Imbuki ya kahayile kenako ilolile jisumva ijo jigitanagwa jipilingitya. Ijisumva jinijo, jigakumingijaga mabhulolo na mashi. Jigagabhumbaga gibhilinga na jayugapilingitya guja gujugasimbila hasi; humo jigapandikilaga ijiliwa jajo na abhana bhajo. Hunagwene abhanhu bhagayombaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kagalenganijiyaga kubhanhu abho bhagatumamaga milimo yabho pye amakanza bho gwiyambilija. Abhanhu bhenabho bhagayitumamaga imilimo yabho yiniyo ijidiku ni chu bho gwiyambilija chiza. Abhoyi bhagabhizaga bhuli ng’wene adebhile uguyitumama imilimo yakwe yiniyo, guti numo jidebhelile ijipilingitya uguitumama imilimo yajo.

Ubhutumami bho bhanhu bhenabho bhugabhalanjaga na bhazenganwa bhabho isolobho ya gwiyambilija uguyitumama imilimo yabho yiniyo. Hunagwene abhanhu bhagabhawilaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kalanga bhanhu gwigulyambija guja bhutongi umubhutumami bho milimo yabho n’umubhuzunya bhobo, kunguno bhadamanile akizile ka Nkomoji UYesu Kristo, kugiki bhadule gwikala chiza bhuli makanza.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

KISWAHILI: MWENENDO WA DUNDU AU TUTAMAVI.

Chanzo cha msemo huo chaangalia kiumbe kinachoitwa dundu au tutamavi. Kiumbe hicho hukusanya matope na kinyesi. Huwa kinayasukuma yakiwa katika umbo la mduara na kwenda kuyachimbia ardhini kwa ajili ya hifadhi ya chakula au kiota cha kuangulia watoto. Ndiyo maana watu husema, ‘Mwenendo wa dundu au tutamavi.’

Msemo huu hulinganishwa kwa watu wale ambao hufanya kazi zao muda wote kwa kusaidiana.  Watu hao husaidiana kuyatekeleza majukumu yao wakati wa masika na hata ule wa kiangazi. Wao kila mmoja anafahamu kuyatekeleza vizuri majukumu yake, kama dundu au tutamavi anavyozifahamu kazi zake.

Utekelezaji wa majukumu yao hufundisha pia majirani zao faida za kusaidiana katika kufanya kazi zao. Ndio maana watu huwaambia kwamba ‘mwenendo wa dundu au tutamavi.’

Msemo huu hufundisha watu kuongeza bidii ya kusonga mbele katika utumishi wao, na katika imani yao, kwa sababu hawajui saa wala siku ya kuja kwake Mkombozi Yesu Kristo, ili waweze kuishi vizuri kila wakati.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

 

ENGLISH: A DUNG BEETLE WALK.

The origin of this saying is a creature called dung beetle. The creature gathers and rolls mud and feces. It usually pushes the rolled feces and goes to bury as food source or breeding chamber. That is why people say, ‘a dung beetle walk.’

The saying is used comparatively to refer those people who do their jobs full time helping one another. These people help each other to fulfill their duties, both during rainy and dry season. They each know how to properly carry out their duties, as a dung beetle knows its duties. In carrying out their responsibilities, they also teach their neighbors the benefits of helping one another. That is why people tell them, ‘a dung beetle walk.’

The saying teaches people to work hard and maintain their faith, because they do not know the hour or day of the coming of the Redeemer, Jesus Christ, so that they can always live comfortably prepared all the time.

(2 Corinthians 4: 16-18; Matthew 24: 40-43).

Imbuki ya kahayile kenako ilolile munhu uyo ali ngeni ohakaya ndebhe. Ungeni ng’wunuyo, agabhulagilagwa ntugo gutale gogunchumbela, kunguno y’ikujo lya giki ung’wunuyo ali ngeni. Hunagwene abhanhu bhagayombaga giki, ‘ngeni agalyaga nhale.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adebhile ugubhanukula chiza abhageni bha hakaya yakwe. Umunhu ng’wunuyo aling’wizang’holo uyo ajimanile imbango ijo jigenhagwa na bhageni bhenabho.

Uweyi agabhagalilaga chiza bhageni bhakw, bho gubhabhegeja jiliwa jawiza, kunguno bhali bhanhu bh’ikujo. Agabhalanjaga na bhiye inzila ja gubhagalilaga chiza abhageni bhenabho. Hunagwene agabhawilaga abhanhu bhakwe giki, ‘ngeni agalyaga nhale.’

Akahayile kenako kalanga bhanhu  gudebha kubhanukula chiza abhageni bhabho na gubhagalila bho gubhinha jiliwa jawiza, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho umuwikaji bhobho.

(1Wakorintho 18:1-8; Waebrania 13:1-2).

KISWAHILI: MGENI HULA KUBWA.

Chanzo cha msemo huu chaangalia mtu ambaye ni mgeni wa familia fulani. Mgeni huyo huandaliwa kitoweo kwa kuchinjiwa mfugo mkubwa kwa lengo la kumkirimu, kwa sababu yeye ni mgeni wa heshima kwao. Ndiyo maana watu husema kwamba, ‘mgeni hula kubwa.’

Msemo huu hulinganishwa kwa mtu yule anayefahamu vizuri namna ya kuwapokea wageni kwenye familia yake. Mtu huyo, ni mkarimu anayezifahamu baraka ambazo huletwa na wageni kwenye familia iliyowakaribisha. Yeye huwatukirimu vizuri wageni wake kwa kuwaandalia chakula kizuri, kwa sababu wao ni watu wa heshima kwake. Huwafundisha pia wenzake namna ya kuwakirimu wageni. Ndiyo maana yeye huwaambia watu kwamba, ‘mgeni hula kubwa.’

Msemo huu hufundisha watu  kuelewa namna ya kuwkirimu vizuri na kuwatunza wageni wao kwa kuwapatia chakula kizuri, ili waweze kupata baraka za kuishi kwa amani na wenzao maishani mwao.

(1Wakorintho 18:1-8; Waebrania 13:1-2).

ENGLISH:  A GUEST EATS THE BIG ONE.

The origin of this saying is a guest of a particular family. The guest is treated nicely by killing for him/her a large animal, for the purpose of giving him/her a treat, because he/she is a respectiful guest to them. That is why people say, ‘A guest eats the big one.’

The saying, is used comparatively to a person who knows how to treat guests to his/her family. The person is aware of the blessings that come with the guests they welcome to the family. He/she thus takes good care of his/her guests by providing them with good and delicious food, because they are respectful to the family. He/she also teaches colleagues how to take good care of the visitors. That is why he tells people, ‘a guest eats the big one.’

The saying teaches people about understanding how to properly entertain and take care of their guests, by providing them with good and delicious food, so that they can receive the blessings of living in harmony with their peers.

(1Corinthians 18: 1-8; Hebrews 13: 1-2).

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).