Mbuki ya kahayile kenako, ifumilile ku bhulekanija bho mbata ijinagubhelela abhana bhayo. Imbata yiniyo, idalelaga chiza abhana bhayo, na hangi idabhacholelaga ijiliwa, kunguno igikalaga idililile yoyi duhu. Hunagwene abhanhu bhagayombaga giki, ‘ibhegejagi guti bhana bha mbata.’

Akahayile kaneko, kagalenganijiyagwa kuli munhu uyo adabhadililile chiza abhana bhakwe, umukikalile kakwe. Umunhu ng’wunuyo adabhacholelaga ijiliwa abhana bhakwe bhenabho, kunguno ya gwikala widililile weyi duhu, umukikalile kakwe. Uweyi adabhalelaga bho gubhalanga ilange lya wiza abhana bhakwe bhenabho.

Umunhu ng’wunuyo, akikolaga ni mbata yiniyo iyo igabhalekanijaga abhana bhayo, kunguno nu weyi adabhalelaga chiza abhana bhakwe, iki agidililaga weyi duhu, umuwikaji bhokwe. Nuweyi adabhacholelaga ijiliwa abhana bhakwe bhenabho, guti ni mbata yiniyo. Hunagwene abhanhu bhagabhawilaga abhana bhakwe bhenabho giki, ‘ibhegejagi guti bhana bha mbata.’

Akahayile kenako, kalanga bhanhu higulya ya gubhalelaga chiza na gubhacholela jiliwa abhana bhabho, kugiki bhadule kubhiza ni lange lya gwikala chiza na bhichabho, na guitumama milimo yabho chiza, umukikalile kabho.

2 Wakorintho 11:8-9.

Matendo 6:1.

1 Wathesalonike 3:6.

Mathayo 15:26.

KISWAHILI: JITEGEMEENI KAMA MTOTO WA BATA.

Chanzo cha msemo huo, chatokea kwenye utelekezaji wa bata katika kuwalea watoto wake. Bata huyo, hawalei vizuri watoto wake hao. Yeye pia hawatafutii chakula, kwa sababu ya kujijali yeye mwenyewe tu, katika maisha yake. Ndiyo maana watu huambiana kwamba, ‘jigetemeeni kama mtoto wa bata.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hawajali vizuri watoto wake, katika maisha yake. Mtu huyo, hawapatii malezi mema watoto wake hao. Yeye pia hawatafutii chakula, kwa sababu ya kujijali mwenyewe zaidi kuliko watoto wake hao, katika maisha yake.  

Mtu huyo, hufanana na Bata huyo atelekezaye watoto wake, kwa sabahu naye hawajali watoto wake kwa kuwalea katika maadili mema. Yeye pia hawatafutii chakula watoto wake hao kwa sababu ya kujijali yeye zaidi kuliko watoto wake, maishani mwake. Ndiyo maana watu huwaambia watoto wake hao kwamba, ‘jigetemeeni kama mtoto wa bata.’

Msemo huo, hufundisha watu juu ya kuwalea vizuri na kuwatafutia chakula watoto wao, ili waweze kupata malezi mema ya kuishi vizuri na kujibidisha kufanya kazi zao vizuri, katika maisha yao.

2 Wakorintho 11:8-9.

Matendo 6:1.

1 Wathesalonike 3:6.

Mathayo 15:26.

ENGLISH: BE SELF-INDEPENDENT LIKE THE DUCK’S CHICKS.

The source of the saying is the chick of duck. Unlike hen, ducks tend to let their chicks free to look for their food. Duck’s chicks are made to struggle on their own without a help from their mothers. This is why people came up with this saying that ‘be self-independent like the duck’s chicks to imply dependence and personal struggle in achieving success in life.

This saying can be compared to a person who does not care well for his/her children in his/her life. Such a person does not provide food for his/her children thus letting them to suffer without any help. The person of this nature cares for himself/herself and ignores others.

The saying teaches people about how to properly nurture and feed their children so that they can have a good upbringing.

2 Corinthians 11: 8-9, Acts 6: 1, 1Thessalonians 3: 6, Matthew 15:26.

Imbuki ya kahayile kenako, yilolile munhu uyo witanagwa Nyamunkondo. Umunhu ng’wunuyo wali wa nguzu noyi, umutumami bho milimo yakwe, kunguno opandikaga majikolo mingi aha ng’wakwe.

Uweyi hangi oli na ng´holo niza, kunguno obhanukulaga bhanhu bhingi aho oli alazengile libanda lyakwe, ilo lyali litale gete. Hunagwene abhanhu bhagalitanaga giki, ‘Ibanda lya ng’wa Nyamunkondo.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo atogililwe gubhakaribhusha bhanhu bhingi aha kaya yake. Umunhu ng’wunuyo, ali na ng’holo niza ya kutumama milimo bho gwiyambilija chiza na bhiye, kugiki ayegele halumo na bhiye bhenabho. Uweyi ali na sabho ningi na kaya nhale aha ng’wakwe henabho, kunguno ya nguzu jakwe ijagwigulambija gutumama milimo yakwe chiza.

Umunhu ng’wunuyo, agikikolaga nu Nyakumunkongo o libanda litale, kunguno nuweyi ali na kaya nhale na ng’holo niza ya kubhakaribhusha bhanhu bhingi aha kaya yakwe yiniyo. Hunagwene abhanhu abha bhagajaga hoyi, bhagalitanagwa giki ‘Ibanda lya ng’wa Nyamunkondo.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na ng’holo ya gwigulambija gutumama milimo na kubhakaribhusha bhanhu bhingi, aha kaya jabho, kugiki bhadule kujibheja chiza ikaya jabho jinijo, umukikalile kabho.

Mathayo 13:32.

Mathayo 11:28.

KISWAHILI: BANDA LA NYAMUNKONDO.

Chanzo cha msemo huo, chaangalia mtu aliyekuwa anaitwa Nyamunkondo. Mtu huyo, alikuwa na nguvu nyingi zilizomwezesha kufanya kazi kwa bidii na kupata mali nyingi. Yeye alikuwa na moyo wa ukarimu katika kuwakaribisha watu wengi kwenye banda lake, ambalo lilikuwa kubwa sana. Ndiyo maana watu waliliita kuwa ni, ‘Banda la Nyamunkondo.’

Msemo huo, hulinganishwa kwa mtu yule anayependa kuwakaribisha watu wengi kwenye familia yake. Mtu huyo, ana moyo wa kujibidisha kufanya kazi kwa ushirikiano na wenzake, ili aweze kufurahi pamoja na wenzake  hao. Yeye pia ana mali nyingi na familia kubwa sana, kwa sababu ya nguzu zake za kujibidisha kufanya kazi zake vizuri.

Mtu huyo, hufanana na Nyamunkondo mwenye Banda kubwa, kwa sababu naye ana familia kubwa na moyo wa kuwakaribishwa watu wengi kwenye familia yake hiyo. Ndiyo maana watu wanaoenda kwake huiita nyumba yake kuwa ni ‘Banda la Nyamunkondo.’

Msemo huo, hufundisha watu juu ya kuwa na moyo wa kujibidisha kuyatekeleza vizuri majukumu yao, na kuwakabirisha watu kwenye familia zao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 13:32.

Mathayo 11:28.

 

ENGLISH: THE HOUSE OF NYAMUNKONDO.

The source of this saying is a person known by the name of Nyamunkondo. This person was so energetic. He could work hard in his farm and get enough farm produce to the extent of making him rich in his society. This person was also very generous to others. He could invite people to his home and treat them well. This is why people came with the saying that ‘The big house of Nyamunkondo’ to mean kindness and respect.

This saying can be compared to a person who likes to invite people to his/her family. This person enjoys the company of other people around him/her. He/she uses his/her wealth to entertain others. Such a person also teaches other people to work hard and have a welcoming spirit to others.

This saying teaches people about having commitment to carry out their responsibilities and inviting people to their families. In so doing, they will be able to bring collaboration and unity among people in a certain society.

Matthew 13:32, Matthew 11:28.

Imbuki ya kahayile kenako, yingile kubhubamuki bho lilando lya Magu.  Imagu ili wiyaya ya Nkoa go Ng’wanza iyo yali na malando ayo gitanagwa magabamuke. Malando genayo, gagahuluma aliyo lulu, ugutulila inumbu nduhu. Hungawene abhanhu bhagagitanaga giki, ‘kabamuke ilando lya Magu.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabamukaga mamihayo sagala, umukikalile kakwe. Umunhu ng’wunuyo, agabamukaga mihayo iyo idinasolobho, niyo bho lilaka lya higulya. Uweyi adaiganikaga chiza imahayo iyo agaiyombaga yiniyo, kunguno ya bhudumi bho gwitegeleja chiza, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga na malando aga Magu ayo gagahulumaga wangu aliyo bho nduhu ugutulila inhumbu, kunguno nuweyi agabamukaga mamihayo sagara, ayo gadina solobho yoseyose, ukubhanhu.

Abho bhandebhile umunhu ng’wunuyo, bhadayidililaga mihayo iyo agayiyombaga, kunguno bhamanile igiki idina bhung’hana. Hunagwene bhagang’witanaga giki, ‘kabamuke ilando lya Magu.’

Akahayile kenako, kalanga bhanhu higulya ya guitegeleja chiza imihayo yabho haho bhatali uguyiyomba,  kugiki bhadule gubhalomela abhanhu bhabho, mihayo iyo iliyasolobho umugujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 6:7.

Yakobo 2:14-17.

1Wakorintho 13:1-3.

Mathayo 3:7.

KISWAHILI: KAROPOKA LANDO LA MAGU.

Chanzo cha msemo huo, chatokea kwenye uropokaji wa lando la Magu. Magu ni wilaya iliyoko katika mkoa wa Mwanza, ambamo yalikuwemo malando yaliyoitwa ‘karopoka.’ Malango hayo, yalistawi upesi lakini, hayakuweka viazi chini yake. Ndiyo maana watu waliyaita, kuwa ni ‘karopoka lando la Magu.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huropoka maneno hovyo, katika maisha yake. Mtu huyo, huropoka maneno yasiyo na faida na kwa kutumia sauti ya juu sana.

Yeye hayafikirii vizuri maneno yake hayo, kabla hajayatamuka, kwa sababu ya kutokuutumia muda wake katika kuelewa kwa makini maana ya maneno yake hayo, na namna ya kuyasema.

Mtu huyo, hufanana na malando hayo ya Magu ambayo hustawi haraka, lakini bika kuweka viazi chini yake, kwa sababu naye huropoka maneno hovyo ambayo hayana faida yoyote kwa watu wake.

Wale wanao mfahamu mtu huyo, huyapuuzia maneno yake hayo, kwa sababu wanafamu kuwa hayana uweli ndani yake. Ndiyo maana wao humuita mtu  huyo, kuwa ni ‘karopoka lando la Magu.’

Msemo huo, hufundisha watu juu ya kuyafikiria kwa makini maneno yao kabla hawajayaongea, ili waweze kuwaeleza watu wao maneno yenye faida katika kuzijenga vizuri familia zao, maishani mwao.

Mathayo 6:7.

Yakobo 2:14-17.

1Wakorintho 13:1-3.

Mathayo 3:7.

 

ENGLISH: THE MAGU POTATO PLANT.

The source of this saying is the Magu potato plant. Magu is one of the districts in Mwanza region. In this district, there happened that its soil would be fertile enough to flourish potato plants but was not capable of yielding potatoes of good quality. This is why people came with this saying that’the Magu potato plant’ to signify good appearance but less productive.

This saying can be compared to a person who fails to have convincing words to other people. Much as he/she might be having good appearance, what puts him/her down is the power of speech to persuade others to do something. The saying can also be likened to a wordy person who cannot make sense of what he/she speaks. Like the Magu potato plant, this person can be ignored by other people because of lacking truth in his/her speech.

The saying teaches people to think carefully about their words before they speak. This can help people to build their societies through their good and persuasive words that can result into positive changes in the society.

Matthew 6: 7, James 2: 14-17,1Corinthians 13: 1-3, Matthew 3: 7.

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.