Imbuki ya kahayile kenako, yilolile linti ilo lyateng’wa lyubhiza igunguti. Iligunguti linilo, ligabhizaga lidimu guti linti lya gembe. Hunagwene ligitanagwa ‘jitinde ja ngalu,’ kunguno ya bhudimu bholyo bhunubho.

Akahayile kenako, kagalenganijiyagwa kuli munhu, uyo alina nguzu ja gutumama milimo chiza. Umunhu ng’wunuyo, adulile gugubheja chiza nimo gose gose. Uweyi agabhizaga aidulile milimo mingi, kunguno ya nguvu ijo alinajo, nu witegeleja bhokwe. Uwitegeleja bhunubho, bhugang’wambilijaga uguidebha na guitumama chiza imilimo iyo, aginhiyagwa.

Umunhu ng’wunuyo, agalenganijiyagwa ni jitinde ija ngalu ijo jilijidimu, kunguno nang’hwe alindimu ugunoga ulu aliitumama imilimo yakwe. Akikalile kakwe, kagabhalangaja abhanhu higulya ya gubhiza na nguzu ya kuitumama chiza imilimo yabho. Hunagwene abhanhu bhagang’witanaga umunhu ng’wunuyo, giki ali ‘jitinde ja ngalu.’

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na nguvu ja gudula kuitumama chiza imilimo yabho, kugiki bhadule gupandika matwayo mingi, umuwikaji bhobho. Amatwajo genayo, gagubhambilija abhoyi ugujibheja chiza ikaya jabho.

Mathayo 16:13-20.

Mathayo 21:42.

KISWAHILI: KISIKI KILICHO IMARA

Chanzo cha msemo huo, chaangalia mti uliokatwa ukabakia kisiki. Kisiki hicho, huwa kigumu kama mti wa mninga. Ndiyo maana watu hukiita, ‘kisiki kilicho imara,’ kwa sababu ya uimara wake huo.

Msemo huo, hulinganishwa kwa mtu, yule ambaye ana nguvu za kumwezesha kufanya kazi zake vizuri. Mtu huyo, aweza kufanya kazi yoyote ile vizuri. Anao uwezo wa kuzitekeleza kazi hizo, kwa sababu ya nguvu zake na umakini wake. Umakini huo, humsaidia katika kuzielewa na kuzitekeleza vizuri kazi anazopewa na watu mbalimbali.

Mtu huyo, hulinganishwa na kisiki kilicho imara ambacho ni kigumu sana, kwa sababu, naye ni mgumu kushoka anapofanya kazi zake. Maisha yake, huwafundisha wenzake juu ya kuwa na nguvu za kuwawezesha kuyatekeleza vizuri majukumu yao. Ndiyo maana watu humwita, ‘kisiki kilicho imara,’ kutokana na uimara wake wa kuyatekeleza kwa umakini majukumu yake.

Msemo huo, hufundisha watu juu ya kuwa na nguvu za kuwawezesha kuyatekeleza majukumu yao vizuri, ili waweze kupata mafanikio mengi maishani mwao. Mafanikio hayo, yatawasaidia watu hao katika kuzijenga vizuri familia zao.

Mathayo 16:13-20.

Mathayo 21:42.

ENGLISH: A STRONG STUMP/A STUMP OF AN EBONY TREE.

The source of this saying is a strong stump or a stump of an ebony tree. This stump happens to be very strong to the extent of making people appreciate its strength. This saying is always likened to people who appear to be strong in their doings. Thus, they are being described using the saying that ‘they are strong stumps/stumps of an ebony tree.’

The saying can be compared to a person who has the power to perform his/her duties well. That person can do any job well. He/she has the ability to perform those tasks because of his/her power and focus. He/she can understand and perform the tasks assigned to him/her by a variety of people. By doing such strong jobs, this person is compared to a strong stump that is very hard to saw it.

The saying teaches people about the power to enable them to carry out their responsibilities properly so that they can achieve more in their lives. These successes will help those people to better build their families.

Matthew 16: 13-20.

Matthew 21:42.

Imbuki ya kahayile kenako, yilolile masumbi ayo galekagwa hanze na munhu nhebhe. Umunhu ulu ufunya hanze masumbi ga gwigasija, agagashoshaga mukaya, ulu uhaya gwinga. Aliyo lulu, ulu umunhu ng’wunuyo gwinga aha kaya yakwe bho nduhu ugugashosha umukaya amasumbi genayo, gagasaga haho hanze. Hunagwene abhanhu bhagang’wilaga giki, ‘wileka ikaya yakwe masumbi gali hanze.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo opela nzala, aha ng’wakwe. Umunhu ng’wunuyo, agingaga bho nduhu ugulaga, kunguno agajaga guti alibihi, gashinaga na alisegendela.

Uweyi agalinganijiyagwa kuli munhu uyo oleka masumbi halihanze aha ng’wakwe, kunguno nang’hwe oyileka ikaya yakwe ilinzala. Gashinaga lulu, ugugachala mukaya amasumbi genayo, ikolile nu guipandikila jililwa ikaya yakwe yiniyo. Hunagwene abhanhu, bhagang’wilaga giki, ‘wileka ikaya yakwe masumbi gali hanze.’

Akahayile kenako, kalanga bhanhu higulya ya gwuyumilija umumayange gose ayo gakomile gwigela ahakaya jabho, na kuchola nzila ja gugamalila, kugiki bhadule gujilanghana chiza ikaya jinijo, umuwikaji bhobho.

Mathayo 6: 25-34.

Mathayo 11:28-30.

KISWAHILI: AMEIACHA FAMILIA YAKE VITI VIKIWA NJE.

Chanzo cha msemo huo, chaangalia viti vya familia vilivyoachwa nje na mtu ambaye ndiye mwenye familia. Mtu akivitoa nje viti vya kukalia, huvirudisha ndani ya nyumba, akitaka kuondoka. Lakini basi, mtu huyo akitoka nyumbani kwake bila kuvirudisha ndani vitu hivyo, hubakia pale nje. Ndiyo maana watu humwambia kwamba, ‘ameviacha viti vya familia yake vikiwa nje.’

Msemo huo, hulinganishwa kwa mtu yule aliyeikimbia familia yake kwa sababu ya njaa. Mtu huyo, huondoka nyumbani kwake bila kuaga, kwa sababu ya yeye kuondoka kama yuko karibu, kumbe ndivyo anavyoenda mbali.

Yeye hulinganishwa kwa mtu yule aliyeviacha viti vya familia yake nje, kwa sababu naye aliiacha familia ikiwa na njaa. Kumbe basi, kuviingiza ndani vile viti, ni kuipatia chakula familia yake hiyo. Ndiyo maana watu humwambia kwamba, ‘ameviacha viti vya familia yake vikiwa nje.’

Msemo huo, hufundisha watu juu ya kuvumilia katika matatizo mbalimbali, yanayowakumba maishani mwao, kwa kuyatafutia ufumbuzi wake, ili waweze kuzitunza vizuri familia zao.

Mathayo 6: 25-34.

Mathayo 11:28-30.

ENGLISH: HE HAS LEFT HIS FAMILY WHILE CHAIRS ARE OUTSIDE.

The source of this saying is someone who left his/her home. When someone takes his chairs outside his/her house he/she is expected to return them when leaving. But, there are people who will not dare to return them inside and therefore they are described using the saying that ‘he has left his family while chairs are outside.’

The saying can be compared to a person who flees his/her family because of famine. That peson can leave the family by pretenting that he/she is leaving for a while and soon will be back but in actual fact, he/she is leaving for good. He/she leaves the family suffering from hunger. Bringing in the chairs could mean bringing food for the family.

The saying teaches people about coping with various problems which affect their lives by looking for solutions. This can enable people to take better care of their families.

Matthew 6: 25-34.

Matthew 11: 28-30.

Imbuki ya kahayile kenako, yililola ng’hulwa. Ing’hulwa jili nhalanga ijo jigasagilaga hasi, ulu guteng’wa amatina. Ijoyi jigabhizaga jiti ningi ja gushiga nulu heyi, kunguno iningi ojitema ung’winikili ngunda. Hunagwene umunhu ng’wunuyo agabhawilaga abhanhu giki, ‘bhalikoya na ng’hulwa.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ugihayaga bhusabhi ukubhanhu. Umunhu ng’wunuyo, nulu agagwasha mihayo adulile nulu gujinja ntugo gumo duhu, upandika hela ja guhebhela ikeyi yakwe.

Uweyi agahayaga giki, bhalikoya na bhushigo duhu, unigo untale gulihoyi na adinagukumya nulu hadoo. Uweyi adulile nulu gung’wa walwa, ubhawila abhanhu giki, bhalikoya na bhushigo duhu, iningi winajo. Hunagwene agabhawilaga abhanhu giki, ‘bhalikoya na ng’hulwa,’ inhalanga ujikula, jilimukaya yakwe.

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja gwigimbila bhusabhi, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho. Idichiza ugwimbila ginhu josejose, kunguno jidulile gushila makanza gosegose.

Luka 12:15-21.

Luka 21:1-4.

KISWAHILI: WANAHANGAIKA NA MABAKI.

Chanzo cha msemo huo, chaangalia mabaki ya mazao ya chakula shambani. Mabaki hayo, ni kalanga ambazo hubakia baada ya mkulima kuzivuna. Zenyewe huwa hazibaki nyingi, kwa sababu nyingi huwa zimevunwa na wenyewe shamba hilo. Ndiyo maana mwenye shamba hilo, huwaambia watu kwamba, ‘wanahangaikia mabaki.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hujitapa na kujigamba kwa watu, kwa sababu ya utajiri wake. Mtu huyo, hata akipata kesi, huweza kuuza hata ng’ombe mmoja tu, akapata hela ya kuimaliza kesi yake hiyo.

Yeye huwaambia watu kwamba, waanahangaika na mabaki tu, mzigo mkubwa umo ndani, ambao haujaguswa hata kidogo. Yeye anaweza hata kunywa pombe, na kuwaambia wenye pombe hiyo kwamba, wanahangaikia mabaki tu, kwa sababu ya wingi wa mali zake hizo. Ndiyo maana yeye huwaambia watu kwamba, ‘wanahangaikia mabaki,’ mali ameziweka ndani kwake.

Msemo huo, hufundisha watu juu ya kuacha tabia ya kujivunia utajiri, ili waweze kuishi vizuri na wenzao, katika maisha yao. Yafaa waelewe kwamba, siyo vizuri kutambia kitu chochote, kwa sababu kitu hicho chaweza kuwaishia wakati wowote.

Luka 12:15-21.

Luka 21:1-4.

ENGLISH: THEY ARE EXCITED BY THE LEFT-OVERS.

The source of this saying is the left-overs of food or crops. These left-overs can be remains of food after someone has eaten to his/her satisfaction. It can also mean crops left behind after the owner of the farm has harvested and then someone else comes to gather the remains of crops. Such people are being described using the saying that ‘they are excited by the left-overs.’

The saying can be compared to a person who praises himself/herself for being rich. Such a person can even be engaged in a criminal case and bribe people to end the case. These kinds of people can openly tell others that he/she lives a kind of life that others cannot afford rather end up eating or drinking his/her left-overs. In return, the poor can be happy for having the lef-overs because that is only what they can afford.

The saying teaches people about giving up the pride of wealth so that they can live better with others in the society.

Luke 12: 15-21.

Luke 21: 1-4.

Imbuki ya kahayile kenako, yililola bhubyaja bho ginhu ijo jalijidiganikilagwa gwigela. Ubhubyaja bhunubho, bhulibho gubhagwisha ng’holo abhanhu abhangi, kunguno bhalibhadasendamilile uguibhona iyo yabyajiagwa yiniyo. Hunagwene, abhanhu bhagang’wilaga umunhu ng’wunuyo, giki, ‘obyaja gwashi.’

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo otumagwa mhayo nhebhe, uyo agashigaga koyi obyajaga mhano gungi. Umunhu ng’wunuyo, ulu ogashiga uko otumagwa agayombaga heke duhu.

Uweyi agalenganijiyagwa nu munhu uyo obyajaga mihayo yakwe iyo bhalibhadiyiiganikilaga abhanhu abho bhantumaga, kunguno nanghwe agagugaluchaga umhayo uyo otumagwa guguchala hanhu. Hunagwene abhanhu, bhagang’wilaga giki, ‘obyaja gwashi.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza bhanhu bhanghana umukikalile kabho, kugiki bhadule uguishisha chiza imihayo iyo bhatung’wa kuichala kubhichabho. Yigelelilwe abhanhu bhenabho, bhayishishe jinabhunghana, imihayo iyo bhatung’wa guichala, bhadizuyigalucha.

Matendo ya mitume 5:1-5.

Yohane 8:31-32.

Mathayo 5:37.

KISWAHILI: UMEZALISHA MENGINE

Chanzo cha msemo huo, chaangalia uundaji wa kitu ambacho hakikutegemewa kutokea au kuonekana. Uundaji huo, huwakatisha tamaa watu wengine, kwa sababu hawakutegemea kuyaona hayo yaliyozalishwa. Ndiyo maana watu hao humwambia mtu huyo kwamba, ‘umezalisha mengine.’

Msemo huo, hulinganishwa kwa mtu yule ambaye ametumwa neno fulani, aliyefika kule alikotumwa, akatunga neno jingine, badala ya lile alilotumwa kulifikisha. Mtu huyo, alipofika alikotakiwa kuufikisha ujumbe huo, alisema tofauti na alivyotumwa.

Yeye hulinganishwa na mtu yule aliyezaliwa la kwake ambalo watu hawakutegemea kulisikia, kwa sababu naye alibadilisha neno alilotumwa kulipeleka, akasema tofauti. Ndiyo maana watu humwambia kwamba, ‘umezalisha mengine.’

Msemo huo, hufundisha watu juu ya kuwa wakweli katika maisha yao, ili waweze kuufikisha vizuri ujumbe wa kuishi kwa amani na wenzao, katika maisha yao. Yafaa, watu hao wawe wajumbe wa kuufikisha ukweli kwa wenzao, wanaoishi nao.

Matendo ya mitume 5:1-5.

Yohane 8:31-32.

Mathayo 5:37.

ENGLISH: YOU HAVE PRODUCED ANOTHER ONE.

The origin of the saying looks at the creation of something that was not expected to happen or to be seen. The coming up of a new information, not the one intended, can discourage people who had a different expectation. This is why can describe this scenario using the saying that ‘you have produced another one.’

The saying can be compared to a person, to whom the word was sent, who arrived at the dispatch area and composed a different information instead of the one sent to convey. When he/she comes back to report, he/she comes with a quite different feedback that upsets those who sent him/her.

The saying teaches people about being truthful in their lives so that they can effectively convey the message as intended. This can help people to have peace of mind and be trusted.

Acts 5: 1-5.

John 8: 31-32.

Matthew 5:37.

Imbuki ya kahayile kenako, yilolile bhuchi na bhulaji, bho ng’wa munhu. Umunhu ulu ucha agabhizaga giti alalile duhu, hichene abhanhu bhagayombaga giko, kunguno ulu ulala bhagikalaga bhamanile igiki agumisha duhu.

Gashinaga lulu, umunhu ulu ucha gugachaga mili duhu, umoyo gokwe gugabhizaga gulimhola, mukikalile kangi. Hunagwene abhanhu bhagayombaga giki, ‘gucha gulala.’

Akahayile kenako, kagalenganijiyagwa kuli munhu, uyo amanile igiki bhulihoyi bhupanga bhungi, ulu gucha umili go ng’wa munhu. Umunhu ng’wunuyo, agikomeja gwikala chiza na bhanhu, bho gubhambilija umumakoye abho bhalilomba wambilija bhokwe, kugiki abhutumile chiza uwikaji bhokwe ubho ha welelo henaha.

Umunhu ng’wunuyo, agabhinhaga bhulangwa nabhiye, ubho gwikala chiza na bhanhu, haho bhatale nayo imimili yabho, kugiki bhadule gwingila chiza umubhupanga ubho myoyo yabho, kunguno umoyo gudachaga. Hunagwene uweyi agabhawilaga abhanhu giki, ‘gucha gulala.’

Akahayile kenako, kalanga bhanhu higulya ya gubhutumamila chiza ubhupanga bho mimili yabho, bho gwikala bho mholele na bhanhu, kugiki bhadule gwingila chiza, umubhupanga ubho moyo, ulu yucha imimili yabho.

2Wakorintho 5:4-10.

Waefeso 2:1, 4-6.

KISWAHILI: KUFA KULALA

Chanzo cha msemo huo, chaangalia kufa na kulala kwa mtu. Mtu akifa huwa kama amelala tu, ndiyo maana maana watu husema hivyo, wakiamini uwepo wake kwenye maisha mengine. Kwa maana hiyo, mtu akilala, wao huelewa kwamba ataamuka tu.

Kumbe mtu akifa ni mwili peke yake ambao hufa, roho yake huwa salama kwenye maisha mengine, ambayo huwa inayaanga, baada ya kuachana na mwili. Ndiyo maana watu husema kwamba, ‘kufa kulala.’

Msemo huo, hulinganishwa kwa mtu yule ambaye, anafahamu kwamba, kuna uzima mwingine baada ya mwili wa mtu kufa. Mtu huyo, hufanya bidii ya kuishi na watu vizuri, kwa kuwasaidia wale wanaohitaji msaada wake, ili aweze kuutumia na kuumaliza vizuri muda wa ukaaji wake wa hapa duniani.

Mtu huyo, huwapa mafundisho wenzake ya kuishi vizuri na watu, wakati wakiwa pamoja na miili yao, ili waweze kuingia vizuri kwenye uzima wa mioyo yao, kwa sababu, moyo haufi. Ndiyo maana yeye huwaambia watu kwamba, ‘kufa kulala.’

Msemo huo, hufundisha watu juu ya kuutumia vizuri uzima wa miili yao, kwa kuishi maisha ya amani na wenzao, ili waweze kuingia vizuri kwenye uzima wa roho, baada ya miili yao kufa.

2Wakorintho 5:4-10.

Waefeso 2:1, 4-6.

ENGLISH: TO DIE IS TO SLEEP.

The source of the saying is death and sleep. When a person dies, it appears as if he/she is asleep. People believe that there is another life after death. They look at the dead person in the same way they look at a person who sleeps. This is why they describe this scenario using the saying that ‘to die is to sleep.’

In a spiritual world, when a person dies, it is only the body that dies but his/her soul doesn’t die rather it separates with body and goes for another life; eternal life.’

The saying can be compared to a person who realizes that there is another life after death. This person can be forced to work hard to avoid committing sins so that his/her soul can have peace after the death of his/her body. Such people can help to teach others about the need to abide by God’s laws and commandments in order to make them reach heaven.

The saying teaches people how to make good use of life on earth by living a peaceful life with others. In so doing, they are preparing their own heaven while still on earth.

2 Corinthians 5: 4-10.

Ephesians 2: 1, 4-6.