Akahayile kenako kaholelile kaya iyo igangalila ngeni oyo chiza. Ikaya yiniyo ikalaga muchalo ja Idisa iyo igagenihwa na ngeni yungalila bho gunsinzila ngoko kugiki alye nyama, kunguno ya gupandika lubhango lo ngeni ng’winuyo. Abhanhu bha ha kaya yiniyo, bhagayega noyi ugugenihwa nu ngeni ng’wunuyo. Hungwene bhagayomba giki, “ngeni ngoko yape.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agapandikaga mbango ja gwikala na bhanhu chiza ahaka yakwe. Umunhu ung’wunuyo, ali ng’wiza ng’holo bho gubhakaribhusha bhanhu bhingi aha ng’wakwe kunguno ya bhufula bhokwe bhunubho. Uweyi agapandikaga matwajo ga gubhiza na sabho ningi aha kaya yakwe, kunguno ya wizanholo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni kaya iyo igangalia chiza ungeni oyo, kunguno nuweyi apandikaga mbango bho gubhakalibhusha bhanhu chiza aha kaya yakwe. Hunagwene agayombaga giki “ngeni ngoko yape.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza bhizanholo bho gubhalibhusha chiza abhageni bhabho mukaya jabho, kugiki bhadule gupandika mpango ja kusabha na gwikala chiza na bhanhu, umuwikaji bhobho.

Luka 10:38-42.

Luka 16:9.

KISWAHILI: MGENI KUKU MWEUPE.

Msemo huo huongelea juu ya familia iliyo mkarimu vizuri Mgeni wake. Familia hiyo, ilikuwa inaishi kwenye kijiji cha Idisa, ambayo ilimkarimu mgeni wake kwa kumchinjia kuku ili ale nyama kwa sababu ya kupata Baraka ya mgeni huyo. Watu wa familia hiyo walifurahi sana kwa kutembelewa na mgeni huyo. Ndiyo maana walisema kwamba, “mgeni kuku mweupe.”

Msemo huyo, hulinganishwa na mtu yule ambaye hupata Baraka za kuishi na watu vizuri, katika familia yake. Mtu huyo, ni mkarimu wa kuwapokea watu wengi kwenye familia yake kwa sababu ya ukarimu wake huo. Yeye hupata mafanikio ya kutajirika na kuishi vizuri kwenye familia yake kwa sababu ya ukarimu wake huo, maishani mwake.

Mtu huyo hufanana na ile familia iliyomkarimu mgeni wake vizuri, kwa sababu naye huwapokea watu wengi kwenye familia yake kwa kuwakarimu. Ndiyo maana husema kwamba, “mgeni kuku mweupe.”

Msemo huo, hufundisha watu juu ya kuwa na ukarimu wa kuwakaribha vizuri wageni wao kwenye familia zao ili waweze kupata Baraka za kutajirika na kuishi vizuri na watu, maishani mwao.

Luka 10:38-42.

Luka 16:9.

 ENGLISH: THE GUEST IS WORTHY OF WHITE CHICKEN.

The overhead saying speaks of a family that is kind to its guests. This family lived in the village of Idisa, which welcomed its guests by slaughtering chicken for them to eat because they wanted to receive the blessing of the guests. The people of such family were very happy to be visited by their guests. That is why they said that, “the guest is worthy of white chicken.”

This saying is compared to the person who gets blessings of living with well people, in his family. This person is generous enough to receive many people in his family because of its generosity. He gets success of becoming rich and living well in his family members because of his generosity in life.

This person is like the family that treated its guest well, because he also receives many people in his family by being hospitable. That is why he says that, “the guest is worthy of white chicken.”

This saying instills in people a clue about being generous enough to welcome their guests to their families so that they can get blessings of becoming rich and living well with people, in their lives.

Luke 10:38-42.

Luke 16:9.

Akahayile kenako, kahoyelile mihayo ya guwilwa bho nduhu uguyibhona. Imihayo yiniyo, adulile munhu guyigwa na guituula mung’holo yakwe yandya guminya aliyo adaibhonile na adabhumanile chiza ubhunhana bho mihayo yiniyo. Uyo agacholaga bhunhana agaidimilaga umung’holo yakwe imihayo yiniyo iya nhana. Hunagwene agayombaga giki, “ililinduhu umumiso umung’holo liliho.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agaitegelejaga chiza imihayo iyo agaigwaga mpaga obhumana ubhunhana bhoyo na oidimila lulu umukikalile kakwe. Umunhu ng’wunuyo, agaitegelejaga imihayo iyo agaigwaga kugiki adule guikomanya iyabhulomolomo ni ya nhana, kunguno adahayile uguikoya ing’holo yakwe bho gudimila mihayo ya bhulomolomo. Uweyi agikalaga chiza na bhanhu bho guyilela chiza ikaya yakwe, kunguno ya bhutungilija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo agatulaga mihayo ya nhana umung’holo yakwe, kunguno nuweyi agaitegelejaga chiza imihayo iya nhana na oikalana lulu, umuwikaji bhokwe. Hunagwene agabhawilaga abhanhu giki, “ililinduhu umumiso umung’holo liliho.”

Akahayile kenako, kalanga bhanhu higulya ya guitegeleja imihayo iyanhana na guidimila chiza umutumami bho milimo yabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 3: 1-7.

Luka 22:3-6.

 

KISWAHILI: AMBALO HALIPO MACHONI MOYONI LIPO.

Msemo huo, huongelea juu ya maneno ya kuambiwa bila kuyaona. Mtu anaweza kuambiwa maneno na kuyaweka moyoni mwake ambaye baadaye yataanza kumuumiza wakati hatajayaona wala hafahamu vizuri ukweli wake. Yule anayeusikia ukweli na kuuweka moyoni hufaidika maishani mwake, kwa sababu ukweli huo atabaki nao moyoni mwake. Ndiyo maana watu husema kwamba, “ambalo halipo machoni moyoni lipo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hufikiria kwa makini maneno anayoyasikia mpaga anauhafamu ukweli wake ndipo anayatunza moyoni mwake, katika maisha yake. Mtu huyo, hufayanyia utafiti kwa umakini yale yote anayoyasikia ili aweze kuyachambua yale yaliyo ya kweli na yale yaliyo ya uongo, kwa sababu hapendi kuutesa moyo wake kwa kushikilia maneno ya uongo. Yeye huishi kwa amani na watu wake kwa kuilea vizuri familia yake.

Mtu huyo hufanana na yule aliyeshikiria maneno ya ukweli katika moyo wake, kwa sababu naye huyatafakari vizuri maneno anayosikia ili ayahafamu yaliyo ya kweli na kuyaweka moyoni mwake. Ndiyo maana huwaambia watu kwamba, “ambalo halipo machoni moyoni lipo.”

Msemo huo, hufundisha watu juu ya kuyapima kwa umakini maneno ya kweli na kuyatunza vizuri, katika utekelezaji wa majukumu yao, ili waweze kuzilea vizuri familia zao.

Mwanzo 3: 1-7.

Luka 22:3-6.

 

ENGLISH: WHAT IS OUT OF EYESIGHT IT IS IN THE HEART.

The above saying talks about words which are said without seeing them. A person can be told words and keep them in his heart, which will later start to hurt him while he does not see them and does not know their truth. The one who hears the truth and keeps it in his heart benefits in his life, because he keeps such truth in his heart. That is why people say that, “what is out of eyesight it is in the heart.”

This saying is related to the person who thinks carefully about the words which he hears by memorizing the truth about them and keeps it in his heart. This person carefully researches everything that he hears so that he can analyze what is true and what is false, because he does not like to torture his heart by holding on to false words. He lives in peace with his people by raising his family well.

This person is similar to the one who holds the words of truth in his heart, because he also ponders the words he hears so that he remembers what is true and keeps it in his heart. That is he tell people that, “what is out of eyesight it is in the heart.”

This saying teaches people on how to carefully measure true words and take good care of them, in fulfilling their duties, so that they can raise well their family members.

Genesis 3:1-7.

Luke 22:3-6.

 

Akahayile kenako kahoyelile munhu uyo alina bhudula bhulebhe umukikalile kakwe. Uliyohi munhu uyo otumamaga milimo mitale ya gubhalebya abhiye uyo wikalaga muchalo ja Ngeme. Umunhu ng’wunuyo, bhamujaga abhiye abhabhile imbisila iyo agadugijaga uguitumama imilimo yiniyo, kunguno olinduhu umunhu uogulenganila nanghwe. Hunagwene uweyi agashosha giki, “nane nandikilwa chene.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo abhudebhile chiza ugubhutumamila ubhudula ubho nalinabho, umukikalile kakwe. Umunhu ng’wunuyo, agagajaga ugubhudebha chiza ubhudula bhokwe bhunubho bho gwigulambija gutumama milimo pye iyo aliyiibhona kunguno ya kutogwa kupandika matwayo mingi aha kaya yakwe. Uweyi agabhakomeleja abhanhu bhakwe ugubhudebha na gubhutumamila chiza ubhudula ubho bhinhiwa nu Welelo, umuwikaji bhobho.

Umunhu ung’wunuyo, agikolaga nuyo alinabhudula bho gutumama milimo bho gubhalebha pye abhiye, kunguno nuweyi agigulambija ugubhutumamila pye ubhudula ubho winhiwa nu Wangaluke mpaga opandika matwajo mingi umuwikaji bhokwe. Hunagwene agabhabhilaga abhanhu bhakwe giki, “nane nandikilwa chene.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gubhutumamila chiza ubhudula ubho bhalinabho bho gutumama milimo yabho chiza, kugiki bhadule kupandika sabho ja gubhambilija chiza, umuwikaji bhobho.

Isaya 9:5-6.

Yeremia 1:4-10.

Luka 4:18.

Luka 7:8.

KISWAHILI: NAMI NIMEANDIKIWA HIVYO.

Msemo huo huongelea juu ya mtu aliyekuwa na uwezo fulani katika maisha yake. Alikuwepo mtu mmoja aliyeishi kwenye kijiji cha Ngeme ambaye alikuwa na uwezo wa kufanya kazi kubwa za kuwazidi wenzake. Mtu huyo walimuuliza wenzake ili awaambie siri ya inamuwezesha kufanya kazi kwa namna hiyo. Ndiyo maana yeye alijibu kwa kusema kwamba, “nami nimeandikiwa hivyo.”

Msemo huo hulinganganishwa kwa mtu yule anayeufahamu uwezo wake na kuutumia vizuri katika maisha yake. Mtu huyo, huutumia ubunifu wake kwa kujitahidi kufanya kazi zote anazoziona kwa sababu ya kupenda kuwaletea maendeleo watu wake. Yeye huwahimiza pia watu wake kuvieleza vipaji walivyopewa na Mungu kiasi cha kutosha kuvitumia vizuri, katika maisha yao.

Mtu huyo, hufanana na yule aliyekuwa na uwezo wa kufanya kazi za kuwazidi wenzake, kwa sababu naye huutumia ubunifu wake kwa kuvitumia vipaji vyake vyote alivyopewa na Mungu mpaga anapata mafanikio mengi, maishani mwake. Ndiyo maana yeye huwaambia watu kwamba, “nami nimeandikiwa hivyo.”

Msemo huo, hufundisha watu juu ya kujibidisha kuvitumia vizuri vipaji walivyo navyo kwa kujituma kufanya kazi vizuri, ili waweze kupata mali za kuwasadia vizuri, maishani mwao.

Isaya 9:5-6.

Yeremia 1:4-10.

Luka 4:18.

Luka 7:8.

Imbuki ya kahayile kenako yilolile kachile ka ng’holo. Ing’holo guli ntugo uyo gugasugagwa mubhanhu na hangi ili nyama iyo igaliyagwa. Giko lulu, ing’holo yiniyo, nulu igading’wa na ng’wanishi oyo igiyumilijaga duhu mpaga gucha goyo kunguno ya bhulendelezu bhoyo bhunubho. Hunagwene nu munhu uyo apandikaga makoye ohumula mpaka ganhabhula agabhilagwa giki, “ochaga nyakolo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhisaga makoye gakwe mpaga ganhabhula, umukikalile kakwe. Umunhu ng’wunuyo, agapandika makoye guti ga sata wiyumilija duhu bho nduhu uguja ukusitali, nulu ugubhawila abhiye, kunguno ya gogoha gusekwa na bhanhu. Uweyi agamikikaga mpaga obhitila chiniko kunguno ya gubhisa makoye gakwe genayo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni ng’holo iyo igading’wa na ng’wanishi oyo yiyumilija duhu mpaga yubhulagwa, kunguno nuweyi apandikaga makoye obhabhisa abhiye bho gwiyumilija duhu mpaga gamhabhula amakoye genayo. Hunagwene abhanhu bhagang’wilaga giki, “ochaga nyakolo.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gubhisa makoye ayo bhalinago bho gubhawila abhichabho na gugacholela nzila ja guginjija, kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Mathayo 10:26 – 27.

Mathayo 11:20.

KISWAHILI: AMEKUFA KIKONDOO.

Chanzo cha msemo huo, chotokea kwenye namna kondoo anavyokufa. Kondoo huyo, ni mfugo unayofugwa na watu pia ni nyama inayoliwa. Hivyo basi, kondoo huyo, hata akikamatwa na adui yake hufumilia tu mpaga kufa kwake kwa sababu ya uzubaifu wake huo. Ndiyo maana hata mtu anayepata tatizo na kukaa kimya mpaga anaumia huambiwa kwamba, “amekufa kikondoo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huficha matatizo yake mpaka yanamuumiza, katika maisha yake. Mtu huyo, hupata matatizo kama vile ugonjwa akavumilia tu bila kwenda kupata matibabu hospitalini wala kuwambia wenzake, kwa sababu ya kuogopa kuchekwa na watu, maishani mwake. Yeye huumizwa na matatizo hayo hata kufikia hatua ya kupoteza maisha, kwa sababu ya kuwaficha wenzake, matatizo yake hayo.

Mtu huyo, hufanana na kondoo yule aliyekamatwa na adui yake akavumilia mpaka kufa kwake, kwa sababu naye huwaficha wenzake matatizo yake mpaka yanamuumiza, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amekufa kikondoo.”

Msemo huo, hufundisha watu juu ya kuacha kuyaficha matatizo waliyo nayo kwa kuwashirikisha wenzao, na kutafuta njia za kuyatatua, ili waweze kuulinda vizuri uhai wao, maishani mwao.

Mathayo 10:26 – 27.

Mathayo 11:20.

ENGLISH: HE/SHE HAS DIED LIKE A LAMB.

The cradle of this saying occurred in the way which a sheep died. The sheep is a livestock that is raised by people and it is a meat that can be eaten by them. Therefore, even if the sheep is caught by the enemy, only endures the suffering to the point of dying because of its cowardice. That is why even to a person who has a problem and stays silent when he is hurt is told that, “he/she has died like a lamb.”

This saying is compared to the person who hides his problems until they hurt him, in his life. Such person gets problems such as illness which he just endures it without going to get treatment at the hospital or telling his colleagues, because he is afraid of being laughed at by people, in his life. He is hurt by these problems to the point of losing his life, because of hiding his problems from being known his colleagues.

This person is like the sheep that was caught by its enemy that endured until its death, because he also hides his problems from his colleagues until they hurt him, in his life. That is why people tell him that, “he/she has died like a lamb.”

This saying teaches people to stop hiding the problems which they have by sharing with their peers, enough to find ways that can solve them, so that they can protect their lives well, in their lives.

Matthew 10:26 – 27.

Matthew 11:20.

ENGLISH: THAT IS MY FATE/ THAT IS MY DESTINY.

This saying speaks about a person who had some power in his life. Such man lived in the village of Ngeme who had an ability to do great work for surpassing his colleagues. His colleagues asked his to tell them the secret of what enables him to work in such way. That is why he responded to them by saying that, “that is my fate/ that is my destiny.”

This saying is compared to the person who knows his ability and uses it well in his life. Such person uses his creativity by striving to do all the works which he sees because he likes to bring development to his people. He also encourages his people to discover the talents given to them by God enough to use them well, in their lives.

This person is similar to the one who had the ability to do more work than his nobles, because he also uses his creativity by using all his talents given to him by God, he gets a lot of success in his life. That is why he tells people that, “that is my fate/ that is my destiny.”

This saying teaches people about trying to make good use of their talents by committing themselves to work well, so that they can get assets that can support them well, in their lives.

Isaiah 9:5-6.

Jeremiah 1:4-10.

Luke 4:18.

Luke 7:8.