Imbuki ya kahayile kenako yingilile kubhanhu abho bhaligabhanha nyama. Aliyo lulu, umubhugabhani bho nyama yiniyo, uumo obho aligongeja guchembelwa nyama nhale, gitumo atogelilwe uweyi. Hunagwene agayombaga giki, ‘chembelaga aha ikaya yane nhale.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agalombaga ginhu bho lugoto, nulu bho gung’ang’anila. Uweyi ahayile nulu gwisolela nu wei ng’winikili, kunguno ya wigongeja bhokwe, ubho guhaya apandike iginhu ginijo, gitumo atogelilwe weyi. Hunagwene umunhu ng’wunuyo, agayombaga giki. ‘chembelaga aha ikaya yane nhale.’

Akahayile kenako kalanga bhanhu higulya ya kuleka gulomba ginhu bho gung’ang’anila, kugiki bhadule gwinhiwa ijo bhalijilomba. Igeleliwe abhanhu bhenabho, bhabhizuke na bhichabho, ulu bhalilomba ginhu jilebhe.

Zaburi 78:15.

Yakobo 1:15.

2Petro 3:3.

Yuda 1:18-21.

KATIA HAPA MJI WANGU NI MKUBWA.

Chanzo cha msemo huo chatokea kwa watu wanaogawana nyama kwa kukatiana. Lakini basi, katika kugawiana kwa nyama hiyo, mmoja wao hutaka kukatiwa kipande kikubwa kama atakavyo yeye. Ndiyo maana yeye husema kwamba, ‘katia hapa mji wangu ni mkubwa.’

Msemo huo hulinganishwa kwa mtu yule ambaye huomba kitu kwa kung’ang’ania. Yeye hutaka hata kujichukulia mwenyewe, badala ya kusubiri kupewa na mhusika, kwa sababu ya ung’ang’nizi wake.

Yeye hutaka kupewa kipande kikubwa cha nyama hiyo, kama atakavyo yeye, bila kuwajali wenzake. Ndiyo maana yeye husema kwamba, ‘katia hapa mji wangu ni mkubwa.’

Msemo huo hufundisha watu juu ya kuacha tabia za kuomba kitu kwa kung’ang’ania bila kuwajali watu wengine, ili waweze kupewa kile wanachokiomba. Yafaa pia watu hao, wawajali wenzao, wanapoomba kitu fulani.

Zaburi 78:15.

 Yakobo 1:15.

 2Petro 3:3.

 Yuda 1:18-21.

ENGLISH: CUT IT HERE, MY FAMILY IS BIG.

The source of the saying comes from people who share meat. In the distribution of the meat, one of them wants to cut as big piece of it because of having a big family to feed. That is why he/she says, ‘cut it here, my family is big.’

The saying can be compared to aperson who asks for something persistently. He/she even wants to take it upon himself/herself rather than waiting to be given by the distributor in a fairly manner. Such a person can be labelled as selfish; he/she doesn’t consider his/her fellow in the distribution of available resources.

The saying teaches people to stop the tendency of being selfish rather care for others as well. In so doing people will be able to respect each other thus creating a very peaceful society.

Psalm 78:15.

James 1:15.

2 Peter 3: 3.

Jude 1: 18-21.

Imbuki ya kahayile kenako yingilile kubhuji bho gujunjika munhu, uyo ozumalikaga. Uguja ukumasoso, munho juga kujunjika munhu ng’wunuyo, uyo uchaga.

Ulu ucha munhu, abhanhu bhagibhilingaga guja kujunjika umunhu ng’wunuyo. Hunagwene abhanhu bhagabhukaga ‘guja kumasoso.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina miito gisungu lya guchajika abhachi. Umunhu ng’wunuyo agabhakomelejaga na abhiye, ugujubhajika abhachi bhabho bhenabho. Hunagwene bhagabhukaga, ‘guja kumasoso,’ ulu gigelaga.

Akahayile kenako, kalanga bhanhu higulya ya gubhiza nisungu lya gubhajika abhachi bhabho, na gubhalunguja abho bhachililwe, umuwikaji bhobho.

Yohana 11:18-19.

 2 Wakorintho 1:4.

KISWAHILI: KWENDA KILIONI.

Chanzo cha msemo huo chatokea kwenye uendaji wa  kwenda kumzika mtu aliyefariki. Kwenda kwenye kilio, maana yake ni kwenda kumzika yule aliyefariki.

Akifa mtu, watu hualikana kwenda kumzika. Ndiyo maana watu huamua ‘kwenda kilioni.’

Msemo huo, hulinganishwa kwa mtu yule ambaye ana matendo ya huruma kwa wafu. Mtu huyo, kuwahimiza pia wenzake kwenda kuwasika wafu wao.  Ndiyo maana huwaalika wenzake ili waweze huanza safari ya ‘kwenda kilioni.’

Msemo huo, hufundisha watu juu ya kuwa na huruma kwa wafu wao, ili waweze kuwazika vizuri, na kuwafariji wale waliofiwa na wapendwa wao.

Yohana 11:18-19.

 2 Wakorintho 1:4.

ENGLISH: GOING TO THE MOURNING.

The source of the saying comes from the process of burying a dead person. Mourning means celebrating the death of a person. When someone dies, people are invited to go and bury him/her. That’s why people can say, ‘going to the mourning.’

The saying can be compared to a person who has acts of compassion for the dead people to the extent of inviting others to attend burial ceremonies in order to honour the dead individuals.

The saying teaches people about being compassionate to their dead persons. They should bury them in a very respectable manner.

John 11: 18-19.

2 Corinthians 1: 4.

Imbuki ya kahayile kenako yingilile kukikalile ka mbiti. Imbiti yiniyo ingalyaga ijiliwa jayo bho nyasalasala, kunguno imanile igiki ulu yubhonwa igupejiwa.

Ulu yuhaya gudima ntugo halebhe, igajaga bho gukungila, kugiki adizibhona ung’winikili o ntugo gunuyo. Hunagwene abhanhu bhagayombaga giki, ‘mbiti yamana kalile.’

Akahayile kenako kagalenganijiyagwa kuli munhu, uyo agajaga ulilila jiliwa, mumakaya ga bhanhu, nyasalasala. Umunhu ng’wunuyo, agalenganijiyagwa na mbiti, kunguno nayo idajaga bho lolele, mpaga ikunge kunge nayije. Yiyoyi igagaja bho gukungila, kugiki idule ugugudima untugo gunuyo.

 Uniliji nang’hwe agajaga bho gulola meng’ho, kugiki abhanhu bhadizumbadija. Hunagwene abhanhu bhagang’witanaga umunhu ng’wunuyo giki, ali ‘mbiti yamana kalile.’

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja guja bhulilila jiliwa, mukaya ja bhichabho, kugiki bhatumame milimo, iyo idulile gubhapandikila jiliwa jagubhatosha gulya, mukaya jabho.

Mathayo 1:18.

 2 Wathesalonike 3:6-10.

KISWAHILI: FISI ALIYEFAHAMU NAMNA YA KULA.

Chanzo cha msemo huo chatokea kwenye namna alavyo fisi. Fisi hula chakula chake kwa akili ya ujanja ujanja, kwa sababu aelewa kwamba, akionwa atafukuzwa.

Akitaka kushika mfugo sehemu fulani, huenda kwa kunyemelea, ili asionwe na mwenye mfugo huo. Ndiyo maana watu husema kwamba, yeye ni ‘fisi aliyefahamu namna ya kula.’

Msemo huo hulinganishwa kwa mtu yule aliye na tabia ya kwenda kula chakula, kwenye familia za watu, kwa kutumia akili za ujanja ujanja.

Mtu huyo, hulinganishwa na fisi, kwa sababu naye haendi kwa wazi, mpaka aangalie kwanza ndipo aende. Yeye huenda kwa kunyemelea, ili aweze kuukamata mfugo huo.

Mlaji wa kwenye familia za watu naye, huenda kwa kuangalia alama za nyakati, ili watu wasimgundue. Ndiyo maana watu humwita mtu huyo kwamba, yeye ni ‘fisi aliyefahamu namna ya kula.’

Msemo huo hufundisha watu juu ya kuacha tabia za kunyemelea kwenda kula chakula, kwenye familia za watu, ili waweze kufanya kazi zile ziwezazo kuwapatia chakula cha kutosha, kuwalisha kwenye familia zao.

Mathayo 1:18.

 2 Wathesalonike 3:6-10.

ENGLISH: THE HYENA HAS KNOWN THE MANNER OF EATING.

The source of the saying comes from the manner of eating of a hyena. Hyenas eat food with a cunning mind, because they know that when seen by human beings they can be chased and sometimes killed. So, if a hyena wants to eat a certain domestic animal, it has to sneak in a manner that it cannot be seen.

The saying can be compared to a person who has a tendency to go out to eat, in people’s families, using clever tactics. This person might be going secretly to eat in other peoples’ families. He/she knows the time when food is served and therefore sneakingly goes to join them in eating. Such people are being described using the saying that ‘the hyena has known the manner of eating.’

The saying teaches people to stop the habit of eating from other peoples’ families rather work hard and be self-sufficient in order to feed oneself and his/her family as a whole.

Matthew 1:18.

 2 Thessalonians 3: 6-10.

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.