Imbuki ya kahayile kenako, yingilile kuwikaji bho kaya iyo idini bhelele. Ilibhelele nilino, jilitulilo ja jiliwa guti bhusiga na mandege. Ilyoyi likolile ni ng’homa.

Ikale bhuli kaya yali ni lulu nulu, ib’elele ilyagujitulila ijiliwa jabho. Giko lulu, ulu namugi ati niluli mumho ikaya yiniyo ilidina jiliwa. Hunagwene abhanhu bhahayaga giki, “Likulu liti na ng’oma.”

Akahayile kenako, kagalanganijiyagwa kuli munhu uyo adikalaga na jiliwa jingi, umukaya yakwe. Umunhu ng’wunuyo adigulambijaga chiza uguitumama imilimo iyagudula gumpandikila jiliwa ja gutumila shigu ningi.

Uweyi agikolaga ni ikaya iyo idini ibhelele, nulu iyo idina jiliwa jingi, kunguno nuweyi, adikalaga ni mhamba iya aha shigu ijahabhutongi, mukaya yake. Hunagwene abhanhu bhagang’wilaga giki, ‘Likulu liti na ng’oma.’

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza, kugiki bhadule gupandika jiliwa ja gudula gubhambilija aha shigu iyahabhutongi.

Ijinagongeza, igelilwe abhanhu bhenabho, bhikale na jiliwa ja mhayo go ng’wa Mulungu, kugiki bhadule gwikala bho mholele na bhichabho, umukikalile kabho.

Mathayo 13:1-9.

Mathayo 7:21-29.

Mathayo 25:14-30.

Yohana 15:1-8.

KISWAHILI: IKULU HAINA NGOMA.

Chanzo cha msemo huo, chatokea kwenye maisha ya familia isiyo na ghala. Ghala ni kitu cha kuwekea chakula kama vile mahindi, na mtama kwa ajili ya kutumia kwa wakati ujao. Ghala hilo hufanana na ngoma.

Zamani kulikuwa na utamaduni wa kutunzia chakula cha famalia kwenye ghala. Hivyo, mzee wa familia ambaye hana ghala maana yake familia yake haina chakula. Ndiyo maana watu walisema kwamba, ‘ikulu haina ngoma.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huishi bila chakula chakutosha kuilisha familia yake. Mtu huyo, hajibidishi kuyatekeleza vizuri majukumu yake, ambayo yaweza kumpatia chakula cha kutumia kwa muda wa siku nyingi zijazo.

Yeye hufanana na familia ambayo haina ghala, ambayo ni familia isiyo na chakula kingi, kwa sababu naye huishi bila kuwa na chakula cha kutosha kuilisha familia yake, kwa muda wa siku nyingi zijazo. Ndiyo maana watu humwambia kwamba, ‘ikulu haina ngoma.’

 Msemo huo, hufundisha watu juu ya kujibisha kuyatekeleza majukumu yao vizuri, ili waweze kupata mafanikio mengi yatakayowasaidia kwenye siku za mbeleni.

Zaidi ya hayo, watu hao wanatakiwa kuishi wakiwa na chakula cha kiroho ambacho ni neno la Mungu, ili waweze kuishi kwa amani na wenzao, katika maisha yao yote.

Mathayo 13:1-9.

Mathayo 7:21-29.

Mathayo 25:14-30.

Yohana 15:1-8.

ENGLISH: THE PALACE DOES NOT HAVE A WAREHOUSE.

The origin of this saying comes from a family that does not have warehouse of its own. A warehouse is something to store food such as maize, and millet for future use. Traditionally, people used to keep their food, especially dried ones, in warehouses for future use. A family that does not have a warehouse was considered to be a family with no food to eat. To describe such a family with no food, they used a saying that ‘the palace does not have a warehouse.’

The saying can be compared to a person who lives without enough food to feed his/her family. That person does not carry out his/her duties properly, which may provide him/her with food to spend for many days to come.

He/she is like a family without a granary, which is a low-income family, because he/she also lives without enough food to feed his/her family for many days to come. 

The saying teaches people about the responsibility to carry out their responsibilities properly, so that they can achieve many successes that will help them in future. In addition, these people are required to live on a spiritual food which is the word of God, so that they can live in harmony with others throughout their lives.

Matthew 13: 1-9.

Matthew 7: 21-29.

Matthew 25: 14-30.

John 15: 1-8.

Imbuki ya kahayile kenako, yilolile noni ijo jigitanagwa tunge. ITunge jinijo, jigafumilaga ahikanza lya limi lyaja kumagwilo. Kiyiniyo lulu, umugiti ijoyi jigamanaga julala bho madale madale, nugwibola nduhu. Hungwene abhanhu bhagayombaga giki, ‘gushiga gwibola na tunge jali giti.’

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhali na ng’hungwa ja bhubhi. Abhanhu bhenabho, bhatogilwe guitumama imihayo ya bhubhi guti bhusambo, na bhushiya, ni yingi iyo yikolile yiniyo, mulikanza lya mugiti, kugiki bhadizubhonwa na bhanikili.

Abhoyi bhagikolaga ni tunge, kunguno nabhoyi bhatogilwe guitumamila mugiki imihayo iyabhubhi yiniyo, umukikalile kabho. Hunagwene abhanhu bhagabhawilaga giki, ‘gushiga gwibola na tunge jali giti.’

Akahayile kenako, kalanga bhanhu hugulya ya guleta ng’hungwa ja gwita mihayo ya bhubhi, umukikalile kabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Wagalatia 5:16-26.

Yohana 3:18-21

KISWAHILI: KUFIKIA KUGONGANA POPO UJUE KUWA LILIKUWA GIZA.

Chanzo cha msemo huo, chaangalia ndege wanaoitwa popo.  Popo hao, hutokea wakati wa machoeo ya jua, kwa sababu wao hupenda kuruka wakati wa giza. Kwa hiyo basi, ndani ya giza hilo, wao huruka makundi wakifurahia hali hiyo. Ndiyo maana watu husema kwamba, ‘kufikia kugongana popo ujue kuwa lilikuwa giza.’

Msemo huo, hulinganishwa kwa watu wale wenye tabia ya kutenda maovu katika maisha yao. Watu hao, hutenda maovu kama yale ya wizi, uzinzi, na mwengine mengi yanayofanana na hayo, wakati wa giza, ili wasionwe na wahusika.

Watu hao, hufanana na popo warukao gizani, kwa sababu nao wanapenda kutumia wakati huo wa giza kwa kutenda maovu. Ndiyo maana watu husema kwamba, ‘kufikia kugongana popo ujue kuwa lilikuwa  giza.’

Msemo huo, hufundisha watu juu ya kuacha tabia za kutenda maovu, maishani mwao, ili waweze kuishi vizuri na wenzao, katika maisha yao.

Wagalatia 5:16-26.

Yohana 3:18-21.

 

ENGLISH: REACHING THE TIME TO HIT EACH OTHER WITH BATS MEANS IT IS HEAVY DARKNESS.

The source of the proverb is bats that tend to fly during night time. Bats do not fly during day time. Therefore, at night, they enjoy flying from one point to another. That is why people can describe the movement of people during night hours to be likened to those of bats.

The proverb can be compared to those people who have a tendency to do evils in their lives. It can be stealing, commiting adultery and many other evils that people tend to commit in darkness so that they are not seen or caught. Such people with their evil deeds can be described using the proverb that ‘reaching the time to hit each other with bats means it is heavy darkness.’

The saying teaches people about giving up bad habits in their lives. This will enable them to have good relationship with their neighbours.

Galatians 5: 16-26. John 3: 18-21.

Imbuki ya kahayile kenako, ilinola bhong’hi bho mabhele ga nke, bho ngosha umo uyo witanagwa Mahewa. Ungosha ng’wunuyo, agatub’a gub’itila ahikanza lya nzala. Unke oli na ng’wana uyo onh’aga. Nuwei agang’onha unke nguno ya nh’ub’a. Hunagwene abhanhu bhagayombaga giki, ‘lyashiga aha mahewa agang’onhela unke.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agadumaga ugwiyumilija ulu obhandikaga makoye. Umunhu ng’wunuyo, agikolaga nu Mahewa uyo agatub’a mpaga unhong’ha unke, kunguno nuweyi adumile agwiyumilija umumakoye amadamu.

Umunhu ng’wunuyo, agadumaga ugubhalela abhana ahigulya ya gubhiza na wiyumilija, kunguno ya kikalile kakwe kenako. Abhanhu abho bhandebhile igiki agogohile amakoye, bhagilomelaga higulya yakwe. Hunagwene abhanhu bhenabho bhagayombaga giki,  ‘lyashiga aha mahewa agang’onhela unke.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na wiyumilija

Kahayile kenako kadulanga higulya ya gub’iza na wiyumilija umumayanga gose, ayo bhalinago, umukikalile kabho, kugiki bhadule kujipandika wangu inzila ja gugamalila, na gujilanghana chiza ikaya jabho.

Zaburi 107: 5-6.

Mathayo 12:1-5.

KISWAHILI: UMEFIKA WAKATI AMBAO MAHEWA ALIMNYONYA ZIWA MKE WAKE.

Chanzo cha msemo huo, humwangalia mwanamume aliyeitwa Mahewa ambaye alimyonya ziwa mke wake. Mke mke wake huyo, alikuwa na mtoto aliyekuwa bado ananyonya. Mwanamume huyo, alijisikia njaa sana wakati wa kipindi cha njaa, akamua kumnyonya mke wake ziwa. Ndiyo maana watu husema kwamba, ‘umefika wakati ambao Mahewa alimnyonya ziwa mke wake.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hushindwa kuvumilia anapopata matatizo, katika maisha yake. Mtu huyo, hufanana na mahewa ambaye alijisikia njaa mpaka akamnyonya mke wake ziwa, kwa sabahu naye hawezi kuvumilia katika matatizo anayopata ndani ya maisha yake.

Mtu huyo, hushindwa kuwalea watoto wake vizuri, ili waweze kuvumilia matatizo ya maisha ya kila siku, kwa sababu ya maisha yake hayo. Watu wanaomfahamu mtu huyo, kwamba hawezi kuvumilia, hali ambayo humpelekea kushindwa kuyakabiri matatizo yake, huongea juu yake.  Ndiyo maana watu hao, husema kwamba, ‘umefika wakati ambao Mahewa alimnyonya ziwa mke wake.’

Msemo huo, hufundisha watu juu ya kuwa na uvumilivu wa kuwawezesha kuyakabiri vizuri matatozo yao, ili waweze kuwapa watoto wao, uwezo wa kutatua shida mbalimbali katika maisha yao kama watu wazima, maishani mwao.

Zaburi 107: 5-6.

Mathayo 12:1-5.

 

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

AS YOUNG AS I AM TO WHOM SHOULD I LAUGH – A COTTON FRUIT.

The source of this riddle is the cotton fruit. The cotton fruit when it is immature it doesn’t burst to release its wool because it is yet to mature. But when it is mature enough it bursts and releases its wool thus being compared to a person who laughs. This is why people are being warned against doing some things. They have to wait until the right time comes. Such people are warned using the riddle ‘as young as I am to whom should I laugh? – a cotton fruit’. This riddle can be compared to a person who has patience to wait until the right time to fulfill his/her duties comes. Such a person nurtures well his/her people until they are old enough to carry out their responsibilities, including marriage. And, marriage is reserved for adults, not children. Therefore, cotton fruit represents children who are yet to take responsibilities of adults. They have to wait until the time for them to take adult responsibilities comes.

This riddle teaches people about patience in raising their children. It includes good parenting style that can enable children to have societal acceptable morals.

1 Corinthians 13:11. Ephesians 5: 8-10.

Imbuki ya kahayile kenako yingile kuwilebhya bho mazunze. Amazunze genayo gali mawe gagung’wisija mitugo minzi. Umunhu uyo alina mazunze matale agiganikaga giki abhalebhije abhiye. Hunagwene agabhujaga giki, ‘nani adulebhije mazunze.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo atogilwe gwihaya giki alinajo bho bhuli ginhu, umukikalile kakwe. Umunhu ng’wunuyo, agabhadalahaga abhiye kunguno ya gwimana weyi duhu umukikalile kakwe. Uweyi adazunyaga ugulebhiwa ginhu na ng’wiye, kunguno ya wihayi bhokwe bhunubho ubho gwituula bhumani bho bhuli ginhu.

Umunhu ng’wunuyo agikalaga alemile ugulangwa ginhu na bhiye, kunguno ya nhungwa jakwe ijagubhabyeda abhiye bhenabho umukikalile kakwe. Uweyi agikumuchaga ukubhanhu giki, adulile pye iyose, na alinajo bhuli ginhu. Hunagwene agabhujaga giki, ‘nani adulebhije mazunze.’

Akahayile kenako kalanga bhanhu kuleka wihayi bho bhubhi, nulu wihayi bho bhumani bho bhuli ginhu umukikalile kabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

(Zaburi 10:3; Warumi 11:36; Wagalatia 6:14; Luka 2:14).

KISWAHILI: NI NANI ATUZIDIYE MANYWESHEO?

Chanzo cha msemo huu ni ushindani wa kuonyeshana manywesheo ya mifugo. Manywesheo hayo, ni mawe yatumikayo kunyweshea maji mifugo. Mtu mwenye mawe yaliyo makubwa hudhani kwamba, hakuna mwingine anayeweza kumzidi. Ndiyo maana yeye huuliza, ‘Ni nani atuzidiye manywesheo?’

Msemo huu hulinganishwa kwa mtu yule ambaye hupenda kujidai kuwa ana kila kitu maishani mwake. Mtu huyo huwadharau wenzake kwa sababu ya kujidai kwake kuwa na kila kitu. Yeye pia hakubali mawazo ya wenzake, kwa sababu ya majivuno yake hayo ya kujiona kuwa anajua kila kitu.

Mtu huyo hataki kufundishwa kitu na wenzake, kwa sababu ya dharau aliyo nayo kwa watu katika maisha yake. Yeye hujitangaza kwa watu kwamba ana kila kitu; kwa maana hiyo, yeyé ni kama tajiri anayewazidi wenzake. Ndiyo maana huuliza kwamba, ‘nani anatuzidi manywesheo?’

Msemo huo hufundisha watu kuacha tabia ya majivuno ya kuwadharau wenzao, au kujidai kuwa na kila kitu katika maisha yao, ili waweze kuishi vizuri na wenzao maishani mwao.

(Zaburi 10:3; Warumi 11:36; Wagalatia 6:14; Luka 2:14).

 

ENGLISH: WHO THINKS HAS GREATER DRINKING STONE-TROUGHS THAN OURS?

The foundation of this saying is livestock herders competition relating to ownership of better places from where livestocks can drink water. These places are originally stone-troughs. A person with such stones thinks that no one else can surpass him. That is why he asks, ‘who thinks has greater drinking stone-troughs than ours?’

The saying is used comparatively to refer to people who claim to have everything in life. They despise others because of the thinking that they have everything. They also don’t approve or appreciate ideas from others, because of their arrogance and thinking that they know everything.

A person with such mentalities doesn’t want to be taught by others, because of the contempt he/she has for people, in his life. He/she seeks attention and fame from other people by bragging that he/she has everything; in that sense, he/she is like the richest of his/her friends. That is why he/she asks, ‘who thinks has greater drinking stone-troughs than ours?’

The saying, teaches people to swallow their pride and abandon the attitude of despising others, or claiming to have everything in life so that they can live harmoniously with their peers.

(Psalm 10: 3; Romans 11:36; Galatians 6:14; Luke 2:14).

Imbuki ya lusumo lunulo yingilile kubhuchoji bho gumhona munhu nhebhe. Ulu munhu uhaya kumhona munhu nhebhe, agabhugilijaga ukubhanhu abho bhandebhile, mpaga umana uko azengile umunhu ng’wunuyo. Ulu udebha uko agikalaga, aguja koyi, kugiki agamhone gitumo ng’humbu yakwe ilintumila. Hunagwene abhanhu bhagayombaga giki, ‘uyo agukobhaga gugubhona agamanaga uko uzengile.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga kikalile kawiza bho guhoya na bhanhu abho bhagitaga mihayo ya wiza umukikalile kabho. Umunhu ng’wunuyo, agitaga bhukengeji bho gudebha uko bhagikalilaga, na kuchola wasa bho guhoya nabho abhanhu bhenabho.

Uweyi adebhile isolobho ya kupandika bhulangwa bho gung’wambilija uguyibheja chiza ikaya yakwe, kubhitila muguhoya gokwe na bhanhu bhenabho abho bhalinikujo umuchalo jabho.

Umunhu ng’wunuyo agabhalanjaga abhiye isolobho ya guhoya na bhanhu abho bhali na mihayo ya gubhambilija ugujibheja chiza ikaya jabho. Hunagwene abhanhu bhagayombaga giki, ‘uyo agukobhaga gugubhona agamanaga uko uzengile.’

Ulusumo lunulo lolanga bhanhu gudebha guhoya chiza na bhanhu abho bhali na mihayo ya gwambilija ijinagujibheja chiza ikaya jabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhoho. Yigelelilwe bhabhachole abhichabho bhenabho kubhulingisilo bhusoga, bhadizubhachola kugiki bhabhalabhule.

(Warumi 16:24; 2Wakorintho 11:32; Marko 14:43-44; Luka 22:47-48; Yohana 18:1-3)

KISWAHILI: ATAFUTAYE KUKUONA HUFAHAMU UNAKOISHI.

Chanzo cha msemo huo chatokea kwenye utafutaji wa kumwona mtu fulani. Mtu akitaka kumwona mtu fulani, hutumia muda wake kwa kuulizia kwa watu wanaomfahamu, hadi anapafahamu anapoishi mtu huyo. Akipafahamu, basi huenda kule anakoishi mtu huyo, na kuongea naye kama ilivyo nia yake hiyo. Ndiyo  maana watu husema kwamba, ‘atafutaye kukuona hufahamu unakoishi.’

Msemo huo hulinganishwa kwa mtu yule ambaye hujifunza namna ya kuishi vizuri na watu, kwa kuongea na watu wenye maneno ya hekima. Mtu huyo hufanya utafiti wa kumwezesha kufahamu kule waliko watu kama hao. Akifahamu wanakoishi, hutafuta nafasi ya kuwatembelea, ili akaongee nao.

Yeye anafahamu faida ya kupata mafundisho yawezayo kumsaidia katika kuiendeleza vizuri familia yake, kupitia maongezi yake na watu hao wenye busara. Mtu huyo huwafundisha pia wenzake faida hizo za kuongea na watu wenye hekima katika maendeleo yao, na yale ya familia zao. Ndiyo maana watu  husema kwamba, ‘atafutaye kukuona hufahamu unakoishi.’

Msemo huo hufundisha watu kuelewa vizuri namna ya kuongea na watu wenye hekima ya kuziendeleza familia zao, ili waweze kupata mafanikio makubwa maishani mwao. Yafaa watu hao wawatafute watu hao wenye hekima kwa nia njema; wasiwatafute kwa nia mbaya.

(Warumi 16:24; 2Wakorintho 11:32; Marko 14:43-44; Luka 22:47-48; Yohana 18:1-3).

ENGLISH: HE WHO WANTS TO SEE YOU KNOWS WHERE YOU LIVE.

The origin of this saying relates to the quest of seeing someone. When someone wants to see someone, they spend their time asking people who know them, until they know where that person lives. Realizing that, the searching individual goes to where the person lives, and talks to him/her about what he/she wants. That’s why people say, ‘he who wants to see you knows where you live.’

The saying is used comparatively to refer to a person who learns how to live well with others, by talking to wise people. The person does research to enlighten himself/herself on where to find such people. Knowing where they live, he/she creates opportunity to visit them, so he/she can talk to them.

He/she realizes the benefits of finding teachings that can help him/her improve the wellbeing of his/her family, through conversations with the wise people. The person also teaches his/her colleagues about the benefits of talking to wise people to their development and that of their families. That’s why people say, ‘he who wants to see you knows where you live.’

The saying teaches people to better understand the benefits of talking to wise people to the improvement of the wellbeing of their families, so that they can make the most of their lives. It is better for such people to search for the wise people, but with good intentions and not malicious intent.

(Romans 16:24; 2 Corinthians 11:32; Mark 14: 43-44; Luke 22: 47-48; John 18: 1-3).