Imbuki ya kahayile kenako, yingilile kukikalile ka noni iyo igitanagwa Ng’wenge. Inoni yiniyo ili na masala mingi, na hangi ili ndalanhanhu noyi. Iyoyi Igichob´elaga jiliwa ja gulya mpaga gushiga ha ng´waka gungi ugogubisha jiliwa jingi. Niyo igabhambilaga amangala, kugiki ijiliwa jinijo jidizub´ipa. Hunagwene abhanhu bhagayombaga giki, ‘Ng’wenge ndalanhanu igabhambilaga amangala.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agagatumilaga chiza amazala gakwe bho gujitula ijiliwa ijo alijipandika, umutumami bhokwe. Umunhu ng’wunuyo, agigulambijaga uguitumama imilimo yakwe chiza mpaga opandika jiliwa ja gudula guilisha ikaya yakwe bho makanza malihu. Uweyi agajitumilaga ijiliwa jinijo mpaga obisha jiliwa jingi.

Umunhu ng’wunuyo, agikolaga nu ng’wenge, kunguno nuweyi agagatumilaga amasala gakwe bho gujilang’hana chiza ijiliwa ijo agajipandikaga, umubhutumami bhokwe. Uweyi agikalaga na mhamba ya jiliwa iyo idulile guilisha ikaya yakwe, mpaka gushiga hikanza lya gubisha jiliwa jipya hangi. Hunagwene abhanhu bhagang’wilaga giki, ‘Ng’wenge ndalanhanu igabhambilaga amangala.’

Akahayile kenako, kalanga bhanhu higulya ya gugatumila amasala gabho bho gwigulambija gutumama milimo, na kujilanhana chiza ijiliwa ijo bhalijipandika, kugiki bhadule gujitumia mpaga gushika hikanza lya kubisha jiliwa jingi, umuwikaji bhobho.

Mathayo 6:19-21.

Luka 12:13-21.

Luka 16:9.

Mathayo 6:33.

Ufunuo 14:13.

KISWAHILI: NG´WENGE (NDEGE) MJANJA HUZIBIA MASUKE.

Chanzo cha msemo huo, chatokea kwenye maisha ya ndege anayeitwa Ng’wenge. Ndege huyo, ana akili nyingi pia ni mjanja sana. Mwenyewe hujitafutia chakula cha kula mpaka kufikia kipindi cha kuivisha chakula kingine. Yeye huchimbia masuke ili yasiharibike. Ndiyo maana watu husema kwamba, ‘Ng’wenge (ndege) mjanja huzibia masuke.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hutumia akili zake kwa kujitafutia chakula na kukihifadhi vizuri anapokipata, katika utendaji wake wa kazi. Mtu huyo, hujibidisha kuyatekeleza vizuri majukumu yake, mpaga kufikia hatua ya kupata chakula kiwezacho kuilisha familia yakwe hadi wakati wa kuivisha chakula kingine.

Yeye hufanana na Ng’wenge, kwa sababu naye huzitumia akili zake kwa kujibidisha kuyatekeleza majukumu yake, na kukihidhi vizuri chakula alichokipata ili kiweze kutumika mpaga chakula kingine kitakapoiva.

 Mtu huyo, hufanana na Ng’wenge kwa sababu naye hujibidisha kutafuta chakula na kukihifadhi vizuri, kwa ajili ya matumizi ya baadaye. Ndiyo maana watu humwambia kwamba, ‘Ng’wenge (ndege) mjanja huzibia masuke.’

Msemo huo, hufundisha watu juu ya kutumia akili zao kwa kujibidisha kuyatekeleza vizuri majukumu yao, na kukihidhi kwa makini, chakula hicho wanachokipata, ili kiweze kutumika mpaka pale watapoivisha kingine.

Mathayo 6:19-21.

Luka 12:13-21.

Luka 16:9.

Mathayo 6:33.

Ufunuo 14:13.

 

ENGLISH: THE CLEVER NG’WENGE (BIRD) BUILT ITS NEST USING HEADS OF GRAIN.

The source of this saying comes from the life of a bird known by the name of Ng’wenge in Kisukuma language. This bird is considered to be very intelligent and clever. It tends to keep its food for a long time; until the next season of harvesting comes. This bird tends to build its nest using heads of grain as a way also to protect its collected food from being destroyed. It ensures that the food remains in the heads of grain thus not easily destroyed by agents of destruction.

This saying can be compared to a person who uses his/her mind to search for food and store it properly when he/she finds it. This person can be a very good hard worker and he/she aims at having enough food that can last for a long time. This person is also credited for being a careful person who knows how to plan for future.

The saying teaches people about using their brains in fulfilling their responsibilities and carefully packaging their food they receive so that it can be used for a long time; until the next harvesting season.

Matthew 6: 19-21, Luke 12: 13-21, Luke 16: 9, Matthew 6:33, Revelation 14:13.

Imbuki ya kahayile kenako, yingilile kukitanilwe ka bhatemi. Ikale abhatemi  bhitanagwa bhogolecha umo bhinhilwa ubhutemi bhunubho, kunguno abhoyi bhakinda bho gubhukijiwa makono. Hunagwene abhanhu bhagabhitanaga giki, ‘o mabale – onyama.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agikalaga chiza na bhatongeji bhakwe, umuwikaji bhokwe. Umunhu ng’wunuyo, agatumagwa na bhatale bhakwe oja ugujutumama milimo, na agaimala chiza, kunguno ali nikujo ukubhatongeji bhakwe bhenabho.

Uweyi agabholekejaga na bhiye inzila ja gwikala bho mholele na bhatongeji bhabho, bho gwanguha ugujuitumama imilimo iyo bhagatumamagwa nabho. Akikalile kakwe, galijigemelo ja gubhitana bho likujo abhatale bhabho bhenabho, ukubhiye. Hunagwene agabhabhitanaga abhatale bhakwe giki, ‘o mabale – onyama.’

Akahayile kenako, kalanga bhanhu higulya ya gubhigwa chiza abhatale bhabho, ulu bhalibhatuma gujutumama milimo, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

KUMBUKUMBU 26:19. “

WAFILIPI 2:9.

Matendo 2:38.

Mathayo 27:35.

Luka 23:34.

Yohana 19:24.

Matendo 2:36.

KISWAHILI: WA MABALE – WANYAMA.

Chanzo cha msemo huo, chatokea kwenye uitaji wa wafalme. Hapo zamani, wafalme walikuwa wakiitwa majina kwa kuonesha namna walivyopewa ufalme wao, kwa sababu walishinda kwa kunyoshewa mikono na watu. Ndiyo maana watu hao waliwaita, ‘wa mabale – wa nyama.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa anaishi vizuri na viongozi wake, maishani mwake. Mtu huyo, huyatekeleza upesi majukumu anayopewa na viongozi wake hao, kwa sababu ya utii na heshima aliyo nayo kwao, viongozi wake hao.

Yeye huwaonesha wenzake mfano mwema wa kuishi kwa amani na viongozi wao, kwa kuyatekeleza vizuri majukumu wanayopewa na viongozi hao. Maisha yake, huwafundisha wenzake namna ya kuwaheshimu vizuri viongozi wao. Ndiyo maana yeye huwaita viongozi wake, kwamba, ‘wa mabale – wa nyama.’

Msemo huo, hufundisha watu juu ya kuwa wasikivu kwa viongozi wao wanapowatuma kwenda kufanya kazi fulani, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Kumbukumbu 26:19.

Wafilipi 2:9.

Matendo 2:38.

Mathayo 27:35.

Luka 23:34.

Yohana 19:24.

Matendo 2:36.

ENGLISH: HE WHO HAS BEEN APPROVED BY THE PEOPLE IS THE ONE TO EAT MEAT.

The source of this saying is the appointment of the chief. In the past, chief were obtained by relying on the number of people who proposes him. The one who receives a big number of votes would be declared the chief of a certain place. This is why people came with this saying that ‘he who has been approved by the people is the one to eat meat’ to communicate how the chief comes into power after having a big number of votes.

This saying can be compared to a person who lives well with his/her leaders in his/her life. This person can fulfill his/her responsibilities given to him/her by his/her leaders because of the obedience and respect he/she has for others. Such a person sets a good example for others to live in harmony with their leaders by fulfilling their responsibilities. His/her life teaches colleagues how to respect leaders.

The saying teaches people about being sensitive to their leaders. This can help people to have good relationship with others thus ensuring peace and harmony in the society.

Deuteronomy 26:19, Philippians 2: 9, Acts 2:38, Matthew 27:35, Luke 23:34, John 19:24, Acts 2:36.

Imbuki ya kahayile kenako, yilolile ng’hanga na wiza bho mabhala gayo. Ing’hanga yiniyo, ikagalaga na mabhala mingi ayo gagabholechaga uwiza bhoyo umukikalile kayo. Hunagwene abhanhu abhagayombaga giki, ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agafunyaga bhulangwa bhusoga ukubhiye, umukikalile kakwe. Umunhu ng’wunuyo, agatumilaga makanza mingi bho gubhalomela abhiye imihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Uweyi agabhejaga bhukengeji wingi ubho bhugang’winhaga bhumani bho mihayo mingi iyo ilina solobho ukuwikaji bho bhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga ni ng’hanga iyo idamalaga wiza, iki bhuli yene igikalaga na mabhala miza, kunguno nuweyi adamalaga imihayo imiza ukubhanhu abho bhagandegelekaga.

Abhanhu bhenabho, bhagikalaga bhatogilwe ugwikala nang’hwe, kunguno ya mihayo yakwe iyo igabhalangaga nhungwa ja gwikala bho mholele na wichabho, umuwikaji bhobho. Hunagwene abhanhu bhenabho, bhagiganilaga giki, ‘ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kalanga bhanhu higulya ya gubhalomela abhana bhabho mihayo ya gwenha mholele ukubhanhu bhabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Ezekieli 16:11.

Yeremia 4:30.

KANGA MAPAMBO HAMALIZI UZURI.

Chanzo cha msemo huo, chaangalia kanga na uzuri wa mapambo yake. Kanga huyo, huwa ana manyoa yenye madoa madoa ya rangi mbalimbali. Mapambo yake hayo, huonesha uzuri wake na wa watoto wake ambao hauishi, maishani mwake. Ndiyo maana watu husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huyo, hulinganishwa kwa mtu yule ambaye hutoa mafundisho mazuri kwa watu wake, katika maisha yake. Mtu huyo, hutumia muda mwingi katika kuwafundisha watu juu ya kuishi vizuri na wenzao, maishani mwao. Yeye hufanya utafiti wa aina mbalimbali ambao humpatia uelewa wa kuongea maneno yenye hekima katika kuyajenga vizuri maisha ya watu wake.

Mtu huyo, hufanana na kanga mwenye mapambo yasiyomaliza uzuri, kwa sababu naye ana maneno ya hekima kwa watu wanaomsikiliza, katika mafundisho yake. Yeye naye hamalizi maneno hayo yenye hekima katika kinywa chake, kama yule kanga asiyemaliza uzuri wa mapando yake ambao huenea hata kwa watoto wake.

Watu hao, hupenda kuishi naye huku wakiyasikiliza maneno yake ambayo huwajengea tabia ya kuishi kwa amani na wenzao, katika maisha yao. Ndiyo maana watu hao husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huo, hufundisha watu juu ya kuwaeleza watoto wao maneno yenye kuleta amani watu wao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Ezekieli 16:11.

Yeremia 4:30.

ENGLISH: THE BEAUTY OF GUINEAFOWL IS ENDLESS.

The source of this saying is the beauty of a bird known by the name of guineafowl. Guinefowls are featured by feathers of different colours. These colours are a reflection of their beauty and attraction. This beauty tends to be inherited from one generation of guineafowls to another, as long as they continue reproducing. This is why people came with this saying that ‘the beauty of guineafowls is endless’ to communicate how guineafowls keep on reproducing themselves so is their beautiful colours.

This saying can be compared to a person who gives good teaching to his/her people in his/her life. This person spends a lot of time in teaching people about how to live well with their peers in their lives. He/she can conduct a variety of research that gives him/her an understanding of how to speak wise words to better shape the lives of his/her people. Such a person, like a guineafowl, is regarded as an ornament of the society and his/her beauty will continue flourishing in the society.

There is also a possibility of this person having his/her children nurtured along those lines of wisdom thus keeping his/her wise words continue surviving generation after generation in the society.

This saying teaches people about how to tell their children words that encourage peace and wisdom. In so doing, they will be making a society that believes in peace and harmony all the time.

Ezekiel 16:11, Jeremiah 4:30.

Imbuki ya kahayile kenako, yingilile kuli munhu uyo witanagwa Mayoyo. Umunhu ng’wunuyo obhucholaga ubhung’hana bho mihayo iyo bhahoyelaga. Uweyi ulu uwilwa mhayo na ugwitegeleja chiza washoshaga giki, ´ihaha nigwa bala. Huna kubhiza kahayile ukubhanhu giki, bala ya ng´wana Mayoyo, ulu bhagwigwa chiza mhayo nhebhe. Hunagwene abhanhu bhagayombaga na lelo ulu bhagudebha mhayo chiza giki, ‘Bala ya ng’wa Mayoyo.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo abhutogilwe ubhung’hana, umukikalile kakwe. Umunhu ng’wunuyo, agitaga bhukengeji bho bhuli mhayo kugiki adule ugugumana chiza. Uweyi agabhujaga chiza imihayo iyo bhaliihoyela, ukubhiye abho bhalinhomela, mpaga obhudebha ubhung’hana bho mhayo gunuyo.

Umunhu ng’wunuyo agikolaga nu Mayoyo, kunguno nuweyi agayegaga ulu ogudebha chiza umhayo, uyo agwitilila bhukengeji. Akikalile kakwe, kagabhalanjaga abhiye inzila ja gwitila ubhukengeji bho mihayo yabho, kugiki bhadule ugubhudebha ubhung’hana. Hunagwene ulu bhabhumana ubhung’hana bhunubho bhagayombaga giki, ‘Bala ya ng’wa Mayoyo.’

Akahayile kenako, kalanga bhanhu higulya ya gubhuchola ubhung’hana bho gwita bhukengeji bho mihayo yabho, kugiki bhadule gupandika bhuyegi bho ng’hana, umuwijaji bhobho.

Mithali 28:5.

Mathayo 13:23.

Marko 6:1-6.

Yohana 7:46-47.

Yohana 4:25-30.

Luka 20:39.

KISWAHILI: KUSIKIA KWA MAKINI YA MAYOYO.

Chanzo cha msemo huo, chatokea kwa mtu aliyeitwa Mayoyo. Mtu huyo, alikuwa na kawaida ya kusikiliza maongezi kwa makini na kuuliza pale ambapo hajaelewa. Akielewa, jambo fulani, kwa makini alisema kwamba, ‘sasa nimesikia barabara,’ maana yake amesikia vizuri na kwa makini. Ndipo ukawa msemo kwa watu anapoelewa vizuri jambo fulani, ambao hukumbuka, ‘kusikia kwa makini ya Mayoyo.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hupenda ukweli katika maisha yake. Mtu huyo, hufanya utafiti wa kila neno ili aweze kulielewa vizuri. Yeye huuliza vizuri kwa wenzake kile ambacho hajakiewa katika maisha yake, mpaga anahakikisha kwamba, amekielewa vizuri.

Mtu huyo, hufanana na Mayoyo, kwa sababu naye hufurahi anapouelewa ukweli wa jambo fulani, alilokuwa analifanyia utafiti. Maisha yake, huwafundisha wenzake njia za kufanyia utafiti huo, ili waweze kuufahamu ukweli maishani mwao. Ndio maana wanapaufahamu ukweli huyo hukumbuka, ‘kusikia kwa makini ya Mayoyo.’

Msemo huo, hufundisha watu juu ya kutafuta ukweli kwa kufanya utafiti wa maneno yao, ili waweze kupata furahi ya kweli, maishani mwao.

Mithali 28:5.

Mathayo 13:23.

Marko 6:1-6.

Yohana 7:46-47.

Yohana 4:25-30.

Luka 20:39.

 

ENGLISH: THE ACCURATE UNDERSTANDING OF MAYOYO.

The source of this saying is a person known by the name of Mayoyo. This person happened to be very careful when listening to a certain person narrating him/her a certain story. Mayoyo would not just pass time by saying he understands the narrator while in actual fact he is not. He would force to understand clealy what is being said by the narrator. To describe this kind of behavior, people came with the saying that ‘The accurate understanding of Mayoyo’ to communicate smartness in listening and understanding the conveyed information.

This saying can be compared to a person who loves truth in his/her life. This person will tend to understand clearly everything before coming to actual implementation of his/her plans. He/she can ask his/her friends several times for clarity, in case of misunderstanding, in order to have a decision that cannot affect him/her. Such a person teaches others about truthfulness and having right decisions in life.

The saying teaches people about finding the truth by researching. Research can make someone take right decisions in life.

Proverbs 28: 5, Matthew 13:23, Mark 6: 1-6, John 7: 46-47, John 4: 25-30, Luke 20:39.

Imbuki ya kahayile kenako, yingilile kukatumamile ka lushu lo nsabhi. Ulushu lunulo, lugabhagaga ntugo gosegose, gubhize guginu, nulu gukondu. Uloyi ludakomanije imitugo ja gubhaga. Hunagwene abhanhu bhagayomga giki, ‘ulushu lwa nsab’i lugabhagaga ni dida.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agikalaga na bhanhu bhose bho nduhu ugubhakomanya, umukikalile kakwe. Umunhu ng’wunuyo, agatumamaga milimo yakwe bho gwiyambilija na bhiye abho agikalaga nabho. Uweyi agahoyaga na bhanhu bhose, bho gubhambilija ugwinga umumayange gabho.

Umunhu ng’wunuyo, alijigemelo ja gutumama milimo kihamo, ukubhiye, kunguno ya gubhambilija bhanhu bhose bho ndugu ugubhakomanya, kuti un lushu ulo nsabhi, ulo lugabhagaga ni dida.

Akikalile kakwe kenako, kagabhalangaga abhiye higulya ya gubhadilila abhanhu bhose, bho nduhu ugubhakomanya, umukikalile kabho. Hunagwene agabhawilaga abhanhu giki, ‘ulushu lwa nsab’i lugabhagaga ni dida.’

Akahayile kenako, kalanga bhanhu higulya ya kubhadilila abhanhu bhose, bho nduhu ugubhakomanya, umukikalile kabho, kugiki bhadule gwikala bho mholele na kupandika matwajo mingi, umuwikaji bhobho.

Hesabu 12:4.

Mithali 8:17.

1 Thimotheo 5:10.

Wagalatia 6:7-9.

Luka 13:24.

Luka 6:20.

Matendo 10:34.

Mathayo 5:43-44.

Yakobo 2:7.

KISWAHILI: KISU CHA TAJIRI HUCHUNA HATA MNYAMA DHAIFU.

Chanzo cha msemo huo, chatokea kwenye utendaji wa kisu cha tajiri. Kisu hicho, huchuna mfugo wa aina yoyote, uwe ule wenye afya au ule ulikonda. Kisu hicho, hakibagui mfugo wa kuchuna. Ndiyo maana watu husema kwamba, ‘kisu cha tajiri huchuna hata mnyama dhaifu.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huishi na watu wote bila kuwabagua, katika maisha yake. Mtu huyo, huyatekeleza majukumu yake kwa kusaidiana na wenzake anaoishi nao. Yeye huongea na watu wote, katika utekelezaji wa kazi zake za kuwasaidia wenye matatizo mbalimbali.

Mtu huyo, ni mfano wa kuigwa na wenzake katika kufanya kazi kwa ushirikiano na wenzao, kwa sababu ya namna anavyosaidia watu wote, kama kile kisu cha tajiri ambacho huchuna hata mnyama dhaifu.

Maisha yake, hufundisha watu juu ya kuwajali watu wote bila ubaguzi, katika maisha yao. Ndiyo maana yeye huwaambia watu kwamba, ‘kisu cha tajiri huchuna hata mnyama dhaifu.’

Msemo huo, hufundisha watu juu ya kuwajali watu wote bila kuwabagua, katika maisha yao, ili waweze, kuishi kwa amani na kupata mafanikio mengi zaidi, maishani mwao.

Hesabu 12:4.

Mithali 8:17.

1 Thimotheo 5:10.

Wagalatia 6:7-9.

Luka 13:24.

Luka 6:20.

Matendo 10:34.

Mathayo 5:43-44.

Yakobo 2:7.

 

ENGLISH: THE RICH’S KNIFE SKINS EVEN THE WEAKEST ANIMAL.

The source of this proverb is a knife of a rich man. This knife is associated with skinning animals where, if the knife is blunt, it can fail to skin properly the animal and if it is sharp enough, it can smoothly skin the animal. But, the rich man’s knife in this context is considered to be able to skin whatever animal comes its way. It is always sharp. This sharpness of the rich aman’s knife made people to come up with this proverb that ‘The rich man’s knife skins even the weakest animal.

This proverb can be compared to a person who lives with all people without exception in his/her life. This prson tends to accept his/her responsibility by assisting others in fulfilling their obligations. This person can act as a role model to others because of the way he/she does his/her things in a more appropriate and helpful manner. He/she teaches others about care and he/she helps others.

This proverb teaches people about caring for all people without discrimination.

Numbers 12: 4, Proverbs 8:17, 1Timothy 5:10, Galatians 6: 7-9, Luke 13:24, Luke 6:20, Acts 10:34, Matthew 5: 43-44, James 2: 7.