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).

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.