Imbuki ya lusumo lunulo yingilile kubhuchoji bho gumhona munhu nhebhe. Ulu munhu uhaya kumhona munhu nhebhe, agabhugilijaga ukubhanhu abho bhandebhile, mpaga umana uko azengile umunhu ng’wunuyo. Ulu udebha uko agikalaga, aguja koyi, kugiki agamhone gitumo ng’humbu yakwe ilintumila. Hunagwene abhanhu bhagayombaga giki, ‘uyo agukobhaga gugubhona agamanaga uko uzengile.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga kikalile kawiza bho guhoya na bhanhu abho bhagitaga mihayo ya wiza umukikalile kabho. Umunhu ng’wunuyo, agitaga bhukengeji bho gudebha uko bhagikalilaga, na kuchola wasa bho guhoya nabho abhanhu bhenabho.

Uweyi adebhile isolobho ya kupandika bhulangwa bho gung’wambilija uguyibheja chiza ikaya yakwe, kubhitila muguhoya gokwe na bhanhu bhenabho abho bhalinikujo umuchalo jabho.

Umunhu ng’wunuyo agabhalanjaga abhiye isolobho ya guhoya na bhanhu abho bhali na mihayo ya gubhambilija ugujibheja chiza ikaya jabho. Hunagwene abhanhu bhagayombaga giki, ‘uyo agukobhaga gugubhona agamanaga uko uzengile.’

Ulusumo lunulo lolanga bhanhu gudebha guhoya chiza na bhanhu abho bhali na mihayo ya gwambilija ijinagujibheja chiza ikaya jabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhoho. Yigelelilwe bhabhachole abhichabho bhenabho kubhulingisilo bhusoga, bhadizubhachola kugiki bhabhalabhule.

(Warumi 16:24; 2Wakorintho 11:32; Marko 14:43-44; Luka 22:47-48; Yohana 18:1-3)

KISWAHILI: ATAFUTAYE KUKUONA HUFAHAMU UNAKOISHI.

Chanzo cha msemo huo chatokea kwenye utafutaji wa kumwona mtu fulani. Mtu akitaka kumwona mtu fulani, hutumia muda wake kwa kuulizia kwa watu wanaomfahamu, hadi anapafahamu anapoishi mtu huyo. Akipafahamu, basi huenda kule anakoishi mtu huyo, na kuongea naye kama ilivyo nia yake hiyo. Ndiyo  maana watu husema kwamba, ‘atafutaye kukuona hufahamu unakoishi.’

Msemo huo hulinganishwa kwa mtu yule ambaye hujifunza namna ya kuishi vizuri na watu, kwa kuongea na watu wenye maneno ya hekima. Mtu huyo hufanya utafiti wa kumwezesha kufahamu kule waliko watu kama hao. Akifahamu wanakoishi, hutafuta nafasi ya kuwatembelea, ili akaongee nao.

Yeye anafahamu faida ya kupata mafundisho yawezayo kumsaidia katika kuiendeleza vizuri familia yake, kupitia maongezi yake na watu hao wenye busara. Mtu huyo huwafundisha pia wenzake faida hizo za kuongea na watu wenye hekima katika maendeleo yao, na yale ya familia zao. Ndiyo maana watu  husema kwamba, ‘atafutaye kukuona hufahamu unakoishi.’

Msemo huo hufundisha watu kuelewa vizuri namna ya kuongea na watu wenye hekima ya kuziendeleza familia zao, ili waweze kupata mafanikio makubwa maishani mwao. Yafaa watu hao wawatafute watu hao wenye hekima kwa nia njema; wasiwatafute kwa nia mbaya.

(Warumi 16:24; 2Wakorintho 11:32; Marko 14:43-44; Luka 22:47-48; Yohana 18:1-3).

ENGLISH: HE WHO WANTS TO SEE YOU KNOWS WHERE YOU LIVE.

The origin of this saying relates to the quest of seeing someone. When someone wants to see someone, they spend their time asking people who know them, until they know where that person lives. Realizing that, the searching individual goes to where the person lives, and talks to him/her about what he/she wants. That’s why people say, ‘he who wants to see you knows where you live.’

The saying is used comparatively to refer to a person who learns how to live well with others, by talking to wise people. The person does research to enlighten himself/herself on where to find such people. Knowing where they live, he/she creates opportunity to visit them, so he/she can talk to them.

He/she realizes the benefits of finding teachings that can help him/her improve the wellbeing of his/her family, through conversations with the wise people. The person also teaches his/her colleagues about the benefits of talking to wise people to their development and that of their families. That’s why people say, ‘he who wants to see you knows where you live.’

The saying teaches people to better understand the benefits of talking to wise people to the improvement of the wellbeing of their families, so that they can make the most of their lives. It is better for such people to search for the wise people, but with good intentions and not malicious intent.

(Romans 16:24; 2 Corinthians 11:32; Mark 14: 43-44; Luke 22: 47-48; John 18: 1-3).

Imbuki ya kahayile kenako yilolile wibhilingi bho bhanhu abho bhidebhile umukikalile kabho. Uwibhilingi bhunubho bhugabhinhaga wasa bho gwibhona na guhoya haluganga lumo abhanhu abho bhoya kale ugwibhona. Hunagwene abhanhu bhagayombaga giki, ‘haluganga bhagikobhaja ho.’

Akahahile kenako kagalenganijiyagwa kubhanhu abho bhagikalaga halumo umuwikaji bhobho. Abhanhu bhenabho bhagisumbyaga ulu bhuhaya guhoyela mihayo ya gwitongela chiza. Umumahoya gabho, bhagadulaga uguyimala chiza imihayo yabho.

Abhanhu bhenabho, bhagiyambilija chiza ijinagujibheja chiza ikaya jabho. Abhoyi bhagabhizaga jimegelo ja gubhalanja abhichabho gwikala kihamo bho gwiyambilija chiza umubhutumami bhobho. Hunagwene abhanhu bhagayombaga giki, ‘haluganga bhagikobhaja ho.’

Akahayile kenako kalanga bhanhu gwikala kihamo na bhichabho umutumami bho milimo yabho, kugiki bhadule gujibheja chiza ikaya jabho.

(Zaburi 2:8; Waebrania 1:1-2).

KISWAHILI: WATU HUKUSANYIKA PALIPO NA KIKOME.

Chanzo cha msemo huu chaangalia mkusanyiko wa watu wanaofahamiana katika maisha yao. Mkusanyiko huo hutumika kwa kuwapatia nafasi ya kuonana na wenzao ambao hawajaonana kwa muda mrefu. Bila mkusanyiko huu, watu hawa wasingeweza kukutana. Ndiyo maana watu husema kwamba, ‘watu hukusanyika palipo na kikome.’

Msemo huu hulinagnishwa kwa watu wale waishio kwa umoja katika maisha yao. Watu hao hukusanyika wakitaka kuongelea masuala yao ya kuongozana. Katika maongezi hayo, wao hupata nafasi ya kutatua matatizo mbalimbali yaliyojitokeza.

Watu hao husaidiana vizuri katika kuziendeleza familia zao. Wao huwa mfano wa kuigwa na wenzao kuishi katika umoja wa kusaidiana katika kuyatekeleza vizuri majukumu yao. Ndiyo maana watu, husema kwamba, ‘watu hukusanyika palipo na kikome’

Msemo huo hufundisha watu kuishi kwa umoja wakisaidiana na wenzao katika kuyatekeleza vizuri majukumu yao, ili waweze kuziendeleza vizuri familia zao.

(Zaburi 2:8; Waebrania 1:1-2).

ENGLISH: WHERE THERE IS A FIRE, PEOPLE GATHER.

The foundation of this saying is a gathering of acquaintances that gives them a chance to meet their peers whom they have not met for a long time. Without such a gathering, they would have not met. That is why people say, ‘where there is a fire, people gather.’ This means that where there is something to discuss, people will always gather.

The saying is used comparatively to refer to those people who live together in their lives. These people gather to talk about their issues. Through these conversations, they get opportunity to solve a wide range of problems.

Such individuals help one another to better the welfare of their families. As such, they become role models for their peers by living in unity and by helping each other in executing their responsibilities. That is why people say, ‘where there is a fire, people gather.’

The saying teaches people to live in unity and to help each other in executing their responsibilities, so that they can better the welfare of their families.

(Psalm 2: 8; Hebrews 1: 1-2).

Imbuki ya kahayile kenako ililole njigu na ng’wipwa. Injigu jili jito ja ng’wa munhu uyo okenagulaga, nulu uyo witaga mihayo ya bhubhi ukubhanhu, guti gunlabhula munhu ohakaya ndebhe. Ung’wipwa o nkenaguji ng’wunuyo, huyo wisanyiwe ugusoleleja injigu, nulu isabho ijagujulipa ukukaya iyo yakenagujiyagwa. Hunagwene abhanhu bhagayombaga giki, ‘njigu igagulagwa na ng’wipwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo atogilwe gwikala chiza na bhanhu ahakaya yakwe. Umunhu ng’wunuyo alemile inhungwa ja wibhoneji aha ng’wakwe. Uweyi ahayile abhanhu bhikale bho mholele, kugiki bhuli ng’wene apandike ijo igelelilwe ajipandike. Umunhu ng’wunuyo, agabhalanjaga abhanhu bhakwe gwiyambilija umumakoye na gubhalipa abhanhu abho bhabhibhonela umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, ‘njigu igagulagwa na ng’wipwa.’

Akahayile kenako, kalanga bhanhu kuleka nhungwa ja gwibhonela bhanhu, kugiki bhadule gwikala bho mholele na bhichabho umukikalile kabho.

(Waebrania 5:1-3; Wagatia 3:13; Waroma 3:23-24).

KISWAHILI: MALIPO YA MHALIFU HUGHARIMIWA NA MPWA.

Chanzo cha msemo huu chaangalia malipo ya adhabu ya mkosaji na mpwa wake. Malipo hayo ni adhabu ya mkosaji aliyefanya uhalifu huo kwenye familia fulani. Mpwa wa mhalifu huyo ndiye anayetegemewa kuchangisha malipo hayo. Ndiyo maana watu husema kwamba, ‘malipo ya mhalifu hugharimiwa na mpwa.’

Msemo huu hulinganishwa kwa mtu yule ambaye hupenda kuishi vizuri na watu katika familia yake. Mtu huyo haruhusu tabia za kuwaonea watu wa nyumbani kwake au wa nje ya nyumba yake.

Yeye anapenda watu waishi kwa amani, ili kila mmoja aweze kupata haki yake anayostahili kutokana na kazi yake. Mtu huyo huwafundisha watu wake kuishi maisha ya kusaidiana. Hupenda watu wawe pamoja maishani katika kuyatatua matatizo yao kwa kuwafidia wale walioumizwa na wenzao. Ndiyo maana watu husema kwamba ‘malipo ya mhalifu hugharimiwa na mpwa.’

Msemo huu hufundisha watu  kuacha tabia za uonevu na, badala yake, wawe na tabia njema ili waweze kuishi kwa amani na wenzao maishani mwao.

(Waebrania 5:1-3; Wagalatia 3:13; Waroma 3:23-24).

 

ENGLISH: A CRIMINAL’S PAYMENT IS BORNE BY A NEPHEW/NIECE.

The basis of this saying is the punishment of the offender who commits a crime to a given family and a nephew/niece. The punishment for the perpetrator is usually in form of a fine. The perpetrator’s nephew or niece is the one who is expected to collect contributions for payment of such a fine. That is why people say, ‘A criminal’s payment is borne by a nephew/niece.’

The saying is used comparatively to refer to any person who likes to get along well with others in his/her family. The person does not allow bullying behavior in his or her home. He/she wants people to live in peace, so that everyone can get their rights entitled to them through their work. This person teaches his/her people about living a supportive life. He/she wants people to come together in solving their problems, such as compensating those who have been hurt by others. That is why people say, ‘a criminal’s payment is borne by a nephew/niece.’

The saying teaches people to abandon bullying behavior and, instead, develop good manners, so that they can live in harmony with others in their lives.

(Hebrews 5: 1-3; Galatians 3:13; Romans 3: 23-24).

Imbuki ya kahayile kenako yingilile kubhukomanya bho ludugu lo kumigongo. Ubhukomanya bhunubho bhugalolaga jibyalilwe ja lwande lo nkima, kunguno ilipande lya nkima hilo ligitanagwa ipande lya kumigongo. Hunagwene abhanhu abha lwande lunulo, ulu bhuhaya gwikuminga bhagayombaga giki, ‘lyashiga lulu ikomanya migongo’.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhidebhile chiza umuludugu lobho. Abhanhu bhenabho bhagabhizaga na jigasho ja gwiizukija inhungwa ija gwikala bhagwiyambilijaga chiza, umuwikaji bhobho.  Abhoyi bhagiyambilijaga ulu ng’wichabho opandikaga makoye umukikalile kabho.

Abhanhu bhenabho bhagakadimilaga akajile akawiza ako kagabhakujaga chiza abhana bhabho. Akajile kenako kali kagwikala na nhungwa jawiza bhuli makanza. Hunagwene abhanhu bhenabho, ulu bhahaya gwibhilinga kugiki bhadule gwiizukija imihayo yiniyo, bhagalitanaga ilibhilinga lyabho giki, ‘ikomanya migongo.’

Akahayile kenako kalanga bhanhu gubhiza na widebhi wiza na bhanhu umukikalile kabho, kugiki bhadule gwiyambilija chiza ijinagujibheja chiz, ikaya jabho.

(Mathayo 25:31-34).

KISWAHILI: UMEFIKA WAKATI WA KUCHAGUA UDUGU WA KUKENI.

Chanzo cha msemo huou chatokea kwenye uchaguaji wa udugu wa upande wa kukeni. Uchaguaji huo huangalia kizazi cha upande wa kukeni, kwa sababu upande huo ndio huitwa udugu wa kukeni. Ndiyo maana wale wa upande huo, wakitaka kukusanyika, husema kwamba, ‘umefika wakati wa kuchagua udugu wa kukeni.’

Msemo huu hulinganishwa kwa watu wale wanaouelewa vizuri udugu wao. Watu hao huwa na kikao chao maalumu ambacho ni cha kukumbushana kuishi kwa kusaidiana vizuri katika maisha yao. Wao husaidiana na wenzao wakati wa matatizo mbalimbali maishani.

Watu hao huzishikilia desturi zilizo njema katika kuwalea na kuwakuza vyema watoto wao. Mwenendo huo ni ule unaojenga tabia njema inayowahimiza kuishi kwa amani na wenzao kila wakati. Ndiyo maana watu hao wakitaka kukusanyika ili waweze kukumbushana maadili hayo, husema kwamba, ‘umefika wakati wa kuchagua udugu wa kukeni.’

Msemo huo hufundisha watu kuishi kwa kuelewana vizuri na watu wengine maishani, ili waweze kusaidiana vizuri katika kuziendeleza vizuri familia zao.

(Mathayo 25:31-34).

ENGLISH: IT IS NOW TIME TO CHOOSE MATERNAL SIDE.

The foundation of this saying is the choice of going to one’s maternal side. The choice intends to look at the generation of one’s maternal side, because it is that which is called maternal side. That is why when relatives from that side want to hold a meeting say, ‘it is now time to choose maternal side.’

The saying is used comparatively to refer to those people who really understand their brotherhood. These people do have special meetings to remind each other about living by helping each other They help each other during various problems in their lives.

These people uphold those practices that are good for the well-being of their children. Such practices create positive behaviors that encourage them to always live in peace with their peers. That’s why when those people want to gather so they can remind each other of the values, they say, ‘it is now time to choose maternal side.’

The saying teaches people about living well with other in their lives, so that they can help each other better the wellbeing of their families.

(Matthew 25: 31-34).