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).

Imbuki ya lusumo lunulo, yilolile solobho ya wanguhi bho guja hanhu. Umunhu uyo wanguhaga gushiga hanhu agikomanigijaga aha wikalo, kunguno agasangaga uwikalo bhulihoyi, na masumbi galihoyi. Hunagwene abhanhu bhagayombaga giki, ‘uyo aganguhaga agakomanyaga aha ng’wa gwikala.’

Ulusumo lunulo lukalenganijiyagwa kuli munhu uyo aganguhaga uguja ukumilimo, nulu uko libhilingilo. Umunhu ng’wunyo, agapandikaga solobho ya gugutumama hatale unimo gunuyo, ulu ojaga kumilimo yakwe, Uweyi adulile nulu guzengela numba yakwe hasoga, kunguno ya wanguhi bhokwe bhunubho, ubhogushiga hoyi.

Uweyi agabhalanjaga na bhiye ugwanguha uguja ukumilimo yabho, nulu uko bhalija, kugiki, bhadule gupandika matwajo mingi, umuwikaji bhobho. Hunagwene agabhawilaga abhanhu bhakwe giki, ‘uyo aganguhaga agakomanyaga aha ng’wa gwikala.’

Ulusumo lunulo lolanga bhanhu gubhiza na nhungwa ja gwanguha ugujuitumama imilimo yabho, nulu uko wibhilingilo bhobho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mathayo 25:1-13; Mathayo 24:36-44; Luka 13:24-25).

KISWAHILI: AWAHIYE NDIYE HUCHAGUA PA KUKAA.

Chanzo cha methali hii chaangalia faida ya kuwahi kufika mahali fulani. Mtu akiwahi kufika mahali alikotakiwa kwenda, hupata nafasi ya kujichagulia sehemu ya kukaa, kwa sababu ya yeye kukuta nafasi nyingi zikiwa bado zingali wazi, na viti vingi vikiwa wazi pia. Ndiyo maana watu husema kwamba, ‘awahiye ndiye huchagua pa kukaa.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huwahi kwenda kazini au kwenye mkutano fulani. Mtu huyo hupata nafasi ya kuyatekeleza majukumu yake kwa mafanikio makubwa. Mafanikio hayo humpatia maendeleo kwenye familia yake.

Yeye hufaulu hata kujengea nyumba yakesehemu iliyo nzuri, kwa sababu ya kuwahi kwake huko. Yeye huwafundisha pia wenzake namna ya kupata mafanikio hayo, kwa kuwahimiza kundelea kuwahi katika kazi zao. Ndiyo maana huwaambia watu wake kwamba, ‘awahiye ndiye huchagua pa kukaa.’

Methali hiyo hufundisha watu kuwa na tabia ya kuwahi kwenda kuyatekeleza majukumu yao, au kuwahi kwenda kule wanakotakiwa, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 25:1-13; Mathayo 24:36-44; Luka 13:24-25).

ENGLISH: HE WHO ARRIVES EARLIER CHOOSES WHERE TO SIT.

The origin of this proverb is the benefits of arriving at some place earlier than others. When a person arrives earlier at that place, he or she gets a chance to choose a where to sit or even stay, because he/she will find many vacancies. That is why people say, ‘He who arrives earlier chooses where to sit.’

The proverb is comparatively used to urge people to go early to their working or meeting places because a person who arrives earlier has the opportunity to carry out his/her duties with great success. That success improves his/her family wellbeing.

Such a person can even manage to build his/her residence on a beautiful scenary, because of his/her early arrival at the place. He also teaches his colleagues how to achieve this, by encouraging them to be always early at their working places. That is why he/she tells them, ‘He who arrives earlier chooses where to sit.’

The proverb teaches people to develop the habit of going early to their jobs or elsewhere where they are needed, so that they can achieve more in their lives.

(Matthew 25: 1-13; Matthew 24: 36-44; Luke 13: 24-25).

Imbuki ya kahayile kenako, yilolile bhutobhi bho bhushishi, na bhung’wiwa bhobho. Ubhutobhi bho bhushishi bhunabho, bhugasolaga makanza malihu. Aliyo lulu, untobhi obho agabhalekelaga bhangi abho bhali na mino, bhabhung’wa ubhushishi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘ntobhi o bhushishi agabhalekelaga abha mino bhabhung’wa.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo, agacholaga jikolo mpaga ujipandika, na gucha adajilile. Umunhu ng’wunuyo, agaicholaga isabho yiniyo mpaga oyipandika bhogusabha, na winga kuwelelo, ubhalekela abhapanga isabho jinijo bhujilya.

Abhanhu abha mino, ha bhapanga abho bhagabhung’waga ubhushishi ubho obhutobha, umunhu ng’wunuyo. Ugujichola isabho jinijo, ikolile nu gutobha bhushishi, ubho untobhi obho agabhalekelaga abha mino, nulu abhapanga, bhajilya isabho jinijo. Hunagwene abhanhu bhagayombaga giki, ‘ntobhi o bhushishi agabhalekelaga abha mino bhabhung’wa.’

Akahayile kaneko, kalanga bhanhu higulya ya gwigulambija gutumama milimo, iya gubhapandikila isabho ija gumana bhilekela, ulu ocha ung’wene, kugiki, bhadule gujilang’hana chiza isabho jinijo.

Wakolosai 3:1-3.

Mathayo 19:13-30.

KISWAHILI: ANAYEKOROGA UKWAJU HUWAACHIA WALE WALIO NA MENO WANAUNYWA.

Chanzo cha msemo huo, chaangalia ukorogaji wa ukwaji, na unywaji wake. Ukorogaji huo, huchukua muda mrefu. Lakini basi, mkorogaji wake huwatengenezea wengine walio na meno, ambao huunywa, ukwaju huo. Ndiyo maana watu husema kwamba, ‘mkorogaji wa ukwaju huwaachia wenye meno wanaunywa.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hutafuta mali hadi akazipata kwa wingi, na kufa bila kuzila. Mtu huyo, huzitafuta mali hizo mpaka hutajirika, na kuaga dunia, akiwaachia wale walio wazima, mali zake zote. Watu hao huzila mali hizo zilizoachwa kwao na marehemu.

Watu hao, wenye meno ni wale ambao ni wazima, walioachwa na marehemu, ambao huunywa ukwaju ule alioukoroga, mtu huyo. Kuzitafuta mali hizo, hufanana na kukoroga ukwaju, ambao mkorogaji wake huwaachia wenye meno, au wale walio wazima, ambao huzila mali hizo. Ndiyo maana watu husema kwamba, ‘mkorogaji wa ukwaju huwaachia wenye meno wanaunywa.’

Msemo huo, hufundisha watu juu ya kufanya kazi kwa bidii iwawezeshayo kupata mali zakuwa wanaachiana, anapokufa mmoja wao, ili waweze kuzitunza vizuri mali hizo.

Wakolosai 3:1-3.

Mathayo 19:13-30.

ENGLISH: HE WHO PREPARED THE TAMARIND FRUIT JUICE LEFT IT FOR THOSE WITH TEETH TO DRINK.

The source of this proverb is the juice of the tamarind fruit. The preparation for the tamarind juice takes quiet some times to be ready for people to drink it. There is a possibility for the one who prepared it to leave others to drink the juice. Therefore, this proverb can be performed to describe how someone can prepare it and fail to drink instead; others drink on his/her behalf. This scenario is described using the proverb that ‘he who prepared the tamarind fruit juice left it for those with teeth to drink.’

The saying can be compared to a person who struggles for wealth for a long time. When he/she gets it, he/she dies before enjoying his/her richness thus leaving it to be used by others. The people with teeth are the ones left behind after the owner of properties passes away.

The saying teaches people about working hard to get rich which can also be used by other people, including family members, when the owner of those possessions dies.

Colossians 3: 1-3.

Matthew 19: 13-30.

Imbuki ya kahayile kenako, ililola njingo uyo guli hikulu. Unjingo bhuli bhuzenganwa ni kulu. Ilikulu bhuli bhikaji bho Ntemi o bhalo, nulu o si ndebhe. Kuyiniyo lulu, abhanhu abho bhazenganilwe ni kulu, bhadiko guluha, nulu guding’wa sagala kulwa bhuhubhi, kunguno bhagikomejaga ugugadima amalagilo ga si yiniyo. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘duli bha njingo ni kulu.’

Akahayile kenako, kagalenganijiyagwa kubhanhu, abho bhagagadimaga chiza amalagilo ga bhabyaji bhabho, nulu aga si jabho. Abhanhu bhenabho, bhadaluhaga sagala, kunguno ya kajile kabho ako kalikawiza. Abhoyi igabhiza jinogu nulu gwinhywa bhutongeji nu ntale obho, kunguno bhagabhizaga bhedebhile umo agatongelelaga Untemi obho.

Abhanhu bhenabho, bhagalenganijiyagwa kubhanhu abho bhali njingo ni kulu, kunguno, bhagadimaga chiza iyo bhagawilagwa na bhatale bhabho. Hunagwene bhagayombaga giki, ‘duli bha njingo ni kulu.’

Akahayile kenako, kalanga bhanhu higulya ya gugikalana chiza amalagilo ga si jabho, nulu aga bhatale bhabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Wafilipi 2:4-6.

Yohana 15:4-5.

Mathayo 11:25-30.

Warumi 8:31-35.

KISWAHILI: TU MAJIRANI NA IKULU.

Chanzo cha msemo huo, chaangalia watu wanaishi jirani na ikulu. Ikulu ni makazi ya Mfalme, au Mkuu wa nchi fulani. Kwa hiyo basi, watu wanaoishi jinani na ikulu, hawawezi kuteseka, wala kushikwa hovyo, kwa sababu ya kutenda maovu, kwa sababu wao wanazifahamu sheria za pale. Kwa maana hiyo, watu hao, hujitahidi kuziishi sheria za nchi yao au kijiji chao, vizuri. Ndiyo maana watu hao husema kwamba, ‘tu majirani na ikulu.’

Msemo huo, hulinganishwa kwa watu, wale ambao, huzishika vizuri sheria za wazazi wao, au zile za nchi zao. Watu hao, hawateseki hovyo, kwa sababu ya mwenendo wao kuwa mzuri katika jamii. Baadhi yao, huwa rahisi hata kupewa uongozi na mkubwa, Mfalme au Mkuu wa nchi yao.

Watu hao, hulinganishwa na watu wanaoishi karibu na Ikulu, kwa sababu, nao huwa wanaziishi sheria za pale walipo vizuri. Ndiyo maana watu hao husema kwamba, ‘tu majirani na ikulu.’

Msemo huo, hufundisha watu juu ya kuzielewa na kuziishi sheria za nchi zao, au zile za jamii yao, ili waweze kuishi kwa amani na wenzao, katika maisha yao yote.

Wafilipi 2: 4-6.

Yohane 15: 4-5.

Mathayo 11: 25-30.

Warumi 8: 31-35.

ENGLISH: WE ARE CLOSE TO THE STATE HOUSE/PALACE.

The source of this saying is the closeness between where someone lives and the state house or palace. People who live closer to the state house or palace are likely to be very obedient to the authority because they know better the laws of the land and they are frequently reminded about what is expected of them. Therefore, such people do not suffer much because of their obedience to the state laws and regulations. Thus, these people are being described using the saying that ‘we are close to the state house/palace.’

The saying can be compared to people who strictly observe the laws of their parents, or those of their country. These people do not suffer so much because of their good conduct in the society. Some of them can even be easier to be given leadership posts because of their obedience.

The saying teaches people about understanding and living according to the laws of their countries or of their society so that they can live in harmony with others.

Philippians 2: 4-6. “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others.  Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped,”

John 15: 4-5. “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing.”

Matthew 11: 25-30. “At that time Jesus declared, “I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was thy gracious will. All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him. Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.””

Romans 8: 31-35. “What then shall we say to this? If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him? Who shall bring any charge against God’s elect? It is God who justifies; who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?”

 

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