ya wiza abhiye, kunguno ya gugayiwa lilange lya gubhatogwa bhiye umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ouliso libhi adikibhukagwa nuowilu adikibhukagwa.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo atogilwe gwito miito ga bhubhi gubhitilila miso gakwe, umukikalile kakwe. Umunhu ng’wunuyo agitaga yabhubhi bho nduhu nulu gucha soni kunguno omanila chine, umuwikaji bhokwe. Uweyi agidumaga na bhanhu bhingi umuchalo jakwe kunguno ya gwita yabhubhi yiniyo niyo agabhizaga alemile nulu guwilwa na munhu ose ose, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuoliso libhi, kunguno nuweyi agitaga yabhubhi gubhitila miso gakwe bho nduhu nulu gucha soni, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ouliso libhi adikibhukagwa nuowilu adikibhukagwa.”

Akahayile kenako kalanga bhanhu higulya ya kuleka mijilo ya gwita miito ga bhubhi umuwikaji bhobho, kugiki bhadule gujilela bho gwikala chiza, ikaya jabho, umuchalo jabho.

Mathayo 6:22-23.

Mathayo 5:29-30.

Wagalatia 5:16-26.

Mwanzo 30:1.

Ayubu 5:2.

Yakobo 3:16.

KISWAHILI: MWENYE JICHO OVU HAONI HAYA NA MWENYE WIVU HAONI HAYA.

Chanzo cha msemo huo huongelea juu ya maisha ya mtu aliyekuwa na jicho ovu na wivu. Mtu huyo, alikuwa akiwaangalia watu kwa jicho la hasira kuonesha kwamba hawapendi watu hao ndani ya moyo wake, kwa sababu ya kukosa malezi yenye upendo kwa wenzake hao. Yeye alifanya hivyo bila hata ya kuona aibu, katika maisha yake kwa sababu ya kukosa upendo kwa wenzake hao.

Hivyo basi na mwenye wivu, naye hukasilika ndani ya moyo wake wanapofanikiwa wenzake, kwa sababu ya kukosa malezi yenye upendo kwa wenzake hao, maishani mwake. Ndiyo maana watu husema kwamba, “mwenye jicho ovu haoni haya na mwenye wivu haoni haya.”

Msemo huo hulinganishwa kwa mtu yule ambaye hupenda kutenda maovu kupitia macho yake, katika maisha yake. Mtu huyo, hutenda maovu hayo bila hata ya kuona haya kwa sababu ya kuzoea kwake hivyo, katika maisha yake. Yeye hukosana na watu wengi kijijini mwake kwa sababu ya matendo yake hayo maovu, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa na jicho ovu kwa wenzake, kwa sababu naye hutenda maovu kupitia macho yake na hata bila ya kuona haya, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mwenye jicho ovu haoni haya na mwenye wivu haoni haya.”

Msemo huo, hufundisha watu juu ya kuacha kutenda matendo maovu katika maisha yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Mathayo 6:22-23.

Mathayo 5:29-30.

Wagalatia 5:16-26.

Mwanzo 30:1.

Ayubu 5:2.

Yakobo 3:16.

ENGLISH: ONE WHO HAS AN EVIL EYE IS NOT ASHAMED AND ONE WHO IS JEALOUS IS NOT ASHAMED.

This saying talks about a life of a person who had an evil eye and a jealous one. This person looks at people with an angry eye to show that he/she does not like them, because of a lack of loving upbringing in life. He/she does it without even being ashamed in life.

So he/she is jealous to the point of resenting it in his/her heart when others are successful, because of such lack of loving upbringing that can allow him/her to take care for others in life. That is why people say that, “one who has an evil eye is not ashamed and one who is jealous is not ashamed.”

This saying is equated to a person who likes to do evil through his eyes, in his life. Such person commits these evils without even feeling ashamed because of his habit of doing so, in his life. He is at odds with many people in his village because of his evil actions in life.

This person is similar to the one who had an evil eye on his/her colleagues, because he also does evil through his eyes and even without being ashamed in his life. That is why people tell him that, “one who has an evil eye is not ashamed and one who is jealous is not ashamed.”

This saying teaches people on how to stop doing evil deeds in their lives, so that they can raise their families well, in their societies.

Matthew 6:22-23.

Matthew 5:29-30.

Galatians 5:16-26.

Genesis 30:1.

Job 5:2.

James 3:16.

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1216. NHUNGULU NJOBHA IGAPEJAGA MANANA GAYO.

Imbuki ya kahayile kenako ilolile nhungulu. Inhungulu iniyo ili nonii iyo igapelelaga bho gulala ulu yapyeniwagwa na ng’wichaloyo kugiki idule gwipija guminyiwa nulu gubhulagwa. Iyoyi igagatumilaga amanana gayo genayo bho gwiyinja mumakoye gaguminyiwa nulu gubhulagwa. Hunagwene abhanhu bhagayombaga giki “nhungulu njobha igapejaga manana gayo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agagatumilaga amasala gakwe bho gwiyinja umumakoye, umuwikaji bhokwe. Munhu ng’wunuyo, agagatumalaga amasala gakwe genayo bho gubhalumanya chiza abhanhu bhakwe kunguno atogilwe gwikala bho mholele na bhiye, umuchalo jakwe. Uweyi agayilangaga lilange lya gwikala chiza na bhanhu ikaya yakwe, kunguno ya wikaji bho ubhowiza bhunubho, umuchalo jakwe.

Umunhu ng’wunuyo, agikolaga ni nhungulu iyo igipijaga gwinga mumakoye bho gugapeja amanana gayo, kunguno nuweyi agagatumilaga amasala gakwe bho gwikala chiza na bhiye umuchalo jakwe jinijo. Hunagwene abhanhu bhagang’wilaga giki, “nhungulu njobha igapejaga manana gayo.”

Akahayile kenako kalanga bhanhu higulya ya kuleka gwikenya bho gugatumila chiza amasala gabho gwikala na bhanhu, kugiki bhadule gwikala bho mholele na bhichabho, umukaya jabho.

Mathayo 26:51-52.

Mathayo 2:13-15.

KISWAHILI: KUNGULU MWOGA HURUKA KWA MBAWA ZAKE.

Chanzo cha msemo huo, huangalia kungulu. Kungulu huyo ni ndege ambaye huruka kwa mbawa zake anapozidiwa na mwenzake katika ugonvi ili kujiokoa kutoka kwenye hatari ya kuumizwa au kuuliwa na mwenzako huo. Yeye huzitumia mbawa zake hizo kwa kujiondoa kwenye matatizo ya kuumizwa au kuuliwa. Ndiyo maana watu husema kwamba, “kungulu mwoga huruka kwa mbawa zake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hutumia akili zake kwa kujiokoa kutoka katika hatari ya kuumizwa au kupoteza maisha yake, katika maisha yake. Mtu huyo, huzitumila vizuri akili zake hizo kwa kuwaunganisha watu wake vizuri kwa sababu ya kupenda watu waishi vizuri na kwa amani, katika maisha  yake. Yeye huwalea vyema watu walioko kwenye familia yake kwa sababu ya malezi yake mema aliyo nayo, maishani mwake.

Mtu huyo, hufanana na yule kungulu aliyetumia mbawa zake katika kujiondoa kutoka matatizo ya kuumizwa au kuuliwa, kwa sababu naye hutumia akili zake kwa kuishi vizuri na wenzake maishani mwake. Ndiyo maana watu humwambia kwamba, “kungulu mwoga huruka kwa mbawa zake.”

Msemo huo, hufundisha watu juu ya kuacha kugombana kwa kuzitumia akili zao vizuri ili waweze kuishi kwa amani na wenzao, katika familia zao.

Mathayo 26:51-52.

Mathayo 2:13-15.

ENGLISH: A COWARD CROW FLIES WITH ITS WINGS.

This saying looks at a crow. The crow is a bird that flies with its wings when it is overwhelmed by its partner in a fight to save itself from a danger of being hurt or killed by that partner. It uses its wings to get out of a trouble of being hurt or killed. That is why people say that, “a coward crow flies with its wings.”

This saying is equated to a person who uses his mind to save himself from a risk of being hurt or losing his life, in his life. Such person uses his intelligence well to connect his people because he loves them enough to live well and peacefully in his life. He takes good care of the people in his family because of a good upbringing which he has in his life.

This person is similar to the crow which used its wings to escape from problems of being hurt or killed, because he also uses his intelligence for living well with his companions in life. That is why people tell him that, “a coward crow flies with its wings.”

This saying teaches people on how to stop fighting by using their minds well so that they can live in peace with their societal members in their families.

Matthew 26:51-52.

Matthew 2:13-15.

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