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).

Imbuki ya kahayile kenako ilolile bhuching’wa bho ng’wana o mhela iyo ilinda. Ubhuching’wa bhunubho bhuli bho guchima jisumva jibhili, kunguno uyo alinda, ibhize mhela nulu munhu, agabhizaga alina ng’wiye umugati yakwe. Hunagwene abhanhu bhagayombaga giki, ‘nanchima ung’wana mhela ilinda’.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinsabhi o jikolo ja mbika ningi aha ng’wakwe. Umunhu ng’wunuyo agikalaga na sabho ningi ijo agajitumilaga nulu agalabhuka munhu ahakaya yakwe gumpija. Uweyi agajigufunyaga duhu, kunguno ojipandika ijikolo ijo jili jingi noyi umuwikaji bhokwe. Umunhu ng’wunuyo, agiikolaga nu munhu uyo  alinda, nulu ndimu iyo ilinda, kunguno n’uweyi alina sabho ijo agajitumilaga nulu kunchala ng’wiye uyo ominyikaga kusibhitali. Hunagwene abhanhu bhagayombaa giki, ‘nanchima ung’wana mhela ilinda.’

Akahayile kenako kalanga bhanhu kubhiza na wisagizu bho gupandika jikolo bhuli ng’wene ijo alijichola umubhutumami bho milimo yakwe, kugiki bhadule gwikala bho mholele na bhichabho umukikalile kabho.

(Mathayo 7:7-8; Luka 11:9-10; Luka 11:13).

KISWAHILI: NIMEMCHOMA MWANA KIFARU ANA HIMILA.

Chanzo cha msemo huu chaangalia kuchomwa kwa  kifaru ambaye ana mimba. Kuchomwa huko kwa kifaru mwenye himila ni hali ya kuumizwa kwa viumbe wawili, kwa sababu mwenye himila, awe mwanadamu au mnyama, ana mtoto ndani ya tumbo lake. Ndiyo maana watu husema kwamba, ‘nimemchoma mwana kifaru ana himila.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni tajiri mwenye mali nyingi nyumbani kwake. Mtu huyo huzitumia mali zake hizo katika kutatua matatizo mbalimbali katika familia yake. Wingi wa mali hizo huweza kumsaidia hata mtu akiumia nyumbani kwake; huchukua mali hizo na kumuwahisha kwenye matibabu hospitalini. Mtu huyo hufanana na yule kiumbe mwenye himila aliyeumia, kwa sababu naye anazo mali ambazo huonekana anapozitumia wakati wa kutatua tatizo fulani katika familia yake. Ndiyo maana watu husema kwamba, ‘nimemchoma mwana kifaru ana himila.’

Msemo huu hufundisha watu kuwa na matumaini ya kupata mafanikio makubwa kila mmoja wao anayejibidisha kutafuta katika utekelezaji wa makukumu yake, ili aweze kuishi kwa amani na wenzake maishani.

(Mathayo 7:7-8; Luka 11:9-10; Luka 11:13).

ENGLISH: I HAVE STABED A BABY IN A PREGNANT RHINO.

The origin of this saying is stabbing of a baby in a pregnant creature. This is a traumatic experience for two beings, because a pregnant being, whether human or animal, has a baby inside her womb. That is why people say, ‘I have stabbed a baby in a pregnant rhino.’

The saying is used comparatively to refer to a rich person with many possessions in his home. The person uses his/her wealth to solve various problems in his/her family. The wealth can even help a person when he or she is injured to get treated in a hospital. This person is like a pregnant creature, because his/her wealth is useful in solving problems in his/her family. That is why people say, ‘I have stabbed a baby in a pregnant rhino.’

The saying teaches people to hope for the greatest success as long as they execute their responsibilities as they should, so that they can live in peace with their peers.

(Matthew 7: 7-8; Luke 11: 9-10).

Imbuki ya kahayile kenako yilolile bhanhu abho bhali bhabhili umubhutumami bhobho. Abhanhu bhanebho bhagadulaga gugumala nimo uyo guli ntale bho gutumila likanza liguhi, kunguno ya wilunguja bhobho bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘abhabhili bhali bhabhili.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhali na wiyambilija bhutale umubhutumami bho milimo yabho. Abhanhu bhenabho bhagilungujaga ijinaguitumama imilimo yabho bho wanguwangu na chiza, mpaga bhadula guimala bho likanza liguhi noyi, kunguno ya wilunguja bhobho bhunubho.

Uwilunguja bhobho bhunubho, bhugabhinhaga nguzu bhuli ng’wene ija gwigulyambija gutumama milimo, kunguno ya wilunguja bhobho bhunubho. Hunagwene abhanhu bhagayomgaga giki, ‘abhabhili bhali bhabhili.’

Akahayile kenako kalanga bhanhu gubhiza kihamo ijinagwiyambilija uguyitumama imilimo yabho, kugiki bhadule gupandika matwajo mingi ayo gadulile gujibheja chiza ikaya jabho.

KISWAHILI: WAWILI NI WAWILI.

Chanzo cha msemo huu chaangalia watu ambao ni wawili katika utekelezaji wa majukumu yao. Watu hao huweza kufanya kazi kubwa kwa muda mfupi na kuimaliza, kwa sababu ya umoja wao huo wa kusaidiana vizuri. Ndiyo maana watu husema kwamba, ‘wawili ni wawili.’

Msemo huou hulinganishwa kwa watu wale ambao hufanya kazi zao kwa kushirikiana vizuri. Watu hao hujibidisha kufanya kazi zao kwa haraka na vizuri hadi hufaulu kuzimaliza kwa muda mfupi, kwa sababu ya umoja wao huo.

Umoja huo huwapa nguvu kila mmoja wao za kujibidisha kufanya kazi, kwa sababu ya faraja yao hiyo ya kuwa pamoja. Umoja huo pia huwawezesha kushirikiana katika kuyatatua matatizo mbalimbali katika maisha yao. Ndiyo maana watu husema kwamba, ‘wawili ni wawili.’

Msemo huu hufundisha watu kuwa na umoja wa kuwawezesha kusaidiana katika kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio ya kuziendeleza vizuri familia zao.

ENGLISH: THE TWO ARE TWO.

The orogin of this saying is individuals who are two in execution of their responsibilities. Such individuals can do a great job in a short period of time and finish it because of their unity and support. That’s why people say, ‘The two are two.’

The saying is used comparatively to refer to people who do their jobs in good cooperation. Such people do their work quickly and efficiently, until they are able to finish it within the shortes time possible, because of their unity.

The union empowers each of them to work hard, because of shared comfort. The union also allows them to work together to solve various problems in life. That’s why people say, ‘the two are two.’

The saying teaches people about being united to enable them to help each other in fulfilling their responsibilities, so that they can find success for the betterment their families.

Imbuki ya kahayile kenako yilolile ndege iyo yili ya hasi. Indege yiniyo idalalaga ung’wigulya guti umo jigalalilaga indege ijingi. Iyoyi igapelelaga hasi pye amakanza gayo. Hunagwene abhanhu bhagiyiitanaga giki, ‘ndege ya hasi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agitaga bhukengeji bhogudebha ijenheleja ja jito jitale ijo jigigelaga umuchalo jakwe. Umunhu ng’wunuyo, agagatumilaga chiza amasala gakwe, mpaga obhupandika ubhung’hana bho jito jinijo. Uweyi agikolaga n’indege ya hasi, kunguno nuweyi agabhucholaga ubhung’hana bho musilili, kugiki abhanhu bhakije ugundebha igiki alikengela mhayo nebhe. Hunagwene agiitanaga giki, ‘Ndege ya hasi.’

Akahayile kenako kalanga bhanhu gudebha gwita bhukengeji ubho bhudulile gubhambilija ugubhudebha ubhung’hana bho mihayo iyo igigelaga umuchalo jabho, kugiki bhadule gwikala  bho mholele na bhichabho umukikalile kabho.

(Mathayo 2:1-5; Mathayo 2:16-17).

KISWAHILI: NDEGE YA CHINI.

Chanzo cha msemo huu chaangalia ndege ambayo huwa chini. Ndiyo hiyo, hairuki kama zirukavyo ndege zingine. Yenyewe hukimbia ikiwa chini wakati wote. Ndiyo maana watu huiita kwamba ni ‘ndege ya chini.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufanya utafiti wa kumwezesha kuelewa chanzo cha matukio makubwa ya kijijjini kwake. Mtu huyo hutumia vizuri akili zake zote, hadi anafikia hatua ya kupata ukweli wa tukio hilo lililotukia kijijini kwake. Yeye hufanana na ndege ya chini, kwa sababu naye hufanya utafiti kwa kuchungua kisirisiri chanzo cha matukio ya pale kijijini kwake. Yeye hufanya kazi hiyo chinichini, ili wengine wasiweze kumtambua kuwa anafuatilia tukio fulani la pale kijijini kwao. Ndiyo maana yeye hujiita kwamba ni ‘ndege ya chini.’

Msemo huu hufundisha watu kuelewa namna ya kufanya utafiti wa kuwawezesha kuelewa chanzo cha matukio ya kwenye maeneo yao, ili waweze kuishi kwa amani na wenzao katika maisha yao.

(Mathayo 2:1-5; Mathayo 2:16-17).

 

ENGLISH: A GROUND PLANE.

The origin of this saying is a plane that stays on the ground. Yes, it does not fly like other planes. It runs on the ground all the time. That is why people call it ‘a ground plane.’

The saying is used comparatively to refer to a person who conducts research to understand the cause of major events in his village. The person makes good use of all his senses until he/she finds out what happened. He/she is like a ground pplane, because he/she conduct his/her research secretly. He/she works undercover so that others may not recognize that he/she is persuing a local event in their village. That is why he/she calls himself a ‘ground plane.’

The saying teaches people about understanding how to do research to enable them understand the cause of events in their environment, so that they can live in harmony with their peers.

(Matthew 2: 1-5; Matthew 2: 16-17).

Imbuki ya kahayile kenako ilolile bhubhundi bho miyaga bho jivumva jilebhe, nu bho ningi uyo alinduja. Ubhubhundi bho miyaga bhunubho bhuli bho jisumva ijo jigasamaga huna lwingila luyaga umuno gojo. Ijoyi jigihayaga giki jilina bhudula bho gulubhugila luyaga lutale.

 Ulu ningi nduja ubhakinda abhiye agihaya giki n’uweyi agabhundaga miyaga, kunguno adahebhagwa umumbina jakwe. Hungwene agiitanaga umugiji o miyaga ng’wunuyo giki, ‘Lub’unda miyaga.’

Akahayile kenako kagalenganijiyaga kuli munhu uyo alina nguzu ja gutumama milimo iyo igamalilaga makoye umukikalile kakwe. Umunhu ng’wunuyo, agatumamaga milimo ya gubhatongela chiza abhiye, kugiki bhadebhe ugugamala amakoye gabho bho gutumama milimo yabho chiza.

Uweyi agikolaga nu lubhunda miyaga, kunguno n’uweyi alina nguzu ja guyihebha imilimo yakwe chiza. Imilimo yiniyo igamalilaga makoye aha ng’wakwe. Hunagwene abhanhu bhagang’witanaga giki, ‘Lubhunda miyaga.’

Akahayile kenako kalanga bhanhu gubhiza na nguzu ja guyitumama imilimo yabho chiza, kugiki bhadule gubhingija abhanhu bhabho makoye ga gugayiwa jiliwa umuwikaji bhobho.

(Mathayo 27:45-54; Marko 1:21-28; Matendo ya Mitume 16:2; 1Wathesalonike 4:11-12).

KISWAHILI: MBUGIA UPEPO.

Chanzo cha msemo huu chaangalia ubugiaji wa upepo wa kiumbe fulani au wa manju ambaye huwashinda wenzake katika michezo ya ngoma. Ubhugiaji huo ni wa kiumbe ambacho huachana ili kuruhusu upepo ungie mdomoni. Chenyewe hujidai kuwa na uwezo wa kubugia kimbunga kiwezacho kuzoa vitu mbalimbali.

Hali hiyo hutokea wakati manju anayesifika akiwashinda wenzake kwenye michezo ya ngoma, anajitapa. Yeye hujiita majina ya kuonesha kwamba ana uwezo mkubwa kuwazidi wenzake, ili waendelee kumwogopa. Ndiyo maana yeye hujiita kwamba ni ‘mbugia upepo.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni mwenye nguvu za kumwezesha kufanya kazi zile ziwezazo kumuondolea matatizo kwa haraka maishani mwake. Mtu huyo huyatekeleza majukumu yake ya kuwaongoza vizuri wenzake, ili waelewe namna ya kuyatatua matatizo yao kwa kufanya kazi vizuri na kwa bidii.

Yeye hufanana na mbugia upepo, kwa sababu naye ana nguvu za kuzitekeleza kazi zake vizuri hadi kuzimaliza. Kazi hizo humsaidia katika kuyatatua vizuri matatizo yake. Ndiyo maana watu humwita kwamba ni ‘mbugia upepo.’

Msemo huu hufundisha watu kuwa na nguvu za kuyatekelezea majukumu yao vizuri, ili waweze kupata mafanikio yawezazo kuwatatulia matatizo mbalimbali maishani mwao.

(Mathayo 27:45-54; Marko 1:21-28; Matendo ya Mitume 16:2; 1Wathesalonike 4:11-12).

 

ENGLISH: A WIND SWALLOWER.

The origin of this saying is ghostly nature of a particular creature or a maestro that overpowers his/her colleagues in dance competitions. The creature opens its mouth to allow wind to enter. It claims to be able to swallow a storm, which can take on many objects.

The self praise happens a maestro beats his/her contestants. When it so happens, he/she calls himself/herself praise names to show that he/she has great powers over his/her contestants so that they will always be scared of him/her. That is why he/she calls himself/herself ‘a wind swallower.’

The saying is used comparatively to refer to a person who has the power to do tasks that can get him out of trouble quickly in life. The person carries out his/her responsibilities to properly guide others to understand how to solve their problems, by working effectively and diligently. He/she is like a wind swallower, because he/she also has the power to carry out his tasks well. Such activities help him/her to solve his/her problems properly. That is why people call him ‘a wind swallower.’

The saying teaches people to carry out their tasks properly, so that they can achieve the best they can to solve a variety of problems in their lives.

(Matthew 27: 45-54; Mark 1: 21-28; Acts 16: 2; 1Thessalonians 4: 11-12).