Imbuki ya kahayile kenako, yilolile shiigi. Ishiigi yiniyo, jili ginhu ijo jigabhungaga masonga umugati yajo. Unimo go masonga genayo, guli gulasila aliyo unasi mpaga wikale nabho ubhuta, ubho bhugatumamilagwa kihamo na masonga. Hunagwene abhanhu bhagayombaga giki, ‘dilu makingo nu manula shiigi.’

Akahayile kenako, kagaleganijiyagwa kuli Munhu uyo agipunaga dilu osola jitumamilo jakwe na kuja gujutumama milimo, umukikalile kakwe. Umunhu ng’wunuyo, aganguhaga ugumisha obhucha jilanga jakwe ija gutumamila, kugiki agaitumame imilimo yakwe bho likanza lilihu gushiga mpaga aho ligasebhele ilimi.

Uweyi agamanulaga jilanga ija gujilanija nu nimo gokwe giti: Igembe, Panga, Mbasa, sululu na jingi. Umunhu ng’wunuyo, ulu wipunaga guja kwisoma, agubhucha jilanga jakwe guti Jitabho, kalamu na jingi jingi.  Uweyi agasolaga jilanga ijijikomile ugugutumama unimo uyo alinago. Hunagwene agayombaga giki, ‘dilu makingo nu manula shiigi.’

Akahayile kenako, kalanga bhanhu higulya ya gulonja ikanza lya gwipuna dilu na guja gujutumama milimo yabho, bho b’o nguzu nijilanga jabho bhabhuchije umu makono, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

2Wathesalonike.

Matendo 6:33.

1Wakorintho 14:8-9.

Ufunuo 2:10-11.

KISWAHILI: ASUBUHI MAPEMA NACHUKUA PODO.

Chanzo cha msemo huo,  chaangalia podo. Podo ni chombo cha kuhifadhia mishale ndani yake. Kazi ya mishale hiyo, ni pamoja na kurusha (kuchoma) pale ambapo mhusika hutumia upinde unaofaa kurusha mishale hiyo. Ndiyo maana watu husema kwamba, ‘asubuhi mapema nachukua podo.’

Msemo huo, hulinganishwa kwa mtu yule anayeamuka mapema asubuhi akachukua kifaa chake cha kufanyia kazi, na kwenda kufanya kazi, katika maisha yake. Mtu huyo, huwahi kuamka na kuchukua silaha yake ya kufanyia kazi ili akafanye kazi kwa muda mrefu mpaka kufikia wakati wa jua kuwa kali.

Yeye huchukua vifaa vya kufanyia kazi kama vile: jembe, panga, Shoka, Sululu, na vingine vingi. Anapoenda kusoma huchukua vitabu, peni, kalamu lula na vingine vingi. Mtu huyo, huchukua kifaa cha kazi kinachoweza kumsaidia katika kuitekeleza vizuri kazi yake hiyo. Ndiyo maana yeye husema kwamba, ‘asubuhi mapema nachukua podo.’

Msemo huo, hufundisna watu juu ya kujali muda wa kwenda kazini kwao, wakiwa na vifaa vya kuitekelezea kazi yao hiyo, ili waweze kupata mafanikio mengi, maishani mwao.

2Wathesalonike.

Matendo 6:33.

1Wakorintho 14:8-9.

Ufunuo 2:10-11.

 

ENGLISH: EARLY IN THE MORNING I TAKE THE QUIVER.

The source of this saying is the quiver. A quiver is a tool for keeping arrows. Arrows are mainly used for shooting. People tend to leave their homes very early in the morning in order to go hunting. This scenario of leaving very early in the morning can be described using the saying that ‘early in the morning I take the quiver.’

This saying can be compared to a person who wakes up early in the morning and picks up his/her working equipment and goes to work. This person can be someone who can work in his/her farm from sunrise to sunset. He/she uses farming equipment such plough, sword, axe, pickaxe, and much more. To students, the working tools could be books, pens and much more.

This saying teaches people about caring for their time. People should respect time so that they can be able to finish their works on time.

2 Thessalonians , Acts 6:33.1, Corinthians 14: 8-9, Revelation 2: 10-11.

Imbuki ya kahayile kenako, ililola bhogi bho munyanza. Inyanza ili nhale noyi, ulu munhu alibunha moyi adulile gwimana weyi duhu igiki alimani, aliyo gashinaga bhaliho bhangi bhingi guke moyi, abho bhadebhile uguhega gulebha uweyi. Ukwene huguhaya giki, umugati ya nyanza yiniyo, galihoyi majisumva gangi mingi. Hunagwene abhanhu bhagayombaga giki, ‘uyo aligusha mu nyanza aha gushinaga na bhangi bhaliho.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agisansanyaga masala, nulu nguvu yakwe bhung’wene, umukikalile kakwe. Umunhu ng’wunuyo, adadebhile igiki bhali hoyi bhangi abho bhali na masala, nulu abho bhali na nguzu ningi, gukila uweyi, abha igilelilwe bhang’wambilije.

Uweyi agikolaga nu nhegi omunyanza uyo agimanaga weyi duhu, kunguno nuweyi agisanyaga masala gakwe bhung’wene duhu, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, ‘uyo aligusha mu nyanza aha gushinaga na bhangi bhaliho.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhichabho, umubhutumami bho milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho. Igelelilwe abhanhu bhenabho, bhajileke inungwa ja gwisanya masala gabho duhu, nulu nguzu jabho duhu, umukikalile kabho.

Zaburi 133:1.

Yohana 17:11.

Yohana 17:21-23.

Marko 10:45.

Waefeso 4:3-4.

Waefeso 4:13.

KISWAHILI: YULE ANAYECHEZA BAHARINI KUMBE NA WENGINE WAPO.

Chanzo cha msemo huo, chaangalia uchezaji wa kwenye baharí. Bahari hiyo, ni kubwa sana kiasi kwamba mtu akiwa anaoga anaweza kudhani kuwa ni yeye peke yake, anayeelewa kuogolea kupita wengine. Ndiyo kusema kwamba, ndani ya baharí hiyo, kuna viumbe wengi mno. Ndiyo maana watu husema kwamba, ‘anayecheka baharini kumbe na wengine wapo.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hutegemea akili au nguvu zake peke yake. Mtu huyo, hafahamu kwamba, kuna wengine wenye akili na nguvu nyingi kupita yeye, ambao wana uwezo wa kumsaidia.

Yeye hufanana na muogeleaji anayejidai kwamba ni fundi wa kuogelea kupita wengine, kwa sababu naye hutegemea akili zake tu au nguvu zake tu, katika maisha yake. Ndiyo maana watu humwambia kwamba, ‘anayecheka baharini kumbe na wengine wapo.’

Msemo huo, hufundisha watu juu ya kuwa pamoja na wenzao katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi zaidi katika maisha yao. Yafaa watu hao, waache tabia ya kutegemea akili au nguvu zao tu, katika maisha yao, bila kushirikiana na wenzao.

Zaburi 133:1.

Yohana 17:11.

Yohana 17:21-23.

Marko 10:45.

Waefeso 4:3-4.

Waefeso 4:13.

 

ENGLISH: THE ONE PLAYING AT THE SEA WHILE OTHERS ARE THERE TOO.

The source of this saying is swimming in the sea. A sea being a big water body, one swimming from one end of it will think that he/she is the only one who knows to swim. He/she doesn’t know that in the sea there are numerous creatures whose life is always in water and therefore, for them, swimming is a daily activity. To describe this scenario, people came with the saying that ‘The one playing at the sea while others are there too’ to communicate someone’s ignorance about the world around him/her.

This saying can be compared to a person who knows less about the world around him/her. Instead, he/she constructs the world based on only what he/she can see. This person can be likened to a swimmer who claims to be the best swimmer because he/she relies on his/her intelligence without thinking about others who might be better at swimming than him/her.

The saying teaches people about being open to learn from others. People should be able to seek for more knowledge from peers before they come to conclusion about certain issues.

Psalm 133: 1, John 17:11, John 17: 21-23, Mark 10:45, Ephesians 4: 3-4, Ephesians 4:13.

Imbuki ya kahayile kenako, yilolile bhulangamiji bho mhulugaga. Imhulugaga yiniyo, jili jisumbwa ijo jilija lubhango. Ijoyi nulu jigiza hakaya ya ng’wa munhu, aguhaya giki jenhaga lugango, kunguno jilijisumbwa ja lubhango.

Gashinaga nulu, ugulangamilwa na mhulugaga iyo igulilaga, igolechaga gwinja makoye na gwenha lubhango. Hunagwene abhanhu bhagayombaga giki, ‘olangamilwa na mhulugaga igulilaga.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agikalaga na bhanhu bho gubhalombela mbango. Umunhu ng’wunuyo, alini sungu lya gubhambilija abhiye abho bhali na makoye, umuwikaji bhobho, kugiki bhadule ugwinga umumakoye genayo. Uweyi alima bhutogwa bhutale ukubhanhu bhakwe, ubho bhugang’winhaga nguvu ja gubhayelela abho bhali mumayange guti genayo.

Umunhu ng’wunuyo, agadulaga ugubhalunguja abhapina, kunguno ya kikalile kakwe ako kagabhalanjaga abhiye inzila ja gwikala bhitogilwe chiza, na bhichobho.

Uweyi agachalaga lubhango ukubhanhu bhakwe guti ni mhulugaga yiniyo, iyo ndimu ya lubhango ukubhanhu. Hunagwene abhanhu bhagayombaga giki, ‘olangamilwa na mhulugaga igulilaga.’

Akahayile kenako, kalanga bhanhu higulya ya gwilombela mbango ja gupandika matwajo mingi, umuwikaji bhobho, kugiki bhadule gwikala bho mholele na bhichabho, umukikalile kabho.

Zaburi 3:8.

Tito 2:13.

Mathayo 19:16-30.

Waebrania 6:7.

Waefeso 1:3.

UMEANGALIWA NA KAKAUIONA AKILIA.

Chanzo cha msemo huo, chaangalia uangaliaji wa kaka kuona. Kakakuona huyo, ni kiumbe cha baraka. Chenyewe, hata kikija nyumbani kwa mtu, atasema kwamba, kimeleta baraka kwake, kwa sababu hicho ni kumbe cha baraka.

Kumbe basi, kuangaliwa na kakakuona anayelia, huonesha hali ya kuondoa matatizo na kuleta baraka. Ndiyo maana watu husema kwamba, ‘umeangaliwa na kakakuona akilila.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huishi kwa kuwatakia baraka watu wake. Mtu huyo, ana huruma ya kuwasaidia wale walioko kwenye matatizo, maishani mwao, ili waweze kutoka katika matatizo hayo. Yeye ana upendo mkubwa kwa watu wake, unaompatia nguvu za kuwatembelea wale walioko kwenye matatizo mbalimbali.

Mtu huyo, huweza kuwafariji watu mbalimbali, wakiwemo yatima kwa sababu ya maisha yake, ambayo huwafundisha wenzake njia za kuishi kwa upendo na wenzao. Yeye hupeleka baraka kwa watu, kama kakakuona, ambaye ni mnyama wa baraka kwa watu. Ndiyo maana watu husema kwamba, ‘umeangaliwa na kakakuona akilila.’

Msemo huo, hufundisha watu juu ya kuombeana baraka za kupata mafanikio mengi maishani mwao, ili waweze kuishi kwa amani na wenzao, katika maisha yao.

Zaburi 3:8.

Tito 2:13.

Mathayo 19:16-30.

Waebrania 6:7.

Waefeso 1:3.

 

ENGLISH: YOU HAVE BEEN LOOKED UP BY A CRYING PANGOLIN.

The source of this saying is an animal by the name of pangolin. Pangolin is an animal believed to be a sign of good luck. Therefore, if someone can see it, it means he/she is blessed and he/she is lucky in his/her life. In this saying, the crying pangolin communicates a sense of relief and blessing to the one looked by it (pangolin). To communicate this idea of relief, people came with this saying that ‘You have been looked up by a crying pangolin.’

The saying can be compared to a person who wishes others to have good life. This person finds happiness by seeing how others are being helped from different problems they face. Such a person has a great love to others and is capable of helping the needy people like orphans, widows, and street children.

The saying teaches people about praying for the blessings of achieving great success in their lives. In so doing, they will be able to reap blessings that will make them have good life in future.

Psalm 3: 8, Titus 2:13, Matthew 19: 16-30, Hebrews 6: 7, Ephesians 1: 3.

Imbuki ya kahayile kenako, yingilile kubhutuji bho mhamba bho ng’wa Maganga. Umaganga uliatogilwe guhoyela mihayo ya habhutongi iyo yilikihamo na bhutuji bho sabho ijo jidulile gung’wambilija aha shigu ijahabhutongi. Hunagwene abhanhu bhagikomelejaga ugujitula isabho jinijo bho guyomba giki, ‘Maganga kumpindo.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina jikolo ijo ajisanije giki jidulile kung’wambilija aha shigu ijaha bhutongi. Umunhu ng’wunuyo, agamanaga usungilija hado hado, isabho ijo agajipandikaga umubhutumami bhokwe, mpaga nose agajikwijaga. Uweyi adebhile ugujichola isabho jinijo bho gutumama milimo yakwe chiza, na gujitumila chiza ijo agajipandikaga.

Umunhu ng’winuyo, agabhatongelaga abhanhu bhakwe inzija ja kujichola ijikolo jiniyo, ni jagutumamila chiza, kugiki nabho bhadule gupandika matwazo mingi, umuwikaji bhobho. Hunagwene uweyi agabhawilaga abhanhu giki, ‘Maganga kunuma.’

Ikahayile kenako, kalanga bhanhu higulya ya kudebha guchola jikolo bho guitumama chiza imilimo yabho, na gujilabhila chiza isabho ijo bhalijipandika, umuwikaji bhobho, kugiki bhadule gujibheja chiza ikaya jabho, umukikalile kabho.

Nyakati 2:11.

Mathayo 6:19-21.

Luka 12:31-33.

KISWAHILI: MAGANGA KWA NYUMA.

Chanzo cha msemo huo, chatokea kwenye uwekaji wa akiba wa Maganga. Maganga alikuwa na kawaida ya kuongelea maneno ya mbeleni ambayo ni pamoja na uwekaji wa akiba ya mali itakayoweza kuwasaidia katika siku za mbeleni. Ndiyo maana watu huhimizana kujiwekea akiba hiyo ya mali kwa kusema kwamba, ‘Maganga kwa nyumba.’

Msemo huo, hulinganishwa kwa mtu yule ambaye ana mali za kuweza kumsaidia katika siku za mbeleni. Mtu huyo, huwa anawekeleza kidogo kidogo, mali anazozipata katika kazi zake, mwishowe mali hizo huwa nyingi. Yeye anaelewa namna ya kuzitafuta mali hizo anazozipata, na namna ya kuzitumia.

Mtu huyo, huwaongoza watu kwa kuwafundisha njia za kuitafuta mali hiyo, na zile za kuitumia vizuri, ili waweze kupata mafanikio mengi, katika maisha yao. Ndiyo maana yeye huwaambia watu kwamba, ‘Maganga kwa nyumba.’

Masemo huo, hufundisha watu juu ya kuelewa namna ya kutafuta mali kwa kuyatekeleza vizuri majukumu yao, na kuzilinda  vizuri mali wanazozipata, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Nyakati 2:11.

Mathayo 6:19-21.

Luka 12:31-33.

ENGLISH: SAVE LIKE WHAT MAGANGA DID.

The source of this saying is Maganga and how he was able to save whatever he had for future use. Maganga is a person who used to talk much about his future. He therefore managed to keep his possessions well for his future use. That is why people came with the saying that ‘Save like what Maganga did’ to describe how Maganga was able to plan for his future.

This saying can be compared to a person who has enough resources to help him/her in future. This person can minimally spend the available resources and spare some of them for future. He/she is expected to have resources in his/her future because of the tendance of saving them. Such a person teaches others about how to spend what they have in life by ensuring that they have something to sustain their lives in future.

This saying teaches people about how to save whatever resources they have for their future.

2Chronicles 2:11, Matthew 6: 19-21, Luke 12: 31-33.

Imbuki ya kahayile kenako, yilolile bhuliwa bho ntugo na Ng’honge. Untugo gunuyo, ulu gucha gugaliyagwa nyama giti: Ng’ombe, mbuli nulu Ng’holo. Ugoyi gugaliyagwa kunguno gulijiliwa ijo jidikomile guponyiwa.

 Ing’honge bhuli bhugali ubho munhu agabhubhumbaga na gulija mu nsuji, huna olya kihamo ni nyama. Huanagwene abhanhu bhagayombaga giki, ‘maliwa ng’honge.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo, agabhalunguja abhanhu abho bhabhulajaga mitugo jabho. Umunhu ng’wunuyo, adebhile giki, imitugo jigalyaga maswa ayo gagayibhejaga imimili yajo, mpaga jikoma guliwa na bhanhu. Kuyiniyo lulu, nulu jigacha, jiguliwa na bhanhu, kunguno jili jiliwa ijo jidaponyiyagwa.

Uweyi agabhalungujuaga abho bhachililwe na mitugo jabho, bho gulinganija imitugo jinijo, na maswa nulu makubhi ayo jigagalyaga imitugo. Ijoyi jigabhizaga makubhi ulu jubha. Hunagwene abhanhu bhagajitanaga ‘maliwa ng’honge.’

Akahayile kenako, kalanga bhanhu higulya ya kudebha ugubhalunguja abho bhajimijaga jikolo jabho, kugiki bhadizusunduhala gukilanija. Yigelelilwe abhanhu bhenabho bhapandike nguzu ja kucholela jikola jingi, umuwikaji bhobho.

Isaya 22:13.

KISWAHILI: KILIWACHO NA TONGE.

Chanzo cha msemo huo, chaangalia kuliwa kwa mfugo na Tonge. Mfugo huo, ukifa peke yake unaliwa kwa sababu wenyewe ni nyama kama vile: Ng’ombe, Mbuzi, na kondoo. Hicho ni chakula ambacho haiwezekani kukitupa.

Tonge ni ugali unaoviringishwa na mhusika ambaye huichovya tonge hiyo, kwenye mchuzi na kula pamoja na nyama. Ndiyo maana watu hukiita, ‘kiliwacho na tonge.’

Msemo huo, hulinganishwa kwa mtu yule anayefahamu kuwatuliwa watu wale ambao mifugo yao wamekufa. Mtu huyo, anaelewa kwamba, mifugo hao, hula majani ambayo huinenepesha miili yao mpaga kufikia hatua ya kuliwa. Hivyo basi, hata wakifa bila ya mwenye mali huridhia, wataliwa kama nyama, kwa sababu huwa hazitupwi.

Mtu huyo, huwafariji wamiliki hao wa mifugo, kwa kuwaelezea juu ya uwezekano walio nao wa kuwapata  mifugo wengine. Hivyo, wanatakiwa kujipa moyo kwa kula nyama za mifugo hao, kwa sababu hicho ni kile ‘kiliwacho na tonge.’

Msemo huo, hufundisha watu juu ya kuelewa namna ya kuwatuliza watu walipoteza mali zao, ili wasihuzunike kupita kiasi, badala yake, wapate nguvu za kutafuta mali zingine, katika maisha yao.

Isaya 22:13.

ENGLISH: THAT WHICH IS EATEN WITH A LUMP OF UGALI.

The source of this saying is eating animal meat. When an animal dies, its meat can be eaten by human beings because animals such as cows, goats and sheep are used as side dish. Since animals are used as side dish, when one eats ugali he/she has to dip his/her lump of ugali in the meat sauce and eat it. To describe this scenario, people came with a saying that ‘that which is eaten with a lump of ugali.’

This saying can be compared to a person who knows how to calm down people who have lost their animals maybe because of death. He/she makes people become aware that even if these animals die without the consent of the owner they can be used as side dish. Therefore, such a person becomes a source of comfort to others who have lost their animals.

The saying teaches people about understanding how to relieve people who have lost their possessions.

Isaiah 22:13.