Imbuki ya kahayile kenako yingilile kuli kulugendo lo guja kule. Unsiminzi  o lugendo lunulo, agabhizaga na mapinja pinga, umunzila iyo aliyibhitila.

Aliyo lulu, uweyi adebhile ubhulimu bho lugendo lunulo. Hungwene umunhu ng’wunuyo ulu obhona giki alihaya gutindikwa, agayomgag giki ‘najile kasegeno.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhuchaga nimo ogutumama mpaga ogumala chiza. Umunhu ng’wunuyo agadililaga imilimo yakwe bho guyitumimama na bhukamu bhutale.

Uweye agayitulaga lwande imihayo iyo idulile gundija uguyimala wangu imilimo yakwe. Hunagwene umunhu ng’wunuyo agayomgaga giki, ‘najile kasegeno.’

Akahayile kenako kalanga bhanhu higulya ya gudilila mimimo yabho bho guyitumama na bhukamu bhutale, mpaga bhayimale, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho. Yigelelilwe abhanhu bhenabho bhayituule lwande imihaho iyo idulile gubhatindika uguyimala wangu imilimo yabho yiniyo.

Luka 24:27 – 29.

KISWAHILI: NAKWENDA MBALI.

Chanzo cha msemo huo chatokea kwenye safari ya kwenda mbali. Safari hiyo huwa na mapingamizi mengi ambayo msafiri huo huyapitia.

Lakini yeye afahamu ugumu wa safari yake hiyo. Ndiyo maana mtu huyo akikumbana na hali ya kumchelewesha njiani, husema kwamba, ‘nakwenda mbali.’

Msemo huo hulinganishwa kwa mtu yule ambaye huanza kazi zake na kuzitekeleza mpaka mwisho. Mtu huyo hufuatilia kwa makini katika kuzifanya kwa bidii kubwa kazi zake hizo. Yeye huyaweka pembeni maneno mengine ambayo yataweza kumchelewesha kuzimaliza vizuri kazi zake hizo. Ndiyo maana mtu huyo husema kwamba, ‘nakwenda mbali.’

Msemo huo hufundisha watu juu ya kufuatilia kazi zao kwa kuzitekeleza kwa bidii kubwa mpaka mwisho, ili waweze kupata mafanikio mengi maishani mwao. Yafaa watu hao wayaweke kando maneno yawezayo kuwachelewesha katika kuzimaliza mapema kazi zao hizo.

Luka 24:27 – 29.

 

ENGLISH: I AM GOING FAR.

The source of this saying is a distant journey. Such a journey has many obstacles but the traveler is aware of them. It is through his/her awareness that he/she says ‘I am goin far’ to mean that he/she doen’t have to be stopped unnecessarily in his/her journey.

This saying can be compared to a person who begins his/her work and carries it through to the end. Such a person carefully follows the agreed procedures with due diligence in order to make sure that he/she finishes the journey safely.

The saying teaches people to follow their careers by doing what is considered right in order to have success in life. They should put aside drawbacks that are likely to affect their journeys.

Luke 24:27 – 29.

Imbuki ya kahayile kenako yingilile kub’ufundwa bho magulu. Ubhufundwa bhunub’o b’uli bhusiminzi bho guja hakaya iyo ili nikujo.

Ulu bhashiga ahakaya yiniyo bhuli ng’wene agab’izaga ng’wib’embu. Hunagwene abhanhu ulu bhalihaya guja ahakaya yiniyo, bhagayombaga giki, ‘dugafundwe magulu.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhajile kunkwano gobho. Abhanhu bhenabho bhali guti bhinga, abho bhajile gukaya yi kujo, uko bhalihoyi bhanhu wa soni. Ibhelelile bhabhize bhibhembu, kugiki bhadizikumya sagara na bha bhabha bhukwi bhabho.

Ulu nkwilima na ngikajiye bhalitung’wana, ibhelelile bhadizikumya. Hunagwene abhanhu bhagayombaga giki, ‘dugafundwe magulu.’

Akahayile kenako kalanga bhanhu higulya ya gubhiza bhibhembu umukikalile kabho, kugiki bhadiziponda soni, bho gwikenya na bhichabho, kunguno ya nhungwa jabho ja bhubhi.

Waefeso 2:10.

KISWAHILI: TUKAPANGUSWE MIGUU.

Chanzo cha msemo huo chatokea kwenye upanguswaji wa miguu. Upanguswaji huo ni utembeaji wa kwenda kwenye familia zilizo na heshima. Wakifika kwenye familia hizo, kila mmoja huwa na utulivu wenye adabu njema. Ndiyo maana watu husema kwamba, ‘tukapanguswe miguu.’

Msemo huo hulinganishwa kwa watu wanaoenda kwa wakwe zao. Watu hao waweze kuwa wakaa mwana, wanaoenda kwenye familia hiyo yenye heshima, ambapo pia kuna watu wa heshima. Yafaa watu hao wawe na utulivu ili wasigusane hovyo na baba wakwe zao.

Mkwilima akikutana na mama mkwe wake, huepuka kugusana naye. Hivyo kila mmoja hupitia mbali na mwenzake. Ndiyo maana watu husema  kwamba, ‘tukapanguswe miguu.’

Msemo huo hufundisha watu juu ya kuwa na utulivu wenye heshima ya kuishi kwa adabu maishani, ili wasijiaibishe kwa kugombana na wenzao, kwa sababu ya wao kuwa na tabia mbaya.

Waefeso 2:10.

 

ENGLISH: LET US GO FOR OUR LEGS TO BE RUBBED.

The source of the above saying comes from footprint. Such an arrangement is a walk to honorable families. When they get to those families, they need to be calm and well-behaved personality. That is why people say, ‘let us go for our legs to be rubbed.’

The saying can be compared to people going to their parent-in-laws. Those people going to such places need to be as decent as possible in order to avoid unnecessary touching with in-laws. Knowing the social boundaries, each one of them has to find a way that will make him/her not intouch with in-laws.

The saying teaches people about dignity and respect. This can help them to live in peace always.

Ephesians 2:10.

Imbuki ya kahayile kenako yingilile kubhuji bho ng’wa guduja kuli nkwela okwe. Guduja lilina lya ng’wa munhu uyo ali nkima. Uweyi agaja kuli nkwela okwe bhubahoya mihayo yabho, iyo igalisanya bhanhu. Abhanhu abho bhagabhayangulaga bhagayombaga giki, ‘guduja oja ng’wa nkwelaye.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali nomolomo. Umunhu ng’wunuyo agachalaga mihayo ya nyasigani, mumakaya ga bhanhu. Uweyi agayegaga ulu bhiye bhikenya. Abho bhandeb’ile umunhu ng’wunuyo, bhagayombaga giki, ‘guduja oja ng’wa nkwelaye.’

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja bhulomolomo, kugiki abhanhu bhenabho, bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Yakobo 1:26.

Yakobo 3:5.

Yohane 8:44.

KISWAHILI: GUDULA ALIENDA KWA SHEMEJI YAKE.

Chanzo cha msemo huo chatokea kwenye uendaji wa Guduja kwa shemeji yake. Guduja ni jina la mtu ambaye ni mwanamke. Yeye alienda kwa shemeji yake. Huko waliongea maneno yaliyogombanisha watu. Wapatanishi wa ugomvi huo, walisema kwamba, ‘gudula alienda kwa shemeji yake.’

Msemo huo hulinganishwa kwa mtu yule ambaye ni muongo. Mtu huyo hupeleka maneno ya usengenyaji kwenye familia za watu. Yeye hufurahia wanapogombana wenzake. Wale wanaomwelewa mtu huyo husema, ‘gudula alienda kwa shemeji yake.’

Msemo huo hufundisha watu juu ya kuacha tabia za uongo, ili watu hao waweze kuishi kwa amani na wenzao, maishani mwao.

Yakobo 1:26.

Yakobo 3:5.

Yohane 8:44.

 

ENGLISH: GUDULA WENT TO HER SISTER-IN-LAW.

The source of this saying is Gudula’s visit to her sister-in-law. Gudula is a name of a person who is a woman in terms of sex. Her visit to her in law was associated with rumourmongering that antagonized some other family members. When mediators were called to resolve the conflict they said ‘Gudula went to her sister-in-law’ to communicate the source of all conflicts they are resolving.

The saying can be compared to a person who is a liar. Such a person sends false information to others that can cause conflicts among family members. Such people with this behaviour enjoy seeing others being in conflict.

The saying teaches people about avoiding giving false information that may disturb peoples’ relationships.

James 1:26.

James 3: 5.

John 8:44.

Imbuki ya kahayile kenako yingilile ku mahoya ga bhanhu bhab’ili. Umumahoya genayo bhuli ng’wene agang’wilaga ung’wiye giki, aje hadoo, kugiki bhadule gulungana. Hunagwene abhanhu bhagayombaga giki, ‘jaga jaga nang’ho.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho b’aligulila jikolo jileb’e. Abhanhu bhenabho, bhagiinhaga ndima ja guyomba b’uli ng’wene.

Unjinja o jikolo alio gwandya uguguyomba umpango gokwe. Unguja ojikolo nang’hwe aguyomba ihela ijo alihaya gujigulila ijikolo jinijo.

Abhanhu bhenabho, bhagamanaga b’iwila giki, jaga jaga hadoo, kugiki bhadule ugwizunijija umpango go gwigulila ijikolo jinijo. Hunagwene abhanhu bhenabho, bhagayombaga giki, ‘jaga jaga nang’ho.’

Akahayile kenako kalanga bhanhu higulya ya gwidegeleka chiza na abhichab’o umumahoya, nu muwikaji bhobho, kugiki bhadule gwiyelelwa chiza.

Walawi 25:6.

KISWAHILI: NENDA NENDA NA WEWE.

Chanzo cha msemo huo chatokea kwenye maongezi ya watu wawili. Katika maongezi hayo, watu hao, kila mmoja humwambia mwenzake aende kidogo, kwa maana ya kuongeza kidodo, ili waweze kukutana au kukubaliana kiwango fulani ambacho kila mmoja atakuwa ameridhika nacho. Ndiyo maana watu hao husema kwamba, ‘nenda nenda na wewe.’

Msemo huo hulinganishwa kwa watu wale ambao wanauziana kitu fulani. Watu hao hupeana zamu za kuongea kila mmoja.

Muuzaji huwa wa kwanza kutaja bei yake. Ndipo naye mnunuzi wa kitu kicho, hutaja kiasi cha pesa ambacho atakinunulia kitu hicho.

Watu hao huendelea kuambiana kila mmoja aende kidogo, maana yake aongeze, kama ni mnunuzi, au apunguze kama ni muuzaji, ili waweze kukubalina bei ambayo kila mmoja wao ataridhika. Ndiyo maana watu husema kwamba, ‘nenda nenda na wewe.’

Msemo huo hufundisha watu juu ya kusikilizana katika maongezi na katika maisha yao, ili waweze kuelewa vizuri.

Walawi 25:6.

ENGLISH: YOU ALSO GO A LITTLE MORE.

The source of the above saying comes from two-way conversation. In this conversation, the buyer and seller negotiate on price of a certain commodity. Each one of them would want the other to either reduce the price or increase it (for the buyer and seller respectively). It is through negotiation of price where we get this saying that ‘you also go a little more.’

This saying can be compared to a person selling certain items. The seller is always liable to negotiate for prices with his/her customers. The seller will always specify the price which the buyer will bargain in order to get the desired item in the price he/she would manage. In such a scenario, they keep on bargaining until all of them reach to agreement.

This saying teaches people to listen to each other in conversation and in their lives. This will enable them to understand each other.

Leviticus 25: 6.

Imbuki ya kahayile kenako yingilile kub’uponya bho b’ub’i kule, na gujikalibhusha mbango. Ub’ub’i bhunubho bhugaponyiyagwa kule, kugiki b’udizushoka hangi ukubhubhanhu bhenabho.

Abhanhu bhenabho bhagalombaga  bhagandike mbago ja gub’iza na sabho, ijo jidulile gubhambilija, umuwikaji bhobho. Hunagwene abhanhu bhagayombaga giki, ‘b’ub’i b’uje munyanza.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina b’utogwa bho gub’alombela ya wiza abhiye kugiki, bhadule gwikala bho mholele.

Umunhu ng’wunuyo agiigwaga shib’i, ulu bhapandika makoye abhanhu bhakwe. Hunagwene agalombaga giki, ‘b’ub’i b’uje munyanza.’

Akahayile kenako kalanga bhanhu higulya ya gub’iza na b’utogwa bho gub’alombela ya wiza abhichabho, kugiki ub’ub’i bhunubho bhubhingile, umuwikaji bhobho.

Kumkumbukumbu la Torati 28:8.

Amosi 1:15.

Tito 2:13.

KISWAHILI: UBAYA UENDE BAHARINI.

Chanzo cha msemo huo chatokea kwenye utupaji wa ubaya mbali, na kuzikaribisha Baraka. Ubaya huo hutupwa mbali ili usiweze kurudi kwa watu hao tena.  

Watu hao huwaombea wenzao wapate Baraka za kuwa na mali za kuwasaidia maishani mwao. Ndiyo maana watu husema kwamba, ‘ubaya uende baharini.’

Msemo huo hulinganishwa kwa mtu yule ambaye ana upendo wa kuwaombea mema wenzake, ili waweze kuishi kwa amani. Mtu huyo hujisikia vibaya wenzake wakipata matatizo. Ndiyo maana husema kwamba, ‘ubaya uende baharini.’

Msemo huo hufundisha watu juu ya kuwa na upendo wa kuwaombea mema wenzao, ili ubaya uwaondokee, maishani mwao.

Amosi 1:15.

Tito 2:13.

 

ENGLISH: LET EVILS GO TO THE OCEAN.

The source of this saying comes from disposing evils and welcoming blessings. What is regarded as evil or ugly is always disliked and therefore prone to be thrown so that it doesn’t come again to affect people. Some people are dedicated enough to pray for evils not to come again to affect others. Their prayers can be described using the saying that says ‘let evils go to the ocean.’

This saying can be compared to a person who is willing to pray for others so that they may live in peace. Such a person feels bad when others experience problems. That is why one can say, ‘let evils go to the ocean.’

The saying teaches people to pray for their good so as to let them free from evils.

Amos 1:15.

Titus 2:13.