Imbuki ya kahayile kenako ilolile wimeji bho bhanhu bha ahakaya ndebhe. Uwimeji bhunubho bhuli na migilo nulu mahangijo gabho. Imigilo yiniyo ili kihamo na kuleka gwimela na bhabyaji. Gashinaga umunhu ng’wunuyo adadule ugwimela nu Se, adulile gwimela na nkwelaye duhu. Hunagwene abhanhu bhagamujaga giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagimelaga na bhabyaji bhabho. Abhanhu bhenabho bhagaligehyaga hadohado likijo lyabho, ukubhabyaji bhabho bhenabho, nose bhagalimalaga, umuwikaji bhobho.

Uwimeji bhunubho bhugenhaga ibhengwe ukubhabyaji, kunguno ya gwiwila mihayo iyo ili yanyanigini, kugiki bhaseche bhanhu duhu. Abhanhu bhenabho bhagimanilaga nose bhayigusha halumo, aliyo bhali bhabyaji na bhana bhabho. Hunagwene abhanhu bhagabhabhujaga abhana bhabho giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kalanga bhanhu gubhakuja abhabyaji bhabho, kugiki bhadule gupandika mbango ja gwikala bho mholele umusi, na bhuyegi ung’wigulu.

(Kutoka 20:12; Wakolosai 3:20-21).

KISWAHILI: KWA NINI UMTANIE BABA UACHE KUMTANIA SHEMEJI YAKO?

Chanzo cha msemo huu chaangalia utani wa watu katika familia fulani. Utani huo huwa na miiko au mipaka yake. Miiko au mipaka hiyo ni pamoja na kutowatania wazazi. Kumbe, mtu hawezi kumtania baba yake. Anarusiwa kumtania shemeji yake tu. Ndiyo maana watu huuliza kwamba, ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hulinganishwa kwa watu wale ambao hupenda kutaniana na wazazi wao. Watu hao hujipunguzia heshima yao polepole, na mwishowe, heshima hiyo huisha kabisa kwa wazazi hao.

Utani huo huleta dharau kwa wazazi, kwa sababu ya kuambiana maneno ya kitoto kwa lengo la kuchekesha watu tu. Watu hao hufikia hata hatua ya kucheza na wazazi wao. Ndiyo maana watu huwauliza kwamba ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hufundisha watu kuwaheshimu wazazi wao, ili waweze kupata baraka za kuishi vizuri hapa duniani, na utukufu Mbinguni.

(Kutoka 20:12; Wakolosai 3:20-21)

ENGLISH: WHY JOKE WITH YOUR FATHER INSTEAD OF YOUR BROTHER/SISTER IN LAW?

The origin of this saying is jokes of people in a particular family. The jokes has taboos or limits/boundaries. Such taboos or restrictions include prohibition to joke with parents. As such, an individual cannot make jokes with one’s father, but can do so with a brother-in-law or sisterr-in-law. That is why people ask, ‘why joke with your father instead of your brother/sister in law? ‘

The saying is used comparatively to warn those people who like to make jokes with their parents. Those people, slowly lose their respect to parents and, in the end, that respect disappears completely.

The jokes bring contempt for parents, because of childish words they tell each other for the purpose of making people laugh. These people even reach the point of playing with their parents. That is why people ask them, ‘why joke with your father instead of your brother/sister in law? ‘

The saying teaches people to respect their parents so that they can receive the blessings of a comfortable life here on earth, and glory in Heaven.

(Exodus 20:12; Colossians 3: 20-21).

Imbuki ya kahayile kenako ilolile munhu uyo ali nkali umukikalile kakwe. Umunhu ng’wunuyo, adadebhile igiki numo agabhizila nkali, adudula ugubhapyena pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga na bhukali ubho bhudi na solobho yoseyose. Umunhu ng’wunuyo agikalaga ubhakalihila sagala duhu abhanhu bhakwe. Ululimi lokwe olumanilija guyomba mihayo bho lilaka lya nyakali sagala.

Umunhu ng’wunuyo atogilwe gwikenya na bhanhu, kunguno ya gwiganika giki adulile gubhapyena pye abhanhu. Uweyi adamanile igiki adadulile ugubhalebya nguzu pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kalanga bhanhu kuleka bhuchilu na bhukali bho sagala, kunguno bhudina solobho yoseyose, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

KISWAHILI: HATA UKIWA MKALI NAMNA GANI HUTAWASHINDA WOTE.

Chanzo cha msemo huu chaangalia mtu yule ambaye ni mkali maishani mwake. Mtu huyo huwa haelewi kwamba hata awe mkali kiasi gani, hawezi kuwashinda wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hulinganishwa kwa mtu yule ambaye huishi kwa ukali usiokuwa na faida yoyote. Mtu huyo huwakaripia hovyo watu wake. Ulimi wake ameuzoesha kusema maneno kwa sauti ya ukali huo wa hovyo.

Mtu huyo hupenda kugombana na watu, kwa sababu ya kudhani kwake kwamba anaweza kuwashinda watu wote. Yeye hafahamu kwamba hawezi kuwashinda nguvu watu wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hufundisha watu kuacha ukali wa hovyo, kwa sababu huo hauna faida yoyote, ili waweze kuishi kwa amani na wenzao maishani mwao.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

 

ENGLISH: NO MATTER HOW HOT TEMPERED YOU MAY BE, YOU WILL NEVER BEAT ALL.

The origin of this saying is a person who is hot tempered in his or her life. The person does not realize that no matter how hot tempered he.she may be, he/she cannot defeat all people. That is why people tell him, ‘No matter how hot tempered you may be, you will never beat all.’

The saying is used comparatively to refer any person who lives unnecessarily aggressively. That person constantly rebukes his/her people. His/her mouth is used to uttering words with such useless harshness.

That person likes to argue with people, because of his/her assumption that he/she can defeat all people. He/she does not realize that he/she cannot defeat all people. That is why people tell him/her, No matter how hot tempered you may be, you will never beat all.’

The saying teaches people torefrain from being so cruel, because cruelty is useless. In so doing,  they can live in peace with one another.

Matthew 5: 21-26. Colossians 3: 12-17. Exodus 32: 19-20.

Imbuki ya kahayile kenako ilolile jisumva ijo jigitanagwa jipilingitya. Ijisumva jinijo, jigakumingijaga mabhulolo na mashi. Jigagabhumbaga gibhilinga na jayugapilingitya guja gujugasimbila hasi; humo jigapandikilaga ijiliwa jajo na abhana bhajo. Hunagwene abhanhu bhagayombaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kagalenganijiyaga kubhanhu abho bhagatumamaga milimo yabho pye amakanza bho gwiyambilija. Abhanhu bhenabho bhagayitumamaga imilimo yabho yiniyo ijidiku ni chu bho gwiyambilija chiza. Abhoyi bhagabhizaga bhuli ng’wene adebhile uguyitumama imilimo yakwe yiniyo, guti numo jidebhelile ijipilingitya uguitumama imilimo yajo.

Ubhutumami bho bhanhu bhenabho bhugabhalanjaga na bhazenganwa bhabho isolobho ya gwiyambilija uguyitumama imilimo yabho yiniyo. Hunagwene abhanhu bhagabhawilaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kalanga bhanhu gwigulyambija guja bhutongi umubhutumami bho milimo yabho n’umubhuzunya bhobo, kunguno bhadamanile akizile ka Nkomoji UYesu Kristo, kugiki bhadule gwikala chiza bhuli makanza.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

KISWAHILI: MWENENDO WA DUNDU AU TUTAMAVI.

Chanzo cha msemo huo chaangalia kiumbe kinachoitwa dundu au tutamavi. Kiumbe hicho hukusanya matope na kinyesi. Huwa kinayasukuma yakiwa katika umbo la mduara na kwenda kuyachimbia ardhini kwa ajili ya hifadhi ya chakula au kiota cha kuangulia watoto. Ndiyo maana watu husema, ‘Mwenendo wa dundu au tutamavi.’

Msemo huu hulinganishwa kwa watu wale ambao hufanya kazi zao muda wote kwa kusaidiana.  Watu hao husaidiana kuyatekeleza majukumu yao wakati wa masika na hata ule wa kiangazi. Wao kila mmoja anafahamu kuyatekeleza vizuri majukumu yake, kama dundu au tutamavi anavyozifahamu kazi zake.

Utekelezaji wa majukumu yao hufundisha pia majirani zao faida za kusaidiana katika kufanya kazi zao. Ndio maana watu huwaambia kwamba ‘mwenendo wa dundu au tutamavi.’

Msemo huu hufundisha watu kuongeza bidii ya kusonga mbele katika utumishi wao, na katika imani yao, kwa sababu hawajui saa wala siku ya kuja kwake Mkombozi Yesu Kristo, ili waweze kuishi vizuri kila wakati.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

 

ENGLISH: A DUNG BEETLE WALK.

The origin of this saying is a creature called dung beetle. The creature gathers and rolls mud and feces. It usually pushes the rolled feces and goes to bury as food source or breeding chamber. That is why people say, ‘a dung beetle walk.’

The saying is used comparatively to refer those people who do their jobs full time helping one another. These people help each other to fulfill their duties, both during rainy and dry season. They each know how to properly carry out their duties, as a dung beetle knows its duties. In carrying out their responsibilities, they also teach their neighbors the benefits of helping one another. That is why people tell them, ‘a dung beetle walk.’

The saying teaches people to work hard and maintain their faith, because they do not know the hour or day of the coming of the Redeemer, Jesus Christ, so that they can always live comfortably prepared all the time.

(2 Corinthians 4: 16-18; Matthew 24: 40-43).

Imbuki ya kahayile kenako ilolile munhu uyo ali ngeni ohakaya ndebhe. Ungeni ng’wunuyo, agabhulagilagwa ntugo gutale gogunchumbela, kunguno y’ikujo lya giki ung’wunuyo ali ngeni. Hunagwene abhanhu bhagayombaga giki, ‘ngeni agalyaga nhale.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adebhile ugubhanukula chiza abhageni bha hakaya yakwe. Umunhu ng’wunuyo aling’wizang’holo uyo ajimanile imbango ijo jigenhagwa na bhageni bhenabho.

Uweyi agabhagalilaga chiza bhageni bhakw, bho gubhabhegeja jiliwa jawiza, kunguno bhali bhanhu bh’ikujo. Agabhalanjaga na bhiye inzila ja gubhagalilaga chiza abhageni bhenabho. Hunagwene agabhawilaga abhanhu bhakwe giki, ‘ngeni agalyaga nhale.’

Akahayile kenako kalanga bhanhu  gudebha kubhanukula chiza abhageni bhabho na gubhagalila bho gubhinha jiliwa jawiza, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho umuwikaji bhobho.

(1Wakorintho 18:1-8; Waebrania 13:1-2).

KISWAHILI: MGENI HULA KUBWA.

Chanzo cha msemo huu chaangalia mtu ambaye ni mgeni wa familia fulani. Mgeni huyo huandaliwa kitoweo kwa kuchinjiwa mfugo mkubwa kwa lengo la kumkirimu, kwa sababu yeye ni mgeni wa heshima kwao. Ndiyo maana watu husema kwamba, ‘mgeni hula kubwa.’

Msemo huu hulinganishwa kwa mtu yule anayefahamu vizuri namna ya kuwapokea wageni kwenye familia yake. Mtu huyo, ni mkarimu anayezifahamu baraka ambazo huletwa na wageni kwenye familia iliyowakaribisha. Yeye huwatukirimu vizuri wageni wake kwa kuwaandalia chakula kizuri, kwa sababu wao ni watu wa heshima kwake. Huwafundisha pia wenzake namna ya kuwakirimu wageni. Ndiyo maana yeye huwaambia watu kwamba, ‘mgeni hula kubwa.’

Msemo huu hufundisha watu  kuelewa namna ya kuwkirimu vizuri na kuwatunza wageni wao kwa kuwapatia chakula kizuri, ili waweze kupata baraka za kuishi kwa amani na wenzao maishani mwao.

(1Wakorintho 18:1-8; Waebrania 13:1-2).

ENGLISH:  A GUEST EATS THE BIG ONE.

The origin of this saying is a guest of a particular family. The guest is treated nicely by killing for him/her a large animal, for the purpose of giving him/her a treat, because he/she is a respectiful guest to them. That is why people say, ‘A guest eats the big one.’

The saying, is used comparatively to a person who knows how to treat guests to his/her family. The person is aware of the blessings that come with the guests they welcome to the family. He/she thus takes good care of his/her guests by providing them with good and delicious food, because they are respectful to the family. He/she also teaches colleagues how to take good care of the visitors. That is why he tells people, ‘a guest eats the big one.’

The saying teaches people about understanding how to properly entertain and take care of their guests, by providing them with good and delicious food, so that they can receive the blessings of living in harmony with their peers.

(1Corinthians 18: 1-8; Hebrews 13: 1-2).

Imbuki ya kahayile kenako ilolile ntwe. Untwe gunuyo nuyo gugudimilile umili, kunguno ugoyi hi jimanyikijo ja ng’wa munhu nebhe, nulu ginhu jilebhe. Ulu munhu uhaya gumana munhu nebhe nulu gujimana ginhu jilebhe, agulola kuntwe, huna udebha chiza. Hunagwene abhanhu bhagayombaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintongeji owiza ahakaya yakwe. Umunhu ng’wunuyo adebhile ugubhalela abhanhu bhakwe bho gwikala halumo bhagwiyambilijaga umubhutumami bho milimo yabho. Uweyi alijigemelo ja gwikala bhitogilwe abhanhu bhakwe.

Umunhu ng’wunuyo agikolaga n’untwe umo gugagutongelelaga umili, kunguno nuweyi agaitongelaga chiza ikaya yakwe. Agikomejaga ugubhalanja abhanhu bhakwe inzila ja gubhatongela chiza abhichabho. Hunagwene abhanhu bhagang’wilaga giki, ‘untwe bhuli bhutemi bho mili.’

Akahayile kenako kalanga bhanhu kubhiza bhatongeji bhiza bha kaya jabho, bho gubhalanga abhanhu witogwa bho gwiyambilija gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Yohane 15:1-5; Waefeso 5:21-25).

KISWAHILI: KICHWA NDIO UFALME WA MWILI.

Chanzo cha msemo huu chaangalia kichwa. Kichwa ndicho kiushikiliacho mwili, kwa sababu chenyewe ndicho kitambulisho cha mtu fulani, au kitu fulani. Mtu akitaka kumfahamu mtu fulani, au kukifahamu kitu fulani, basi mtu huyo huangalia kichwani na ndipo hufahamu vizuri. Ndiyo maana watu husema kwamba, ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni kiongozi mzuri katika familia yake. Mtu huyo anafahamu kuwalea katika maadili mema watu wake kwa kuishi maisha yenye umoja wa kusaidiana vizuri katika utekelezaji wa majukumu yao. Yeye ni mfano mzuri wa kuigwa na wenzake katika kuishi kwa upendo na watu wake. Mtu huyo hufanana na kichwa kinavyouongoza mwili, kwa sababu naye huiongoza vizuri familia yake. Huongeza bidii ya kuwafundisha watu wake namna ya kuwaongoza vizuri wenzao. Ndiyo maana watu husema kwamba ‘kichwa ndicho ufalme wa mwili.’

Msemo huu hufundisha watu  kuwa viongozi wema wa familia zao. Viongozi hao ni wale wawezao kuwafundisha watu wao upendo wa kusaidiana katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi maishani mwao.

(Yohane 15:1-5; Waefeso 5:21-25).

ENGLISH: IT IS THE HEAD THAT IS THE KINGDOM OF THE BODY.

The origin of this saying is a head. A head is what holds the body, because it’s somebody’s or something’s identity. When someone wants to know someone or something, they look at the head; that is when they know better. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying is used comparatively to refer to someone who is a good leader in his/her family. That person knows how to nurture his people in line with good morals such is living in unity that enables cooperation in fulfillment of responsibilities of the people involved. She/he is a role model for loving other people in life. The person is like a head that controls the body, because he/she, too, controls his/her family well. He/she puts more effort to educate his/her people on how to best guide their peers. That is why people say, ‘It is the head that is the kingdom of the body.’

The saying teaches people about being good leaders of their families. These leaders are those who can teach their people to love and help each other in executing their responsibilities, so that they can achieve more in their lives.

(John 15: 1-5; Ephesians 5: 21-25).