Imbuki ya kahayile kenako yingilile kubhuji bho ng’wa guduja kuli nkwela okwe. Guduja lilina lya ng’wa munhu uyo ali nkima. Uweyi agaja kuli nkwela okwe bhubahoya mihayo yabho, iyo igalisanya bhanhu. Abhanhu abho bhagabhayangulaga bhagayombaga giki, ‘guduja oja ng’wa nkwelaye.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali nomolomo. Umunhu ng’wunuyo agachalaga mihayo ya nyasigani, mumakaya ga bhanhu. Uweyi agayegaga ulu bhiye bhikenya. Abho bhandeb’ile umunhu ng’wunuyo, bhagayombaga giki, ‘guduja oja ng’wa nkwelaye.’

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja bhulomolomo, kugiki abhanhu bhenabho, bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Yakobo 1:26.

Yakobo 3:5.

Yohane 8:44.

KISWAHILI: GUDULA ALIENDA KWA SHEMEJI YAKE.

Chanzo cha msemo huo chatokea kwenye uendaji wa Guduja kwa shemeji yake. Guduja ni jina la mtu ambaye ni mwanamke. Yeye alienda kwa shemeji yake. Huko waliongea maneno yaliyogombanisha watu. Wapatanishi wa ugomvi huo, walisema kwamba, ‘gudula alienda kwa shemeji yake.’

Msemo huo hulinganishwa kwa mtu yule ambaye ni muongo. Mtu huyo hupeleka maneno ya usengenyaji kwenye familia za watu. Yeye hufurahia wanapogombana wenzake. Wale wanaomwelewa mtu huyo husema, ‘gudula alienda kwa shemeji yake.’

Msemo huo hufundisha watu juu ya kuacha tabia za uongo, ili watu hao waweze kuishi kwa amani na wenzao, maishani mwao.

Yakobo 1:26.

Yakobo 3:5.

Yohane 8:44.

 

ENGLISH: GUDULA WENT TO HER SISTER-IN-LAW.

The source of this saying is Gudula’s visit to her sister-in-law. Gudula is a name of a person who is a woman in terms of sex. Her visit to her in law was associated with rumourmongering that antagonized some other family members. When mediators were called to resolve the conflict they said ‘Gudula went to her sister-in-law’ to communicate the source of all conflicts they are resolving.

The saying can be compared to a person who is a liar. Such a person sends false information to others that can cause conflicts among family members. Such people with this behaviour enjoy seeing others being in conflict.

The saying teaches people about avoiding giving false information that may disturb peoples’ relationships.

James 1:26.

James 3: 5.

John 8:44.

Imbuki ya kahayile kenako yingilile ku mahoya ga bhanhu bhab’ili. Umumahoya genayo bhuli ng’wene agang’wilaga ung’wiye giki, aje hadoo, kugiki bhadule gulungana. Hunagwene abhanhu bhagayombaga giki, ‘jaga jaga nang’ho.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho b’aligulila jikolo jileb’e. Abhanhu bhenabho, bhagiinhaga ndima ja guyomba b’uli ng’wene.

Unjinja o jikolo alio gwandya uguguyomba umpango gokwe. Unguja ojikolo nang’hwe aguyomba ihela ijo alihaya gujigulila ijikolo jinijo.

Abhanhu bhenabho, bhagamanaga b’iwila giki, jaga jaga hadoo, kugiki bhadule ugwizunijija umpango go gwigulila ijikolo jinijo. Hunagwene abhanhu bhenabho, bhagayombaga giki, ‘jaga jaga nang’ho.’

Akahayile kenako kalanga bhanhu higulya ya gwidegeleka chiza na abhichab’o umumahoya, nu muwikaji bhobho, kugiki bhadule gwiyelelwa chiza.

Walawi 25:6.

KISWAHILI: NENDA NENDA NA WEWE.

Chanzo cha msemo huo chatokea kwenye maongezi ya watu wawili. Katika maongezi hayo, watu hao, kila mmoja humwambia mwenzake aende kidogo, kwa maana ya kuongeza kidodo, ili waweze kukutana au kukubaliana kiwango fulani ambacho kila mmoja atakuwa ameridhika nacho. Ndiyo maana watu hao husema kwamba, ‘nenda nenda na wewe.’

Msemo huo hulinganishwa kwa watu wale ambao wanauziana kitu fulani. Watu hao hupeana zamu za kuongea kila mmoja.

Muuzaji huwa wa kwanza kutaja bei yake. Ndipo naye mnunuzi wa kitu kicho, hutaja kiasi cha pesa ambacho atakinunulia kitu hicho.

Watu hao huendelea kuambiana kila mmoja aende kidogo, maana yake aongeze, kama ni mnunuzi, au apunguze kama ni muuzaji, ili waweze kukubalina bei ambayo kila mmoja wao ataridhika. Ndiyo maana watu husema kwamba, ‘nenda nenda na wewe.’

Msemo huo hufundisha watu juu ya kusikilizana katika maongezi na katika maisha yao, ili waweze kuelewa vizuri.

Walawi 25:6.

ENGLISH: YOU ALSO GO A LITTLE MORE.

The source of the above saying comes from two-way conversation. In this conversation, the buyer and seller negotiate on price of a certain commodity. Each one of them would want the other to either reduce the price or increase it (for the buyer and seller respectively). It is through negotiation of price where we get this saying that ‘you also go a little more.’

This saying can be compared to a person selling certain items. The seller is always liable to negotiate for prices with his/her customers. The seller will always specify the price which the buyer will bargain in order to get the desired item in the price he/she would manage. In such a scenario, they keep on bargaining until all of them reach to agreement.

This saying teaches people to listen to each other in conversation and in their lives. This will enable them to understand each other.

Leviticus 25: 6.

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.