Akahayile kenako, kalolile b’uyungi b’o mashokelelwa ukubhasimbi b’a ng’ana. Abhasimbi bha ng’ana bhenabho bhagasolaga salu ijo jayungwana bhichabho bhusola moi ing’ana, bhandya gujisholela ugujiyunga hangi. Giko lulu, igabhizaga jilambu ugupandika abhoyi ing’ana moi, kunguno jasolwa na bhichabho. Hunagwene abhanhu bhagabhawilaga giki bhaginojaga sagala bho “guyunga mashokelelwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agashokelaga guyomba mihayo iyo imanyikile ukubhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga uyomba imihayo b’o gumana uishokela kunguno ya bhudizu bhokwe ubho yuyideb’u imihayo iyo igikalaga imanyikile ukubhanhu. Uweyi aginojaza sagala umubhulomeji bhokwe bhunubho, kunguno ya bhoshokeji bho guyomba imihayo iyo imanyikile ukubhanhu, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga na bhasimbi b’a ng’ana abho bhashokelaga guyunga salu umo jasolwa ing’ana na bhichabho, kunguno nuweyi agashokelaga guyomba mihayo iyo imanyikile ukubhanhu, umukikalile kakwe. Hunagwene abhanhu  bhagang’wilaga giki aginojaga bho ‘guyunga mashokelelwa /mahehelwa.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gujimija makanza gabho bho gushokela guyomba mihayo iyo imanyikile ukubhichabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Marko 15: 1 – 5.

Yohane 9: 24 – 28.

KISWAHILI: KUCHEKECHA MARUDIO.

Msemo huo, huangalia uchekechaji wa marudio ya mchanga uliochekechwa kwa wachimbaji wa madini. Wachimbaji hao wa madini, huchukua mchanga uliochekeshwa na watu waliochukua madini kutoka humo, na kuanza kuuchekecha tena. Hivyo basi, huwa ni vigumu kwao kupata madini kutoka kwenye mchanga huo. Ndiyo maana watu huuita upotezaji huo wa muda kuwa ni “kuchekecha marudio.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huongea maneno yanayofahamika kwa watu, katika maisha yake. Mtu huyo, huwa anaongea maneno kwa kuyarudia kwa sababu ya ugumu wake wa kuyaelewa yale yanayofahamika kwa watu. Yeye hujichosha bure kwa kurudia kukisema mara nyingi kile kinachofahamika kwa watu, maishani mwake.

Mtu huyo hufanana na wale wachimbaji wa madini waliochekecha marudio ya mchanga, kwa sababu naye hurudio kuongea maneno yanayofahamika kwa watu, katika maisha yake. Ndiyo maana watu humwambia kwamba yeye hujichosha bure kwa “kuchekecha marudio.”

Msemo huo, hufundisha watu juu ya kuacha kupoteza muda wao kwa kurudia kuogea neno ambalo linafahamika kwa wenzao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Marko 15: 1 – 5.

Yohane 9: 24 – 28.

ENGLISH: TO SIFT THE REITERATION.

This saying looks at the comical repetition of sand that has been dug by miners. These miners, in turn, take such sand and begin to process it again. As a result, it becomes difficult for them to extract minerals from that sand. That is why people call this waste of time as “to sift the reiteration.”

This saying is compared to the person who speaks words that are familiar to people, in his life. Such person often repeats words while speaking because of his or her difficulty in understanding on what is known to the people. He wears himself out in vain by repeatedly saying what is known to the people, in his life.

This man is like the miners who sifted the repetition of the sand, because he also returns to speak words that are familiar to people, in his life. That is why people tell him that he gets tired “to sift the reiteration.”

The saying imparts in people a clue on how to stop wasting their time by repeating the word that is known to their people, so that they can better raise their families, in their lives.

Mark 15: 1-5.

John 9: 24-28.

Ugwib’ala ili gumhucha munhu kungongo. Abho bhagib’alagwa nono bhali bhanhu abho bhatali bhanigini. Abhenabho, bhagakongagwa na bhaninabho bho gub’uchiwa chene.

Kuyiniyo lulu, ulu munhu ntale wib’alwa igolechacha bhulemelwa bho guziminza hamo kunguno nulu ya sada. Aliyo lulu, ulu munhu ntale uyo alimhola, uyomba chene mumho wib’engelejiyagwa bho gulenganijiwa na ng’wana. Hungwene umunhu ng’wunuyo agayombaga giki, “ugunib’ala kungongo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agahub’ilagwa na bhiye wiyangula gujumala shili, umuwikaji bhokwe. Umunhu ng’wunuyo, agakolaga mpaga oja gujulipa shili ukubhanbu ab’o bhanhub’ilaga, umukikalile kakwe. Uweyi agikalaga alemile ugugeng’wa inyahala, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo oliogeng’wa nyahala ukolwa, kunguno nuweyi agahub’ilagwa opelana mpaga wiyangula guja gujulipa shili. Hunagwene agayombaga giki, “ugunib’ala kungongo.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gub’akolwa abhichabho kugiki bhadule kujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 5: 43- 48.

Mathayo 5: 21 – 22.

Yohane 15: 9 – 10.

KISWAHILI: UTANIBEBA MGONGONI.

Kumbeba mgongoni ni kumwinua mtu ukiwa umemshikilia miguu yake mgongoni. Wanaobebwa kwa kawaida huwa ni watoto ambao hubembeleza kwa namna hiyo na mama zao.

Kwa hiyo, mtu mzima akibebwa mgongoni humaanisha kwamba hawezi kutembea kwa sababu mbalimbali zikiwemo zile za ugonjwa.  Lakini mtu mzima akisema hivyo, maana yake amehisi hali ya kudharaliwa kwa kulinganishwa na mtoto mdogo. Ndiyo maana husema kwa hasira kwamba, “utanibeba mgongoni.”

Msemo huo, hulinganishwa kwa mtu yule ambaye akikosewa hukasirika na kuamua kwenda kulipa kisasi kwa yule aliyemkosea, katika maisha yake.  Mtu huyo, hukasilika sana mpaka anafikia hatua ya kwenda kulipiza kisasi kwa yule aliyemkosea hata kama lile kosa lilitokea kwa bahati mbaya. Yeye huwa hataki kudharauliwa, maishani mwake.

Mtu huyo, hufanana na yule aliyefananishwa na mtoto mdogo agakasilika sana, kwa sababu naye akikosewa hukasilika mpaka kufikia hatua ya kuamua kwenda kulipa kisasi kwa yule aliyemkosea, katika maisha yake. Ndiyo maana yeye husema kwa hasira kwamba, “utanibeba mgongoni.”

Msemo huo hufundisha watu juu ya kuachana na tabia ya kuwachukia wenzao, ili waweze kuzilinda vizuri familia zao, maishani mwao.

Mathayo 5: 43- 48.

Mathayo 5: 21 – 22.

Yohane 15: 9 – 10.

ENGLISH: YOU WILL CARRY ME ON YOUR BACK.

Carrying somebody on the back is to lift the person with his legs on it. The people who are carried by their mothers are usually children who cuddle in this way with their mothers.

Thus, carrying an adult on the back means that he or she cannot walk for a variety of reasons, including illness. But when an adult says so, it means he or she has felt humiliated compared to a younger child. That is why they angrily say that “you will carry you on my back.”

This saying is compared to the person who when offended, gets angry and decides to take revenge on the person who wronged him, in his life. This person is so angry that he goes to the point of retaliating against the person who wronged him, even though the offense was accidental. He does not want to be despised, in his life.

This person resembles to the one who was compared to the little child, became very angry, because when he was wronged he also became angry until he decided to go and take revenge on the person who wronged him, in his life. That is why he angrily says that “you will carry me on my back.”

This saying imparts in people an idea on how to stop the habit of hating others, so that they can better protect their families, in their lives.

Matthew 5: 43-48.

Matthew 5: 21-22.

John 15: 9-10.

Imbuki ya lusumo lunulo, ilolile mimbi. Imimbi bhuli bhusiga ubho wegelaga guhola ubho bhugikolaga na bhuchilu bho ng’wa munhu nheb’e. Ub’usiga bhunubho bhugahayiyaga giki bhutungilile ginhu umugati yabho ijo jigafumaga hanze ulu bhuhola. Hunagwene abhanhu bhagayombaga giki, “b’ubhilu bhuli mimbi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali ng’wilika lya b’uyanda nulu lya waniki uyo ojililaga gubhiza munhu ntale, umukikalile kakwe. Igayombagwa bhuchilu bhuli mimbi kunguno ulu bhuhola ub’uchilu bho ng’wa munhu ng’wunuyo, bhongeja gwinha makoye matale, ukubhiye. Uweyi agadumaga ugwikala chiza na abhanhu kunguno ya nhungwa jakwe gubhiza jab’ub’i, umukikalile kakwe.

Umunhu ng’winuyo, agikolaga ni mimbi ja bhusiga ijojigaholaga wigela bhusiga, kunguno nuweyi agikalaga atungilile bhuchilu umumiganiko gakwe, ubho bhugahola gafuma moyi makoye matale, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “b’uchilu b’uli mimbi.”

Ulusumo lunulo, lolanga bhabyaji higulya ya gubhalela chiza abhana bhabho haho bhatali bhadoo, kugiki bhadule gukula bhali na nhungwa jawiza ija gubhambilija ugwikala chiza na bhichabho, umubhulamu bhobho.

Mithali 1:8-19.

Mithali 2:1-16.

Mithali 2: 21-35.

 

KISWAHILI: UKOROFI UNAELEKEA KUTOA MASUKE.

Chanzo cha methali hiyo, huangalia ukaribu wa mmea kutoa masuke. Ukaribu huo wa kutoa masuke hayo ni hatua ya mtama ulifunga kitu juu ambacho huwa kinaonekana baada ya mtama huo kuchanua masuke. Hatua hiyo hufananishwa na ukorofi wa mtu fulani unaolekea kutenda jambo fulani. Ndiyo maana watu huuita, “ukorofi unaelekea kutoa masuke.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye yuko kwenye lika la ujana anayeelekea kufikia umri wa utu uzima, katika maisha yake. Hatua hiyo huitwa ukorofi unaelekea kutoa masuke kwa sababu ya ubaya unaongezeka ndani ya mtu huyo ambao huleta matatizo makubwa akifikia utu uzima. Mtu huyo, hushindwa kuishi vizuri na wenzake kwa sababu ya tabia yake hiyo kuzidi kuwa mbaya zaidi, maishani mwake.

Mtu huyo, hufananishwa na mtama ulikaribia kutoa masuke, kwa sababu naye huyo kijana huwa anafikiria maovu ndani ya mawazo yake, ambayo huleta matatizo makubwa anapoufikia umri wa utu uzima, katika maisha yake. Ndiyo maana watu humuita, “ukorofi unaelekea kutoa masuke.”

Methali hiyo, hufundisha wazazi juu ya kuwalea vyema watoto wao, ili waweze kukua wakiwa na tabia njema ya kuwasaidia kuishi vizuri na wenzao, maishani mwao.

Mithali 1:8-19.

Mithali 2:1-16.

Mithali 2: 21-35.

 

 

ENGLISH: CRUELTY TENDS TO GIVE BIRTH.

The foundation of this proverb looks at the proximity of the plant to the stalks. This nearness to the sorghum flower is the action of the sorghum which is closed on something that is usually visible after the sorghum flower has germinated the sorghum. This action is likened to the cruelty of a person who is inclined to do something. That is why people call it, “cruelty tends to give birth.”

This proverb is equated to a man who is in his late teens or early 20’s. This person has the so-called cruelty that tends to give birth because of increasing evil thoughts within him that cause serious problems in adulthood. He in turn, is unable to get along with his fellows because of his behavior, which only makes matters worse.

This man is like a sorghum flower that is about to give birth, because this young man also thinks evil in his mind, which causes great problems when he reaches adulthood, in his life. That is why people call it that “cruelty tends to give birth.”

This proverb teaches parents on how to raise well their children, so that they can grow up with good habits enough to help them in living well with their people, in their lives.

Proverbs 1: 8-19.

Proverbs 2: 1-16.

Proverbs 2: 21-35.

 

Ugwigwa shib’i yolechije bhulomelwa bho mhayo bho ng’wa munhu uyo nanghwe agajaga ugabhalomela bhangi umuyo gunuyo. Aliyo lulu agaguyomba heke numho gulili. Abho bhagumanile chiza umhayo gunuyo kukila uweyi, hunabhene abho bhagang’wila giki, “wigwa shib’i, kunguno gudichene umo alibhalomelela abhanhu. Uweyi agabhalemba bho gugugalucha heke umhayo gunuyo.

 Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agalamelagwa mihayo chiza uyigalucha bho guyomba bhulomolomo, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga uyomba bhulomolomo bho guyigalucha imihayo iyo agawilagwa nabhiye. Uweyi agakanilijiyagwa nabhiye abho bhabhumanile ubhunhana bho mihayo yiniyo iyo agayigaluchaga bho gubhalemba abhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agiyigwa shib’i imihayo iyo olomelagwa na bhiye, ugabhalomela heke abhanhu, kunguyo nuweyi agawilagwa mihayo ya nhana uyigalucha bho guyomba bhulomolomo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “wigwa shib’i.”

Akahayile kenako, kalanga bhanhu higulya ya guleka guyigalucha bho bhulomolomo imihayo iyo bhagawilagwa na bhichabho, bho gubhuyomba ubhung’hana bhoyo, kugiki bhadule gujibheja chiza ikaya jabho.

Mithali 26:28.

Mithali 17:4.

Mithali 12:18-22.

 

KISWAHILI: ULISIKIA VIBAYA.

Kusikia vibaya huangalia ulimuliwaji wa neno wa mtu yule ambaye naye alienda kuwasimulia wengine neno hilo. Lakini aliwasimulia vibaya tofauti na ukweli wake. Wale wanaoufahamu ukweli wa neno hilo, ndio waliomwambia kwamba, “ulisikia vibaya,” kwa sababu neno hilo haliko kama alivyowasimilia yeye. Yeye aliwadanganya watu kwa kuligeuza neno hilo likawa kinyume chake.

Msemo huo, hulinganishwa kwa mtu yule ambaye husimuliwa neno vizuri, agakaligeuza kwa uongo, katika maisha yake. Mtu huyo, huwa anaongea uongo kwa kuyageuza maneno anayoambiwa na wenzake kwa kusema uongo. Yeye huumbuliwa maishani mwake na wale wanaoufahamu ukweli wa maneno hayo, kwa kuusema wazi ukweli huo kama ulivyo.

Mtu huyo, hufanana na yule aliyesikia vibaya maneno aliyosimuliwa na wenzake ambayo aliyasimulia tofauti kwa watu, kwa sababu naye huyageuza kwa kusema uongo maneno aliyosimuliwa vizuri na wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “ulisikia vibaya.”

Msemo huo, hufundisha watu juu ya kuacha kuyageuza kwa kusema uongo maneno wanayoambiwa na wenzao, kwa kuufikisha vizuri kwa wenzao ukweli wa maneno hayo, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mithali 26:28.

Mithali 17:4.

Mithali 12:18-22.

ENGLISH: YOU HEARD WRONGLY.

Hearing improperly observes the utterance of word of the person who also went to share it with others. But he misrepresented them contrary to his truth. Those who knew the truth of that word were the ones who said to him, “You have heard wrongly,” because the word is not as he spoke to them. He deceived the people by turning the word into the opposite.

This saying is compared to the person who is properly told the word, and turns it into a lie, in his life. Such person, in effect, is lying by distorting the words which were spoken by his contemporaries. The truth is revealed in his life by those who know it by clearly stating that truth as it is.

This person resembles the one who misunderstood the words which were spoken by his nobles which he narrated differently to others, because he also distorts the truth by changing the words which were narrated by his contemporaries, in his life. That is why people say to him, “you have wrongly.”

The saying teaches people on how to stop distorting the truth which they are told by their fellows, by properly conveying to others chuch truth of those words, so that they can better develop their families, in their lives.

Proverbs 26:28.

Proverbs 17: 4.

Proverbs 12: 18-22.

Imbuki ya lusumo lunulo, ihoyelile higulya ya Lundu. Ilundu lililikubhi ilo ligalandalaga giti malando iki ligazwaga  mumab’uga. Ulu giki munhu ub’ita moyi akomile gugwashiwa  umumagulu gakwe nulu gugwishiwa hasi, kunguno ya witunganye bholyo. Hunagwene abhanhu bhagayombaga giki, “bhuchoji bho lundu mu mab’uga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga uchola mihayo mu makaya ga bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agingaga aha kaya yake oja alichola mihayo bho gwingila umukaya ja bhiye na gubhalisanya abhiye bhenabho, kunguno ya wikobya bhokwe bhunubho. Uweyi agidumaga na bhazenganwa bhakwe kunguno ya b’uchoji bho mihayo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, akikolaga ni lundu iki nayo igabhagwasanyaga abhanhu, kunguno nuweyi agacholaga mihayo bho gwingila mukaya ja bhanhu na gubhalisanya, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, alina “bhuchoji bho lundu mu mab’uga.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja guchola mihayo ya gulisanya bhanhu, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Luka 22: 3-6.

Mithali 21: 28-29.

 

KISHAHILI: UTAFUTAJI WA JAMII YA MALAMBO MBUBANI.

Chanzo cha methali hiyo, chaongelea juu ya Lundu ambayo majani ya jamii ya malando ya mbugani. Jamii hiyo ya malambo ni mboga ambayo huota kwenye mbuga. Mtu akipita humo yaweza kumfunga kwenye miguu yake hata kumwangusha chini, kwa sababu ya kufungamana kwake. Ndiyo maana watu huyaita kwamba ni, “utafutaji wa jamii ya malando mbugani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutafuta maneno ya ugonvi kwenye familia za watu, katika maisha yake. Mtu huyo, hutoka kwenye familia yake na kwenda kutafuta maneno hayo kwa kuingia kwenye familia za wenzake na kuwagombanisha kwa sababu ya ukolofi wake huo. Yeye hukosana na wenzake kwa sababu ya utafutaji wake huo wa maneno ya kugombanisha watu, maishani mwake.

Mtu huyo, hufanana na jamii hiyo ya malando yanayofunga miguu ya watu, kwa sababu naye hutafuta maneno ya kugombanishwa watu, katika maisha yake. Ndiyo maana watu humwambia kwamba ana “utafutaji wa jamii ya malando mbugani.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia za kutafuta maneno ya kuchonganisha watu, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 22: 3-6.

Mithali 21: 28-29.

 

 

ENGLISH: THE SEARCH FOR THE POTATO LEAVES COMMUNITY IN THE PARK.

The foundation of the above proverb speaks of ‘Lundu’ which is a kind of potato leaves. This species is a vegetable that grows in parks. These leaves can bind feet of the person who passes through those parks to the point of pulling him/her down to the ground, because of their tightness. That is why people call it “the search for the potato leaves community in the park.”

This proverb is related to a man who seeks out violent words that disintegrate people’s families, in his life. This man leaves his family, by entering through various families of his fellows and arguing with them because of his cruelty. He continues losing his teammates because of his quest for controversial words, in his life.

This person, in effect, resembles that potato leave community that bound the feet of the person who passed in the parks, because he also seeks out words for quarreling with people, in his life. That is why people tell him that he has “the search for the potato leaves community in the park.”

This proverb instills in people a clue on stopping the habit of looking for words that do away with families of their fellows, so that they can live in peace with each other, in their lives.

Luke 22: 3-6.

Proverbs 21: 28-29.