Tanzania

1362. MANG’WENG’ULA MHULI.

Imbuki ya kahayile kenako ilolile kikalile ka mhuli. Imhuli yiniyo ili ndimu nhale iyo ili na makanji kunguno ya bhukali bhoyo. Iyoyi igikalaga ing’wenije duhu na amino gayo gali hanze guti giki ili na mholo ya wiza aliyo igasayaga noyi umukikalile kayo. Hunagwene abhanhu bhagihayaga giki, “mang’weng’ula mhuli.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga ang’wenije mino hanze giti munhu mfula alisegasega aliyo ali ndaki noyi umukikalile kakwe. Umunhu ng’wunuyo agikalaga wisegeleja bho golecha mino gakwe guti ntengeke noyi aliyo umunholo yakwe alinchilu noyi kunguno ya nhungwa jakwe ija gwita mihayo ya bhubhi yinijo, umuwikaji bhokwe bhunubho. Uweyi agikalaga widuma na bhanhu bha muchalo jakwe kunguno ya bhudaki bhokwe bhunubho ubho agabhubhisaga bho golecha mino hanze, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga ni mhuli iyo igikalaga ing’wenije mino hanze aliyo igasayaga noyi, kunguno nuweyi agikalaga ang’wenije mino hanze guti munhu mfula agusegaga aliyo ali ndaki noyi umunholo yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “mang’weng’ula mhuli.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guleka gwiyolecha guti bhatengeke aliyo bhali bhadaki umunholo jabho, kugiki bhadule gwikala chiza umukaya jabho.

2 Timotheo 3:3.

Mathayo 7:15.

KISWAHILI: TABASAMU LA TEMBO.

Chanzo cha msemo huo huangalia maisha ya tembo. Tembo huyo ni myama poli ambaye ni mkubwa na mweye hali ya kutisha kwa sababu ya ukali wake. Yeye huonesha meno yake nje kama anatabasamu la moyo mweupe wa furaha wakati ana hasira kali sana. Ndiyo maana watu huongea juu yake kwa kusema, “tabasabu la tembo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huonesha meno yake kwa nje kama kwamba ni mtu mwema kwa kucheka wakati ni mwenye hasira kali, katika maisha yake. Mtu huyo, hujichekelesha kwa kuonesha meno yake nje ili kujionesha kama ni mwema wakati ana hasira kali ndani yake kwa sababu ya matendo yake kuwa maovu, maishani mwake. Yeye hugombana mara kwa mara na watu wa kwenye kijiji chake kwa sababu ya hasira yake hiyo anayoificha kwa kuonesha meno nje kama mtu mwema, katika maisha yake hayo.

Mtu huyo, hufanana na yule tembo aishiye kwa kuonesha meno yake nje wakati ana hasira kali sana maishani mwake, kwa sababu naye huonesha meno nje kama ni mwema wakati ni mwenye hasira kali, maishani mwake. Ndiyo maana watu humuita jila la “tabasamu la tembo.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuacha tabia ya kujifanya kuwa wema wakati ni wakatili mioyoni mwao, ili waweze kuishi vizuri kwenye familia zao.

2 Timotheo 3:3.

Mathayo 7:15.

ENGLISH: THE ELEPHANT’S SMILE.

The basis of this saying looks at a life of an elephant. The elephant is a large and fearsome creature because of its fierceness. It shows its teeth as if it is smiling with a happy heart while it is a so angry animal. That is why people talk about it by considering it as, “the elephant’s smile.”

This saying is paralleled to a man who shows his teeth as if he is a blameless one by laughing while he is a so angry one in his life. This person laughs by showing his teeth as if he a kind one while he has an angry heart inside because of his wicked actions in his life. He often quarrels with people who stay in his village because of his anger which he hides by showing his teeth as a respectable person in his life.

This person is like an elephant that showed teeth while it is a so angry animal in life because he also shows his teeth as if he is a kind one while he is a so heated one in his life. That is why people call him “the elephant’s smile.”

This saying teaches people about being so cautious enough to stop pretending to be kind while they are cruel in their hearts, so that they can live well in their families.

2 Timothy 3:3.

Matthew 7:15.

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1361. NG’WENE ALINA LUZUMBA.

Imbuki ya kahayile kenako yihoyelile bhuzengi bho luzumba bho ng’wa munhu nhebhe. Uluzumba ili numba ya ngoko iyo ili ndololo noyi. Umunhu ng’wunuyo agazenga akaluzumba kenako mpaka ukamala chiza. Aliyo lulu uweyi agayingila moyi bho gukoyakoya noyi kunguno ya bhudololo bho kaluzumba kenako. Hunagwene abhanhu bhagang’wila giki, “ng’wene alina luzumba.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe nyanigini, aliyo alintale, umukikalile kakwe. Umunhu ng’wunuyo, agajaga ukumilimo yakwe ugatumama hadoo duhu wandya guyigusha kunguno ya gwiganika nyanigini gokwe chiniko, umuwikaji bhokwe. Uweyi agagayiyagwa ijiliwa aha kaya yakwe bhuli ng’waka kunguno ya gutumama hadoo imilimo yakwe wandya gwigusha, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo agazenga kaluzumba kadololo ka ngoko, kunguno nuweyi agatumamaga hadoo duhu imilimo yakwe wandya gwigusha umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’wene alina luzumba.”

Akahayile kenako kalanga bhanhu higulya ya guleka gutumama nyanigini imilimo yabho bho gwigumbija guitumama imilimo yiniyo nyatale, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho bhunubho.

1 Wakorintho 3:9-12.

KISWAHILI: HUYU ANA KAJUMBA.

Chanzo cha msemo huo huongelea ujengaji wa kajumba wa mtu fulani. Kajumba hako ni nyumba ya kuku iliyo ndogo sana. Mtu huyo alijenga kajumba hako mpaka akamaliza vizuri. Lakini basi aliingia mule kwa shida sana kwa sababu ya udogo wa kajumba hako. Ndiyo maana watu walimwambia kwamba, “huyu ana kajumba.”

Msemo huo hulinganishwa kwa mtu yule ambaye hufanya kazi zake kitoto, wakati yeye ni mtu mzima, katika maisha yake. Mtu huyo, huenda kufanya kazi zake kidogo tu na kuanza kucheza kama mtoto mdogo kwa sababu ya kufikiri kitoto kwake huko, maishani mwake. Yeye hukosa chakula kwenye familia yake hiyo kwa sababu hiyo ya kufanya kazi zake kwa muda mfupi tu na kuanza kucheza, katika maisha yake hayo.

Mtu huyo hufanana na yule aliyejenga kajumba kadogo ka kuku, badala kujenda nyumba ya kumtosha kuishi yeye, kwa sababu naye hufanya kazi zake kidogo tu na kuanza kucheza, maishani mwake. Ndiyo maana watu humwambia kwamba, “huyu ana kajumba.”

Msemo huo hufundisha watu juu ya kuacha kufanya kazi zao kitoto kwa kujibidisha kuyatekeleza majukumu yao yote kikubwa, ili waweze kupata mafanikio mengi maishani mwao.

1 Wakorintho 3:9-12.

ENGLISH: THIS ONE HAS A HUT.

A starting point of this saying refers to a construction of a person’s hut. This hut was a very small chicken coop. Such person built his hut until he finished it well. But then he entered it with great difficulty because of such smallness of it. That is why people said to him that, “this one has a hut.”

This saying is matched to a person who does his childish work while he is an adult in his life. This person goes to do his work only a little and starts playing like a little child because of thinking as a child in his life. He lacks food at his family because of that doing his work only for a short time and starting to play in his life.

This person resembles the one who built a small chicken coop instead of building a house that is big enough for him to live in, because he also does his work only a little and starts to play in his life. That is why people say to him that, “this one has a hut.”

This adage imparts in people an idea of stopping doing their childish work by striving to fulfill all their responsibilities seriously, so that they can achieve great success in their lives.

1 Corinthians 3:9-12.

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1360. NOLEJI KUBHIYE.

Loleji kubiye lililina ilo agitanilagwa munhu uyo agihayaga giki agabhonaga kule kulebha abhiye. Umunhu ng’wunuyo, agikalaga ubhalomela abhiye imihayo yakwe kunguno ya gwigimba giki ayimanile pye weyi iyo bhadayilolelaga abhiye bhenabho. Uweyi ahayile adegelekwe weyi duhu bho nduhu ugubhadegeleka abhiye umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “noleji kubhiye.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agitulaga bhumani bho sagala umukikalile kakwe. Umunhu ng’wunuyo, agitulaga giki ali mani osagala bho gwiyitya gumana majile ga bhangi nulu mumakaya ga bhangi, ukunu agubhaduhilijaga abhiye bho gubhitana giki bhalemelwa, kunguno ya bhudoshi bhokwe bhunubho, ubho gwitula bhumani bho sagala, umuwikaji bhokwe. Uweyi agalemelagwa uguyibheja chiza ikaya yakwe kunguno ya gwitula bhumani bhunubho ubho sagala, na gubhadalahija abhiye, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo witulaga bhuloleji bho kule kulebha abhiye, kunguno nuweyi agitulaga bhumani bho pye gukila abhiye bho gubhadalahija abhiye aliyo adumile uguyibheja ikaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “noleji kubhiye.”

Akahayile kenako kalanga bhanhu higulya ya guleka bhudoshi bho gwitula bhumani bho sagala, kugiki bhadule gwikala ni kujo lya gubhambilija ugujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mathayo 7:1-6.

Luka 6:37.

KISWAHILI: MJUAJI KWA WENZAKE.

Mjuaji kwa wenzake ni jina aloitwa mtu yule ambaye hujidai kwamba anaona mbali kuliko wenzake. Mtu huyo, huwa anawasimulia wenzake maneno yakwe kwa sababu ya kujiona kwamba anajua yote yeye yale ambayo wenzake hawayaoni. Yeye hutaka asikilizwe yeye tu bila ya kuwasikiliza wenzake, maishani mwake. Ndiyo maana watu humuita jina la “mjuaji kwa wenzake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujitia kujua hovyo kuliko wenzake, katika maisha yake. Mtu huyo, hujitia kujua hovyo kwa kuyajua maisha ya wengine na familia za wenzake huku akiwadharau wenzake kwa kuwafikirika kama watu walioshindwa maisha, kwa sababu ya majivuno yake hayo ya kujitia ujuaji wa kuwadharau wenzake, maishani mwake. Yeye hushindwa kuilea vyema familia yake kwa sababu ya kujitia kujua kwakwe huko na kudharau wenzake hao, katika maisha yake.

Mtu huyo, hufanana na yule aliyejitia kujua kwa kujidai kuona mbali kuliko wenzake, kwa sababu naye hujitia kujua hovyo kwa kudharau wenanke hao wakati anashindwa kuilea familia yake. Ndiyo maana watu humuita jila la “mjuaji kwa wenzake.”

Msemo huo, hufundisha watu juu ya kuacha majivuno ya kujitia kujua hovyo, ili waweze kuishi kwa kuheshima inayowasaidia katika kuzilea vyema familia zao, maishani mwao.

Mathayo 7:1-6.

Luka 6:37.

ENGLISH: A MUCH KNOWER TO LANDED GENTRY.

A much knower to landed gentry is a person who claims to be more knowledgeable than his earls. Such person often tells his nobles his own words because of thinking that he knows everything which others do not know. He wants to be heard only himself without listening to others in his life. That is why people call him “a much knower to landed gentry.”

This saying is paralleled to the one who thinks that he knows more than his companions in his life. This person speaks a lot without listening to others in his family. He despises others because of his pride of pretending to know everything in his life. He fails to rear his family members because of pretending to know everything and despising others in his life.

This person is like the one who had become self-conscious by claiming to be more knowledgeable than his companions, because he also becomes self-conscious by belittling others while he fails to provide his family with basic needs. That is why people call him “a much knower to landed gentry.”

This saying teaches people to do away with pride so that they can live with dignity that aids them in providing their families with basic needs in their lives.

Matthew 7:1-6.

Luke 6:37.

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1359. ULALUMBA YA GUMBELE.

Aho kale bhalihoyi bhanhu abho bhalibhalima ngunda ntale go mandege. Abhanhu bhenabho bhagandya gugalimila amandege genayo aho lyashiga ilikanza lya ngese. Ingese yiniyo igabhanoja noyi mpaga nose uumo obho uhaya guyileka kunguno ya bhadamu bhoyo.

Abhanhu abho bhatumamaga nanghwe bhenabho bhagankomeleja bho gung’wila giki wiyumileje guyilimila ingese yiniyo mpaga ayimale kugiki adule kupandika matwajo mingi ayo gagung’wenhela bhuyeji aha shigu ijaha bhutongi. Hunagwene bhagang’wilaga giki, “ulalumba ya gumbele.”

Akahayile kenako kagalenganijiyagwa kubhitoji abho bhali ngosha na nkima abho bhagabhalelaga chiza abhana bhabho, umukikalile kabho. Abhitoji bhenabho, bhagabhalelaga chiza abhana bhabho bho gubhinha lilange lyawiza ilyagubhambilija gwikala na bhanhu chiza, kunguno ya witegeleja bhobho ubho gwikala na nhungwa jawiza umuwikaji bhobho bhunubho. Abhoyi bhagabhakuja chiza abhana bhabho bhenabho kugiki bhadule gubhambilija chiza umushigu jabho ijabhutongi, kunguno ya gujikalana chiza inhungwa ijawiza jinijo, umukikalile kakwe kenako.

Abhitoji bhenabho bhagikolaga nabho bhagalimila ngese ya ngunda ntale go mandege mpaga bhubisha, kunguno nabhoyi bhagiyumilijaga gubhalela chiza abhana bhabho mpaga bhadula gubhambilija chiza umuwikaji bhobho bhunubho. Hunagwene bhagabhakolemeja gwikala chiza abhana bho gubhawila giki, “ulalumba ya gumbele.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wiyumilija bho gutumama milimo yabho na gubhalela chiza abhana bhabho bhenabho kugiki bhadule kupandika bhuyeji bhutale umuwikaji bhobho bhunubho.

Waefeso 6:1-4.

Mithali 22:6.

1Thimotheo 5:10.

Yoshua Bin Sira 3:1.

Yoshua Bin Sira 3:17-19.

KISWAHILI: UTASHUKURU KWA BAADAYE.

Hapo zamani walikuwepo watu waliolima shamba kubwa la mahindi. Watu hao, walianza kulipalilia shamba hilo ulipofika wakati wa palizi hiyo. Palizi hiyo iliwachosha sana mpaka mwishowe mmoja wao alitaka kuiacha kwa sababu ya ugumu wake.

Watu hao waliokuwa pamoja naye walianza kumhimiza kwa kumwambia kwamba avumilie kwa kuipalilia palizi hiyo mpaka ayimalize ili aweze kufurahia matunda mengi katika siku za mbeleni. Ndiyo maana walimwambia kwamba, “utashukuru kwa baadaye.”

Msemo huo, hulinganishwa kwa wanandoa wawili ambao ni mume na mke ambao huwalea vyema watoto wao, katika maisha yao. Wanandoa hao huwalea vyema watoto wao kwa kuwapatia malezi mema yawezayo kuwasaidia kuishi vizuri na watu, kwa sababu ya umakini wake huo wa kuyaishi maadili mema, maishani mwake. Wao huwakuja vyema watoto wao hao mpaga wanaweza kuwasaidia katika siku zao za mbeleleni, kwa sababu ya umakini wao huo wa kuyaishi maadili mema, katika maisha yao.

Wanandoa hao hufanana na wale watu walioipalilia palizi ya shamba lao mpaka wakaimaliza, kwa sababu nao huvumilia kwa kuwalea vyema watoto wao mpaka wanaweza kuwasaidia vizuri, maishani mwao. Ndiyo maana wao huwahimiza watoto wao hao kuishi vyema kwa kusema kwamba, “utashukuru kwa baadaye.”

Msemo huo, huwafundisha wanandoa juu ya kuwa na uvumilivu wa kujibidisha kufanya kazi vizuri na kuwalea vyema watoto wao ili waweze kuwasaidia vizuri, maishani mwao.

Waefeso 6:1-4.

Mithali 22:6.

1Thimotheo 5:10.

Yoshua Bin Sira 3:1.

Yoshua Bin Sira 3:17-19.

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ENGLISH: YOU WILL BE GRATEFUL IN THE FUTURE.

Once upon a time, there were people who cultivated a large field of maize. When the time came of weeding, they began to weed it. Weeding was so tiring that one of them wanted to give up because of its exertion.

Then people who were with him began to encourage him by telling him to persevere in weeding it up to its end so that he could enjoy various fruits in the future. That is why they told him that, “you will be grateful in the future.”

This saying is equaled to two couples who are a husband and wife who nurture their children well in their lives. These couple nurtures their children well by providing them with decent upbringing that can support them enough to live well with people, because of their thoughtfulness of living upright values in their lives. They bring up their children well until they get support from them in their future days, because of their responsiveness of living moral values in their lives.

These couples are like those people who weeded their fields until they finished them, because they also persevere in nurturing their children well until they can aid them well in their lives. That is why they encourage their children to live well by saying that, “you will be grateful in the future.”

This saying imparts in couples an idea of being patient enough to work hard in nurturing their children well so that they can nicely support them in their lives.

Ephesians 6:1-4.

Proverbs 22:6.

1 Timothy 5:10.

Joshua Bin Sirach 3:1.

Joshua Bin Sirach 3:17-19.

1358. ULAYIZUKA IYA MPILIMO NULU IYAGUMASAGA.

Imbuki ya lusumo lunulo ilolile munhu uyo ojaga kumasaga ogita jito jilebhe bhuli makanza umuwikaji bhokwe. Umunhu ng’wunuyo agibhisaga ukumasaga kunuko kunguno ya gwita ginhu ijo oliadahayile abhiye bhajimane. Uweyi witaga chene mpaka umala inguzu ja gutumama imilimo bho nduhu gupandika munhu ogung’wimbilija aha shigu ja kubhutongi. Hunagwene abhanhu bhagang’wila giki, “ulayizuka iya mpilimo nulu iyagumasaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina kajile kabhub’i umukikalile kakwe. Umunhu ng’wunuyo agitaka mihayo ya bhub’i iyo ilikihamo na bhujingi, bhushiya, wiyungi bho nduhu gubhiza na wikalo nulu bhana, kunguno ya kajile kakwe akabhub’i kenako umuwikaji bhokwe. Uweyi agayiyaga abhanhu bha gung’wambilija umubhukuji bhokwe kunguno ya gwita mihayo ya bhub’i yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo witaga mihayo yakwe bho gwibhisa mumasaga mpaga ukula adinang’wambilija, kunguno nuweyi agitaga jito jabhub’i mpaga nose okula bho nduhu kupandika bhana bhagung’wimbilija, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ulayizuka iya mpilimo nulu iyagumasaga.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na nhungwa ja gwita mihayo ya wiza iyagubhambilija gubheja kaya chiza kugiki bhadule kupandika bhana nulu bhanhu bha gubhambilija aha shigu ijahabhutongi, umuwikaji bhobho bhunubho.

1Wakorintho 15:33.

1Wakorintho 3:16-17.

Zaburi 127:3.

1Wakorintho 6:19-20.

KISWAHILI: UTAIKUMBUKA YA NYUMA AU YA VICHAKANI.

Chanzo cha methali hiyo chaangalia mtu aliyekuwa akienda vichakani mara nyingi, maishani mwake. Mtu huyo, alikuwa akijificha vichakani huko kwa sababu alifanya kitu fulani ambacho hakutaka wenzake wakifahamu. Yeye aliendelea kufanya hivyo mpaga akamaliza nguvu za kufanya kazi zake bila ya kupata mtu wa kumsaidia katika siku za mbeleni. Ndiyo maana watu walimwambia kwamba, “utaikumbuka ya nyuma au ya vichakani.”

Methali hiyo hulinganishwa kwa mtu yule ambaye ana mwenendo wa kutenda maovu, katika maisha yake. Mtu huyo, hutenda maovu ambayo ni pamoja na uzinzi, uasherati, kudhurura hivyo mpaka anafikia hali ya kutokuwa na makao wala watoto kwa sababu ya tabia yake hiyo ya kutenda maovu, maishani mwake. Yeye hukosa watu wa kumsaidia katika maisha yake ya uzeeni mwake, kwa sababu ya kutumia muda wake kwa kutenda maovu hayo, katika maisha yake.

Mtu huyo, hufanana na yule aliyetenda matendo yake kwa kujificha vichakani mpaka akafikie umri wa uzeeni bila ya kupata mtu wa kumsaidia, kwa sababu naye hutenda maovu mpaka anafikia umri huo wa uzeeni bila ya kupata mtoto au watu wa kumsaidia, maishani mwake. Ndiyo maana watu humwambia kwamba, “utaikumbuka ya nyuma au ya vichakani.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia ya kutenda mema yatakayowasaidia kuwa na familia zenye maadili mema, ili waweze kupata watoto au watu wa kuwasaidia katika siku zao za mbeleni, maishani mwao.

1Wakorintho 15:33.

1Wakorintho 3:16-17.

Zaburi 127:3.

1Wakorintho 6:19-20.

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ENGLISH: YOU WILL REMEMBER THOSE OF THE BACK OR BUSHES.

The origin of this proverb refers to a person who used to go to the bushes several times in his life. He hid in those bushes because of doing something which he did not want his companions to recognize. He carried on doing so until he exhausted his strength of working without getting anyone who can support him in the future. That is why people told him that, “you will remember those of the back or bushes.”

This proverb is equaled to a man who has a tendency of committing wicked actions in his life. This person commits immoral deeds such as adultery, fornication, and causing harm to others until he reaches a state of having no home or children because of his habit of committing those evil actions in his life. He lacks people who can support him in his old age, because of spending his time by committing those wicked actions in his life.

This person resembles the one who did his actions by hiding in the bushes until he reached old age without having anyone who can support him, because he also does wicked actions until he reaches that old age without having a child or people to aid him in his life. That is why people say to him that, “You will remember those of the back or bushes.”

This proverb teaches people about having a decent custom that will aid them in getting families which have decent morals, so that they can find children or people who can aid them in their future days in lives.

1 Corinthians 15:33.

1 Corinthians 3:16-17.

Psalm 127:3.

1 Corinthians 6:19-20.