Akahayile kenako kahoyelile higulya ya wikaji wiza na bhahu. Olihoyi munhu umo uyo wikalaga yiyene a hakaya yakwe umuchalo jakwe. Uweyi wiganikaga giki aidujije pye imilimo umukikalile kakwe. Lushigu lumo agaduma gututumama nimo gumo mpaga bhiza bhanhu bhangi bhung’wambilija. Hunagwene abhanhu bhenabho bhagang’wila giki, “gwikala chiza na bhiyo hijisoga.”

Akahayile kaneko kagalenganijiyagwa kuli munhu uyo alina nhinda umukikalile kakwe. Umunhu ng’wunuyo agikalaga abhadalahile abhiye kunguno ya wigimbi bhokwe bhunubho umuwikaji bhokwe. Uweyi agadumaga ugwikala chiza na bhanhu kunguno ya wigimbi bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo wikalaga yiyene a hakaya yakwe bhuli makanza umuchalo jakwe, kunguno nuweyi agigimbaga bho gubhadalaha abhiye abho bhagadumaga ugwikala chiza nanghwe mpaga bhansambala na guneka bhung’wene, umuwikaji bhokwe. Hunagwene abhanhu bhenabho bhagang’wilaga giki, “gwikala chiza na bhiyo hijisoga.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja wigimbi bho gubhadalaha abhichabho, kugiki bhadule gwikala kihamo bho gwiyambilija chiza imilimo yabho, umukawiji bhobho.

Zaburi 133:1.

Marko 9:35.

KISWAHILI: KUISHI VIZURI NA WENZAKO NDIYO VIZURI.

Msemo huo huongelea juu ya maisha ya kuishi vizuri na watu. Alikuwepo mtu mmoja kwenye kijiji fulani aliyekuwa akiishi peke yake katika familia yake. Yeye alikuwa akijifikiria kwamba anaweza kufanya kazi zote katika maisha yake. Siku moja alishindwa kuifanya kazi fulani, mpaga wakaja watu wakamsaidia. Ndiyo maana watu hao walimwambia kwamba, “kuishi vizuri na watu ndiyo vizuri.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana kiburi katika maisha yake. Mtu huyo, huwadharau wenzake anaoishi nao, kwa sababu ya majivuno yake hayo katika maisha yake. Yeye hushindwa kuishi vizuri na watu kwa sababu ya majivuno yake hayo ya kuwadharau wenzake, katika maisha yake.

Mtu huyo hufanana na yule aliyekuwa akiishi peke yake katika familia yake kwenye kijiji chake hicho, kwa sababu naye hujivuna kwa kuwadharau wenzake ambao hushindwa kuishi naye vizuri mpaka humsambaa na kumuacha peke yake, katika maisha yake. Ndiyo maana watu hao humwambia kwamba, “kuishi vizuri na watu ndiyo vizuri.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kuwa na majivuno ya kuwadharau wenzao, ili waweze kuishi pamoja wakisaidiana vizuri katika kuyatekeleza majukumu yao.

Zaburi 133:1.

Marko 9:35.

ENGLISH: TO LIVE WELL WITH YOUR FELLOWS IS GOOD.

This saying speaks about living a good life with people. There was a man in one village who lived alone in his family. He was thinking to himself that he could do all the works in his life. One day he could not do any work, and people came and helped him. That is why they told him that, “to live well with your fellows is good.”

This saying is compared to a man who is proud in his life. Such person, in turn, despises his contemporaries, because of his arrogance in his life. He fails to get along with people because of his arrogance of contempt for others, in his life.

This man is like the one who used to live alone in his family in a village, because he too is proud of him until his contemporaries fail to live with him. They leave him alone at his family. That is why these people said to him that, “to live well with your fellows is good.”

This saying imparts in people an idea on abstaining from having habit of being arrogant and despising others, so that they can live together by helping each other better in fulfilling various responsibilities in their families.

Psalm 133: 1.

Mark 9:35.

Imbuki ya kahayile kenako, ilolile munhu uyo agancholaga ndito. Umunhu untito ng’wunuyo, ali munhu nsab’i o sabho ningi uyo agambilija abhahab’i. Unchoji o ndito ng’winuyo ulu atali ugumpandika agikomejaga kumchola duhu. Hugwene abhanhu bhagayombaga giki, “adinampandika undito.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agucholaga munhu ogwitola nanghwe, kugiki apandike mwambilija umuwikaji bhokwe. Umunhu ng’wunuyo, agakengelaga chiza inhungwa ja ng’wa munhu uyo adulile gwiyambilija nanghwe umukikalile kakwe, kunguno ajidebhile inhungwa ja gwikala chiza na bhanhu. Uweyi agatumilaga bhanhu abho bhali bhiza umugujidebha inhungwa ja ng’wa munhu uyo agambilijaga chiza abhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo omchalaga munhu ndito uogudula gubhambilija abhahabi, kunguno nuweyi agacholaga munhu ogwitola nanghwe uyo ali na nhungwa ja wiza mugubhambilija abhanhu abho bhali na makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “adinampandika undito.”

Akahayile kenako, kalanga bhitoji higulya ya gubhiza na witegeleja bhutale ahikanza lya kubhachagula abhitoji bhabho, kugiki bhadule gubhapandika abhanhu abho bhali na nhungwa ja gwiyambilija nabho chiza, umukikalile kabho.

Mwanzo 2:18-24.

Mathayo 19:3-12.

Marko 10:1-12.

KISWAHILI: HAJAMPATA MZITO.

Chanzo cha msemo huo, chaangalia mtu yule anayemtafuta mzito. Mtu huyo mzito ni mtu tajiri wa mali nyingi anayesaidia maskini. Mtafutaji huyo wa mzito kama hajampata mtu huyo, huendelea kumtafuta tu. Ndiyo maana watu husema kwamba, “hajampata mzito.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hutafuta mtu wa kuoana naye, ili apate msaidizi, katika maisha yake. Mtu huyo, hufanya utafiki wa kina katika kumpata yule aliye na tabia njema ya kusaidiana naye, katika maisha yake, kwa sababu ya kuwa na ufahamu mzuri wa tabia njema za kuishi na watu. Yeye hutumia watu wenye tabia njema wanaozielewa vizuri tabia hizo njema katika kusaidia watu vizuri, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa akitafuta mtu mzito wa kuweza kuwasaidia maskini, kwa sababu naye humtafuta mtu mwenye tabia njema ya kumwezesha kusaidia watu wenye matatizo, maishani mwake. Ndiyo maana watu humwambia kwamba, “hajampata mzito.”

Msemo huo, hufundisha wana ndoa watarajiwa juu ya kuwa na umakini mkubwa wakati wa kuwachagua wachumba wao, ili waweze kuwapata wale walio na tabia njema za kusaidiana nao vizuri, katika maisha yao.

Mwanzo 2:18-24.

Mathayo 19:3-12.

Marko 10:1-12.

ENGLISH: HE HAS NOT GOT THE HEAVY ONE.

The basis of this saying looks at the man who was looking for a heavy one. The heavy-handed person is a wealthy one who helps the poor. This searcher could not get such person. That is why people said that, “He/she has not got the heavy one.”

This saying is likened to a man who seeks a marriage mate, in order to find a helper, in his life. Such person, in turn, conducts a thorough research that can enable him get the one who has the right attitude enough to help others in his life, because of his a good understanding of the good habits of living with people. He uses well-meaning people who understand those good qualities of helping people in his life.

This person resembles the one who was looking for a heavy person who could help the poor, because he is also looking for someone who has good character enough to enable him help people who are in great need in his life. That is why people say to him that, “He has not got the heavy one.”

The saying teaches prospective mates to be very careful in choosing their spouses, so that they can find those who have good habits enough to help them as well as their societal members in their lives.

Genesis 2: 18-24.

Matthew 19: 3-12.

Mark 10: 1-12.

Akahayile kenako, kahoyelile higulya ya bhukomi bho libadi bho ng’wa munhu nhebhe. Umunhu ng’wunuyo wikalaga mu chalo ja Sanjo uyo ozengaga numba yakwe. Uweyi agazenga mpaga oikoma ibadi inumba yakwe yiniyo. Hunagwene abhanhu bhagayomba giki, “okomile ibadi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo okula mpaga inzwili yakwe juzwa jape, umuwikaji bhokwe. Umunhu ulu uzwa nzwili jape ukuntwe gokwe munho onamhalaga, nulu ogiguluhaga kunguno inzwili ijape jinijo jili lumenho lo bhukuji bho ng’wa munhu. Uweyi agatulagwa muligele lya bhanamhala ulu ali ngosha, nulu lya bhagigulu ulu ali nkima. Iligele linilo ligalamulaga mihayo ya bhanhu abho bhidumaga umuchalo, kunguno ligalolaga bhunhana bho mihayo ubho bhugamalaga makoye ga mumakaya chiza, umuwikaji bhobho.

 Umunhu ng’wunuyo agikolaga ni numba iibadi iyo agaikoma umunhu uo muchalo ja Sanjo, kunguno nuweyi untwe gokwe gugazwaga nzwili jape, guti ni libadi linilo. Hunagwene abhanhu bhagamelaga giki, “okomile ibadi,” maana yake kichwa chake kimeota mvi.

Akahayile kenako, kalanga bhanhu higulya ya gubhiza ni kujo ukubhatale bhabho, na gubhubokela bho bhuyeji ubhunamhala/ubhugikulu ulu bhobhapandikaga, kugiki bhadule gubhutumila chiza umugugamula amakoye ga bhanhu bhabho bho likujo lya gwenha bhunhana ukubhanhu bhabho bhenabho, umuwikaji bhobho.

Hekima ya Sulemani 4:7-10.

Hekima ya Sulemani 20: 29.

KISWAHILI: AMEEZEKA BATI.

Msemo huo, huongelea juu ya uezekaji wa bati wa mtu fulani. Mtu huyo alikuwa akiishi kwenye kijiji cha Sanjo aliyeanza kujenga nyumba yake. Yeye aliijenga vizuri nyumba yake hiyo mpaga akaiezeka bati. “Ndiyo maana watu walisema juu yake kwamba, “ameezeka bati.”

Msemo huo, hulinganishwa kwa mtu yule aliyezeeka mpaga nywele zake zikaota nyeupe, katika maisha yake. Mtu akiota mvi kwenye kichwa chake maana yake amezeeka kwa sababu nywere hizo nyeupe au mvi ni ishara ya uzee. Yeye huingizwa rasmi kwenye kundi la wazee wanaotatua matatizo ya watu waliokosana kwa kufuata haki na usawa katika jamii. Wao huitumia hekima yao katika kutafuta ukweli kwenye kila kesi wanayoletewa na wananchi wao, maishani mwao.

Mtu huyo, hufanana ni nyumba ya bati ya mtu aliyeishi kwenye kijiji cha Sanjo, kwa sababu naye ana kichwa chenye nywere nyeupe, kama bati hilo. Ndiyo maana watu humtania kwamba, “ameezeka bati,” maana yake ameota mvi kichwani mwake.

Msemo huo, hufundisha watu juu ya kuwaheshimu wazee katika jamii na kuupokea kwa furaha uzee unapowakuta, ili waweze kuutumia vizuri katika kutatua matatizo ya watu wao kwa hekima iletayo haki na usawa katika jamii, maishani mwao.

Hekima ya Sulemani 4:7-10.

Hekima ya Sulemani 20: 29.

ENGLISH: HE/SHE HAS PUT IRON ROOF ON HIS/HER HOUSE.

This saying refers to the tin roofing house of a certain person. There was a man who lived in the village of Sanjo who started building his house. He carefully built and covered it with iron roof. That is why people said about him that, “he/she has put iron roof on his/her house.”

This saying is compared to an old man whose hairs grew white, in his lifetime. The person who has gray hairs on his head means that he/she is old because the white hairs or gray hairs are a sign of old age. He is officially included in the group of elders who solve problems of people by pursuing justice and equality in the society. They use their wisdom to seek the truth in every case which is brought to them by their citizens in the societies.

This man looks like a iron house of a man who lived in the village of Sanjo, because he also has a white hairy head, like that iron roof. That is why people mock him, by saying that, “he/she has put iron roof on his/her house,” meaning that he has gray hairs on his head.

This saying imparts in people an idea of respecting the elders in the community and welcoming them with joy when they meet them, so that they can use them effectively in solving problems of their people with wisdom that brings justice and equality in the society.

The Wisdom of Solomon 4: 7-10.

The Wisdom of Solomon 20:29.