Imbuki ya kahayile kenako yilolile ndezu ja bhanhu bha hakaya ndebhe. Abhanhu bhenabho bhuli ng’wene alina ndezu pye na bhana.

Indezu jigolechaga bhutale bha ng’wa munhu. Aliyo lulu, abhanhu bhenabho, na bhana bhali najo ndezu jinijo, nabho bhalibhatale.

Gashinaga ikaya yiniyo yili ya ndilo, kunguno bhuli yene yili najo indezu. Hunagwene abhanhu bhagayombaga giki, ‘yiniyi kaya ya ndezu pye.’

Akahayile kenako kagalenganijiyagwa ku kaya iyo idiigwile. Abhanhu bha hakaya yiniyo bhuli ng’wene wimanile giki alintale.

Akikalile kenako akagwimana bhutale bhuli ng’wene, kikolile na guzwa ndezu bhuli ng’wene. Hunagwene abhanhu bhagayombaga giki, ‘yiniyi kaya ya ndezu pye.’

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja gwibhona bhutale bhuli ng’wene, kugiki bhadule gwikala bho ng’wigwano, umukaya jabho.

Mark 9:33.

KISWAHILI: FAMILIA HII NI WENYE NDEVU WOTE.

Chanzo cha msemo huo chaangalia ndevu za watu wa familia fulani. Watu hao wana ndevu kila mmoja hata awe mtoto. Ndevu hizo huonesha ukubwa wa watu hao. Lakini basi, watu hao na watoto wao wanazo hizo ndevu.

Kumbe familia hiyo ni ya samaki, kwa sababu wao kila mmoja ana ndevu, hali ambayo huonesha kwamba, kila mmoja ni mkubwa. Ndiyo maana watu husema kwamba, ‘familia hii ni ya wenye ndevu wote.’

Msemo huo hulinganishwa kwenye familia ambayo hawasikilizani. Watu wa familia hiyo, kila mmoja hujifikiria kuwa ni mkubwa.

Maisha hayo ya kujifikiria kuwa kila mmoja ni mkubwa, hufanana na kuota kwa ndevu kwa kila mmoja. Ndiyo maana watu husema kwamba, ‘familia hii ni ya wenye ndevu wote.’

Msemo huo hufundisha watu juu ya kuachana na tabia za kujiona kuwa wao kila mmoja ni mkubwa, ili waweze kuishi kwa uelewano kwenye familia zao.

Mark 9:33.

 

ENGLISH: THIS IS THE ALL BEARD-BEARING FAMILY MEMBERS.

The source of the above saying looks at the beard of some family members. All members in this family have beards, including children. Beards show the power of people. This family can be likened to the family of catfish where each member in this family has beards.

The saying can be compared to a family that does not listen to one another. Each member of this family considers himself/herself powerful to the other and therefore difficult to reach concessus in different family matters. This family can easily be described by the saying that ‘this is the all beard-bearing family members.’

The saying teaches people to break free from the tendency of feelling that they are greater than others. In so doing, they can be able to live harmoniously with their families.

Mark 9:33.

Imbuki ya kahayile kenako hingilile kuwikomelaga bho bhanhu kupela, kunguno ya gwililwa bhujiku. Abhanhu bhenabho bhalimulugendo lo guja halebhe.

Aliyo lulu, ubhujiku bhugabhilila, bhubhona giki bhagupandika makoye, ulu bhamane bhusiminza duhu. Gashinaga yigelelilwe bhapele, kugiki bhadule gugiliga amakoye genayo. Hunagwene bhagikomelaja bho guyomba giki, ‘dupelagi ubhujiku bhong’angila.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhalilihamo. Ulubhubhona mihayo yahaya gubhipa, nulu bhilembekejiyagwa mhayo bhagiwilaga giki, bhinge hoyi. Uwilembekejiwa bhunubho wikolile na bhujiku, ubho bhong’angilaga. Hunagwene abhanhu bhagayombaga giki, ‘dupelagi ubhujiku bhong’angila.’

Akahayile kenako kalanga bhanhu higulya ya kulekana na mihayo iyo idulile gubhingija mumakoye kugiki, bhadule gugiliga amakoye genayo, umuwikaji bhobho.

Marko 14:50-52.

KISWAHILI: TUKIMBIENI USIKU UMEZIDI.

Chanzo cha msemo huo chatokea kwenye hali ya kujihimiza kukimbia kwa watu ambao, usiku umezidi kuingia wakiwa bado safarini. Watu hao wako safarini kuelekea sehemu fulani.

Lakini basi, usiku umeingia wakaona kwamba watapata matatizo wakiendelea kutembea tu. Kumbe yafaa wakimbie ili waweze guyakwepa matatizo hayo. Ndiyo maana watu hao, walihimizana kwa kusema kwamba, ‘tukimbieni usiku umezidi.’

Msemo huo hulinganishwa kwa watu wale ambao wako pamoja. Waliona kwamba maneno wanaoyaongelea yamekuwa mabaya, au wamesingiziwa neno baya, wakaamua, waondoke pale kwa kukimbia. Kusingiziwa huko kwafanana na usiku uliozidi sana. Ndiyo maana watu hao husema kwamba, ‘tukimbieni usiku umezidi.’

Msemo huo hufundisha watu juu ya kuachana na maneno yale yawezayo kuwaletea matatizo, ili waweze kuyaepuka matatizo hayo, maishani mwao.

Marko 14:50-52.

 

ENGLISH: LET US RUN FROM THE COMING DARKNESS.

The source of the above saying comes from the urge to run away from darkness. This happens to people who appear to be walking to somewhere and they are scared of darkness that is about to fall. They know that walking at night might cause some problems to them and would like to avoid them and therefore they have to run and reach the destination before darkness falls.

The saying can be compared to those people who appear to hate evils in the society. Such people, when they realize that what they are doing is likely to affect them in future, they can refrain from doing it. Such people can describe this scenario using the saying that ‘let us run from the coming darkness.’

The saying teaches people to abandon acts that can bring them problems.

Mark 14: 50-52.

Imbuki ya kahahyile kenako yilolile masala ga bhanhu. Amasala genayo  gagabhizaga gali mtwe go ng’wa munhu, ayo gagatulagwa moyi na Nsumbi okwe umunhu ng’wunuyo. Kuyiniyo lulu, ulu munhu ukenya mhayo nebhe, abhanhu bhaganhugulaga kugiki wilange.

Aliyo, ulu ukenye hangi umunhu ng’wunuyo, mumho amasala gakwe gagelelile henaho, bhadikomile ugung’ongegeja. Hunagwene abhanhu bhagayongaba giki, ‘masala gadiyongejiyagwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agamanaga ukenye mara hingi, umuwikaji bhokwe. Umunhu ng’wunuyo, agabhakoyaga abhiye kunguno ya masala gakwe genayo, ayo gagang’wenhelejaga gwita ya bhubhi. Hunagwene abhanhu bhagayombaga giki, ‘masala gadiyongejiyagwa.’

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wiyumija bho gudula gubhambilija ugwikala na bhanhu bha mbika ningi, kunguno, a‘masala gadiyongejiyagwa,’ bhuli ng’wene umo winhilwa, agusaga ni giko.

Mithali 19:25.

KISWAHILI: AKILI HAZIONGEZEANWI.

Chanzo cha msemo huo chaangalia akili za mtu. Akili hizo huwa kichwani mwake mtu alizopewa na Muumba wake. Kwa hiyo basi, mtu akikosea neno fulani, huonywa na wenzake ili ajifunze.

Lakini akikosea tena mtu huyo maana yake, akili zake hunesha kwamba, zimekomea hapo, wao hawawezi kuziongeza. Ndiyo maana watu husema kwamba, ‘akili haziongezeanwi.’

Msemo huo hulinganishwa kwa mtu yule ambaye hukosea mara kwa mara, maishani mwake. Mtu huyo huwasumbua wenzake kwa sababu ya akili zake hizo, ambazo humsababisha kutendo maovu. Ndiyo maana watu husema kwamba, ‘akili haziongezeanwi.’

Msemo huo hufundisha watu juu ya kuwa na uvumilivu wa kuwasaidia katika kuishi na wenzao wenye tabia tofauti na wao, ili waweze kuwa pamoja, kwa sababu ‘akili haziongezeanwi.’

Mithali 19:25.

 

ENGLISH: INTELLIGENCIES DO NOT ADD TO EACH OTHER.

The essence of the above saying looks at one’s intelligence.  Intelligence is considered to be in one’s head as given by his/her Creator. If someone fails to do something someone else can help to correct it with the aim of making him/her learn. But, if it happens that that person keeps on repeating the same mistake then the conclusion is that his/her intelligence ends up there. He/she cannot stretch it further. That is why people can describe this scenario using the saying that ‘intelligencies do not add to each other.’

The saying can be compared to a person who repeatedly makes mistakes in his/her life. Such a person can bother others who witness those mistakes. He/she appears to justify that his/her capacity in thinking has ended and no one can add more to what he/she has in mind.

The saying teaches people about having patience in living with others with different capacities and personalities.

Proverbs 19:25.

Imbuki ya kahayile kenako yingilile kubhukumbuji bho nigo gokwe, umunhu nebhe. Ubhukumbuji bho nigo gunuyo, bhuli bho ng’wa munhu uyo oya kale ugugubhona unigo gokwe gunuyo. Hunagwene umunhu ng’wunuyo agayombaga giki, ‘nakakumbulaga akanigo kane.’

Akahahile kenako kagalenganijiyagwa kuli munhu uyo alintonda ng’wiye ginhu guti hela, bhusiga, nulu ng’wenda uyo ogulanda. Umunhu ng’wunuyo agayombaga giko, kubho guntonda ung’wiye anshokeje iginhu jakwe jinijo, kunguno ya gudila ugujishosha ukuli weyi. Hunagwene umunhu ng’wunuyo, agayombaga giki, ‘nakakumbulaga akanigo kane.’

Akahayile kenako kalanga bhanhu higulya ya gushosha wangu iginhu ijo bhalanda ukubhinikili, kugiki.bhadule gwikala halumo bho bhutogwa na bhichabho, umuwikaji bhobho.

Mithali 11:24.

Mithali 12:9.

KISWAHILI: LETA ULE MZIGO NIMEUKUMBUKA.

Chanzo cha msemo huo chatokea kwenye ukumbukaji wa mzigo wake mtu fulani. Ukumbukaji wa mzigo huo, ni wa mtu ambaye hajauona mzigo wake huo tangu siku nyingi. Ndiyo maana mtu huyo husema kwamba, ‘leta ule mzigo nimeukumbuka.’

Msemo huo hulinganishwa kwa mtu yule ambaye anamdai mwenzake kitu kama hela, mtama, au nguo aliyoazima. Mtu huyo husema hivyo kama njia ya kumdai mwenzake huyo amrudishie deni lake, kwa sababu ya kuchelewa kulirudisha kwake. Ndiyo maana mtu huyo husema kwamba, ‘leta ule mzigo nimeukumbuka.’

Msemo huo hufundisha watu juu ya kurudisha haraka kitu walichokopa kwa wenyewe, ili waweze kuishi katika umoja na wenzao, maishani mwao.

Mithali 11:24.

Mithali 12:9.

 

ENGLISH: BRING MY LUGGAGE, I HAVE REMEMBERED IT.

The source of the above saying comes from the memory of someone whose property was borrowed by someone else. It might have taken quiet sometime without returning it. This is why the owner of the property can use the saying ‘bring my luggage, I have remembered it’ to communicate his/her need to getting back his/her property.

The saying can be compared to a person who demands for his/her property such as money, sorghum, or clothes from someone else. The debtor is forced to pay it back.

The saying teaches people about repaying their debts in order to create a ground for unity and cooperation in the society.

Proverbs 11:24.

Proverbs 12: 9.

Imbuki ya kahayile kenako yingilile kubhuponya bho nigo go bhanhu. Olihoyi munhu uyo oliotung’wa guchala ginhu halebhe. Umunhu ng’wunuyo oli nabhiye umulugendo lunulo. Aho oshiga uko kaya iyo oguchalaga unigo gunuyo, agabhawila abhiye giki, ‘nilindagi nagaponye nigo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatimijaga chiza, imilimo iyo utung’wa na bhiye guitumama. Umunhu ng’wunuyo agabhambilijaga abhanhu, ukunhu alikihamo na bhiye abho alinabho. Hunagwene agayombaga giki, ‘nilindagi nagaponye nigo.’

Akahayile kenako kalanga bhanhu higulya ya gujishisha chiza imhola ijo bhatung’wa gujichala halebhe, kugiki bhadule gwiyambilija halumo na bhichabho, umuwikaji bhobho.

Zaburi 43:3.

Mathayo 11:28.

KISWAHILI: NINGOJENI NIKATUPE MZIGO.

Chanzo cha msemo huo chatokea kwenye utupaji bha mzigo wa watu wa sehemu fulani. Alikuwepo mtu mmoja aliyetumwa kupeleka kitu fulani kwa watu. Mtu huyo alikuwa pamoja na wenzake, katika safari hiyo. Alipofika pale alipotumwa kuupeleka ule mzigo aliwaambia wenzake kwamba, ‘ningojeni nikatupe mzigo.’

Msemo huo hulinganishwa kwa mtu yule ambaye hutimiza vizuri kazi aliyotumwa na wenzake kuifanya. Mtu huyo huwasaidia watu, huku akiwa pamoja na wenzake. Ndiyo maana mtu huyo huwaambia wenzake kwamba, ‘ningojeni nikatupe mzigo.’

Msemo huo hufundisha watu juu ya kufikisha vizuri ujumbe waliotumwa kuupeleka kwa watu, ili waweze kusaidiana katika kuutunza umoja huo, maishani mwao.

Zaburi 43:3.

Mathayo 11:28.

 

 

ENGLISH: WAIT FOR I AM GOING TO THROW THE LUGGAGE.

The source of this saying comes from dumping someone’s luggage. There was a man who was asked to send a certain luggage to someone else. Such a man was with his friends walking towards that direction where he has to send the luggage. When he reached the destination, he told his friends that ‘wait for I am going to throw the luggage’ to mean handing over to the respective people.

The saying can be compared to a person who properly fulfills the tasks assigned to him/her by his/her colleagues.

The saying teaches people about effective communication by delivering the required information on time to the required people.

Psalm 43: 3.

Matthew 11:28.