Imbuki ya kahayile kenako ilolile ntwe. Untwe gunuyo nuyo gugudimilile umili, kunguno ugoyi hi jimanyikijo ja ng’wa munhu nebhe, nulu ginhu jilebhe. Ulu munhu uhaya gumana munhu nebhe nulu gujimana ginhu jilebhe, agulola kuntwe, huna udebha chiza. Hunagwene abhanhu bhagayombaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintongeji owiza ahakaya yakwe. Umunhu ng’wunuyo adebhile ugubhalela abhanhu bhakwe bho gwikala halumo bhagwiyambilijaga umubhutumami bho milimo yabho. Uweyi alijigemelo ja gwikala bhitogilwe abhanhu bhakwe.

Umunhu ng’wunuyo agikolaga n’untwe umo gugagutongelelaga umili, kunguno nuweyi agaitongelaga chiza ikaya yakwe. Agikomejaga ugubhalanja abhanhu bhakwe inzila ja gubhatongela chiza abhichabho. Hunagwene abhanhu bhagang’wilaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kalanga bhanhu kubhiza bhatongeji bhiza bha kaya jabho, bho gubhalanga abhanhu witogwa bho gwiyambilija gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Yohane 15:1-5; Waefeso 5:21-25).

KISWAHILI: KICHWA NDIO UFALME WA MWILI.

Chanzo cha msemo huu chaangalia kichwa. Kichwa ndicho kiushikiliacho mwili, kwa sababu chenyewe ndicho kitambulisho cha mtu fulani, au kitu fulani. Mtu akitaka kumfahamu mtu fulani, au kukifahamu kitu fulani, basi mtu huyo huangalia kichwani na ndipo hufahamu vizuri. Ndiyo maana watu husema kwamba, ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni kiongozi mzuri katika familia yake. Mtu huyo anafahamu kuwalea katika maadili mema watu wake kwa kuishi maisha yenye umoja wa kusaidiana vizuri katika utekelezaji wa majukumu yao. Yeye ni mfano mzuri wa kuigwa na wenzake katika kuishi kwa upendo na watu wake. Mtu huyo hufanana na kichwa kinavyouongoza mwili, kwa sababu naye huiongoza vizuri familia yake. Huongeza bidii ya kuwafundisha watu wake namna ya kuwaongoza vizuri wenzao. Ndiyo maana watu husema kwamba ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hufundisha watu  kuwa viongozi wema wa familia zao. Viongozi hao ni wale wawezao kuwafundisha watu wao upendo wa kusaidiana katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi maishani mwao.

(Yohane 15:1-5; Waefeso 5:21-25).

ENGLISH: IT IS THE HEAD THAT IS THE KINGDOM OF THE BODY.

The origin of this saying is a head. A head is what holds the body, because it’s somebody’s or something’s identity. When someone wants to know someone or something, they look at the head; that is when they know better. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying is used comparatively to refer to someone who is a good leader in his/her family. That person knows how to nurture his people in line with good morals such is living in unity that enables cooperation in fulfillment of responsibilities of the people involved. She/he is a role model for loving other people in life. The person is like a head that controls the body, because he/she, too, controls his/her family well. He/she puts more effort to educate his/her people on how to best guide their peers. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying teaches people about being good leaders of their families. These leaders are those who can teach their people to love and help each other in executing their responsibilities, so that they can achieve more in their lives.

(John 15: 1-5; Ephesians 5: 21-25).

Imbuki ya kahayile kenako ilolile bhujinja bho bhasuluja bha ginhu josejose. Ulu wela ubhujiku abhanhu bhenabho bhagabhukaga dilu bhandya gusuluja jikolo mpaga mhindi. Ulu yushiga inhimbi yiniyo, abhoyi bhagigashaga bhandya gujibhala ihela ijo bhajipandikaga. Hunagwene abhanhu bhagayombaga giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulyambijaga gwichobhela milimo bho njila ningi umuwikaji bhokwe. Umunhu ng’wunuyo bhugelaga ubhujiku wanguha kuja gujutumama milimo yakwe bhuli lushigu. Alemile ugulijimija sagala ilikanza lyakwe. Uweyi agikolaga n’unsuluja, uyo agacholaga sabho umulikanza lya limi, kugiki ibhujiku adule gwifula na gujibhala ijo ojipandikaga, kunguno n’uweyi agatumamaga bho bhukamu bhutali imilimo yakwe. Uweyi agabhalanjaga na bhiye ubhukamu bho guitumama chiza imilimo yabho yiniyo. Hunagwene agabhawilaga abhanhu giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kalanga bhanhu gukomeja gutumama milimo umumakanza aga limi, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho bhunubho.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

KISWAHILI: ASUBUHI BIASHARA JIONI MAHESABU.

Chanzo cha msemo huu chaangalia uuzaji wa kitu chochote wa wafanyabiashara. Wafanyabiashara hao huamka asubuhi na kwenda kuuza bidhaa zao mpaka jioni. Ukifika muda huo wa jioni, hutulia kwao na kuanza kuhesabu pesa walizopata siku hiyo. Ndiyo maana watu husema kwamba, ‘asubuhi biashara jioni mahesabu.’

Msemo huu hulinganishwa kwa mtu yule ambaye hujitafutia mali kwa bidii kwa kutumia njia mbalimbali katika maisha yake. Mtu huyo huamka mapema asubuhi na kuwahi kwenda kazini kwake kila siku. Hataki kupoteza muda wake ovyo. Yeye hufanana na mfanyabiashara yule atafutaye mali muda wa mchana, ili usiku aweze kuhesabu pesa alizozipata, kwa sababu naye hufanya kazi zake kwa bidii wakati wa mchana, na usiku hufanya tathimini ya yote aliyoyatekeleza mchana. Yeye huwafundisha pia wenzake kufanya kazi zao vizuri na kwa bidii. Ndiyo maana huwambia watu kwamba ‘asubuhi biashara jioni mahesabu.’

Msemo huu hufundisha watu kufanya kazi zao kwa bidii kubwa wakati wa mchana, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

ENGLISH: MORNING TIME IS FOR BUSINESS AND EVENING TIME IS FOR ACCOUNTING.

The origin of this saying is the traders’ sales of anything. The traders get up in the morning to go and sell their products until evening time. During evening time, the trader settles down and starts counting the money they earned that day. That is why people say, ‘Morning time is for business and evening time is for acounting.’

The saying is used comparatively to refer to a person who works hard in various ways throughout his/her life to get wealth. This person wakes up early in the morning and goes to work every day. He/she does not want to waste time. He/she is like the trader works harder during day time so that he/she rests by night and counts the money he/she has earned, because he/she also works hard during the day and at night makes an assessment of all that he/she has accomplished by the day. He/she also teaches others to do their jobs well and diligently. That is why he/she tells people, ‘Morning time is for business and evening time is for acounting.’

The saying teaches people to work hard during day time so that they can register more success in their lives.

(Matthew 7: 7-12; Matthew 13: 44-46; Luke 11: 9-11).

Imbuki ya kahayile kenako yilolile litina lya ng’halanga, ilo lili litale aliyo litina bhana umugati yalyo. Ilitina lyinilo liganzaga ibala itale, aliyo umugati yalyo nduhu amatwajo ayo gajilanijije n’ubhutale bholyo. Ilyoyi lilitale aliyo litina bhana umugati yalyo. Hunagwene abhanhu bhagayombaga giki, ‘wamba guduhu’.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintale aliyo adina masala. Umunhu ng’wunuyo ubho gunhola umili gokwe, gulintale aliyo amasala gakwe gabhizile guti ga nigini. Uweyi wikolile ni litina ilitale ilya ng’halanga, ilo liti na bhana, kunguno ali munhu ntale, aliyo adina masala.

Umunhu uyo adina masala agaguyilang’hanila ikaya yakwe, bhuli ng’wene agijilaga duhu hoyi. Abhazenganwa bhakwe habho bhagabhalanjaga abhanhu bhakwe ugwikala chiza na bhanhu, kunguno bhadebhile igiki uweyi alintale, aliyo amasala nduhu. Hunagwene bhagang’wilaga giki, ‘wamba guduhu.’

Ikalagu yiniyo yalanga bhanhu gubhiza na miito gawiza, ayo gajilanijije na kakulile kabho, kugiki bhadizubhiza bhatale, aliyo amiito gabho gali gasagala. Amiito genayo gagiganikilagwa giki, galigabhugayiwa bho masala.

(Mathayo 5:13-16; Yahane 8:31-32; Mithali 8:5-12).

KISWAHILI: UMESTAWI PASI NA KITU.

Chanzo cha msemo huu chaangalia shina la karanga, ambalo ni kubwa lakini halina watoto ndani yake. Shina hilo hutambaa sehemu kubwa, lakini ndani yake huwa halina matunda yanayolingana na ukubwa wake. Lenyewe ni kubwa, lakini halina watoto ndani yake. Ndiyo maana watu husema kwamba, ‘umestawi pasi na kitu.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni mkubwa, lakini hana akili. Mtu huyo ni mkubwa kwa kumwangalia, lakini akili yake ni kama ya mtoto mdogo. Yeye hufanana na shina la karanga ambalo ni kubwa, lakini halina watoto ndani yake, kwa sababu naye ni mkubwa, lakini hana akili.

Mtu huyo hana akili za kuendeshea familia yake, kwa sababu kila mmoja hujiendea mwenyewe tu. Majirani zake ndio huwafundisha watu wa familia yake namna ya kuishi vizuri na watu, kwa sababu wao wanamfahamu kwamba yeye ni mkubwa, lakini hana akili. Ndiyo maana watu humwambia kwamba, ‘umestawi pasi na kitu.’

Msemo huu chafundisha watu kuwa na matendo mema yanayoendana na kukua kwao, ili wasiwe wakubwa, lakini matendo yao yakawa ya ovyo. Matendo hayo ya ovyo hufikiriwa kwamba ni ya wale waliookosa akili.

(Mathayo 5:13-16; Yahane 8:31-32; Mithali 8:5-12).

ENGLISH: BIG FOR NOTHING.

The origin of this saying a peanut plant that is large, but has no nuts under it. The plant, however, covers a large part of the ground, but has no yield at all. It is large, but has nothing under it. That’s why people say, ‘Big for nothing.’

The saying is compared to a person who has grown big, but with no brains. The person looks big, but his/her brains are like that of a small child. He/she is like that large without nuts, because he/she is big, but no brains.

That person lacks mental ability to run his/her family properly, because each of the family members goes their own way. The neighbors are the ones who teach the children to relate well with others, because they know that the family head is big for nothing. That is why people call him/her, ‘Big for nothing.’

This saying teaches people about doing good deeds that are related to their growth, so that they do not become big for nothing.

(Matthew 5: 13-16; Yahane 8: 31-32; Proverbs 8: 5-12).

Imbuki ya kahayile kenako yilolile Ntale uyo agalamiwagwa na bhanhu. Ung’wenuyo hu Mulungu ng’winikili, unduja o jose, kunguno ali weyi ing’wene; nduhu unamiwa ungi. Hunagwene agitanagwa, ‘Shingwagulamiwa,’ kunguno atiho ungi uogunshigila.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agawikalanaga chiza ubhuzunya bhokwe ukuli Mulungu. Umunhu ng’wunuyo, agajitumilaga ijinhilwa jakwe, bho gubhambilija abhanhu ijinagwikala bho gunamywa UMulungu, kunguno uweyi hu Unsumbi obho.

Umunhu ng’wunuyo abhudebhile ubhudula bho ng’wa Mulungu, ubho bhugubhinha masala, na nguzu abhanhu bhose, kugiki bhadule gumana weyi umubhutumami bho milimo yabho. Uwikaji bhokwe bhunubho bhugabhalanjaga abhanhu gunzunya na gunamya Mulungu, kunguno Ung’wene huShingwagulamiwa.

Akahayile kenako kalanga bhanhu  gunzunya na gunhamya Mulungu, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho umuwikaji bhobho.

(Kutoka 20:1-6; Wafilipi 2:1-11; Waebrania 1:1-4; Luka 4:4-8).

KISWAHILI: MWABUDIWA.

Chanzo cha msemo huu chaangalia Mkuu ambaye huabudiwa na watu. Huyo ndiye Mungu mwenyezi, ambaye ni Muweza wa yote, kwa sababu ni Yeye pekee anayestahili kuabudiwa, na hakuna mwingine. Ndiyo maana Yeye huitwa ‘Mwadudiwa.’

Msemo huou hulinganishwa kwa mtu yule ambaye huiishi vizuri imani yake kwa Mungu. Mtu huyo, hutumia vipaji vyake kwa kuwasaidia watu katika kuishi kwa kumwabudu Mungu, kwa sababu Yeye ndiye Muumba wao.

Mtu huyo anauelewa uwezo wa Mungu katika kuwapa akili na nguvu watu wote ili waweze kumjua Yeye katika utekelezaji wa kazi zao. Maisha yake mtu huyo huwafundisha wenzake kumwamini na kumwabudu Mungu, kwa sababu Yeye ndiye ‘Mwabudiwa.’

Msemo huu hufundisha watu kumwamini na kumwabudu Mungu, ili waweze kupata baraka za kuishi kwa amani na wenzao siku zote za maisha yao.

(Kutoka 20:1-6; Wafilipi 2:1-11; Waebrania 1:1-4; Luka 4:4-8).

 

ENGLISH: THE ADORABLE.

The origin of this saying relates to the Mighty who is worshiped by people. He is God the Almighty, because He alone is worthy of adoration, and there is no other. That is why He is called ‘the Adorable.’

The saying is used comparatively to adorn a person who lives well with faith in God. That person uses his or her talents to help others live a God fearing life, because He is their Creator.

Such a person understands the power of God in giving all people wisdom and strength so that they may know Him in the performance of their duties. Through his or her life, that person teaches others about believing in and worshiping God, because He is the ‘the Adorable.’

The saying teaches people to believe in and worship God, so that they can have the blessings of living in peace with others, all the days of their lives.

(Exodus 20: 1-6; Philippians 2: 1-11; Hebrews 1: 1-4; Luke 4: 4-8).

Imbuki ya kahayile kenako yilolile ginhu ijo jigitanagwa jisinza. Ijisinza nulu jigasimbilwa hasi, uyo agulimaga agujipunila jitali jilijidimu, giti numo jalili aha gwandya.  Ijoyi nulu jigagwila gutu, jigikalaga jidimu duhu, jidagalukaga. Hunagwene abhanhu bhagayombaga giki, ‘lyabhumende giti lijisinza.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adatinginyiyagwa sagala, umukikalile kakwe. Umunhu ng’wunuyo, agimaga ha bhung’hana ilali, bho pye amakanza. Uweyi alemile ugusegeja nulu ugusegejiwa ahabhung’hana bhunubho.

Umunhu ng’wunuyo alinshikanu ijinaguwikalana ubhung’hana bhunubho. Hunagwene agalenganijiyagwa na jisinza ijo jilijidimu bho pye amakanza, kunguno nang’hwe, alindimu ugubhuleka ubhung’hana bhunubho, umukikalile kakwe. Uweyi adebhile ugubhalanga na bhiye ugubhumana ubhung’hana bhunubho, nuguwikalana. Hunagwene abhanhu bhaganyombaga giki ‘lyabhumende giti lijisinza.’

Akahayile kenako kalanga bhanhu gubhumana ubhung’hana na gubhiza bhashikanu ijinaguwikalana ubhunghana bhunubho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

KISWAHILI: NI IMARA KAMA CHUMA.

Chanzo cha msemo huu, chaangalia kitu ambacho huitwa chuma. Chuma hicho, hata kikichimbiwa chini, alimaye pale kilipochimbiwa atakikuta kikiwa imara kama kilivyokuwa mwanzoni. Chenyewe, hata kikipata kutu, huendelea kuwa kigumu tu; hakigeuki kuwa kilaini. Ndiyo maana watu husema kwamba, ‘ni imara kama chuma.’

Msemo huu hulinganishwa kwa mtu yule asiyetetereka ovyo maishani mwake. Mtu huyo husimama imara katika ukweli wakati wote. Yeye hukataa kuyumbishwa wala kuondolewa kwenye ukweli huo.

Mtu huyo alishaimarika katika kuuishi ukweli huo, hadi kufikia hatua ya kuwa mfano wa kuigwa na wenzake. Ndiyo maana yeye hulinganishwa na chuma kilivyo madhubuti muda wote, kwa sababu naye ni mgumu kuuacha ukweli huo maishani mwake.

Yeye anafahamu pia kuwafundisha wenzake kuuelewa ukweli na kuuishi katika maisha yao ya kila siku. Ndiyo maana watu humsema kwamba ‘ni imara kama chuma.’

Msemo huo hufundisha watu kuufahamu na kuuishi ukweli kwa ukamilifu, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

ENGLISH: IT IS ‘AS STRONG AS IRON’.

The origin of this saying is something called iron. Even when it is burried, someone will eventually find it as strong as it was in the beginning when one digs it out. Even if it gets rusty, it just remains strong; it does not turn out to be soft. That’s why people say, ‘As strong as iron.’

The saying is used comparatively to refer to a person who is not swayed in life as regards truth. That person always stands firm on the truth. He refuses to be swayed or shaken from that truth.

Such a person is steadfast in living the truth, to the point of being a role model to others. That is why he is compared to a hard metal that remains so at all timse, because he/she too is hard to let go of the truth in his life.

He also knows how to teach others about understanding the truth and living it in their daily lives. That is why people describe such a person, ‘As strong as iron.’

The saying teaches people about understanding and living the truth to the fullest so that they can adequately succeed in their lives.

(Matthew 7: 24-27. Matthew 16: 13-20. 1Peter 4: 12-19).