Imbuki ya kahayile kenako yingilile kub’uponya bho b’ub’i kule, na gujikalibhusha mbango. Ub’ub’i bhunubho bhugaponyiyagwa kule, kugiki b’udizushoka hangi ukubhubhanhu bhenabho.

Abhanhu bhenabho bhagalombaga  bhagandike mbago ja gub’iza na sabho, ijo jidulile gubhambilija, umuwikaji bhobho. Hunagwene abhanhu bhagayombaga giki, ‘b’ub’i b’uje munyanza.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina b’utogwa bho gub’alombela ya wiza abhiye kugiki, bhadule gwikala bho mholele.

Umunhu ng’wunuyo agiigwaga shib’i, ulu bhapandika makoye abhanhu bhakwe. Hunagwene agalombaga giki, ‘b’ub’i b’uje munyanza.’

Akahayile kenako kalanga bhanhu higulya ya gub’iza na b’utogwa bho gub’alombela ya wiza abhichabho, kugiki ub’ub’i bhunubho bhubhingile, umuwikaji bhobho.

Kumkumbukumbu la Torati 28:8.

Amosi 1:15.

Tito 2:13.

KISWAHILI: UBAYA UENDE BAHARINI.

Chanzo cha msemo huo chatokea kwenye utupaji wa ubaya mbali, na kuzikaribisha Baraka. Ubaya huo hutupwa mbali ili usiweze kurudi kwa watu hao tena.  

Watu hao huwaombea wenzao wapate Baraka za kuwa na mali za kuwasaidia maishani mwao. Ndiyo maana watu husema kwamba, ‘ubaya uende baharini.’

Msemo huo hulinganishwa kwa mtu yule ambaye ana upendo wa kuwaombea mema wenzake, ili waweze kuishi kwa amani. Mtu huyo hujisikia vibaya wenzake wakipata matatizo. Ndiyo maana husema kwamba, ‘ubaya uende baharini.’

Msemo huo hufundisha watu juu ya kuwa na upendo wa kuwaombea mema wenzao, ili ubaya uwaondokee, maishani mwao.

Amosi 1:15.

Tito 2:13.

 

ENGLISH: LET EVILS GO TO THE OCEAN.

The source of this saying comes from disposing evils and welcoming blessings. What is regarded as evil or ugly is always disliked and therefore prone to be thrown so that it doesn’t come again to affect people. Some people are dedicated enough to pray for evils not to come again to affect others. Their prayers can be described using the saying that says ‘let evils go to the ocean.’

This saying can be compared to a person who is willing to pray for others so that they may live in peace. Such a person feels bad when others experience problems. That is why one can say, ‘let evils go to the ocean.’

The saying teaches people to pray for their good so as to let them free from evils.

Amos 1:15.

Titus 2:13.

Imbuki ya kahayile kenako yingilile kubhutuji bho magulu ga ndimu, bho ng’wa munhu uyo oliahayile atule ntwe. Ulu bhanhu bhalilinga ndimu ng’wipolu, bhagatulaga kuntwe, kugiki indimu yiniyo idule gucha wangu. Hunagwene ulu munhu ugufuja untwe utula magulu, bhagayombaga giki, ‘ufujaga ntwe otula magulu.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ogayombaga mhayo bho gugufuja umo gulili. Uweyi agaguyombaga heke umo gudilili.

Umunhu ng’wunuyo agadumaga ugubhushisha ub’ung’hana bho mhayo gunuyo ukubhiye. Hunagwene abhanhu bhagayombaga giki, ‘ofujaga ntwe otula magulu.’

Akahayile kenako kalanga bhanhu higulya ya gubhuyomba ubhung’hana bho mihayo yabho, ukubhichab’o, kugiki bhadule gwikala bho mholele, umuwikaji bhobho.

Yohana 21: 4-6.

Yohana 8: 4-11.

Susana 1: 52-62.

UMEKOSA KICHWA UMEPIGA MIGUU.

Chanzo cha msemo huo chatokea kwenye upigaji wa mnyama poli kwenye miguu badala ya kichwani. Watu wakiwa wanawinda wanyama poli, hulenga kuwapiga kichwani, ili waweze kufa mapema.  Ndiyo maana mtu akimkosa kumpiga kichwani mnyama na badala yake akampiga miguu yake, husema kwamba, ‘umekosa kichwa umepiga miguu.’

Msemo huo hulinganishwa kwa mtu yule ambaye huongea neno kwa kuukosea ukweli wake ulivyo. Mtu huyo hushindwa kuufikisha ujumbe wenye ukweli kwa wenzake. Ndiyo maana watu husema kwamba, ‘umekosa kichwa umepiga miguu.’

Msemo huo hufundisha watu juu ya kuusema ukweli uwezao kuwasadia wenzao, katika kuishi kwa amani maishani mwao.

Yohana 21: 4-6.

 Yohana 8: 4-11.

Susana 1: 52-62.

ENGLISH: YOU HAVE HIT THE LEGS INSTEAD OF THE HEAD.

The source of the above saying comes from killing wild animals where the target is always on hitting their heads in order to make them die easily. If it happens that the hunter misses the target and hits the legs instead then he/she runs the danger of not killing the targeted animal. Such a hunter can be described using the saying that ‘you have hit the legs instead of the head.’

The saying can be compared to a person who is used to erroneous speaking. Such a person can fail to communicate messages to his/her intended audience in a manner that is required.

The saying teaches people about speaking the truth that can help others to understand well and respond accordingly. In so doing, they create a good and peaceful society that abides by principles of truthfulness.

John 21: 4-6.

John 8: 4-11.

Susana 1: 52-62.

Imbuki ya kahayile kenanko yingilile kujifub’o ja gujiyomba ginhu jigongwa numa jajo. Ijifub’o jinijo jolechije gub’ona ginhu, ijo  jili jilihu. Ilinilo hi likungu ilo lyufugaga sub’i. Ulu munhu ubhona sub’i adulile guhaya giki, obhonaga nhanga. Hunagwene abhanhu abhenabho ulu bhubhona ginhu jilihu, bhagayombaga giki, ‘ikungu ili gufuga Sub’i.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agalangaga bhanhu bho gutumila mihayo ya mbisila, nulu ya jifubho. Umunhu ng’wunuyo adeb’ile ugub’alela chiza abhanhu b’akwe bho nduhu ugubhogohya. Hunagwene agayomgaga giki, ‘ikungu ili gufuga Sub’i.’

Akahayile kenako kalanga bhanhu higulya ya gub’alela abhanhu bhabho bho nduhu ugubhogahya, kugiki bhadule ugujilela chiza ikaya jabho.

1 Samweli 16: 6-13.

Isaya 10:33.

KISWAHILI: ENEO HILI KUFUGA CHUI.

Chanzo cha msemo huo yatokea kwenye fumbo la kukiongelea kitu kinyume chake. Fumbo hilo, laonesha kuona kitu ambacho ni kirefu. Hilo ndilo eneo lifugalo chui. Mtu akiona chui, kwa mfano, aweza kusema kwamba, ameona kanga. Ndiyo maana watu hao wakiona kitu kirefu husema kwamba, ‘eneo hili kufuga chui.’

Msemo huo hulinganishwa kwa mtu ambaye  hufundisha watu kwa kutumia mafumbo yawezayo kuufikisha vizuri ujumbe unaotakiwa kwa watu wake. Mtu huyo, aelewa kuwalea vizuri watu wake, bila kutumia maneno ya kuwatisha. Ndiyo maana husema kwamba, ‘eneo hili kufuga chui.’

Msemo huo hufundisha watu juu ya kuwalea vizuri watu wao bila kutumia maneno ya kuwatisha, ili waweze kuzilea vyema familia zao.

1 Samweli 16: 6-13.

Isaya 10:33.

 

ENGLISH: LEOPARDS ARE KEPT IN THIS PLACE.

This saying comes from the parable of telling something to the contrary. The parable shows something that is long in length comparable to leopards. If one sees a leopard, for example, he/she might say that he/she has seen a kitten. That is why when people see something that is long in length they can say ‘leopards are kept in this place.’

The saying can be compared to a person who teaches people by using metaphors that can effectively convey the message that is required to his/her people. Such a person understands how to properly care for his/her people without intimidating them.

The saying teaches people how to properly nurture their people without intimidating them. This can help people to have morally upright families.

1 Samuel 16: 6-13.

Isaiah 10:33.

Imbuki ya kahayile  kenako yingilile kubhubolwa bho jisumva na lilimu lya ng’wipolu na mapembe galyo. Ijisumva jinijo jigalyaga noyi ijiliwa. Aliyo lulu jidigutaga wangu.

Ijoyi jigikikumbagwa nulu gulilya lilimu igima kihamo na mapembe galyo. Hunagwene abhanhu bhagayombaga giki ,’ulafulwa lya ng’wipolu na mapembe galyo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinlaku o gulya jiliwa. Umunhu ng’wunuyo adigutaga ulu bhang’winha ijiliwa, mumo alile. Hamo ulu utengelwa ilimu lya ng’wipolu lizugile na mapembe galyo ulya, adulile gwiguta. Hunagwene abhanhu bhagayombaga giki, ‘’ulafulwa lya ng’wipolu na mapembe galyo.’

Akahayile kenako kalanga bhanhu higulya ya kuleka bhulaku bho gulya jiliwa, umuwikaji bhobho, kugiki bhadizub’ahaga abhichabho, ulub’alilya ijiliwa jinijo.

marko 8: 36-37.

Wagalatia 5:19-21.

KISWAHILI: UTAGONGWA LA POLINI NA PEMBE ZAKE.

Chanzo cha msemo huo chaangalia kugongwa kwa kiumbe na mnyama poli mwenye pembe zake. Kiumbe hicho hula sana chakula. Lakini basi, huwa hakishibi. Chenyewe hutamani hata kula mnyama poli pamoja na pembe zake, ambaye ni mkubwa sana. Ndiyo maana watu husema kwamba, ‘utagongwa la polini na pembe zake.’

Msemo huo hulinganishwa kwa mtu yule ambaye ni mlafi wa kula chakula. Mtu huyo huwa hashibi wanapompatia chakula. Labda wakimtengea mnyama poli na pembe zake, aliyepikwa na kumla pengine atashiba. Ndiyo maana watu husema kwamba, ‘utagongwa la polini na pembe zake.’

Msemo huo, hufundisha watu juu ya kuacha ulafi wa kula chakula, ili wasiwapunje wenzao walapo chakula hicho.

Marko 8: 36-37.

Wagalatia 5:19-21.

 

ENGLISH: YOU WILL BE KNOCKED BY A HORNED-WILD ANIMAL.

The origin of the above saying is a knock between a certain creature and a horned-wild animal. The creature eats a lot of food with no satisfaction. It even desires to eat big horned-animals for satisfaction. Such a creature is being warned by the proverb that ‘you will be knocked by a horned-wild animal.’

The saying can be compared to a greedy person who doesn’t get satisfaction in his/her eating.

The saying teaches people to stop being greed. They need to be considerate when eating by thinking about others that they also need to eat.

Mark 8: 36-37.

Galatians 5: 19-21.