Imbuki ya kahayile kenako yingilile kuli ntemi o Badi, uyo witanagwa Mongo. Untemi ng’wunuyo, ohoyaga na manhu bhakwe abho obhalangaga kikalile kawiza, na bhichabho. Umumahoya gakwe genayo, obhizaga ulu umhona munhu uyo adelelagwa wangu iyo aling’wila, ong’wilaga giki, alindi.

Umunhu uyo alindi ng’wunuyo, munho munhu uyo alimu giiti ya guduma gwelelwa iyo aliwilwa na bhiye. Hunagwene abhanhu ulumumhona munhu uyo alindamu ugwelewa iyo bhaling’wila, bhagayombaga giki, ung’wunuyo ali ‘yandi ya ng’wa Mongo ntemi o Badi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alemile ugushauriwa na bhiye. Umunhu ng’wunuyo, wikolile nuyo alimu giiti, kunguno nang’hwe, alindamu uguimana isolobho ya mihayo iyo bhaling’wila abhiye. Uweyi alindamu nu guyangulwa, ulu widumaga na munhu. Hunagwene abhanhu bhagayombaga giki, umunhu ng’wunuyo ali ‘yandi ya ng’wa Mongo ntemi o Badi.’

Akahayile kenako kalanga bhanhu higulya ya guitegeleja wangu imihayo iyo bhaliwilwa na bhichabho, kugiki bhadule guyelelwa wangu, na kuikalana, umuwikaji bhobho..

Luka 24:25-27.

Luka 24: 30-31.

KISWAHILI: YA ASIYEELEWA YA MONGO MTEMI WA BADI.

Chanzo cha msemo huo chatokea kwa mtemi wa Badi aliyeitwa, Mongo. Mtemi huyo alikuwa akiongea na watu wake juu ya kuishi vizuri katika kijiji chake. Akigundua kuwa, anayeongea naye, hakielewi kile anachomfundisha, alimwita mtu huyo kuwa ni mtu asiyeelewa.

Mtu huyo asiyeelewa yuko kwenye giza la kutokukielewa kile anachoambiwa na wenzake. Ndiyo maana, watu wakawa wanautumia msemo huo, kwa watu wale ambao hawaelewi kwa kusema kwamba, ‘ya asiyeelewa ya Mongo mtemi wa Badi.’

Msemo huo hulinganishwa kwa mtu yule ambaye hataki kushauriwa na wenzake. Mtu huyo hufanana na mtu aliyemo kwenye giza la kutokuelewa kile anachoelezwa na wenzake. Yeye pia ni mgumu wa kuamuliwa, akikosana na mtu. Ndiyo maana watu humwambia kwamba yeye ni ‘ya asiyeelewa ya Mongo mtemi wa Badi.’

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuyaelewa mapema, yale wanayoelezwa na wenzao, ili waweze kuyatumia hayo katika kuyaendeleza vizuri, maisha yao.

Luka 24:25-27.

Luka 24: 30-31.

ENGLISH: IT IS OF MONGO’S HARD TO UNDERSTAND THE CHIEF OF BADI.

The source of the saying comes from the chief of Badi named Mongo. This chief used to talk to his people about living well in his village. He later on realized that the one he was talking to did not understand what he was telling him then he called the man as a misunderstanding one.

The man who does not understand is in darkness of not understanding what his fellow men tell him. Therefore, people who could not understand easily any given information were described using the saying that ‘it is of Mongo’s hard to undertand the chief of Badi.’

The saying can be compared to a person who does not want the advice of his/her colleagues. This person is like a person who is in the dark for not understanding what others are saying. He/she is also tough to reconcile when in conflict with another person. That is why people can tell him/her that he/she is ‘hard to undertand the chief of Badi’ to communicate his/her difficulty nature of understanding things.

The saying teaches people to focus on understanding what their peers tell them in order for them to have good understanding with neirbours.

Luke 24: 25-27.

Luke 24: 30-31.

Imbuki ya kahayile kenako yingilile kuwikomeleja bho gutumama nimo uyo guli ndito. Ulu munhu uhaya gutumama nimo uyo guli ndito, agacholaga nguzu ja gudula gugumala wangu, unimo gunuyo.

Agabhakomelejaga abhanhu bhakwe bhongeje bhukamu bho gugutumama wangu na gugumala, kugiki adule gupandika mafumilo miza. Hunagwene abhanhu bhagayombaga giki, ‘itaga go ng’hana umhayo gwenuyo guli ndito.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo opandika mamihayo matale, guti ga shushidakwa kuli bhanza. Umunhu ng’wunuyo okenya na bhunshidaka abhanhu abho obhakenya.

Abhiye abho bhabhudebhile ubhuhubhi bhokwe umunhu ng’wunuyo, bhagang’wilaga giki, ‘itaga go ng’hana umhayo gwenuyo guli ndito.’

Akahayile kenako kalanga bhanhu, higulya ya kubhiza na wigulambija bho gudula guiyamala wangu imihayo yabho, na bho mholele, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Amosi 5:10.

 Zaburi 96:2,

 Zaburi 9:11,

Isaya 12:4.

Yeremia 4:5.

Yoha 3:5-7.

Marko 1:45.

Luka 8:1.

Luka 9:2.

KISWAHILI: FANYA LA MAANA JAMBO HILI NI ZITO

Chanzo cha msemo huo chatokea kwenye uhimizanaji wa kufanya kazi ambayo ni nzito. Mtu akitaka kuifanya kazi ambayo ni nzito, hukusanya nguvu za kumwezesha kuifanya kazi hiyo vizuri na kwa haraka, mpaka kuimaliza.

Yeye huwahimiza watu wake waongoze bidii ya kuitekeleza kazi hiyo vizuri na kwa haraka iwezekanavyo, ili aweze kupata mafanikio mengi. Ndiyo maana wao huhimizana wakisema kwamba, ‘fanya la maana jambo hili ni zito.’

Msemo huo hulinganishwa kwa mtu yule, ambaye amepata matatizo makubwa, kama yale ya kushitakiwa mahakamani.

Mtu huyo alitenda kosa kwa watu wale waliomshitaki. Watu wale waliouelewa uzito wa kosa lake, humwambia kwamba, ‘fanya la maana jambo hili ni zito.’

Msemo huo hufundisha watu juu ya kuwa na bidii ya kuwawezesha watu hao, kuyamaliza matatizo yao mapema na kwa amani, ili waweze kuishi vizuri na wenzao, maishani mwao.

Amosi 5:10.

 Zaburi 96:2,

 Zaburi 9:11,

Isaya 12:4.

Yeremia 4:5.

Yoha 3:5-7.

Marko 1:45.

Luka 8:1.

Luka 9:2.

ENGLISH: DO WHAT BRINGS SENSE, THIS ISSUE IS HEAVY.

The source of the above saying comes from encouragement to deal with heavy works. When a person wants to carry out a task that is heavy, he or she has to gather strength in order to carry it quickly and efficiently and finish it on required time.

The saying encourages people to carry out their daily activities efficiently and in a quick manner so as to achieve maximum success.

The saying can be compared to a person who has suffered serious problems, such as court cases and how he/she has to deal with it with immediacy.

The saying teaches people to work hard to empower those people to solve their problems as early as possible and in a peaceful manner. This will help them to live well with others in the society.

Amos 5:10.

 Psalm 96: 2.

 Psalm 9:11.

Isaiah 12: 4.

Jeremiah 4: 5.

Yoha 3: 5-7.

Mark 1:45.

Luke 8: 1.

Luke 9: 2.

Imbuki ya kahayile kenako yilolile mhela ya nsumba, uyo agazugila bhanhu hanimo nebhe. Unsumba ng’wunuyo, oli olalikwa gujuzuga hanimo go winga. Imhela yakwe igabhizaga nyama ya ntwe go ng’ombe. Hunagwene abhanhu bhagayombaga giki, ‘nsumba wisagilwa ntwe.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadebhile ugubhagola chiza, abhatumami bhabho, bho gubhinha chiza imishahara yabho.

Abhanhu bhenabho bhagafunyaga wangu imishahara yiniyo, ukubhatumamini bhabho bhenabho, bho nduhu ugubhadigija. Hunagwene bhagayombaga giki, ‘nsumba wisagilwa ntwe.’

Akahayile kenako kalanga bhanhu higulya ya gubhagola chiza abhatumami bhabho, bho gubhinha wangu imishahara yabho, kugiki bhadule uguitumila gitumo bhapangilile.

Mathayo 4:1-7.

Mathayo 20:10.

KISWAHILI: KIJANA AMETEGEMEA KICHWA

Chanzo cha msemo huo, chaangalia mshahara wa kijana aliyefanya kazi ya kupika, kwenye sherehe fulani. Kijana huyo alialikwa kwenye sherehe ya harusi. Mshahara wa kazi hiyo, ni kupewa nyama ya kichwa cha ng’ombe. Ndiyo maana watu husema kwamba, ‘kijana ametegemea kichwa.’

Msemo huo hulinganishwa kwa watu wale, ambao wanafahamu kuwajali wafanyakazi wao, kwa kuwapatia mishahara yao vizuri.

Watu hao hutoa mapema mishahara hiyo, kwa wafanyakazi wao hao, bila kuwacheleweshea. Ndiyo maana watu hao husema kwamba, ‘kijana ametegemea kichwa.’

Msemo huo hufundisha watu juu ya kuwatunza vizuri wafanyakazi wao, kwa kuwapatia mishahara yao mapema, ili waweze kuitumia kama walivyo kusudia.

Mathayo 4:1-7.

Mathayo 20:10.

ENGLISH: THE COOK DEPENDS ON THE HEAD MEAT

The source of the saying is the cook, who is being described as young in age, and his/her salary being paid for cooking. The cook was invited to a wedding ceremony to cook and the payment he/she got for the job is the head of a slaughtered animal. That is why people say, ‘the cook depends on the head meat’ to mean rewards for the nice job done.

The saying can be comparable to those people who know how to care for their employees by providing them with good salary. Such individuals give salaries on time to their employees.

The saying teaches people how to take good care of their employees by providing them with their salaries in advance so that they can use it as planned.

Matthew 4: 1-7

Matthew 20:10

Imbuki ya kahayile kenako yingilile kubhuyungi bho munhu nebhe, ubho bhudulile gwenheleja bhanhu wakwe gupandika makoye.

Olihoyi munhu uyo olinyungi ogumana uyela sagala. Ubhuyeji bhokwe bhunubho, bhugabhanoja abho obhayelelaga, na bhaha kaya yakwe, nose bhiyangula gung’wila oye uguyunga sagala chiniko. Hunagwene abhanhu bhenabho bhagang’wilaga giki, ‘ubhuyungi bhoko bhugudenheleja gutulijiwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali nkokolo ugutumama imilimo yakwe. Umunhu ng’wunuyo agayungaga mumakaya ga bhanhu, kunguno ya kuchola jiliwa.

Umubhuyungi bhokwe bhunubho agabhatindikaga abhiye ugutumama imilimo yabho, kunguno ya kubhalendeja abho agabhayelelaga. Hunagwene abhanhu bhagang’wilaga giki, ‘ubhuyungi bhoko bhugudenheleja gutulijiwa.’

Akahayile kenako kalanga bhanhu higulya ya kuleka gubhatindika gutumama milimo yabho abhichabho, kunguno ya gubhayelela sagala, kugiki bhadule uguitumama chiza imilimo yabho, iya gubhambilija ugujibheja chiza ikaya jabho.

Mithali 7:10-23.

KISWAHILI: UZURURAJI WAKO UTATULETELEZA KUTENGWA.

Chanzo cha msemo huo chatokea kwenye uzururaji wa mtu fulani, ambao waweza kuwaletea watu wake matatizo. Alikuwepo mtu mmoja ambaye alikuwa mzururaji wa kutembea hovyo.

Uzururaji wake huo uliwachosha watu wake, pamoja na wale aliokuwa akiwatembelea, mpaka wakafikia hatua ya kumuonya ili aache tabia hiyo. Ndiyo maana walimwambia kwamba, ‘uzururaji wako utatuleteleza kutengwa.’

Msemo huo hulinganishwa kwa mtu yule ambaye ni mvivu wa kufanya kazi zake. Mtu huyo huzurura kwa kuwatembelea watu kwa sababu ya kutafuta chakula.

Yeye pia huwachelewesha watu wengine kufanya kazi zao, kwa sababu ya kuwatembelea hivyo. Hali hiyo huwaambukiza uvivu wale anaowatembelea. Ndiyo maana watu humwambia kwamba, ‘uzururaji wako utatuleteleza kutengwa.’

Msemo huo hufundisha watu juu ya kuacha tabia ya uvivu, wa kuwachelewesha watu kufanya kazi zao, kwa sababu ya kuwatembelea hovyo, ili waweze kutulia nyumbani kwao, na kufanya kazi za kusaidia katika kuziendeleza familia zao.

Mithali 7:10-23.

 

ENGLISH: YOUR WANDERING WILL CAUSE US TO BE EX-COMMUNICATED.

The source of the above saying comes from the loitering of someone that can cause problems to others. This saying came because of a certain person who used to loiter in different places. His/her wanderings annoyed other people including those he/she was visiting. To warn him/her against this behaviour, they used the saying, ‘your wandering will cause us to be ex-communicated.’

This saying can be compared to a person who is lazy to do his/her work. Such a person can wander around with nothing serious to do. He/she can also cause delay to others in their farming activities.

The saying teaches people to stop being lazy rather stay home and plan for activities that can raise the economic standard of the family.

Proverbs 7: 10-23.

Imbuki ya kahayile kenako yilolile kajile ka ng’wana ntambi. Ung’wana ntambi ng’wunuyo oling’wiyungi ogumana wingila mumakaya ga bhanhu sagara. Hunagwene abhanhu bhang’wilaga giki, ‘ubhugubhigubhi bhoko ng’wana ntambi bhulagwenheleja kupembwa moto.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina kajile bhabhubhi, umuwikaji bhokwe. Umunhu ng’wunuyo alinomolomo, na nshiya uyo bhankolwa abhanhu, kunguno ya kajile kakwe kenako. Hunagwene abhanhu bhagayombaga giki, ‘ubhugubhigubhi bhoko ng’wana ntambi bhulagwenheleja kupembwa moto.’

Akahayile kenako kalanga bhanhu higulya ya guleka kajile ako kalikabhubhi, kugiki bhadule gwipija mumakoye ga gupembwa moto.

Mithali 6:32-33.

Mithali 23:26-28.

UZURALAJI WA CHINI CHINI WAKO NG’WANA NTAMBI UTAKULETELEZA KUCHOMWA MOTO.

Chanzo cha msemo huo chaangalia mwenendo wa Mwana Ntambi. Mwana Ntambi huyo, alikuwa mzururaji sana. Alikuwa akiingia hovyo kwenye familia ya za watu. Ndiyo maana watu husema kwamba, ‘uzururaji wako mwana ntambi utakuleteleza kuchomwa moto.’

Msemo huo hulinganishwa kwa mtu yule ambaye anamwenendo mbaya maishani mwake. Mtu huyo ni muongo, na mzinifu ambaye watu wamemchukia kwa hasabu ya tabia yake  hiyo mbaya. Ndiyo maana watu husema kwamba, ‘uzururaji wako Mwana ntambi utakuleteleza kuchomwa moto.’

Msemo huo hufundisha watu juu ya kuacha tabia mbaya, ili waweze kujiepusha kutoka kwenye tabizo la kuchomwa moto.

Mithali 6:32-33.

Mithali 23:26-28.

 

ENGLISH: YOUR WANDERINGS WILL DESTROY YOU.

The source of the above saying looks at the behaviour of Ntambi’s son. The son of Ntambi is described as being a loiter. To warn him against wandering, people could use the saying that ‘your wanderings will destroy you’ in order to make him behave accordingly.

The saying can be compared to a person who is unsettled in his/her life. Such a person can be described as a liar, hypocrite and untrustworthy.

The saying teaches people to stop bad habits. They should know that there is a bad ending for the evils they commit in life.

Proverbs 6: 32-33.

Proverbs 23: 26-28.