Imbuki ya kahayile kenako yilolile wibhilingi bho bhanhu abho bhidebhile umukikalile kabho. Uwibhilingi bhunubho bhugabhinhaga wasa bho gwibhona na guhoya haluganga lumo abhanhu abho bhoya kale ugwibhona. Hunagwene abhanhu bhagayombaga giki, ‘haluganga bhagikobhaja ho.’

Akahahile kenako kagalenganijiyagwa kubhanhu abho bhagikalaga halumo umuwikaji bhobho. Abhanhu bhenabho bhagisumbyaga ulu bhuhaya guhoyela mihayo ya gwitongela chiza. Umumahoya gabho, bhagadulaga uguyimala chiza imihayo yabho.

Abhanhu bhenabho, bhagiyambilija chiza ijinagujibheja chiza ikaya jabho. Abhoyi bhagabhizaga jimegelo ja gubhalanja abhichabho gwikala kihamo bho gwiyambilija chiza umubhutumami bhobho. Hunagwene abhanhu bhagayombaga giki, ‘haluganga bhagikobhaja ho.’

Akahayile kenako kalanga bhanhu gwikala kihamo na bhichabho umutumami bho milimo yabho, kugiki bhadule gujibheja chiza ikaya jabho.

(Zaburi 2:8; Waebrania 1:1-2).

KISWAHILI: WATU HUKUSANYIKA PALIPO NA KIKOME.

Chanzo cha msemo huu chaangalia mkusanyiko wa watu wanaofahamiana katika maisha yao. Mkusanyiko huo hutumika kwa kuwapatia nafasi ya kuonana na wenzao ambao hawajaonana kwa muda mrefu. Bila mkusanyiko huu, watu hawa wasingeweza kukutana. Ndiyo maana watu husema kwamba, ‘watu hukusanyika palipo na kikome.’

Msemo huu hulinagnishwa kwa watu wale waishio kwa umoja katika maisha yao. Watu hao hukusanyika wakitaka kuongelea masuala yao ya kuongozana. Katika maongezi hayo, wao hupata nafasi ya kutatua matatizo mbalimbali yaliyojitokeza.

Watu hao husaidiana vizuri katika kuziendeleza familia zao. Wao huwa mfano wa kuigwa na wenzao kuishi katika umoja wa kusaidiana katika kuyatekeleza vizuri majukumu yao. Ndiyo maana watu, husema kwamba, ‘watu hukusanyika palipo na kikome’

Msemo huo hufundisha watu kuishi kwa umoja wakisaidiana na wenzao katika kuyatekeleza vizuri majukumu yao, ili waweze kuziendeleza vizuri familia zao.

(Zaburi 2:8; Waebrania 1:1-2).

ENGLISH: WHERE THERE IS A FIRE, PEOPLE GATHER.

The foundation of this saying is a gathering of acquaintances that gives them a chance to meet their peers whom they have not met for a long time. Without such a gathering, they would have not met. That is why people say, ‘where there is a fire, people gather.’ This means that where there is something to discuss, people will always gather.

The saying is used comparatively to refer to those people who live together in their lives. These people gather to talk about their issues. Through these conversations, they get opportunity to solve a wide range of problems.

Such individuals help one another to better the welfare of their families. As such, they become role models for their peers by living in unity and by helping each other in executing their responsibilities. That is why people say, ‘where there is a fire, people gather.’

The saying teaches people to live in unity and to help each other in executing their responsibilities, so that they can better the welfare of their families.

(Psalm 2: 8; Hebrews 1: 1-2).

Imbuki ya kahayile kenako ililole njigu na ng’wipwa. Injigu jili jito ja ng’wa munhu uyo okenagulaga, nulu uyo witaga mihayo ya bhubhi ukubhanhu, guti gunlabhula munhu ohakaya ndebhe. Ung’wipwa o nkenaguji ng’wunuyo, huyo wisanyiwe ugusoleleja injigu, nulu isabho ijagujulipa ukukaya iyo yakenagujiyagwa. Hunagwene abhanhu bhagayombaga giki, ‘njigu igagulagwa na ng’wipwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo atogilwe gwikala chiza na bhanhu ahakaya yakwe. Umunhu ng’wunuyo alemile inhungwa ja wibhoneji aha ng’wakwe. Uweyi ahayile abhanhu bhikale bho mholele, kugiki bhuli ng’wene apandike ijo igelelilwe ajipandike. Umunhu ng’wunuyo, agabhalanjaga abhanhu bhakwe gwiyambilija umumakoye na gubhalipa abhanhu abho bhabhibhonela umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, ‘njigu igagulagwa na ng’wipwa.’

Akahayile kenako, kalanga bhanhu kuleka nhungwa ja gwibhonela bhanhu, kugiki bhadule gwikala bho mholele na bhichabho umukikalile kabho.

(Waebrania 5:1-3; Wagatia 3:13; Waroma 3:23-24).

KISWAHILI: MALIPO YA MHALIFU HUGHARIMIWA NA MPWA.

Chanzo cha msemo huu chaangalia malipo ya adhabu ya mkosaji na mpwa wake. Malipo hayo ni adhabu ya mkosaji aliyefanya uhalifu huo kwenye familia fulani. Mpwa wa mhalifu huyo ndiye anayetegemewa kuchangisha malipo hayo. Ndiyo maana watu husema kwamba, ‘malipo ya mhalifu hugharimiwa na mpwa.’

Msemo huu hulinganishwa kwa mtu yule ambaye hupenda kuishi vizuri na watu katika familia yake. Mtu huyo haruhusu tabia za kuwaonea watu wa nyumbani kwake au wa nje ya nyumba yake.

Yeye anapenda watu waishi kwa amani, ili kila mmoja aweze kupata haki yake anayostahili kutokana na kazi yake. Mtu huyo huwafundisha watu wake kuishi maisha ya kusaidiana. Hupenda watu wawe pamoja maishani katika kuyatatua matatizo yao kwa kuwafidia wale walioumizwa na wenzao. Ndiyo maana watu husema kwamba ‘malipo ya mhalifu hugharimiwa na mpwa.’

Msemo huu hufundisha watu  kuacha tabia za uonevu na, badala yake, wawe na tabia njema ili waweze kuishi kwa amani na wenzao maishani mwao.

(Waebrania 5:1-3; Wagalatia 3:13; Waroma 3:23-24).

 

ENGLISH: A CRIMINAL’S PAYMENT IS BORNE BY A NEPHEW/NIECE.

The basis of this saying is the punishment of the offender who commits a crime to a given family and a nephew/niece. The punishment for the perpetrator is usually in form of a fine. The perpetrator’s nephew or niece is the one who is expected to collect contributions for payment of such a fine. That is why people say, ‘A criminal’s payment is borne by a nephew/niece.’

The saying is used comparatively to refer to any person who likes to get along well with others in his/her family. The person does not allow bullying behavior in his or her home. He/she wants people to live in peace, so that everyone can get their rights entitled to them through their work. This person teaches his/her people about living a supportive life. He/she wants people to come together in solving their problems, such as compensating those who have been hurt by others. That is why people say, ‘a criminal’s payment is borne by a nephew/niece.’

The saying teaches people to abandon bullying behavior and, instead, develop good manners, so that they can live in harmony with others in their lives.

(Hebrews 5: 1-3; Galatians 3:13; Romans 3: 23-24).

Imbuki ya kahayile kenako yingilile kubhukomanya bho ludugu lo kumigongo. Ubhukomanya bhunubho bhugalolaga jibyalilwe ja lwande lo nkima, kunguno ilipande lya nkima hilo ligitanagwa ipande lya kumigongo. Hunagwene abhanhu abha lwande lunulo, ulu bhuhaya gwikuminga bhagayombaga giki, ‘lyashiga lulu ikomanya migongo’.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhidebhile chiza umuludugu lobho. Abhanhu bhenabho bhagabhizaga na jigasho ja gwiizukija inhungwa ija gwikala bhagwiyambilijaga chiza, umuwikaji bhobho.  Abhoyi bhagiyambilijaga ulu ng’wichabho opandikaga makoye umukikalile kabho.

Abhanhu bhenabho bhagakadimilaga akajile akawiza ako kagabhakujaga chiza abhana bhabho. Akajile kenako kali kagwikala na nhungwa jawiza bhuli makanza. Hunagwene abhanhu bhenabho, ulu bhahaya gwibhilinga kugiki bhadule gwiizukija imihayo yiniyo, bhagalitanaga ilibhilinga lyabho giki, ‘ikomanya migongo.’

Akahayile kenako kalanga bhanhu gubhiza na widebhi wiza na bhanhu umukikalile kabho, kugiki bhadule gwiyambilija chiza ijinagujibheja chiz, ikaya jabho.

(Mathayo 25:31-34).

KISWAHILI: UMEFIKA WAKATI WA KUCHAGUA UDUGU WA KUKENI.

Chanzo cha msemo huou chatokea kwenye uchaguaji wa udugu wa upande wa kukeni. Uchaguaji huo huangalia kizazi cha upande wa kukeni, kwa sababu upande huo ndio huitwa udugu wa kukeni. Ndiyo maana wale wa upande huo, wakitaka kukusanyika, husema kwamba, ‘umefika wakati wa kuchagua udugu wa kukeni.’

Msemo huu hulinganishwa kwa watu wale wanaouelewa vizuri udugu wao. Watu hao huwa na kikao chao maalumu ambacho ni cha kukumbushana kuishi kwa kusaidiana vizuri katika maisha yao. Wao husaidiana na wenzao wakati wa matatizo mbalimbali maishani.

Watu hao huzishikilia desturi zilizo njema katika kuwalea na kuwakuza vyema watoto wao. Mwenendo huo ni ule unaojenga tabia njema inayowahimiza kuishi kwa amani na wenzao kila wakati. Ndiyo maana watu hao wakitaka kukusanyika ili waweze kukumbushana maadili hayo, husema kwamba, ‘umefika wakati wa kuchagua udugu wa kukeni.’

Msemo huo hufundisha watu kuishi kwa kuelewana vizuri na watu wengine maishani, ili waweze kusaidiana vizuri katika kuziendeleza vizuri familia zao.

(Mathayo 25:31-34).

ENGLISH: IT IS NOW TIME TO CHOOSE MATERNAL SIDE.

The foundation of this saying is the choice of going to one’s maternal side. The choice intends to look at the generation of one’s maternal side, because it is that which is called maternal side. That is why when relatives from that side want to hold a meeting say, ‘it is now time to choose maternal side.’

The saying is used comparatively to refer to those people who really understand their brotherhood. These people do have special meetings to remind each other about living by helping each other They help each other during various problems in their lives.

These people uphold those practices that are good for the well-being of their children. Such practices create positive behaviors that encourage them to always live in peace with their peers. That’s why when those people want to gather so they can remind each other of the values, they say, ‘it is now time to choose maternal side.’

The saying teaches people about living well with other in their lives, so that they can help each other better the wellbeing of their families.

(Matthew 25: 31-34).

Imbuki ya kahayile kenako yingilile ku bhuli bho jiliwa ahikanza lya limi. Umunhu ulu ulya wiguta gete ahikanza linilo ilya limi, adiko ugubhimbelwa kunguno, adulile guja gujutumama milimo mpaka utubha. Umunhu ng’wunuyo agushoka ikaya otubhaga. Hunagwene, abhanhu bhagayombaga giki, ‘limi bhadabhimbelagwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agalitumilaga ilikanza ilya limi bho gutumama milimo chiza. Umunhu ng’wunuyo, agajitumilaga ijiliwa ijo ojilyaga bho gutumama milimo yakwe bho bhukamu bhutale, kugiki adule gupandika matwajo mingi ayo gadulile guyilang’hana chiza ikaya yakwe.Uweyi adebhile ugubhalanga abhanhu bhakwe gubhiza bhali kumilimo ahikanza lyabho ilya limi, bho gubhinha jigemelo ja wikaji na bhutumami bhokwe. Umunhu ng’wunuyo agifulaga ibhujiku, kugiki adule guyitumama chiza imilimo yakwe ahikanza ilya limi. Ulu wela ubhujiku, agalyaga wiguta, na kuja kumilimo yakwe, ogatumama mpaga utubha, na ogodoka. Hunagwene abhanhu bhagayombaga giki, ‘limi bhadabhimbelagwa.’

Akahayile kenako, kalanga bhanhu  gulitumila ilikanza ilya limi, bho gwigulambija gutumama milimo yabho, kugiki bhadule gupandika matwazo mingi, umuwikaji bhobho.

(Ufunuo 3:20-21).

KISWAHILI: MCHANA HAWAVIMBIWI.

Chanzo cha msemo huu chatokea katika ulaji wa chakula wakati wa mchana. Mtu akila sana chakula wakati wa mchana, havimbiwi kwa sababu aweza kwenda kufanya kazi mpaka akajisikia njaa. Mtu huyo atarudi nyumbani akijisikia njaa. Ndiyo maana watu husema kwamba ‘mchana hawavimbiwi.’

Msemo huu hulinganishwa kwa mtu yule ambaye huutumia muda wake wa mchana kufanya kazi zake vizuri. Mtu huyo hukifanyia kazi chakula alichokula, kwa kuyatekeleza majukumu yake ambayo humpatia mafanikio ya kuitunza vizuri familia yake. Yeye anafahamu kuwafundisha watu wake kuwa kazini wakati huo wa mchana, kwa sababu ya yeye mwenyewe kuwa mfano wa kufanya kazi vizuri, maishani mwake. Mtu huyo hupumzika wakati wa usiku, ili aweze kuyatekeleza vizuri majukumu yake wakati mchana.

Usiku ukipambazuka, yeye hula chakula na kwenda kazini kwake, ambako hufanya kazi mpaka anajisikia njaa, ndipo hurudi nyumbani. Ndiyo maana watu husema kwamba ‘mchana hawavimbiwi.’

Msemo huu hufundisha watu kuutumia vizuri wakati wao wa mchana kwa kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio makubwa maishani mwao.

(Ufunuo 3:20-21).

ENGLISH: THERE IS NO SUCH THING AS OVEREATING DURING DAY TIME.

The origin of this is eating habits during the day. If a person eats too much food during the day, they cannot said to have over eaten because they can go to work and work until they feel hungry. Tht person will come back home hungry. That is why people say, ‘there is no such thing as over eating during day time.’

The saying is used comparatively to refer to a person who spends most of his day working well. The person works and burns the food he/she eats, fulfilling his/her obligations and succeeds in takin good care of his/her family. Such a person knows how to teach others about being at work during the day time, because of himself/herself being the role model in his life. The person rests at night, so he can carry out his/her duties during the day.

In the morning, he/she eats food and goes to his/her place of work, where he/she works until he/she is hungry and then returns home. That is why people say,  Tthere is no such thing as over eating during day time.’

The saying teaches people o make the most of their day, by doing their jobs well so that they can get the most out of their lives.

(Revelation 3: 20-21).

Imbuki ya kahayile kenako ilolile winhiwa bho ng’wa munhu bhutemi. Ubhutemi bhunubho bhobhizaga ikanza lya Ng’wana o Ntemi gwinhiwa bhutale bho h’ikulu. Umunhu ulu winhiwa bhutemi bhunubho mumho ukulaga, kunguno gwingila hikanza linilo abhanhu bhakwe bhagandyaga kung’witana giki uweyi ali Ntemi obho. Hunagwene abhanhu bhagayombaga giki, ‘bhutemi bhudiinhagwa kabhilli.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo wingilaga muwikaji bhupya bho gubhatijiwa. Umunhu ng’wunuyo obyalagwa bhupya bho gwingijiwa ishibhi jakwe gubhitila mubhubhatijiwa bhunubho. Uweyi agandyaga wikaji bhupya ubho gwikala kihamo na Yesu.

Umunhu ng’wunuyo agiikolaga n’uwinhiwa bho bhutemi, kunguno nang’hwe agalumanyiyagwa mubhutemi bho Ng’wa Yesu, uyo alitemi Ntale. Uweyi adabhatijiyagwa kabhili, kunguno ubhubhatijiwa bhugabhinhaga abhabhatijiwa lumenho ulo ludajimilaga. Hunagwene abhanhu bhagayombaga giki, ‘bhutemi bhudiinhagwa kabhilli.’

Akahayile kenako kalanga bhanhu gudebha gubhatongela mukikalile kawiza abhanhu bhabho bho guwikalana ubhung’hana, kugiki bhadule gubhutumamila chiza na bho mholele ubhutale ubho bhalinabho umukaya jabho.

(Waefeso 4:4-6).

KISWAHILI: MTU HAPEWI UFALME MARA MBILI.

Chanzo cha msemo huu chaangalia upewaji wa ufalme kwa mtu. Ufalme huo huja  kwa mtoto wa mfalme ambaye hupewa ukuu wa Ikulu. Mtu huyo aliyepewa ufalme huwa mkuu kwa sababu watu wake huanza kumwita Mfalme wao, kuanzia wakati alipokabhidhiwa ufalme huo. Ndiyo maana watu husema  kwamba, ‘Mtu hapewi ufalme mara ya pili.’

Msemo huu hulinganishwa kwa mtu aliyeanza maisha mapya kwa kubatizwa. Mtu huyo huzaliwa upya kwa kuondolewa dhambi zake kupitia ubatizo huo. Yeye huanza maisha mapya ya kuungana na Yesu.Mtu huyo hufanana na aliyepewa ufalme, kwa sababu naye hushirikiswa ufalme wa Yesu ambaye ni Mfalme Mkuu. Yeye habatizwi mara ya pili, kwa sababu ubatizo huo humuwekea mbatizwa alama isiyofutika. Ndiyo maana watu husema kwamba, ‘Mtu hapewi ufalme mara ya pili.’

Msemo huu hufundisha watu kuelewa kuwaongoza  vizuri watu wao katika njia za haki, kwa kuuishi ukweli, ili waweze kuufanyia kazi vizuri na kwa amani ukuu walio nao katika familia zao.

(Waefeso 4:4-6).

 

ENGLISH: KINGSHIP IS NOT BESTOWED TWICE.

The basis of this saying is bestowment of kingship. The kingship is given to crown prince. This man to whom the kingship is bestowed becomes great because his people begin to call him their King from the time of his coronation. That is why people say, Kingship is not bestowed twice.’

The saying is used comparatively with reference to someone who starts new life by following baptism. The person is born again through cleasing of his/her sins through that baptism. He/she begins a new life of union with Jesus. This person is like the heir apparent to the throne who has been bestowed with kingship, because he/she is associated with the Kingdom of Jesus, the great King. He/she is not baptized twice, because the baptism leaves an everlasting mark. That is why people say, ‘Kingship is not bestowed twice.’

The saying teaches people about understanding how to lead their people in the ways of justice, by living the truth, so that they can work well and peacefully on their greatness.

(Ephesians 4: 4-6).