Tanzania

1146. MAJACHA GADI NA NSAB’I NULU NG’HAB’I.

Olihoyi munhu uyo alina majacha umukikalile kakwe. Umunhu ng’wunuyo, olina jika jinijo gwingila haho bhubyalilwa bhokwe, kunguno ijoyi jigampandikaga munhu ose ab’ize nsab’i nulu nhab’i. Uweyi wikalaga na sabho ningi aha kaya yakwe. Hunagwene abhanhu bhagayomba giki, “majacha gadi na nsab’i nulu nhab’i.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhabokelaga bhanhu bha bhuli mbika aha kaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo agahoyaga na bhahab’i kihamo na bhasab’i bho nduhu ugunkomanya munhu oseose, umuwikaji bhokwe bhunubho. Uweyi agikalaga na bhanhu bhingi aha kaya yakwe kunguno amanile igiki abhanhu bhakwe bhenabho bhabhumbwa na Mulungu uyo agang’winhaga nguzu ja gutumama milimo yakwe chiza, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga na majacha ayo olinago nsab’i ng’wunuyo, kunguno nuweyi agikalaga na bhanhu bha bhuli mbika aha kaya yakwe yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “majacha gadi na nsab’i nulu nhab’i.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja gubhakomanya abhanhu bho gwikala nabho pye abhose abha bhuli mbika, kunguno abhoyi bhali jisumva ja ng’wa Mulungu, kugiki bhadule gupandika mbango ja gwikala chiza, umubhulamu bhobho.

Matendo ya mitume 10:34-35.

Matendo ya Mitume 11:8-9.

KISWAHILI: MATEGE HAYANA TAJIRI WALA MASKINI.

Alikuwepo mtu aliyekuwa na matege katika maisha yake. Mtu huyo, alikuwa na kilema hicho tangu kuzaliwa kwake kwa sababu kilema chenyewe hakibagui mtu yeyote awe tajiri au maskini. Yeye alikuwa na mali nyingi kwenye familia yake. Ndiyo maana watu walimwambia kwamba, “matege hayana tajiri wala maskini.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwapokea watu wa kila namna kwenye familia yake, katika maisha yake hayo. Mtu huyo, huongea na maskini pamoja na matajiri bila kumbague yeyote, maishani mwake. Yeye huishi na watu wengi sana kwenye familia yake kwa sababu anaelewa kuwa watu wote ni viumbe vya Mungu ampaye nguvu za kufanya kazi zake vizuri, maishani mwake.

Mtu huyo, hufanana na yale matege aliyokuwa nayo yule tajiri, kwa sababu naye huishi na watu wa kila namna kwenye familia yake hiyo. Ndiyo maana watu humwambia kwamba, “matege hayana tajiri wala maskini.”

Msemo huo, hufundisha watu juu ya kuachana na tabia za kuwabagua watu kwa kuishi na watu wa kila aina, kwa sababu wote wameumbwa na Mungu, ili waweze kupata Baraka za kuishi vizuri, maishani mwao.

Matendo ya mitume 10:34-35.

Matendo ya Mitume 11:8-9.

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ENGLISH: ABNORMAL LEGS HAVE NEITHER RICH NOR POOR.

There was a man who had scars in his life. Such man had a disability since birth because that disability itself did not discriminate between rich and poor. He had a lot of wealth in his family. That is why people told him that, “abnormal legs have neither rich nor poor.”

This saying is related to the person who accepts all kinds of people in his family in life. Such person talks to the poor as well as the rich without discriminating against anyone in his life. He lives with a good number of people in his family because he understands that all people are creatures of God who gives to him the strength to do his daily work well in his life.

This person resembles to the scars that the rich man had, because he also lives with all kinds of people in his family. That is why people tell him that, “abnormal legs have neither rich nor poor.”

This saying teaches people about abandoning habits of discriminating people by living with all kinds of people, because they are all creatures of God, so that they can get blessings of living well, in their families.

Acts 10:34-35.

Acts 11:8-9.

1145. NG’WANA MAKINU AGIKINUKILWA KU MABALA.

Olihoyi munhu uyo witanagwa makinu. Umunhu ng’winuyo oli na nguzu ningi kunguno oliadakangilwe nulu hado pye amakanza. Lushigu lumo, uweyi agafuma ghujiku ugamanhya na ndimu nhali yuumulaga guko kumabala. Hunagwene abhanhu bhagayomba giki, “ng’wana makinu agikinukilwa ku mabala.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agajitumilaga sagala inguzu yakwe, umukikalile kakwe. Umunhu ng’wunuyo agajitumilaga inguzu jakwe bho gwigimba sagala kugiki bhanhu bhankumilije kunguno ya gugayiwa witegeleja bhokwe umuwikaji bhokwe. Uweyi agilabhulaga sagala umuwigimbi bhokwe bhonubho, kunguno ya kutogwa gukumilijiwa chiniko umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu ng’wana makinu uyo agabhulagwa ni limu aho ojitumila sagala inguzu jakwe jinijo, kunguno nuweyi agajitumilaga sagala inguzu jakwe mpaga olabhuka, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ng’wana makinu agikinukilwa ku mabala.”

Akahayile kenako kalanga bhanhu higulya ya gujitumila inguzu jabho bho witegeleja bhutale kugiki jidule gubhambilija chiza, umuwikaji bhobho bhunubho.

1Samweli 17:48 -51.

Waamuzi 16:18-22.

KISWAHILI: MWANA MAKINU ALISHINDWA NJE NA KWAKE.

Alikuwepo mtu aliyeitwa Makinu. Mtu huyo, alikuwa na nguzu nyingi kwa sababu hakutishwa hata kidogo wakati wote. Siku moja alitoka nje usiku akakutana na myama mkali aliyemuua mtu huyo nje ya nyumbani kwake. Ndiyo maana watu walisema kwamba “mwana makinu alishindwa nje na kwake.”

Msemo huo hulinganishwa kwa mtu yule ambaye huzitumia vibaya nguzu zake, katika maisha yake. Mtu huyo, huzitumia nguvu zake hizo kwa kujidai hovyo ili watu wamsifiye kwa sababu ya kukosa umakini katika maisha yake. Yeye hujiumiza bure katika majigambo yake hayo, kwa sababu ya kupenda sifa kwake, maishani mwake.

Mtu huyo, hufanana na mwana Makinu aliyeuliwa na yule myama mkali alipozitumia vibaya nguvu zake hizo, kwa sababu naye huzitumia vibaya nguzu zake hizo mpaka anaumia bure, maishani mwake. Ndiyo maana watu humwambia kwamba, “mwana Makinu alishindwa nje na kwake.”

Msemo huo, hufundisha watu juu ya kuzitumia nguvu zao kwa umakini mkubwa ili ziweze kuwasaidia vizuri, maishani mwao.

1Samweli 17:48 -51.

Waamuzi 16:18-22.

ENGLISH: MAKINU’S SON WAS DEFEATED OUTSIDE HIS HOME.

There was a man whose was Makinu’s son. He had a lot of power because he was not intimidated at all in his life. One day, he went out at night and met a stronger man than him who killed him outside his house. That is why people said that “Makinu’s son was defeated outside his home.”

This saying is related to a person who misuses his power in his life. Such person uses his power to claim praise carelessly for getting praise from people because of the lack of focus in his life. He hurts himself in vain in his boasting, because of looking for praise from people.

This person is similar to Makinu’s son who was killed by the fierce man when he misused his power, because he also misuses his power until he gets hurt for nothing, in his life. That is why people tell him that, “Makinu’s son was defeated outside his home.”

This saying imparts in people an idea of using their power very carefully so that it can help them well, in their lives.

1 Samuel 17:48 -51.

Judges 16:18-22.

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1144. IKUJO NG’WA NG’WEHE.

Olihoyi munhu uyo witanagwa Ng’wehe. Umunhu ng’wunuyo oli na nholo ya wiza ya gubhabokela bhanhu bhingi abho bhajaga aha kaya yakwe. Uweyi olinsab’i uyo wambilijaga bhanhu bhingi noyi mpaga nose ubhiza bhupelelo bho bhanhu abho bhali na makoye. Hunagwene abhanhu bhagayomba giki, “ikujo ng’wa Ngwehe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhutumilaga ubhusab’i bhokwe bho gubhambilija bhanhu, umukikalile kakwe. Umunhu ng’wunuyo alinsabhi o majikolo mingi uyo agajitumilaga isabho jakwe jinijo bho gubhambilja abhanhu abho bhali na makoye, umuwikaji bhokwe. Uweyi agabhambilijaga bhanhu bhingi ugugamala wangu amakoye gabho kunguno ya bhutogwa bhokwe ubho alinabho ukubhanhu bhakwe bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu Ng’wehe uyo agabhagunana bhanhu bhingi abho bhali na makoye, kunguno nuweyi agabhutumilaga ubhusabhi bhokwe bho gubhambilija abhanhu abho bhali na makoye. Hunagwene abhanhu bhagang’wilaga giki, “ikujo ng’wa Ng’wehe.”

Akahayile kenako kalanga bhanhu higulya ya gubhutumila ubhusabhi bhobho bho gubhambilija abhichabho abho bhali na makoye, kugiki bhadule gwikala na bhuyeji umuwikaji bhobho.

Marko 6:34-44.

Mathayo 11:28-30.

KISWAHILI: HESHIMA KWA NG’WEHE.

Alikuwepo mtu aliyekuwa anaitwa Ng’wehe. Mtu huyo, alikuwa na moyo mwema wa kuwapokea watu wengi waliomwendea kwenye famlia yake. Yeye alikuwa tajiri ambaye aliwasaidia watu sana mpaka mwishowe akawa kimbilio la watu walio na matatizo. Ndiyo maana watu walisema kwamba, “heshima kwa Ng’wehe.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huutumia utajiri wake kwa kuwasaidia watu walio na matatizo katika maisha yake. Mtu huyo, alikuwa tajiri wa vitu vingi ambaye aliutumia utajiri wake huo, katika kuwasaidia watu waliokuwa na matatizo, kwa sababu ya upendo wake. Yeye huwasaidia watu wengi kuyamaliza matatizo yao haraka kwa sababu ya upendo wake huo kwa watu wake hao, maishani mwake.

Mtu huyo, hufanana na Ng’wehe aliyesaidia watu wengi waliomwendea kuyamaliza matatizo yao, kwa sababu naye huutumia utajiri wake katika kuwasaidia watu walioko kwenye matatizo. Ndiyo maana watu humwambia kwamba, “heshima kwa Ng’wehe.”

Msemo huo, hufundisha watu juu ya kuutumia vizuri utajiri wao katika kuwasadidia wenzao, ili waweze kuishi kwa furaha, maishani mwao.

Marko 6:34 – 44.

Mathayo 11:28-30.

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ENGLISH: RESPECT FOR NG’WEHE.

There was a man whose name was Ng’wehe. He had a kind heart enough to receive a good number of people who came to his family. He was a rich man who helped people a lot until finally he became a refuge for those who were in trouble. That is why people said to him that, “respect for Ng’wehe.”

This saying is related to a person who uses his wealth for helping people who have problems in life. Such man is a rich one who uses his wealth to support those who in trouble because of his love, kindness, care and concern for others. He supports a good number of people in solving their problems quickly because of his kindness for them.

This person resembles to Ng’wehe who supported a good number of people who came to him looking for solutions to their problems, because he also uses his wealth for supporting people who are in distress. That is why people tell him that, “respect for Ng’wehe.”

This saying teaches people about using their wealth well in supporting their companions who are in distress, so that they can live happily in their families.

Mark 6:34 – 44.

Matthew 11:28-30.

1143. ILELO NI LELO UYO AGAYOMBAGA NTONDO ALI NONGO.

Ulusumo lunulo luhoyelile higulya ya solobho ya gulutumila chiza bhuli ulushigu kunguno bhuli lushigu lulinaginhu jalo. Ulihoyi ng’wanafunzi umo uyo osomaga aha shule ya Imalabupina, wilaya ya jibhapu, umu nkoa go Shinyanga. Ongw’anafunzi ng’wunuyo owilagwa na bhiye giki, wisemele chiza bhuli lushigu. Aliyo uweyi omanaga uhaya giki, ‘nagwisomela ntondo”.

Nose lushiga ulushigu ulo gwita imitihani obhiza udumu ugwiyita kunguno ya gukija ugwisomela chiza bhuli lushigu, umubhusomi bhokwe bhunubho. Hunagwene abhiye bhagang’wila giki, “ilelo ni lelo uyo agayaombaga ntondo ali nongo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alingokolo ugutumama imilimo aha kaya yakwe umukikalile kakwe. Umunhu ng’wunuyo, agalijimijaga sagala ilikanza lwake bho gwikala wigashije duhu ahikanza ilya guja gujutumama milimo, kunguno ya bhugokolo bhokwe bhunubho. Uweyi jigashila ijidiku bho nduhu gupandika jiliwa aha kaya yakwe kunguno ya gulijimija sagala ilikanza lwake linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nu ng’wanafunzi uo imalabhupina uyo oliadisomelaga mpaga nose oduma ugugwita untihani gokwe oho lyashiga ilikanza lyago, kunguno nuweyi agikalaga wigashije duhu ahikanza ilya gutumama milimo mpaga nose ogayiwa ijiliwa aha kaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ilelo ni lelo uyo agayombaga ntongo ali nongo.”

Ulusumo lunulo, lolanga bhanhu higulya ya goleka bhokolo bho gulitumila chiza ilikanza lyabho ijina gwigulambija gutumama milimo yabho chiza, kugiki bhadule kupandika sabho ningi ija gubhambilija chiza, umuwikaji bhobho.

Walawi 19: 11.

Mathayo 25: 13.

Mathayo 21:28-29

KISWAHILI: LEO NI LEO ASEMAYE KESHO NI MUONGO

Methali hiyo huongelea juu ya faida ya kuitumia siku kwa sababu kila kila ina vitu vyake. Alikuwepo mwanafunzi mmoja aliyekuwa akisoma kwenye shule ya Imalabupina, wilayani Kishapu, katika mkoa wa Shinyanga.

Mwanafunzi huyo, alikuwa akiambiwa na wenzake kwamba, ajisemee vizuri kila siku. Lakini yeye alikuwa akisema kwamba, “nitajisomea kesho.” Mwishowe siku ya kufanya mitihami ikafika akawa ameshindwa kufanya mitihani yake hiyo kwa sababu ya kuacha kujisomea kila siku katika kipindi cha uanafunzi wake. Ndiyo maana wenzake hao walimwambia kwamba, “leo ni leo asemaye kesho ni muongo.”

Methali hiyo hulinganishwa kwa mtu yule ambaye ni mvivu katika kufanya kazi kwenye familia yake katika maisha yake. Mtu huyo, huupoteza hovyo muda wake kwa kushinda akiwa amekaa tu, wakati wa kwenda kufanya kazi, kwa sababu ya uvivu wake huo. Yeye humaliza kipindi cha masika bila ya kuwa na chakula kwenye familia yake, kwa sababu ya kuupoteza hovyo muda wake huo wa kufanya kazi, maishani mwake.

Mtu huyo, hufanana na yule mwanafunzi wa imalabupina ambaye hakujisomea mpaga akashindwa kufanya mtihani wake ilipofika siku yake, kwa sababu naye hushinda akiwa amekaa tu, wakati wa kufanya kazi, mpaga mwishowe anakosa chakula katika familia yake, maishani mwake. Ndiyo maana watu humwambia kwamba, “leo ni leo asemaye kesho ni muongo.”

Methali hiyo hufundisha watu juu ya kuachana na uvivu kwa kuutumia vizuri muda katika kujibidisha kufanya kazi, ili waweze kupata mali nyingi za kuwasaidia vizuri, maishani mwao.

Walawi 19: 11.

Mathayo 25: 13.

Mathayo 21:28-29.

ENGLISH: TODAY IS TODAY WHOEVER SAYS TOMORROW IS A LIAR

The above proverb talks about the benefit of using the daily time well because each day has its own things. There was a student who was studying at Imalabupina school of Kishapu district in Shinyanga region.

This student was told by his colleagues that he should study well every day. But he was saying, “I will study for myself tomorrow.” At the end, the day of the exams came and he was unable to take them because he stopped studying every day during his given time at the school. That is why his colleagues told him that, “today is today, whoever says tomorrow is a liar.”

This proverb is compared to the person who is lazy in working at his family. Such person wastes his time by staying at home while sitting, instead of going to work, because of his laziness. He ends up suffering by not having food at his family, because of the waste of his working time in life.

This person, is similar to the student of Imalabubina who did not study for himself until he failed to pass his exams when the day came, because he also spends his time by sitting at his home, instead of working, at the end he lacks food in his family. That is why people tell him that, “today is today, whoever says tomorrow is a liar.”

This proverb teaches people to get rid of laziness by making good use of time in forcing themselves to work, so that they can get many assets which can nicely help them in their lives.

Leviticus 19:11.

Matthew 25:13.

Matthew 21:28-29.

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1142. SHADA SHADA NG’WI B’IKILO.

Oliyoyi munhu uyo oliotuula mhiya jakwe ng’wi b’ikilo. Umunhu ng’wunuyo omanaga ushada nhangala nyingi aho uliojibhikila ihela jakwe jinijo kugiki abhone ulu jilihoyi nulu hamo jib’iyagwa, kunguno jili ginhu ja solobho nhale noyi. Hunagwene abhanhu bhagang’wila giki, “shada shada ng’wi b’ikilo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhikaga chiza isabho jakwe umukikalile kakwe. Umunhu ng’wunuyo agajilanhanaga chiza isabho jakwe bho gujibhika hasoga kunguno ayidebhile isolobho ya sabho jakwe jinijo. Uweyi agikalaga na sabho ningi aha kaya yakwe kunguno ya guib’ika chiza isabho jakwe jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo agajib’ika chiza isabho jakwe kunguno nuweyi agajilanhanaga chiza isabho jakwe jinijo bho gujibhika hasoga. Hunagwene abhanhu bhagang’wilaga giki, “shada shada ng’wi b’ikilo.”

Akahayile kenako kalanga bhanhu higulya ya gudebha ugujibhika chiza isabho jabho, umukikalile kabho, kugiki jidule gubhambilija chiza, umuwikaji bhobho.

Mathayo 13:44 – 46.

Mathayo 6:19-21.

KISWAHILI: KWENDA MARA KWA MARA PALE ULIKOHIFADHI.

Aliwekupo mtu aliyeweka pesa zake sehemu fulani. Mtu huyo alikuwa akienda mara kwa mara pale alipozihifadhia pesa zake hizo, kwa sababu ni vitu vyenye thamani kubwa sana. Ndiyo maana watu walimwambia kwamba, “mara kwa mara pale ulikohifadhi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huhifadhi vizuri mali zake katika maisha yake. Mtu huyo, huitunza mali yake kwa kuihifadhi pazuri kwa sababu anazielewa faida za mali zake hizo. Yeye huwa na mali nyingi kwenye familia yake kwa sababu ya kuzitunza vizuri mali zake hizo, maishani mwake.

Mtu huyo hufanana na yule aliyehifadhi vizuri mali zake, kwa sababu naye huzitunza vizuri mali zake kwa kuzihifadhi pazuri. Ndiyo maana watu humwambia kwamba, “mara kwa mara pale ulikohifadhi.”

Msemo huo hufundisha watu juu ya kuelewa namna ya kuzihifadhi vizuri mali zao katika maisha yao, ili ziweze kuwasaidia vizuri maishani mwao.

Mathayo 13:44 – 46.

Mathayo 6:19 – 21.

ENGLISH: FREQUENTLY GOING WHERE YOU SAVED.

There was a man who put his money somewhere. He used to go frequently to where he kept it, because it was very valuable. That is why people told him that, “frequently going where you saved.”

This saying is compared to the person who keeps his possessions well in his life. Such person takes care of his property by keeping it well because he understands the benefits of it. He has a lot of wealth in his family because he takes good care of his wealth in his life.

This person is similar to the one who kept his possessions well, because he also takes good care of his possessions by keeping them well. That is why people tell him that, “frequently going where you saved.”

This saying imparts in people an idea about understanding how to properly preserve their assets in their lives, so that they can help them well in their lives.

Matthew 13:44 – 46.

Matthew 6:19 – 21.

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