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).

Imbuki ya kahayile kenako yingilile ku wenhi bho nguzu. Inguzu jinijo jigatumamaga milimo mitale ulu jitali jili ningi. Aliyo lulu, ulu jugeha jigenhagwa jingi nulu jigongejiyagwa jingi, kugiki unimo gunuyo gutumamwe hatale. Hunagwene abhanhu ulu bhugehya nguzu, bhagayombaga giki, ‘gwenha nguzu ja ntondo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo na gwisuya ulu onoga. Umunhu ng’wunuyo aganguhaga uguja ukumilimo yakwe, ogatumama mpaga oyeka. Ulu oyeka chiniko, agongejaga inguzu jingi ijagutumamila milimo yakwe aha ntondo bho gwisuya chiza.

Umunhu ng’wunuyo agagulang’hanaga chiza umili gokwe bho gulya jiliwa, kugiki adule gupandika nguzu ja gung’wambilija guitumama imilimo yakwe mpaga aho alanogele. Ulu unoga uweyi, agisuyaga kugiki ongegeje inguzu ja gutumamila milimo yakwe aha shigu ijo jizile. Hunagwene ulu uhaya gwisuya agayombaga giki, ‘gwenha nguzu ja ntondo.’

Akahayile kenako kalanga bhanhu kupandika makanza ga gwisuya ulu bhanoga uguyitumama imilimo yabho, kugiki bhadule gongeja nguzu ja guyitumamila imilimo yabho yiniyo hatale aha shigu ijizile.

(Mwanzo 2:1-7; Kutoka 20:9-11; Waebrania 4:4; Wabrania 4:9-10)

KISWAHILI: KULETA NGUVU ZA KESHO.

Chanzo cha msemo huu chatokea kwenye uongezaji wa nguvu. Nguvu hizo ndizo zinazofanya kazi kubwa zikiwa nyingi. Lakini basi, zikipungua, huletwa zingine. Ndiyo maana watu wakiona kwamba wameishiwa nguvu, huhitaji, ‘kuleta nguvu za kesho.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa bidii na akichoka hupumzika. Mtu huyo huwahi kwenda kazini kwake ambako hufanya kazi mpaka anachoka. Akichoka hivyo, huziongezea nguvu zingine, ambazo ni za kufanyia kazi katika wakati ujao kwa kupumuzika.

Mtu huyo huutunza vizuri mwili wake kwa kuulisha chakula kinachoutosha, ili aweze kupata nafasi ya kukusanya nguvu za kumsaidia katika kuzitekeleza vizuri kazi zake. Yeye akichoka, hupumzika ili aweze kuongeza nguvu za kufanyia kazi siku zijazo. Ndiyo maana yeye akichoka kufanya kazi zake, huhitaji ‘kuleta nguvu za kesho.’

Msemo huu hufundisha watu kutenga muda wa kupumzika kila wanapochoka kuyatekeleza majukumu yao, ili waweze kuongeza nguvu za kufanyia kazi hizo siku zijazo.

(Mwanzo 2:1-7; Kutoka 20:9-11; Waebrania 4:4; Wabrania 4:9-10).

 

ENGLISH: BOOSTING  STRENGTH FOR TOMORROW.

The origin of this saying is boosting of one’s strength. The strength is needed for one to work. But once a person becomes weak, he/she needs to boost his/her strength. That’s why when people feel overwhelmed, they need to, ‘boost strength for tomorrow.’

The saying used comparatively to refer to any person who works hard and gets a rest after getting tired. The person usually goes to work early and works until is tired. When he/she gets tired, he/she boosts his/her strength for future work by relaxing and resting. The person takes good care of his/her body by feeding himself/herself on enough food, so that he/she has the opportunity to gather more strength to help him/her carry out his/her duties. When he/she gets tired, he/she rests so he/she can boost his/her work ability in the future. That is why when he/she gets tired of working, he/she needs to ‘boost strength for tomorrow.’

The saying teaches people to set aside time to rest when they are tired, so that they can boost their ability to perform their tasks in the future.

(Genesis 2: 1-7; Exodus 20: 9-11; Hebrews 4: 4; Hebrews 4: 9-10).