Imbuki ya kahayile kenako yingilile kubhulombi bho ng’wa munhu gulekejiwa na ng’wiye, uyo omhub’aga. Umhub’i ng’wunuyo amanile igiki adadulile ugunhipa ung’wiye uyo onhub’aga ng’wunuyo. Hunagwene agalomba bhulekejiwa bho kuhaya giki, ‘nilekejage b’ure.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bidohya bho gudula kubhumana ubhuhub’i bhokwe, na gulomba bhulekejiwa bho b’ure, kufumila kub’iye abho obhahubaga. Umunhu ng’wunuyo agabhalangaga na bhiye akikalile kagwilekeja bhuli ng’wene uyoohub’aga na gulomba bhulekejiwa bhunubho. Hunagwene agayombaga giki, ‘nilekejage b’ure.’

Akahayile kenako kalanga bhanhu higulya ya gub’iza na widohya bho gulomba ubhulekejiwa bho b’ure, gwingila kubhichabho abho bhabhahub’aga, na gubhalekeja abhichabho abho bhalilomba bhulekejiwa bhunubho.

Luka 14:4.

Mathayo 18: 25-27.

KISWAHILI: NISAMEHU BURE 

Chanzo cha msemo huo chatokea kwenye uombaji wa msamaha wa mtu aliyemkosea mwenzake. Mtu huyo aelewa kwamba hawezi kumlipa mwenzake huyo, kwa kosa alilomkosea. Ndiyo maana mtu huyo huomba kusamehewa bila masharti, kwa kusema kwamba, ‘nisamehe bure.’

Msemo huo hulinganishwa kwa mtu ambaye ana unyenyekevu wa kufahamu kosa lake, na kuomba msamaha wa bure kutoka kwa wenzake aliowakosea. Mtu huyo huwafundisha pia wenzake namna ya kuishi kwa kusameheana bure kila mmoja aliyekosea, na kuomba msamaha huo. Ndiyo maana mtu huyo husema kwamba, ‘nisamehe bure.’

Msemo huo hufundisha watu juu ya kuwa na unyenyekevu wa kuomba kusamehewa bure na wenzao waliowakosea, na wao kuwasamehe pia wale wanaomba msahama huo.

Luka 14:4.

Mathayo 18: 25-27.

 

ENGLISH: FORGIVE ME UNCONDITIONALLY.

The source of the above saying comes from an apology of the offender. Such a person understands that he/she cannot repay for his/her offence committed. This is why such a person can ask for an unconditional forgiveness by saying ‘forgive me unconditionally.’

This saying can be comparable to a person who has humility to admit that he/she has done something wrong and therefore asking for forgiveness. Such a person also teaches people on how to forgive others.

The saying teaches people to have humility by asking for unconditional forgiveness from their offended counterparts. They should also forgive others.

Luke 14: 4.

Matthew 18: 25-27.

Imbuki ya kahayile kenako yingilile kubhung’wi bho ginhu ijo jilijilulu. Iginhu jinijo jigab’ipyaga ululimi lo ng’wa munhu uyo ojing’waga iginhu jinijo. Hunagwene umunhu ng’wunuyo agacholaga ginhu ijo jilijinonu, ja gwipolelegeja bho guyomba giki, ‘nipoleleje.’

Akahayile kenako kagalenganijiyagwa kulimunhu uyo witilagwa mihayo ya gumpinihaja umung’holo yakwe. Umunhu ng’wunuyo, agagayigagwa ulubhango umukikalile kakwe. Hunagwene agacholaga gwigwa mihayo ya wiza, iyo idulile gununguja bho guyomba giki, ‘nipoleleje.’

Akahayile kenako kalanga bhanhu higulya ya kub’alunguja abhichab’o, ab’o bhali na makoye, kugiki bhadule guyega kihamo nabho, umuwikaji bhobho.

Ufunuo 10:10-11.

KISWAHILI: NITULIZE UCHUNGU.

Chanzo cha msemo huo chatokea kwenye unywaji wa kitu kilicho kichungu. Kitu hicho huharibu ulimi wa yule aliyekinywa. Ndiyo maana mtu huyo hutafuta kitu kilicho kitamu cha kutulizia uchungu huo, kwa kusema kwamba, ‘nitulize uchungu.’

Msemo huo hulinganishwa kwa mtu ambaye amefanyiwa kitendo cha kumhudhunisha moyoni mwake. Mtu huyo hukosa raha maishani mwake. Ndiyo maana hutafuta kusikia neno zuri liwezalo kumfariji, kwa kusema kwamba, ‘nitulize uchungu.’

Msemo huo hufundisha watu juu ya kuwafariji wenzao walioko kwenye matatizo, ili nao waweze kufurahi pamoja nao, maishani mwao.

Ufunuo 10:10-11.

 

ENGLISH: LET ME COOL THE BITTERNESS.

The source of the above saying comes from drinking something which has a bitter taste. Such a drink can be very disturbing thus demanding for something sweet that can cool down the bitterness. This is why one can hear people looking for sweet things in order to suppress bitterness that they experience during that particular time.

The saying can be compared to someone who is hurtled by someone else. Such a hurt person will feel uncomfortable most of his/her time. Therefore he/she needs someone else who can come with sweet words to calm him/her down. Such a hurt person, in receiving something to suppress the bitterness, can say, ‘let me cool the bitterness.’

The saying teaches people about comforting others who are in trouble so that they can also enjoy in their lives.

Revelation 10: 10-11.

Imbuki ya kahayile kenako yingilile kubhuchaji bho ginhu ijo jilina solobho hanhu. Iginhu jinijo, jidulile gung’wambilija unchaji ojo, na bhanhu abho alibhachalila, ulu ujishisha chiza. Kunguyo yiniyo lulu, ulu aladume ugujishisha inhulu jinijo agupandika makoye unchaji ojo ng’wunuyo. Hunagwene abhanhu bhagang’wilaga giki, ‘igulya kuli b’eb’e.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumagwa kuchala nhulu hanhu, ijo jilina solobho, ukubhanhu, aliyo agakijaga ugujishisha. Umunhu ng’wunuyo agenhelejaga abhanhu bhakija ugwipandika isolobho ya nhulu jinijo, kihamo nu weyi agadumaga uguyipandika isolobho yiniyo. Hunagwene abhanhu bhenabho bhagang’wilaga giki, ‘igulya kuli b’eb’e.’

Akahayile kenako kalanga bhanhu higulya ya gujishisha chiza inhulu ijo bhagatumagwa kujichala kub’ichabho, kugiki jidule gubhambilija ugwikala bho mholele umuchalo jabho.

Amosi 4:1-3

KISWAHILI: ITAKULA KWAKO

Chanzo cha msemo huo chatokea kwenye upelekaji wa kitu au habari fulani kwa watu. Habari hiyo yaweza kuwa na faida kubwa kwa watu wanaopelekewa na kwa mpelekaji wake, akiifikisha vizuri. Lakini asipoifikisha vizuri, mpelekaji huyo atapata matatizo. Ndiyo maana watu humwambia hivi, ‘itakula kwako.’

Msemo huo hulinganishwa kwa mtu ambaye hutumwa kupeleka habari fulani, yenye faida kubwa kwake, na kwa wale anaowapelekea, lakini yeye huacha kuifikisha.

Mtu huyo husababisha wenzake washindwe kuzipata faida za habari hiyo, na yeye pia kuzikosa faida hizo. Ndiyo maana watu humwambia kwamba, ‘itakula kwako.’

Msemo huo hufundisha watu juu ya kufikisha habari walizotung’wa kwa wahusika, ili waweze kuzipata habari hizo mapema kiasi cha kutosha kuwasaidie katika kuishi kwa amani na wenzao maishani mwao.

Amosi 4:1-3

 

 

ENGLISH: IT WILL BE UP TO YOU.

The source of the above saying comes from sharing information to people. The information can be of great importance to sender and recipients. But if he/she does not deliver it properly, the sender of information will have problems in delivering it. This is why people can tell him/her that ‘it will be up to you.’

Such a saying is compared to a person who is sent to convey certain information, which is of great importance to him and the recipients. The moment the sender fails to deliver the message as required he/she causes some people not to get the required information. Such a sender of information can be warned by telling him/her that ‘it will be up to you.’

The saying teaches people about communicating the information they have been sent to deliver. This will enable receivers of such information to get informed and make decision as required on time.

Amos 4: 1-3.

Imbuki ya kahayile kenako yingilile kubhushilimu bho ng’wa munhu ntale. Ubhushilimu bhunubho bhugiyolechaga bho gub’ub’isa ubhuhub’i bho ntale. Ulu uhub’a mhayo untale ng’wunuyo adulile nulu gunsayila ungi uyo alindoo.

Abhanhu bhagikalaga bhadeb’ile igiki untale hung’wene uyo ohub’aga, aliyo bhagogohaga ugung’wila iki alintale. Hunagwene abhanhu bhagayombaga giki, ung’wunuyu ntale obashilimu.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagitaga mihayo ya bhub’i bhabhasayila bhichab’o abho bhali bhadoo. Abhanhu bhenabho bhagogohaga gujimija ikujo lyab’o, umubhutongeji ubho bhalinabho, umuchalo jab’o. Abhanhu abho bhabhudeb’ile ubhushilimu bhobho, bhagayombaga giki, ‘ung’wenuyu ntale ob’ashilimu.’

Akahayile kenako kalanga bhanhu higulya ya guleka bhushilimu bho gub’asayila bhangi, ubhuhub’i bhobho. Yigelelilwe bhab’atongele chiza ab’ichab’o, umuwikaji bhobho.

Luka 16:1-8.

KISWAHILI: HUYU NI KIONGOZI WA WAJANJA.

Chanzo cha msemo huo chatokea kwenye ujanja wa mtu mkubwa au kiongozi. Ujanja huo hujionesha kwa kuficha makosa yake kiongozi huyo. Kiongozi huyo akikosea neno humsingizia ng’wingine ambaye ni mdogo.

Watu huwa wanafahamu kwamba kiongozi huyo ndiye mwenye kosa, lakini huwa hawathubutu kumwambia kwamba amekosea, kwa sababu ni kiongozi. Ndiyo maana watu hao husema kwamba, ‘huyo ni kiongozi wa wajanja.’

Msemo huo hulinganishwa kwa watu ambao hutenda maovu na kuwasingizia wengine waliochini yao.  Watu hao huogopa kupoteza heshima yao kwenye uongozi walio nao kijijini mwao. Watu ambao wauelewa ujanja huo husema kwamba, ‘huyu ni kiongozi wa wajanja.’

Msemo huo hufundisha watu juu ya kuacha ujanja wa kuwasingizia wengine uovu wao. Yafaa watu hao wawaongoze wenzao vizuri, maishani mwao.

Luka 16:1-8.

 

ENGLISH: THIS IS A LEADER OF THE CUNNING ONES.

The source of the above saying comes from the cunningness of a great man or leader. This tactic manifests itself by hiding the leader’s mistakes. If the leader makes a mistake, he blames another person who is junior to him/her.

People often know that the leader is at fault, but they dare not to tell him/her that he/she is wrong because he/she is a leader. This is why those people say, ‘this is a leader of the cunning ones.’

The saying is compared to people who do bad things and accuse others who are junior to them. Such people are afraid of losing respect in their leadership. People who understand their tricks will say, ‘this is a leader of the cunning ones.’

This saying teaches people to stop shouldering their weaknesses to their subordinates. Such people need to behave well by admitting their mistakes.

Luke 16: 1-8.

Imbuki ya kahayile kenako yingilile kubhuli bho jiliwa na gujileke sagala. Ulu ng’waka gubhela, ijiliwa jigapyaga mpaga ijingi jigakenagukaga, kunguyo ya gulekenijiwa nabho bhajilyaga mpaga b’iguta. Hunagwene ulu bhajibhona ijiliwa jinijo abhanhu abho bhalinabhukalalwa najo, bhagayombaga giki, ‘yeniyi fulo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhitilaga yawiza abhanhu, guti gubhatengela jiliwa, b’ujilya na gujilekanija sagala. Abho bhajilyaga ijiliwa jinijo mbaga bhiguta, b’agajilekaga bhaja ku mihayo yabho, jandya guliwa na ngoko ijiliwa jinijo. Oho wiza umunhu uyo obhatengelaga usanga jililiwa na ngoko, uyomba giki, ‘yeniyi fulo.’

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja gujidosa ijiliwa ulu bhiguta. Yigelelilwe bhab’achalile ijiliwa jinijo, abhanhu abho bhalina makoye ga nzala.

Zaburi 144:13-15.

Mwanzo 41:17-36.

KISWAHILI: HII NI SHIBE

Chanzo cha msemo huo chatokea kwenye ulaji wa chakula na kukiacha hovyo. Mwaka ukiwa mzuri, chakula hupatikana kwa wingi mpaka kingine huanza kuharibika hovyo. Hali hiyo kutokea kwa sababu ya kutelekezwa na watu walioshiba baada ya kukila. Ndiyo maana wakikiona chakula hicho watu wakithaminio, husema kwamba, ‘hii ni shibe.’

Msemo huo hulinganishwa kwa mtu ambaye huwatendea wema watu, kama vile kuwapatia chakula, wakala na kukitelekeza hovyo. Baada ya kukila chakula hicho mpaka wakatosheka walikiacha, wakaenda kwenye shuguli zingine. Chakula hicho kilianza kuliwa na kuku. Alipofika mtu aliyewapatia chakula hicho, na kukuta kikiliwa na kuku, alisema kwamba, ‘hii ni shibe.’

Msemo huo hufundisha watu juu ya kuacha tabia za malingo ya kudhazau chakula walapo na kushiba. Yafaa watu hao wawapelekee chakula hicho watu walio na matatizo ya njaa.

Zaburi 144:13-15.

Mwanzo 41:17-36.

 

ENGLISH: THAT IS SATISFACTION.

The source of the above saying comes from satisfaction after having enough food. When the season is good, food gets in abundance and sometimes it ends up rotting. This can happen because of having extra food. Therefore the rotting of food is a sign of satisfaction.

The saying can be compared to someone who does good things to people, such as giving them food. After eating the food to their satisfaction, they leave it for chicken to continue enjoying it. Such people are warned by telling them that ‘that is satisfaction.’

The proverb teaches people to stop misuse food. When they are satisfied, they need to keep safely the remaining ones for future use.

Psalm 144: 13-15.

Genesis 41: 17-36.