Imbuki ya kahayile kenako, yilolile Bunguligu na dede. IBungulugu yiniyo, ili ng´humbi nhale gete,  iyo idadulile gumilwa na dede (Noni) kunguno, idede yiniyo yili noni ndoo noyi. Hunagwene abhanhu bhagayombaga giki, ‘Bunguligu utizumbadila dede.’

Akahayile kaneko, kagalenganijiyagwa kuli munhu uyo adabhinhaga abhanigini iginhu ijo jilija bhanhu bhatale, umuwikaji bhokwe. Umunhu ng’wunuyo, adebhile ugubhalanga chiza abhanhu bho gubhawila imihayo iyo igelelilwe bhaigwe. Uweyi agafunya bhulangwa bho mihayo ya nyanigiki ukubhanigini, na mihayo ya nyatale ukubhanhu abho walibhatale.

Umunhu ng’wunuyo, alijigemelo ja gubhalangila abhiye nzila ja kubhakuja chiza abhana bhabho, kunguno ya kalangile kakwe ako kalikawiza, aka guleka ugubhinha abhanigini iginhu ijo jilija bhanhu bhatale. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘Bunguligu utizumbadila dede.’

Akahayile kaneko, kalanga bhanhu higulya ya kuleta nhungwa ja kubhinha abhanigini iginhu ijo jili ja bhanhu bhatale, kugiki bhadule gubhalela chiza abhana bhabho, na kujibheja chiza ikaya jabho.

Luka 19:44.

Mathayo 17:14-21.

1 Wakorintho 3:16.

Hesabu 5:12-14.

Mathayo 19:3-12.

Mathayo 19:16-26.

Wafilipi 4:13.

2 Wakorintho 12:9-10.

“BUNGULIGU” (PANZI) USIMKAMATIE DEDE (NDEGE).

Chanzo cha msemo huo, chaangalia Bunguligu na dede. Bunguligu huyo ni panzi mkubwa kabisa, ambaye hawezi kumezwa na dede, kwa sababu dede huyo ni ndege mwenye umbo dogo sana. Ndiyo maana watu husema kwamba, ‘Bunguligu (panzi) usimkamatie Dede (ndege).’

Msemo huo, hulinganishwa kwa mtu yule ambaye hawapatii watoto vitu ambavyo ni vya watu wazima, maishani mwake. Mtu huyo, anafahamu namna ya kuwalea vizuri watu wake. Yeye huwaambia watoto maneno ambayo ni watoto ili yaweze kuwajenga vizuri. Yeye pia, hutumia maneno ya wakubwa katika kuwaelemisha watu wazima, ili waweze kujijengea maadili mema.

Mtu huyo, ni mfano wa kuigwa kwa wenzake anaoishi nao, katika kuwalea hadi kuwakuza vyema watoto hao, kwa sababu ya maisha yake ambayo huwakataza kuwapatia watoto mambo ya watu wazima. Ndiyo maana yeye huwaambia watu kwamba, ‘Bunguligu (panzi) usimkamatie Dede (ndege).’

Msemo huo, hufundisha watu juu ya kuacha tabia ya kuwapatia watoto vitu ambavyo ni vya watu wazima,  maishani mwao, ili waweze kuwalea vyema watoto wao, na kuziendeleza vizuri familia zao.

Luka 19:44.

Mathayo 17:14-21.

1 Wakorintho 3:16.

Hesabu 5:12-14.

Mathayo 19:3-12.

Mathayo 19:16-26.

Wafilipi 4:13.

2 Wakorintho 12:9-10.

ENGLISH: DO NOT CATCH A BIG GRASSHOPPER FOR DEDE (A SMALL A BIRD).

The source of thi saying is grasshopper and a small bird known by name of dede in Kisukuma language. This saying came in the context where the grasshopper is considered to be food for birds. Therefore, birds eat grasshoppers of different sizes. When it comes to a grasshopper that is big, it becomes difficult for dede to eat this particular grasshopper. This is why people came with this saying to show the relationship between these two organisms.

This saying can be compared to a person who tends to take care of his/her children by considering their age. This person knows what, when and how to say something to his/her children. Such a person knows different messages/information that has to be delivered differently between children and adults.

The saying teaches people about giving up the habit of giving children things that are not related to their age. People need to consider age differences when they want to communicate certain information to other people.

Luke 19:44, Matthew 17: 14-21, 1Corinthians 3:16, Numbers 5: 12-14, Matthew 19: 3-12, Matthew 19: 16-26, Philippians 4:13, 2Corinthians 12: 9-10.

Imbuki ya kahayile kenako, yililola bhub’ab’i bho magulu na bhupandiki bho bhageni. Ubhub’ab’i bho magulu bhunubho, luli lumeng´ho lo bhanhu abho bhalisiminza bhajile bhugeni. Umunhu uyo alib’ab’a amagulu gakwe, huu  ng’wene uyo agubhapandika abhageni bhenabho. Hunagwene abhanhu bhagayombaga giki, ‘magulu gali’b’ab’a bhageni bhali munzila.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina wizang’holo bho gubhabokela bhageni aha ng’wakwe. Umunhu ung’wunuyo, ali ni sungu lya gubhambilija abhanhu bhenabho, bho gubhachumbela jiliwa, na gubhinha bhulalo bho wiza abhageni bhakwe bhenabho.

Uweyi adebhile igiki abhageni bhenabho, bhagenhaga lubhango aha kaya iyo bhaliigenihaga. Ijinagulupandika ulubhango lunulo, umunhu ng’wunuyo agalombelaga gwikala agupandikaga bhageni aha kaya yakwe. Hungwene agayombaga giki, ‘magulu gali’b’ab’a bhageni bhali munzila.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na wizang’holo bho gubhakaribhusha abhageni, umukaya jabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mathayo 12:28.

Luka 2:12.

Marko 1:15.

Luka 19:44.

2Wakorintho 6:2.

Mathayo 24:3-9.

Mathayo 24:37-39.

Luka 4:21.

1 Wathesalonike 5:19-20.

Mathayo 2:9.

MIGUU INAWASHA WAGENI WAKO NJIANI.

Chanzo cha msemo huo, chaangalia uwashaji wa miguu na upataji wa wageni katika familia. Uwashaji huo wa miguu, ulitumika kama ishara ya uwepo wa watu wanaotembea kwenda ugenini. Mtu yule ambaye miguu yake iliwasha, ndiye atakayepata wageni kwenye familia yake. Ndiyo maana mtu huyo husema kwamba, ‘miguu inawasha wageni wako njiani.’

Msemo huo, hulinganishwa kwa mtu yule ambaye anaukarimu wa kuwakarisha wageni kwenye familia yake. Mtu huyo, ana huruma ya kuwasaidia watu hao, kwa kuwaandalia chakula kizuri, na kuwapatia sehemu nzuri ya kulala, wageni wake hao.

Yeye anafahamu kwamba wageni hao, huleta baraka katika familia waliyoitembelea. Mtu huyo, huombea kutembelewa na wageni katika familia yake ili aweze kuzipata baraka hizo kwenye familia yake, maishani mwake. Ndiyo maana yeye husema kwamba, ‘miguu inawasha wageni wako njiani.’

Msemo huo, hufundisha watu juu ya kuwa na ukarimu wa kuwakaribisha wageni katika familia zao, ili waweze kupata baraka za kuishi kwa amani na wenzao, maishani mwao.

Mathayo 12:28.

Luka 2:12.

Marko 1:15.

Luka 19:44.

2 Wakorintho 6:2.

Mathayo 24:3-9.

Mathayo 24:37-39.

Luka 4:21.

1 Wathesalonike 5:19-20.

Mathayo 2:9.

ENGLISH: THE FEET ARE ITCHING; GUESTS ARE ON THE WAY COMING.

The source of this saying is the itching of feet and the coming of guests in one’s family. In the past, people believed that when one of the family members feels the itching of his/her feet there is a possibility of receiving guests in that particular family. This is why people came with this saying that ‘the feet are itching; guests are on the way coming’ to justify the connection between itching of feet and coming of guests.

The saying can be compared to a person who is kind enough to his/her guests. This person enjoys having guests in his/her family. He/she can provide them with good food, shelter and whatever is within his/her reach in order to entertain his/her guests. To him/her, guests are a sign of blessing to his/her family and therefore, he/she can suffer for not having visitors in his/her family.

The saying teaches people about generosity by welcoming guests in one’s family. In so doing, one’s family will be able to get blessings that will make them always live in harmony with other people.

Matthew 12:28, Luke 2:12, Mark 1:15, Luke 19:44, 2Corinthians 6: 2, Matthew 24: 3-9

 Matthew 24: 37-39, Luke 4:21, 1Thessalonians 5: 19-20, Matthew 2: 9.

Imbuki ya kahayile kenako yilolile ndimu iyo igitanagwa mhuli. Indimu yeniyo  ili nhale gete na ili ng’hali noyi. Giko lulu, ulu ilimulugendo na b’ichayo, ing’osha igikalaga nulu igasagaga kunuma. Iyoyi igamanaga yusiminza hadohado ilibhakub’ija ab’ichayo. Aliyo lulu, ilemile gete ugwitina kunguno iyoyi idahingulagwa. Hunagwene abhanhu bhagiitanaga giki, ‘jidahingulwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agabhalangaga chiza abhanhu bhakwe umukikalile kabho. Abhanhu bhakwe bhagandegelekaga umunhu ng’wunuyo bho nduhu ugumana bhutinila sagalasagala, kunguno bhadebhile igiki inhungwa jinijo jilimbi.

Uweyi agabhalang’hanaga chiza abhanhu bhakwe guti ni mhuli umoigabhalang’hanilaga abhichayo, kunguno nawe alemile ugwigusijiwa sagala ulu alibhalanga mhayo abhanhu bhakwe.  Hunagwene abhanhu bhagang’witanaga giki, ‘jidahingulwa.’

Akahayile kenako kalanga bhanhu kubhiza n’ikujo ukubhatale bhabho abho bhagabhatongelaga, kugiki bhadule ugujibheja chiza ikaya jabho umuwikaji bhobho.

(Kutoka 20:12; Luka 15:11-12; Waefeso 6:1-2).

 

KISWAHILI: ASIYEKUBALI KUVUKWA KWA MBELE.

Chanzo cha msemo huu chaangalia mnyama anayeitwa tembo. Mnyama huyo ni mkubwa na mkali sana. Hivyo basi, akiwa safarini na wenzake, dume hubaki nyuma kwa ajili ya kuwalinda wenzake. Lenyewe hutembea polepole likiwafuata wenzake. Lakini basi, halitaki yeyote akatisha mbele yake, kwa sababu halivukwi kwa mbele. Ndiyo maana watu huliita, ‘asiyekubali kuvukwa kwa mbele.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufundisha vizuri watu wake maishani. Mtu huyo husikilizwa kwa utulivu na watu wake bila kukatishwakatishwa kile anachowaeleza, kwa sababu wao wanaelewa kwamba tabia hiyo ni mbaya.

Yeye huwalinda vizuri watu wake, kama vile tembo dume awalindavyo wenzake, kwa sababu naye hataki yeyote amkatishe kile anachowafundisha watu wake hao. Ndiyo maana watu humwita ‘asiyekubali kuvukwa kwa mbele.’

Msemo huo, hufundisha watu  kuwa na heshima kwa wakubwa wao wanaowaongoza, ili waweze kuziendeleza vizuri familia zao, maishani mwao. Yafaa wao wawe na nidhamu ya kuwasikiliza kwa utulivu wale wanaowahutubia.

(Kutoka 20:12; Luka 15:11-12; Waefeso 6:1-2).

 

 

ENGLISH: HE WHO DOES NOT WANT TO BE BLOCKED HIS WAY.

The source of this saying is an elephant. An elephant is perceived to be the biggest animal and is known for being fierce when disturbed. When a family of elephants moves from one point to another, always the male elephant appears at the back in order to offer protection to its family members. This male elephant will make sure that its family members are well protected and no any enemy can block their way. This is why people came with the saying that ‘He who does not want to be blocked his way’ to communicate the protective nature of male elephants.

This saying can be compared to a person who likes doing his/her things in a quiet place; without any interruption. Such a person believes that interrupting others is not a welcomed behaviour. This person, like an elephant, would like seeing his/her family members live in peace without any interference in life.

The saying teaches people about having respect for their superiors. This can help people have good understanding with neighbors.

Exodus 20:12, Luke 15: 11-12, Ephesians 6: 1-2.

ANOTHER ENGLISH VERSION:  THE NEVER INTERRUPTED ONE.

The origin of this saying is an animal called elephant. This animal is very big and fierce. So, when moving from one place to another with his companions, the male elephant remains behind the group to them. It usually moves slowly. However, it does not want anyone to interrupt in front of its way. That’s why people call it, ‘the never interrupted one.’

The saying is used comparatively to a man who teaches his people about behaving well in life. The person wants the listeners to listen quietly without interrupting what he says, because they understand the habit of interrupting the speaker is wrong. He protects his people, just as an elephant protects his family, because he does not want anyone to interrupt what he teaches his people. That is why people call him ‘the never interrupted one.’

The saying, teaches people about having respect for their superiors, so that they can better their families, in their lives. They must be disciplined to listen quietly to those to whom they speak.

(Exodus 20:12; Luke 15: 11-12; Ephesians 6: 1-2).