Imbuki ya kahayile kenako yilolile bhuteng’wa bho ng’helekele. Ubhuteng’wa bho ng’helekele bhunubho bhuli bhuwilwa bho mihayo iyo iliyambisila. Umunhu uyo owilagwa imihayo yiniyo, agadumaga uguyelelwa chiza. Hunagwene agayombaga giki, ‘nateng’wa ng’helekele.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agahoyaga na bhanhu bho nduhu uguiyomba hape imihayo yakwe. Umunhu ng’wunuyo agatumilaga mihayo ya mbisila umumahoya gakwe na bhanhu.

Abhanhu abho agahoyaga nabho bhagadumaga uguyidebha imihayo iyo agabhawilaga umunhu ng’wunuyo. Ulu bhamuja ubhulingisilo bho mihayo yakwe, uweyi agabhashokeja bho mbisila. Hunagwene abhanhu bhagayombaga giki, ‘nateng’wa ng’helekele.’

Akahayile kenako kalanga bhanhu gubhawila abhichabho hape imihayo yabho, kugiki bhadule guyelelwa imihayo yiniyo, na guitumila chiza ijinagubheja ikaya jabho.

(Luka 8:16-17; Mathayo 5:14-16).

KISWAHILI: NIMEAMBIWA KIMAFUMBO.

Chanzo cha msemo huu chaangalia uambiwaji wa kitu kwa mafumbo. Uambiwaji huo ni wa kuambiwa maneno yenye mafumbo ambayo maana yake haiko wazi. Mtu aliyefumbiwa hushindwa kuuelewa ujumbe anaoambiwa na mwenzake huyo. Ndiyo maana husema kwamba, ‘nimeambiwa kimafumbo.’

Msemo huu hulinganishwa kwa mtu yule ambaye haongei na watu waziwazi. Mtu huyo hutumia maneno yenye mafumbo katika maongezi yake na wenzake, hali ambayo huwapa ugumu wa kumwelewa vizuri. Watu anaoongea nao hushindwa kuelewa maana ya maneno anayotumia katika maongezi yake. Wakimuuzila maswali kuhusu maana ya yale maneno yake aliyowaambia, yeye huwajibu kwa mafumbo, hali ambayo huongeza ugumu zaidi kwao. Ndiyo maana watu hao husema kwamba, ‘nimeambiwa kimafumbo.’

Msemo huu hufundisha watu kuongea na wenzao, kwa kutumia maneno yaliyo wazi, ili waweze kuuelewa vizuri ujumbe uliomo kwenye maneno hayo na kuufanyia kazi katika kuziendeleza familia zao.

(Luka 8:16-17; Mathayo 5:14-16).

ENGLISH: I HAVE BEEN TOLD IN PARABLES.

The origin of this saying is parables. A person who speaks in parables is usually not understood because the words he/she uses are considered vague by listeners. As such they fail to understand the message that person is telling them. That is why they say, ‘I have been told in parables.’

The saying is used comparatively to refer to a person who does not speak to people clearly. The person uses idiomatic expressions in his/her conversation with colleagues, which makes it difficult to clearly understand him or her.

The listeners fail to understand the meaning of the idiomatic expressions he/she uses in his/her conversation. When they ask questions about the meaning of such expressions, the person answers them in parables, which further complicates the matter. That is why those people say, ‘I have been told in parables.’

This saying teaches people about being clear when talking to others so that the listeners can better understand the message and work it out in the development of their families.

(Luke 8: 16-17; Matthew 5: 14-16).

Imbuki ya kahayile kenako ilolile bhubhiti bho mumbuga bho ng’wa munhu uyo oyungagwa noni. Umunhu uyo alibhita mumbuga nhale aganogaga noyi, kunguno ya gusiminza lugendo lulihu, niyo aliyiyene.

Umunhu ng’wung’wunuyo agajibhonaga inoni yabhiza guti jiling’wiyungulila weyi, kunguno ya bhuyiyene bhokwe. Hunagwene umunhu ng’wunuyo agayombaga giki, ‘gombitya mabhuga naguyungagwa noni.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo wiyumilija kutumama milimo yakwe gwingila mubhuhabhi mpaga gubhiza nsabhi, uyo alinkumuku, guti ningi umuwikaji bhokwe. Umunhu ng’wunuyo wingila mumakoye guti ga bhuhabhi, utumama milimo guti gwimba, mpaga nose upandika sabho ningi, kunguno ya bhutumami bhokwe bhunubho. Uweyi agikolaga n’umunhu uyo omala gubhita mulibhuga litale, kunguno nang’hwe winga kufuma mubhuhabi mpaga ushika mubhusabhi. Umunhu ng’wunuyo agabhalanjaga n’abhiye inzila ijo ojibhitila mpaga ugingila umubhuhabhi bhunubho. Hunagwene agabhawilaga abhanhu giki, ‘gombitya mabhuga naguyungagwa noni.’

Akahayile kenako kalanga bhanhu gwiyumilija gutumama milimo yabho bho bhukamu bhutale, kugiki bhadule kuginja amakoye agabhuhabhi, mpaka bhashike mugupandika sabho ningi umuwikaji bhobho.

(Mathayo 15:29-39; Marko 3:7-10).

KISWAHILI: NIMEPITA MBUGA NYINGI NIKIZONGWA NA NDEGE.

Chanzo cha msemo huu chaangalia upitaji wa mtu katika mbuga nyingi akizongwa na ndege. Mtu huyo alizipita mbuga hizo kubwa akizongwa na ndege kwa sababu ya kutembea mwendo mrefu akiwa peke yake.

Mtu huyo aliwaona ndege wengi walioonekana kama wanamzonga katika safari yake hiyo ndefu alipokuwa peke yake. Ndiyo maana mtu huyo, husema kwamba, ‘nimepita mbuga nyingi nikizongwa na ndege.’

Msemo huu hulinganishwa kwa mtu yule aliyevumilia kufanya kazi ngumu kuanzia kwenye umaskini hadi kufikia kuwa tajiri aliyesifika kama manju. Mtu huyo alitokea kwenye matatizo ya umaskini, akafanya kazi nyingi zikiwemo zile za kuimba, hadi akapata mali nyingi kwa sababu ya bidii yake ya kufanya kazi.

Yeye hufanana na mtu yule aliyevuka mbuga nyingi na kubwa, kwa sababu naye alitokea kwenye matatizo ya umaskini hadi kwenye utajiri kupitia utekelezaji wa majukumu yake.

 Mtu huyo huwafundisha pia wenzake  njia alizopitia mpaka akatoka kwenye umaskini. Ndiyo maana yeye huwambia watu kwamba ‘nimepita mbuga nyingi nikizongwa na ndege.’

Msemo huu hufundisha watu kuvumilia matatizo na kufanya kazi kwa bidii kubwa katika utekelezaji wa majukumu yao, ili waweze kuyatatua matatizo ya umaskini kwa kupata mali za kuwatosha kutumia katika maisha yao.

(Mathayo 15:29-39; Marko 3:7-10).

ENGLISH:  I HAVE PASSED THROUGH MANY PLAINS WITH BIRDS FLYING OVER.

The origin of this is the passing of a person through many terrains with birds flying over him/her. The person walks alone for a long time while birds a flying over his/her head as a symbol of sufferings.. That is why he/she says, ‘I have passed through many plains with birds flying over.’

The saying is used comparatively to refer to a person who endures hard work that helps him/her transform life from poverty to affluence. This person who transforms life from poverty to affluence must have done several jobs including singing, until he/she got rich due to hard work. He/she is like a person who crosses many plains with birds flying over,, working hard from poverty to affluence. This person also teaches other about the ways he/she went through poverty. That is why he/she tells people that, ‘I have passed through many plains with birds flying over.’

The saying teaches people about persevering in the execution of their duties so that they can solve the problems of poverty by finding enough resources to spend in their lives.

(Matthew 15: 29-39; Mark 3: 7-10).

Imbuki ya kahayile kenako ilolile bhuhala bho ng’wa munhu. Umunhu ung’hala agabholechaga ubhuhala bhokwe bho gubhitila nhungwa jakwe ijo jili jabhubhi. Umunhu ng’wunuyo agitaga mihayo ya bhubhi ukubhiye abho bhalibhatengeke.

Kuyiniyo lulu, abhatengeke bhenabho bhagikalaga bhang’ogohile uweyi, kunguno ya kajile kakwe ako bhagilemejaga ugukigemeja umuwikaji bhobho. Hunagwene abhanhu bhagayombaga giki, ‘ng’hala agalanga bhatengeke.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ogabhona amakoye ayo agapandikaga umunhu uyo aling’hala, mpaga gwiyangula gusaga mubhutengeke umukikalile kakwe. Umunhu ng’wunuyo agaidililaga chiza ikaya yakwe, kunguno adahayile abhanhu bhakwe bhapandike makoye guti nayo agapandikaga umunhu ung’hala ng’wunuyo umukikalile kakwe.

Kuyiniyo lulu, uweyi agadujaga ugubhalanja abhiye gwikala na nhungwa ja wiza bho gubhizukija amakoye ayo bhagagapandikaga abhanhu abho bhali na nhungwa ja bhubhi. Hunagwene abhanhu bhagayombaga giki, ‘ng’hala agalanga bhatengeke.’

Akahayile kenako kalanga bhanhu  kuleka nhungwa ja bhubhi umukikale kabho, kugiki bhadule gwikala chiza na bhichabho umuwikaji bhobho.

(2Wathesalonike 3:13-15; Wagalatia 5:16-17; Wagalatia 5:22-23; 1Petro 3:17; 2Petro 3:17; Luka 2:34-36; Mithali 11:5-6; Mithali 11:19; Mithali 12:1-3).

KISWAHILI: MJINGA ALIFUNDISHA WEREVU.

Chanzo cha msemo huu chaangalia ujinga wa mtu fulani. Mtu huyo huonesha ujinga wake kwa kupitia tabia yake ambayo ni mbaya. Yeye hutenda matendo mabaya kwa wenzake ambao ni werevu.

 Kwa hiyo, watu walio werevu humwogopa mjinga huyo, kwa sababu ya mwenendo wake ambao watu hao hukatazana kuuiga maishani mwao. Ndiyo maana watu husema ‘mjinga alifundisha werevu.’

Msemo huu hulinganishwa kwa mtu yule aliyeyaona matatizo wanayoyapata wajinga maishani mwao, hadi akaamua kubaki katika werevu wake muda wa maisha yake. Mtu huyo, huijali vizuri familia yake, kwa sababu hataki watu wake wayapate matatizo yale wanayoyapata watu walio wajinga. Kwa hiyo basi, yeye huweza kuwafundisha wenzake  kuishi katika tabia njema kwa kuwakumbusha matatizo yale waliyo nayo wenye tabia mbaya katika maisha yao.  Ndiyo maana watu husema kwamba, ‘mjinga alifundisha werevu.’

Msemo huu hufundisha watu kuacha tabia mbaya katika maisha yao, ili waweze kuishi vizuri na wenzao maishani.

(2Wathesalonike 3:13-15; Wagalatia 5:16-17; Wagalatia 5:22-23; 1Petro 3:17; 2Petro 3:17; Luka 2:34-36; Mithali 11:5-6; Mithali 11:19; Mithali 12:1-3).

ENGLISH: AN IMBECILE TAUGHT THE INTELLIGENT.

The origin of this saying is ignorance of someone. The ignorant person shows his/er ignorance through his evil behavior. He does evil deeds to his wise fellows. Therefore, the prudent are afraid of this imbecie, because of his/her conduct, which they have sworn not to imitate in their lives. That’s why people say ‘an imbecile taught the intelligent.’

The saying is used comparatively to refer to person who witnessed the plight of the imbecile in his/her life, so much that he/she decided to remain in control of his/her life. The person does take good care of his/her family, because he does not want his/her people to suffer the same problems that imbeciles experience.

Therefore, he or she can teach his or her colleagues about living a good life, by reminding them of the problems they have in their lives. That is why people say, ‘an imbecile taught the intelligent.’

The saying teaches people to refrain from bad habits in their lives, so that they can live well with their peers.

(2Thessalonians 3: 13-15; Galatians 5: 16-17; Galatians 5: 22-23; 1 Peter 3:17; 2 Peter 3:17; Luke 2: 34-36; Proverbs 11: 5-6; Proverbs 11:19; Proverbs 12: 1-3).

Imbuki ya kahayile kenako yingilile kuwiza bho numbu. Inumbu yiniyo ulu ili yawiza, ili nsheku iyo itina songo. Iyoyi ili yawiza noyi n’ubhogwilola;  yigankamyaga umunhu uguilya, kunguno ya wiza bhoyo. Hunagwene abhanhu bhagayombaga giki ‘numbu ya wiza gukama gwilya.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na nhungwa ja wiza umukikalile kakwe. Umunhu ng’wunuyo agikalaga na bhanhu bhingi abhobhagahoyaga nang’hwe. Abhanhu bhenabho bhagakamaga uguhoya nang’hwe kunguno ya nhungwa jakwe jinijo ijawiza. Uweyi agikolaga n’inumbu iyo ili yawiza iyo uwiza bhoyo bhugabhakamyaga abhanhu uguyilya, kunguno nang’hwe aliowiza umu nhungwa jakwe ijo jigabhakamyaga abhanhu uguhoya nanghwe. Uweyi adebhile ugubhalanja abhiye inhungwa jinijo bho kikalile kakwe, kugiki bhadule gwikala bho witogwa na mholele na bhichabho umuwikaji bhobho. Hunagwene abhanhu bhagahayaga giki ‘numbu ya wiza gukama gwilya.’

Akahayile kenako kalanga bhanhu gubhiza na nhungwa ja wiza umukikalile kabho, kugiki bhadule guhoya chiza na bhichabho umuwikaji bhobho bhunubho.

(Mathayo 12:33-37; Wagalatia 5:22-23; Ufunuo 14:13; Wakolosai 3:1-3).

KISWAHILI: KIAZI KIZURI KUJIBIDISHA KUKILA.

Chanzo cha msemo huu chatokea kwenye uzuri wa kiazi. Kiazi kikiwa kizuri huwa na muonekano mzuri kutokana na kutotopekechwa na wadudu. Chenyewe huwa kizuri sana hata kwa kukiangalia kiasi cha kuwatia walaji wake hamasa, hamu na bidii ya kukila, kwa sababu ya uzuri wake. Ndiyo maana watu husema kwamba, ‘kiazi kizuri kujibidisha kukila.’

Msemo huu hulinganishwa kwa mtu yule aliye na tabia nzuri katika kuishi kwake. Mtu huyo huishi na watu wengi nyumbani kwake, kwa sababu ya watu hao kujibidisha kuongea naye, kwa sababu ya uzuri wa tabia yake hiyo. Yeye hufanana na kiazi kizuri cha kutosha huwahamasisha watu kupenda kukila, kwa sababu naye ana tabia nzuri inayowahamsisha watu kupenda kuongea naye pale alipo. Yeye anafahamu pia kuwafundisha wenzake tabia hiyo njema kwa namna anavyoishi, ili waweze kuishi kwa upendo na amani na wenzao. Ndiyo maana watu husema kwamba ‘kiazi kizuri kujibidisha kukila.’

Msemo huu hufundisha watu kuwa na tabia njema maishani mwao, ili waweze kuwahamasisha wenzao kuongea nao vizuri katika kuziendeleza vizuri familia zao.

(Mathayo 12:33-37; Wagalatia 5:22-23; Ufunuo 14:13; Wakolosai 3:1-3).

ENGLISH: A GOOD POTATO BRINGS APPETITE TO EAT.

The origin of this saying is the appearance of a good-looking potato. The potato has a good appearance because insects did not bore it. It looks good to the extent of encouraging its consumers to eat it. That is why people say, ‘a good potato brings appetite to eat.’

The saying is used comparatively to refer to a good mannered person. Because of his/her good manners, the person lives well with so many people, since they desire to talk to with him/her. He/she is like a good potato that encourages people to eat it, because he/she, too, has good character that attracts people to talk to him wherever he/she is. He/she also knows how to teach others the good manners as he/she is a true living example, so that they can live in love and peace with one another. That is why people say, ‘a good potato brings appetite to eat.’

The saying teaches people about good manners, so that they attract their peers to talk with them.

(Matthew 12: 33-37; Galatians 5: 22-23; Revelation 14:13; Colossians 3: 1-3).

Imbuki ya kahayile kenako yilolile bhuli bho jiliwa. Ubhuli bhunubho bhuli bhogujilya ni jiliwa ijo jagwaga hasi, kunguno ya guidebha isolobho yajo. Hunagwene abhanhu bhagayombaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ofujiwagwa lufu umuwikaji bhokwe. Umunhu ng’wunuyo agayibhonaga isolobho ya gujilya ijiliwa jinijo, kunguno wandagucha. Ikiosagaga alimhola, aliyo wandagoya ugulya ijiliwa kunguno ya lufu, igelelilwe alye bho wisandazu bhutale.

Umunhu ng’wunuyo agajilyaga ijiliwa bho bhukalalwa bhutale, kunguno osajiyagwa n’ulufu lunulo. Uweyi agabhizaga ujikong’onha n’ijiliwa ijo jagwaga hasi ojilya. Hunagwene abhanhu bhagang’wilaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kalanga bhanhu gubhulang’hana chiza ubhupanga bhobho, bho gulya chiza na gujilang’hana ijiliwa jabho bho gujitula chiza, kugiki bhadule gwikala najo bho makanza malihu bhagujilwaga.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

KISWAHILI: KALE HATA KILICHODONDOKA CHINI.

Chanzo cha msemo huu chaangalia ulaji wa chakula. Ulaji huo ni ule wa kula hata kile kilichodondoka chini, kwa sababu ya kuelewa umuhimu wa chakula na ile ya kukila katika uhai wa mwanadamu. Ndiyo maana watu husema kwamba, ‘kale hata kilidondoka chini.’

Msemo huu hulinganishwa kwa mtu yule aliyenusurika kifo maishani mwake. Mtu huyo huiona thamani ya chakula na umuhimu wa kula, kwa sababu ya kule kunusurika kwake na kifo. Kwa hiyo, yeye hutambua kwamba amenusurika kuacha kula na, hivyo, huamua kula chakula kwa uhuru mkubwa. Mtu huyo hukila chakula kwa hamu kubwa, kwa sababu ya kubakishwa kwake na kifo hicho. Yeye huviokota hata vile vyakula vilivyodondoka chini na kuvila. Ndiyo maana watu humwambia kwamba ‘kale hata kilidondoka chini.’

Msemo huu hufundisha watu kuulinda uhai wao kwa kula vizuri na kuvitunza pia vyakula walivyo navyo kwa kuviweka sehemu salama, ili waweze kuendelea kuvila kwa muda mrefu maishani mwao.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

ENGLISH:  GO AND EAT EVEN THAT WHICH HAS FALLEN ON THE GROUND.

The origin of this saying is at food intake of a person who survived death. That person is likely to eat even that food which has fallen on the ground, because of the understanding of the importance of food and of eating it in human life. That is why people tell that person, ‘Go and eat even that which has fallen on the ground.’

The saying is used comparatively to urge a person who survives death. That person realizes the value of food and the importance of eating, because of his/her survival. Therefore, he/she realizes that he/she almost parted ways with eating and, thus, decides to eat more freely. That person eats with appetite ever, because of his/her survival. He/she is even likely to pick the food that falls on the ground and eat it. That is why people tell him/her, ‘Go and eat even that which has fallen on the ground.’

The saying teaches people about protecting their life by eating well and keeping safe the foods they have so that they can continue to eat for a long time.

(Genesis 27: 41-45; Exodus 2: 11-16; 2Kings 20: 1-8; Acts 23: 1-22; 2 Corinthians 4: 7-10).