Imbuki ya kahayile kenako yingilile kuwiza bho numbu. Inumbu yiniyo ulu ili yawiza, ili nsheku iyo itina songo. Iyoyi ili yawiza noyi n’ubhogwilola;  yigankamyaga umunhu uguilya, kunguno ya wiza bhoyo. Hunagwene abhanhu bhagayombaga giki ‘numbu ya wiza gukama gwilya.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na nhungwa ja wiza umukikalile kakwe. Umunhu ng’wunuyo agikalaga na bhanhu bhingi abhobhagahoyaga nang’hwe. Abhanhu bhenabho bhagakamaga uguhoya nang’hwe kunguno ya nhungwa jakwe jinijo ijawiza. Uweyi agikolaga n’inumbu iyo ili yawiza iyo uwiza bhoyo bhugabhakamyaga abhanhu uguyilya, kunguno nang’hwe aliowiza umu nhungwa jakwe ijo jigabhakamyaga abhanhu uguhoya nanghwe. Uweyi adebhile ugubhalanja abhiye inhungwa jinijo bho kikalile kakwe, kugiki bhadule gwikala bho witogwa na mholele na bhichabho umuwikaji bhobho. Hunagwene abhanhu bhagahayaga giki ‘numbu ya wiza gukama gwilya.’

Akahayile kenako kalanga bhanhu gubhiza na nhungwa ja wiza umukikalile kabho, kugiki bhadule guhoya chiza na bhichabho umuwikaji bhobho bhunubho.

(Mathayo 12:33-37; Wagalatia 5:22-23; Ufunuo 14:13; Wakolosai 3:1-3).

KISWAHILI: KIAZI KIZURI KUJIBIDISHA KUKILA.

Chanzo cha msemo huu chatokea kwenye uzuri wa kiazi. Kiazi kikiwa kizuri huwa na muonekano mzuri kutokana na kutotopekechwa na wadudu. Chenyewe huwa kizuri sana hata kwa kukiangalia kiasi cha kuwatia walaji wake hamasa, hamu na bidii ya kukila, kwa sababu ya uzuri wake. Ndiyo maana watu husema kwamba, ‘kiazi kizuri kujibidisha kukila.’

Msemo huu hulinganishwa kwa mtu yule aliye na tabia nzuri katika kuishi kwake. Mtu huyo huishi na watu wengi nyumbani kwake, kwa sababu ya watu hao kujibidisha kuongea naye, kwa sababu ya uzuri wa tabia yake hiyo. Yeye hufanana na kiazi kizuri cha kutosha huwahamasisha watu kupenda kukila, kwa sababu naye ana tabia nzuri inayowahamsisha watu kupenda kuongea naye pale alipo. Yeye anafahamu pia kuwafundisha wenzake tabia hiyo njema kwa namna anavyoishi, ili waweze kuishi kwa upendo na amani na wenzao. Ndiyo maana watu husema kwamba ‘kiazi kizuri kujibidisha kukila.’

Msemo huu hufundisha watu kuwa na tabia njema maishani mwao, ili waweze kuwahamasisha wenzao kuongea nao vizuri katika kuziendeleza vizuri familia zao.

(Mathayo 12:33-37; Wagalatia 5:22-23; Ufunuo 14:13; Wakolosai 3:1-3).

ENGLISH: A GOOD POTATO BRINGS APPETITE TO EAT.

The origin of this saying is the appearance of a good-looking potato. The potato has a good appearance because insects did not bore it. It looks good to the extent of encouraging its consumers to eat it. That is why people say, ‘a good potato brings appetite to eat.’

The saying is used comparatively to refer to a good mannered person. Because of his/her good manners, the person lives well with so many people, since they desire to talk to with him/her. He/she is like a good potato that encourages people to eat it, because he/she, too, has good character that attracts people to talk to him wherever he/she is. He/she also knows how to teach others the good manners as he/she is a true living example, so that they can live in love and peace with one another. That is why people say, ‘a good potato brings appetite to eat.’

The saying teaches people about good manners, so that they attract their peers to talk with them.

(Matthew 12: 33-37; Galatians 5: 22-23; Revelation 14:13; Colossians 3: 1-3).

Imbuki ya kahayile kenako yilolile bhuli bho jiliwa. Ubhuli bhunubho bhuli bhogujilya ni jiliwa ijo jagwaga hasi, kunguno ya guidebha isolobho yajo. Hunagwene abhanhu bhagayombaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ofujiwagwa lufu umuwikaji bhokwe. Umunhu ng’wunuyo agayibhonaga isolobho ya gujilya ijiliwa jinijo, kunguno wandagucha. Ikiosagaga alimhola, aliyo wandagoya ugulya ijiliwa kunguno ya lufu, igelelilwe alye bho wisandazu bhutale.

Umunhu ng’wunuyo agajilyaga ijiliwa bho bhukalalwa bhutale, kunguno osajiyagwa n’ulufu lunulo. Uweyi agabhizaga ujikong’onha n’ijiliwa ijo jagwaga hasi ojilya. Hunagwene abhanhu bhagang’wilaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kalanga bhanhu gubhulang’hana chiza ubhupanga bhobho, bho gulya chiza na gujilang’hana ijiliwa jabho bho gujitula chiza, kugiki bhadule gwikala najo bho makanza malihu bhagujilwaga.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

KISWAHILI: KALE HATA KILICHODONDOKA CHINI.

Chanzo cha msemo huu chaangalia ulaji wa chakula. Ulaji huo ni ule wa kula hata kile kilichodondoka chini, kwa sababu ya kuelewa umuhimu wa chakula na ile ya kukila katika uhai wa mwanadamu. Ndiyo maana watu husema kwamba, ‘kale hata kilidondoka chini.’

Msemo huu hulinganishwa kwa mtu yule aliyenusurika kifo maishani mwake. Mtu huyo huiona thamani ya chakula na umuhimu wa kula, kwa sababu ya kule kunusurika kwake na kifo. Kwa hiyo, yeye hutambua kwamba amenusurika kuacha kula na, hivyo, huamua kula chakula kwa uhuru mkubwa. Mtu huyo hukila chakula kwa hamu kubwa, kwa sababu ya kubakishwa kwake na kifo hicho. Yeye huviokota hata vile vyakula vilivyodondoka chini na kuvila. Ndiyo maana watu humwambia kwamba ‘kale hata kilidondoka chini.’

Msemo huu hufundisha watu kuulinda uhai wao kwa kula vizuri na kuvitunza pia vyakula walivyo navyo kwa kuviweka sehemu salama, ili waweze kuendelea kuvila kwa muda mrefu maishani mwao.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

ENGLISH:  GO AND EAT EVEN THAT WHICH HAS FALLEN ON THE GROUND.

The origin of this saying is at food intake of a person who survived death. That person is likely to eat even that food which has fallen on the ground, because of the understanding of the importance of food and of eating it in human life. That is why people tell that person, ‘Go and eat even that which has fallen on the ground.’

The saying is used comparatively to urge a person who survives death. That person realizes the value of food and the importance of eating, because of his/her survival. Therefore, he/she realizes that he/she almost parted ways with eating and, thus, decides to eat more freely. That person eats with appetite ever, because of his/her survival. He/she is even likely to pick the food that falls on the ground and eat it. That is why people tell him/her, ‘Go and eat even that which has fallen on the ground.’

The saying teaches people about protecting their life by eating well and keeping safe the foods they have so that they can continue to eat for a long time.

(Genesis 27: 41-45; Exodus 2: 11-16; 2Kings 20: 1-8; Acts 23: 1-22; 2 Corinthians 4: 7-10).

Imbuki ya kahayile kenako, yilolile ng’hungu nulu makungu ga bhanhu abho bhapandikaga mayanga. Amakungu genayo gali ng’hungu ja bhanhu abho bhapandika mayanga matale ahakaya yabho. Gashinaga amakoye ulu gubhiza matale, gagenhaga bhusunduhazu ubho bhugenhaga kalilile ka higulya, ako kakalemelaga na kakongele. Hunagwene abhanhu bhagagitanaga giki, ‘makungu bhuyabhuya.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagadumaga ugwiyumilija ulu bhapandikaga mayanga umuwikaji bhobho. Abhanhu bhenabho bhagalilaga ng’hungu ja higulya ijo jigalemelaga akakongele kajo. Abhoyi bhagalilaga ukunu bhaliponanja sagala.

Ing’hungu ja bhanhu bhenabho jigongenjaga amayanga ukubhichabho, kunguno ya gwandya gubhakonga bho gubhadimila kugiki bhadizugwa na gwiminya. Akalilile kabho kenako kakenhaga yombo nhale ahakaya yiniyo. Hunagwene abhanhu bhagajitanaga ing’hungu jinijo giki, ‘makungu bhuyabhuya.’

Akahayile kenako kalanga bhanhu kubhiza na wiyumilija bhutale ulu bhapandikaga mayanga akahaya jabho, kunguno agenayo gagaja kubhanhu, gadajaga ku miti, kugiki bhadule gugamala chiza, umuwikaji bhobho.

(Maombelezo 5:15-16; Zaburi 130:1-3; Mathayo 2:16-18).

KISWAHILI: KILIO KAYAYA.

Chanzo cha msemo huu chaangalia kilio au vilio vya watu waliopata matatizo mbalimbali. Matatizo hayo ni pamoja na yale ya kufiwa na mwenzao au ndugu yao. Kumbe matatizo yakiwa makubwa huleta huzuni na vilio vya sauti ya juu, ambavyo hushindikana hata kutulizwa kwa kubebelezwa. Ndiyo maana watu hukiita kwamba ni ‘kilio kayaya’, yaani kilio kikuu.

Msemo huu hulinganishwa kwa watu wale ambao hushindwa kuvumilia wanapopata matatizo maishani mwao. Watu hao hulia vilio kwa sauti ya juu ambavyo hata njia za kuvituliza hukosekana. Wao huwa na vilio vya hovyo.

Vilio vya watu hao huongeza matatizo kwa wenzao wanaowapatia kazi ya kuwabembeleza kwa kuwashikilia ili wasianguke na kuumia. Vilio vyao huleta kelele kubwa katika familia hiyo. Ndiyo maana watu hukiita kwamba ni ‘kilio kayaya.’

Msemo huu hufundisha watu kuwa na uvumilivu wanapopata matatizo mbalimbali katika familia zao ili waweze kuyamaliza vizuri, kwa sababu matatizo huenda kwa watu; hayaendi kwenye miti.

(Maombelezo 5:15-16; Zaburi 130:1-3; Mathayo 2:16-18).

 

ENGLISH: A LOUD WAIL.

The origin of this saying is wailing of people passing through sufferings due to various problems, such as death of a spouse or relative. When problems befall a family, they bring grief, sadness and loud noises, which are often impossible to calm down. That’s why people call such a cry ‘a loud wail.’

The saying is used comparatively to refer to those people who fail to endure when they have problems. Such people wail loudly to the extent that it becomesdifficult to calm them down. They tend to overdo it. Their wails exacerbate the problem for their counterparts who try to calm them down, because they hold them up so they do not fall and get hurt. Their wails bring a lot of noise to the family compund. That’s why people call such a wail ‘a loud wail.’

The saying teaches people to endure when they experience various problems in their families so that they can solve them to a desired end, because problems befall people, not trees.

Lamentations 5: 15-16. Psalm 130: 1-3. Matthew 2: 16-18.

Imbuki ya kahayile kenako ilolile wimeji bho bhanhu bha ahakaya ndebhe. Uwimeji bhunubho bhuli na migilo nulu mahangijo gabho. Imigilo yiniyo ili kihamo na kuleka gwimela na bhabyaji. Gashinaga umunhu ng’wunuyo adadule ugwimela nu Se, adulile gwimela na nkwelaye duhu. Hunagwene abhanhu bhagamujaga giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagimelaga na bhabyaji bhabho. Abhanhu bhenabho bhagaligehyaga hadohado likijo lyabho, ukubhabyaji bhabho bhenabho, nose bhagalimalaga, umuwikaji bhobho.

Uwimeji bhunubho bhugenhaga ibhengwe ukubhabyaji, kunguno ya gwiwila mihayo iyo ili yanyanigini, kugiki bhaseche bhanhu duhu. Abhanhu bhenabho bhagimanilaga nose bhayigusha halumo, aliyo bhali bhabyaji na bhana bhabho. Hunagwene abhanhu bhagabhabhujaga abhana bhabho giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kalanga bhanhu gubhakuja abhabyaji bhabho, kugiki bhadule gupandika mbango ja gwikala bho mholele umusi, na bhuyegi ung’wigulu.

(Kutoka 20:12; Wakolosai 3:20-21).

KISWAHILI: KWA NINI UMTANIE BABA UACHE KUMTANIA SHEMEJI YAKO?

Chanzo cha msemo huu chaangalia utani wa watu katika familia fulani. Utani huo huwa na miiko au mipaka yake. Miiko au mipaka hiyo ni pamoja na kutowatania wazazi. Kumbe, mtu hawezi kumtania baba yake. Anarusiwa kumtania shemeji yake tu. Ndiyo maana watu huuliza kwamba, ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hulinganishwa kwa watu wale ambao hupenda kutaniana na wazazi wao. Watu hao hujipunguzia heshima yao polepole, na mwishowe, heshima hiyo huisha kabisa kwa wazazi hao.

Utani huo huleta dharau kwa wazazi, kwa sababu ya kuambiana maneno ya kitoto kwa lengo la kuchekesha watu tu. Watu hao hufikia hata hatua ya kucheza na wazazi wao. Ndiyo maana watu huwauliza kwamba ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hufundisha watu kuwaheshimu wazazi wao, ili waweze kupata baraka za kuishi vizuri hapa duniani, na utukufu Mbinguni.

(Kutoka 20:12; Wakolosai 3:20-21)

ENGLISH: WHY JOKE WITH YOUR FATHER INSTEAD OF YOUR BROTHER/SISTER IN LAW?

The origin of this saying is jokes of people in a particular family. The jokes has taboos or limits/boundaries. Such taboos or restrictions include prohibition to joke with parents. As such, an individual cannot make jokes with one’s father, but can do so with a brother-in-law or sisterr-in-law. That is why people ask, ‘why joke with your father instead of your brother/sister in law? ‘

The saying is used comparatively to warn those people who like to make jokes with their parents. Those people, slowly lose their respect to parents and, in the end, that respect disappears completely.

The jokes bring contempt for parents, because of childish words they tell each other for the purpose of making people laugh. These people even reach the point of playing with their parents. That is why people ask them, ‘why joke with your father instead of your brother/sister in law? ‘

The saying teaches people to respect their parents so that they can receive the blessings of a comfortable life here on earth, and glory in Heaven.

(Exodus 20:12; Colossians 3: 20-21).

Imbuki ya kahayile kenako ilolile munhu uyo ali nkali umukikalile kakwe. Umunhu ng’wunuyo, adadebhile igiki numo agabhizila nkali, adudula ugubhapyena pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga na bhukali ubho bhudi na solobho yoseyose. Umunhu ng’wunuyo agikalaga ubhakalihila sagala duhu abhanhu bhakwe. Ululimi lokwe olumanilija guyomba mihayo bho lilaka lya nyakali sagala.

Umunhu ng’wunuyo atogilwe gwikenya na bhanhu, kunguno ya gwiganika giki adulile gubhapyena pye abhanhu. Uweyi adamanile igiki adadulile ugubhalebya nguzu pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kalanga bhanhu kuleka bhuchilu na bhukali bho sagala, kunguno bhudina solobho yoseyose, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

KISWAHILI: HATA UKIWA MKALI NAMNA GANI HUTAWASHINDA WOTE.

Chanzo cha msemo huu chaangalia mtu yule ambaye ni mkali maishani mwake. Mtu huyo huwa haelewi kwamba hata awe mkali kiasi gani, hawezi kuwashinda wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hulinganishwa kwa mtu yule ambaye huishi kwa ukali usiokuwa na faida yoyote. Mtu huyo huwakaripia hovyo watu wake. Ulimi wake ameuzoesha kusema maneno kwa sauti ya ukali huo wa hovyo.

Mtu huyo hupenda kugombana na watu, kwa sababu ya kudhani kwake kwamba anaweza kuwashinda watu wote. Yeye hafahamu kwamba hawezi kuwashinda nguvu watu wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hufundisha watu kuacha ukali wa hovyo, kwa sababu huo hauna faida yoyote, ili waweze kuishi kwa amani na wenzao maishani mwao.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

 

ENGLISH: NO MATTER HOW HOT TEMPERED YOU MAY BE, YOU WILL NEVER BEAT ALL.

The origin of this saying is a person who is hot tempered in his or her life. The person does not realize that no matter how hot tempered he.she may be, he/she cannot defeat all people. That is why people tell him, ‘No matter how hot tempered you may be, you will never beat all.’

The saying is used comparatively to refer any person who lives unnecessarily aggressively. That person constantly rebukes his/her people. His/her mouth is used to uttering words with such useless harshness.

That person likes to argue with people, because of his/her assumption that he/she can defeat all people. He/she does not realize that he/she cannot defeat all people. That is why people tell him/her, No matter how hot tempered you may be, you will never beat all.’

The saying teaches people torefrain from being so cruel, because cruelty is useless. In so doing,  they can live in peace with one another.

Matthew 5: 21-26. Colossians 3: 12-17. Exodus 32: 19-20.