Imbuki ya lusumo lunulo, ilolile bhusimbi bho ng’ob’o. Ung’ob’o gugasimbagwa na shinu ijo jidujije ugugusimba kunguno ubhunubho, hu wib’isilo b’ojo, kugiki jidizub’onwa na bhanishi bhajo.

Kuyiniyo lulu, ishinu jinijo ulu jutung’wana na bhanishi bhajo bhenabho aho gulinduhu ung’ob’o ugo gwib’isila, jigahadikijaga nulu gusimba ng’ob’o ahenaho ahikanza linilo, kugiki judule gwib’isa. Hunagwene abhanishi bhajo bhenabho bhagajiwilaga giki, “ugusimba ng’ob’o.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agacholaga nzila ja gung’wingija amakoye gakwe, mpaga ojipandika, umukikalile kakwe. Umunhu ng’wunuyo, agapandika makoye wiyumilija ugugamala bho gugatumila chiza amasala gakwe. Uweyi agadulaga ugugamala wangu makoye gagwe genayo kunguno ya gugatumila chiza amasala ayo alinago, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni shinu ijo jigasimbaga ng’ob’o gogwib’isila, ulu jatung’wanaga na bhanishi bhajo, kunguno nuweyi agagatumilaga chiza amasala gakwe bho guchola nzila ja gung’wingija amakoye ayo alinago, umukikalile kakwe. Uweyi agabhalanjaga abhanhu bhakwe ugugamala amakoye gabho bho gugatumila chiza amasala gabho. Hunagwene agabhawilaga giki, “ugusimba ng’ob’o.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwilanga gugamala wangu amakoye gabho bho gugatumila chiza amasala gabho, kugiki bhadule gwikala na bhuyeji, umuwikaji bhobho.

Mathayo 10: 16 – 23.

Luka 22: 31 – 34.

Matendo ya mitume 21: 27 – 36.

 

KISWAHILI: UTACHIMBA PANGO.

Chanzo cha methali hiyo, chaangalia uchimbaji wa pango. Pango hilo, huchimbwa na wanyama wale walio na uwezo huo wa kulichimba kwa lengo la kujitengenezea sehemu ya kujificha ili maadui zao wasiweze kuwaona.

Kwa hiyo basi, wanyama hao wakikutana na hao maadui kwenye sehemu isiyo kuwa na pango lao, kujaribu hata kuchimba pango hilo, hapo walipo kwa haraka, ili waweze kupata sehemu ya kuwawezesha kujificha mbele ya macho ya adui zao hao. Ndiyo maana hao maadui zao huwaambia kwamba, “utachimba pango.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutafuta njia za kuyatatulia matatizo yake mpaka anazipata, katika maisha yake. Mtu huyo, hupata matatizo akayatatua kwa kutumia vizuri akili zake na kwa uvumilivu bila kukata tamaa. Yeye huweza kuyamaliza kwa haraka matatizo yake hayo kwa sababu ya kuzitumia vizuri akili alizo nazo, maishani mwake.

Mtu huyo, hufanana na yule mnyama aliyechimba pango la kujificha mbele ya macho ya adui zake, kwa sababu naye huzitumiza vizuri akili zake kwa kutafuta njia za kuyatatulia matatizo aliyo nayo, katika maisha yake. Yeye huwafundisha watu wake namna ya kuzitumia akili zao katika kuyatatua matatizo yao. Ndiyo maana huwaambia kwamba, “utachimba pango.”

Methali hiyo, hufundisha watu juu ya kujifunza kuyamaliza mapema matatizo yao kwa kutuzitumia vizuri akili zao, ili waweze kuishi kwa furaha maishani mwao.

Mathayo 10: 16 – 23.

Luka 22: 31 – 34.

Matendo ya mitume 21: 27 – 36.

 

ENGLISH: YOU WILL DIG A CAVE.

An origin of this proverb looks at an excavation of a cave. This cave is dug by animals which have an ability to do so with an aim of making a hiding place for themselves from their enemies. It becomes a home for them.

Therefore, when these animals encounter with their enemies in a place that is outside of their cave, they even try to dig the cave in a hurry, so that they can find a hiding place from the eyes of their enemies. That is why their enemies tell them that, “you will dig a cave.”

This proverb is compared to a man who seeks ways to solve his problems until he finds them, in his life. This person solves problems by using his mind and patience without giving up. He can quickly get rid of them by making good use of his intellect, in his life.

This man resembles the animal that dag a cave to hide from the eyes of its enemies, because he also uses his mind wisely enough to find solutions to his problems in life. He teaches his people on how to wisely use their minds in solving their problems. That is why he tells them that, “You will dig a cave.”

This proverb teaches people on how to learn ways of solving their problems early by making good use of their minds, so that they can live happily in their lives.

Matthew 10: 16-23.

Luke 22: 31-34.

Acts 21: 27 – 36.

Ulusumo lunulo, luhoyelile higulya ya bhukuleji bho b’ub’ele. Ub’ub’ele bhunubho bhuli bhusiga ub’o bhuli b’udimu ugub’utula. Gashinaga lulu, ulu ub’ucha itula lya b’ub’ele managa igiki ob’uchaga nimo ndimu gete.

Ulidakilwa ub’ize ng’wiyumilija noyi kunguno ulu udiyumilijije mumho ugub’uleka mumasunga gabho ub’ub’ele bhunubho. Hunagwene abhanhu bhagikomelejaga “gulikulila lya b’ub’ele.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ob’uchaga nimo ndimu ogogusola makanza malimu ugugumala, umubhutumami bhokwe. Umunhu ng’wunuyo, agagutumama unimo gokwe gunuyo bho wiyumilija bhutale, kunguno ya bhudamu bhogo. Uweyi agigulambijaga gujugutumama mpaka ogumala kunguno ya wiyumilija bhokwe bhunubho, umubhutumami bhokwe.

Umunhu ng’wunuyo, agikolaga nu ntuji o b’ub’ele uyo agatumilila makanza malihu ugugumala unimo gunuyo, kunguno nu weyi agatumamaga nimo ndimu bho makanza malihu ugugumala. Uweyi agabhalanjaga bhiye inzila ja guitumama imilimo imidamu yiniyo, mpaga bhayimala chiza. Hunagwene agabhawilaga giki bhikomeje “gulikula lya b’ub’ele.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwiyumilija gutumama milimo yabho bho guyideb’a na guidilila chiza mpaga bhayimale, kugiki bhadule gupandika matwajo mingi, umubhutumami bhobho.

Luka 15: 12 – 20.

Luka 14: 28 – 32.

 

KISWAHILI: KUTAYARISHA KUPURA UWELE.

Methali hiyo, huongelea juu ya utayarishaji wa kupura uwele. Uwele huo ni mtama ambayo ni mgumu kuupura. Kumbe basi, ukianza upuraji wa uwele elewa kwamba umeanza kazi ngumu kweli.

Unatakiwa uwe mvumilivu sana kwa sababu usipovumilia utauacha uwele huo kwenye makapi yake. Ndiyo maana watu huhimizana juu ya, “kuyarayisha kupura uwele.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ameanzisha kazi ngumu  inayochukua muda mrefu kuimaliza, katika utendaji wake. Mtu huyo, huitekeleza kazi yake hiyo, kwa uvumilivu mkubwa, kwa sababu ya ugumu wake. Yeye hujibidisha kuitekeleza kazi hiyo mpaga kuimaliza kwa sababu ya uvumilivu wake huo, katika kazi yake.

Mtu huyo, hufanana na mpuraji wa uwele aliyetumia muda mrefu kuimaliza kazi yake hiyo, kwa sababu naye hufanya kazi ngumu ichukuayo muda mrefu kuimaliza. Yeye huwafundisha wenzake namna ya kuzitekeleza kazi hizo ngumu mpaka kuzimaliza vizuri. Ndiyo maana huwaambia kwamba wajibidishe, “kutayarisha kupura uwele.”

Methali hiyo, hufundisha watu juu ya kuvumilia katika kuzitekeleza kazi zao kwa kuzielewa na kuzijali vizuri mpaka kuzimaliza, ili waweze kupata mafanikio mengi zaidi, katika utendaji wao wa kazi.

Luka 15: 12 – 20.

Luka 14: 28 – 32.

 

ENGLISH: TO PREPARE TO BEAT SORGHUM.

This proverb speaks of preparation of beating sorghum in order to remove them from their chaffs. Sorghum is a kind of millet which is hard to beat enough to separate it from its chaffs. However, when you start beating it, realize that you have begun to do real a hard work.

You have to be very patient because if you do not, you will leave that sorghum in its chaffs. That is why people tell each other that you have, “to prepare to beat sorghum.”

This proverb is equated to a man who has started a difficult task that takes a long time to complete, in his performance. Such person does his task, with great patience, because of his difficulty. He works hard to finish his works because of his perseverance, in his work.

This man is like the one a did a hard work of removing sorghum from chaffs by beating them for a long time in finishing his work, because he also does a lot of hard works that take a long time to finish. He teaches his fellows on how to carry out these difficult tasks until they complete them well. That is why he tells them to work hard by saying that they have, “to prepare to beat sorghum.”

This proverb instills in people an idea on having perseverance in carrying out their tasks by understanding them and taking good care of them until they finished them, so that they can find more success, in their works.

Luke 15: 12-20.

Luke 14: 28-32.

Imbuki ya kahayile kenako ilolile gulumadi. Igulumadi jilijisumva ijo jidalinhaga umumanti nulu hado. Ijoyi jigakalaga hasi bhuli makanza. Kwa yiniyo lulu, jigab’izaga kuti jichia na ginhu umu linti. Hunagwene abhanhu bhagihugulaga bho gwiwila giki, “ugujib’ona iji jiyicha ndamhala ya gulumadi mlinti.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo olina nhungwa ja bhub’i ijo jigang’wenheleja kupandika makoye, na ujileka, umukikalile kakwe. Umunhu ng’wunuyo, oliadalendaga ahaka yakwe, kunguno wikalaga uyunga sagala ukunu alikorosha bhanhu. Uweyi nose agading’wa ulipishiwa majikolo mingi, ayo gagang’wenheleja gujipambuka bho gulekana najo inhungwa ijabhubi jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni gulumadi iyo igikalaga hasi bho nduhu ugulinha umulinti nulu hado, kunguno nu weyi wikalaga na nungwa ja bhub’i ijo jigang’wenheleja kupandika makoye matale naujileka, umuwikaji bhokwe. Uweyi agabhalangaga abhanhu bhakwe inzila ja guyileka iyabhubhi bho gwikala na nhungwa ja wiza. Hunagwene agabhahugulaga bho gubhawila giki, “ugujib’ona iji jiyicha ndamhala ya gulumadi mlinti.”

Akahayile kenako, kalanga bhanhu higulya ya kulekana na nhungwa ja bhub’i bho gujikalana ijo jilijawiza, kugiki bhadule kujilanghana na kujibheja chiza ikaya jabho, umuwikaji bhobho.

Zaburi 1: 1-6.

Mithali 4: 24 – 27.

Mithali 15: 9 – 10.

Luka 10: 13 – 16.

Zaburi 95: 8 – 9.

KISWAHILI: UTAKIONA KILICHOMTEREMUSHA MZEE KOBE MTINI.

Chanzo cha msemo huo, chamwangalia Kobe. Kobe ni kiumbe ambaye hupandi mtini hata kidogo. Yeye huishi chini muda wote. Kwa hiyo basi, yeye huonekana kama alishushwa mtini na kitu fulani. Ndiyo maana watu huonyana kwa kuambiana kwamba, “utakiona kilichomteremusha mzee Kobe mtini.”

Msemo huo, hulinganishwa kwa mtu yule aliyekuwa na tabia mbaya ambayo ilimsababishia kupata matatizo makubwa, ndipo akaachana nayo, katika maisha yake. Mtu huyo, alikuwa hatulii nyumbani kwake kwa sababu ya kudhurura hovyo huku akichokoza watu. Mwishowe alikamatwa na kulipishwa faini ya mali nyingi ambayo iliyomulazimisha kuachana na tabia hiyo mbaya, maishani mwake.

Mtu huyo, hufanana na yule mzee Kobe ambaye huishi chini bila kupanda mtini hata kidogo, kwa sababu naye alikuwa na tabia mbaya iliyomsababishia kupata matatizo makubwa, ndipo akaachana nayo, katika maisha yake. Yeye huwafundisha wenzake njia za kuachana na tabia hizo mbaya. Ndiyo maana huwaonya kwa kuwaambia kwamba, “utakiona kilichomteremusha mzee Kobe mtini.”

Msemo huo, hufundisha watu juu ya kuachana na tabia mbaya kwa kuziishi zile zilizo njema, ili waweze kuzilinda na kuziendeleza vizuri familia zao, maishani mwao.

Zaburi 1: 1-6.

Mithali 4: 24 – 27.

Mithali 15: 9 – 10.

Luka 10: 13 – 16.

Zaburi 95: 8 – 9.

ENGLISH: YOU WILL SEE WHAT BROUGHT DOWN THE ELDER TORTOISE FROM THE TREE.

This saying looks at the life a Tortoise. A tortoise is a creature that does not climb trees at all. It lives on the ground all the time. So then, it looks like that it was brought down from the tree by something which is dangerous. That is why people warn each other by saying that, “you will see what brought down the elder tortoise from the tree.”

This saying is compared to a man who had an evil habit that caused him to suffer great problems to extent of giving up in his life. Such man was unsettled in his home because of his violent temper to people. He normally provoked his societal members. He was eventually arrested and fined a large sum of money that forced him to give up his immoral lifestyle.

This man is like the elder tortoise which lived on the ground without climbing a tree at all, because he also had evil habits that caused him to get into serious trouble to the point of stopping it in his life. He teaches his fellows on how to stop from having evil habits in life. That is why he warns them by saying that, “you will see what brought down the elder tortoise from the tree.”

This saying instills in people an idea of stopping evil habits by cultivating the good ones in their societies, so that they can well protect and develop their families in their lives.

Psalm 1: 1-6.

Proverbs 4: 24-27.

Proverbs 15: 9-10.

Luke 10: 13-16.

Psalm 95: 8-9.

Olihoyi munhu uyo aliotung’wa gujubhawila mhayo bhanhu bha muchalo jilebhe. Aho oshiga koyi agayomba, “jilang’hanaji chiza ijiliwa jing’we kunguno igwigela nzala nhale.”

Abhoyi bhaganhalalika bhaliyomba, “nduhu ulidulemba duhu ubhebhe.” Uweyi agashosha, “unene namalaga ugumuhugula nelaga.” Inzala yiniyo igigela yubhakoya noyi abhanhu bhenabho. Hunakubhiza kahayile ulu munhu ugushisha umhayo uyo aliotumagwa guguchala haleb’e giki, “unene nela.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agayishishaga chiza imihayo iyo agatumagwa na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agatumagwa  na bhiye oja ogabhawila abhanhu gitumo utumilagwa bho nduhu ugudila, nulu uguyigalucha imihayo yiniyo. Uweyi ulu ojishisha imhola jinijo agashoshaga imhola ukubhanhu abho bhantumaga, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agajishisha ukubhanhu imhola ja gujilang’hana ijiliwa jabho, kunguno nuweyi agayishishaga chiza imihayo iyo agatumagwa na bhiye, umukikalile kakwe. Hunagwene agabhawilaga abhiye bhenabho giki, “unene nela.”

Akahayile kenako, kalanga bhanhu higulya ya guyishisha chiza imihayo iyo bhagatumagwa guyichala kuchichabho, kugiki bhadule gujib’eja chiza ikaya jabho, umuwikaji bhobho.

Yohana 19: 13-16.

Mathayo 27:24.

 

KISWAHILI: MIMI NIMETAKATA.

Alikuwepo mtu mmoja aliyetumwa kwenda kuwaambia ujumbe watu wa kijiji fulani. Alipofika kwenye kijiji hicho, alisema, “tunzeni mazao yenu ya chakula itatokea njaa kubwa.” Wenyewe wambishia wakisema, “hakuna wewe unatudanganya tu.” Yeye alijibu, “mimi nimemaliza kuwafikishia ujumbe, nimetakata. Njaa hiyo ilitokea ikawasumbua sana watu hao. Ndiyo ukawa msemo kwa mtu yule aliyefikisha ujumbe wake kwa watu kwamba, “mimi nimetakata.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huufikisha vizuri ujumbe aliotumwa na wenzake, katika maisha yake. Mtu huyo, hutumwa na wenzake akaufikisha ujumbe ule kwa walengwa kama ulivyo, bila kukawia wala kuubadilisha. Yeye akisha kuufikisha ujumbe huo, hurudisha taarifa bila kukawia kwa wale waliomtuma, maishani mwake.

Mtu huyo hufanana na yule aliyeufikisha ujumbe wa kutunza chakula kwa walengwa, kwa sababu naye huufikisha ujumbe ule aliotumwa kuupeleka kwa wenzake, katika maisha yake. Ndiyo maana huwaambia wenzake hao kwamba, “mimi nimetakata.”

Msemo huo, hufundisha watu juu ya kuufikisha vizuri ujumbe ule wanaotumwa na wenzao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Yohana 19: 13-16.

Mathayo 27:24.

ENGLISH: I HAVE BEEN CLEAN.

There was a man who was sent to tell a message to the people of a certain village. When he arrived at the village, he said, “Take care of your food crops because there will be a great famine.” They threatened him by saying, “No, you are just lying to us.” He replied, “I have finished delivering the message to you, I am clean. The famine took place and had a devastating effect on those people. It became a saying to the one who conveyed a message to the people that, “I have been clean.”

This saying is related to a person who conveys a message to others. This person is sent by his associates and conveyed the message to the targeted audience as it is, without delaying or changing it. Once he has conveyed the message, he immediately returns the information to those who sent him, in his life.

This person resembles the one who conveyed the message of food storage to the beneficiaries, because he also conveys a message which he was given by society to his contemporaries, in his life. That is why he tells them that, “I have been clean.”

This saying imparts in people a clue on how to effectively convey the message that their fellows has given to him, so that they can develop their families, in their lives.

John 19: 13-16.

Matthew 27:24.

Imbuki ya kalagu yiniyo, ililola igufuli. Iligufuli linilo, jili jisinza ijo jilijidololo iji jab’ejiwa kunguno ya gulugala nyango. Giko lulu, ulu jugadijiwa jigilugalaga jalemeja ugub’ita munhu umukaya, mumho mpaka jilugulwe b’o lufungulo lolyo. Hunagwene abhanhu bhagiganilaga giki, “shilikale one nguhi wimilaga ha nyango – Igufuli.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu untogeji o bhanhu uyo agalugulaga jigasho na kujilugala, umukikalile kakwe. Untongeji obhanhu ng’wunuyo, adulile nulu gugulema mhayo uyo aduguhayaga uweyi, nulu guguzunya uyo aliguhaya uweyi, kunguno ya bhutale wi sumbi lyakwe linilo, umubhutumami bhokwe. Uweyi adulile gubhenhela bhuyegi abhanhu bhakwe, ulu ubhatongela chiza, nulu bhupina, ulu ubhatongela shib’i, umubhutongeji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga ni ligufuli lya ha nyango ilo ligalemeja ugub’ita abhanhu umukaya, kunguno nuweyi agayilemejaga imihayo iyo adayihayile, umubhutongeji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “shilikale one nguhi wimilaga ha nyango – Igufuli.”

Ikalagu yiniyo, yalanga bhagongeji bha bhanhu higulya ya gubhatongeja chiza abhanhu bhabho bho guyilema imihayo iyo iliyabhub’i, na guyizunya iyo iliyawiza, kugiki bhadule gubhalang’hana chiza bhanhu bhabho bhenabho, umubhutumami bhobho.

Yahana 20: 19-23.

Mathayo 16: 19.

Ufunuo 3:7-8b.

 

KISWAHILI: KITENDAWILI – TEGA.

ASKARI WANGU MFUPI KASIMAMA MLANGONI – KUFURI.

Chanzo cha kitendawili hicho, chaangalia kufuri. Kufuri hilo, ni chuma ambacho ni kidodo kilichotengenezwa kwa ajili ya kufunga milango. Hivyo basi, kikifungwa humzuia mtu kuingia ndani, mpaka kifunguliwe kwa kutumia ufunguo wake. Ndiyo maana watu huhadithiana kwamba, “askari wangu mfupi kasimama mlangoni – Kufuri.”

Kitendawili hicho, hulinganishwa kwa mtu aliyekiongozi wa watu ambaye hufungua kikao na kukifunga, katika maisha yake. Kiongozi huyo, aweza hata kulikataa jambo asilolitaka, au kulikubali lile analolitaka, kwa sababu ya nafasi yake hiyo ya ukubwa wa kiti chake, katika utumishi wake. Yeye aweza kuwaletea watu wake furaha akiwaongoza vizuri, au kuwaletea huzuni, akiwaongoza vibaya, katika uongozi wake.

Mtu huyo, hufanana na lile kufuri la kwenye mlango ambalo huzuia watu kuingia ndani, kwa sababu naye huyazuia maneno yale ambayo hayataki, katika uongozi wake. Ndiyo maana watu humwambia kwamba, “askari wangu mfupi kasimama mlangoni – Kufuri.”

Kitendawili hicho, hufundisha viongozi wa watu juu ya kuwaongoza vizuri watu wao, kwa kuyazuia maovu na kuyaruhusu yale yaliyo mema, ili waweze kuwalinda vizuri watu wao hao, katika utumishi wao.

Yahana 20: 19-23.

Mathayo 16: 19.

Ufunuo 3:7-8b.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY SHORT SOLDIER HAS STOOD AT THE DOOR – A LOCK.

This riddle talks about a lock of a door. The lock is a metal that is made of iron materials which is used for closing doors. Thus, it prevents a person from entering that house, until it is unlocked by using its key. That is why people say to one another, “my short soldier has stood at the door – a lock.”

This riddle is equated to a man who is the leader in the society. He opens the session and closes it in a meeting. This leader may even reject what he does not want, or accept what he wants, because of his position in his office. He can bring happiness to his people by leading them well, or misery by leading them miserably, in his leadership.

This person resembles the door lock which prevented people from entering in the house, because he also blocks the words which he does not want, in his leadership. That is why people say to him that, “my short soldier has stood at the door – a lock.”

This riddle teaches leaders of societies on how to lead their people in a good way, by preventing evils and allowing what is good to them, so that they may better protect their own people, in their services.

John 20: 19-23.

Matthew 16:19.

Revelation 3: 7-8b.