Ulusumo lunulo, lulolile b’ulemi bho shada gidi, ubho b’ugenhelejaga gwib’ulaja b’ungwene. Ubhuleni bho shada gidi bhuli bho gulema guleka mihayo ya bhub’i iyo idulile gweng’wenheleja gucha ung’witi oyo.

Olihoyi munhu uyo wib’aga mitugo ja bhanhu. Umunhu ng’wunuyo oli alemile uguleka ugwib’a ulu ohang’wa na bhiye. Lushugu lumo, aho wib’a agading’wa na bhanhu abho bhagantula mpaga upijiwa na polisi. Hunagwene abhanhu bhagang’wila giki, “olema shada gidi ugwib’ulaja b’ungwene.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina nhungwa ja b’ub’i, umukikalile kakwe. Umunhu ng’wunuyo, agitaga miito ga bhub’i ayo gadulile kung’wenheleja kupandika makoye matale, kunguno alemile ugugaleka. Uweyi adazunyaga uguhang’wa na bhiye kunguno ya nhinda ijo alinajo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu ng’wib’i o mitugo uyo agading’wa na bhanhu otulwa mpaga upijiwa na polisi, kunguno nuweyi adazunyaga ugugaleka amito agabhub’i ulu uhang’wa na bhiye, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “olema shada gidi ugwib’ulaja b’ung’wene.”

Ulusumo lunulo, lolanga bhanhu higulya ya guzunya guhugulwa na b’ichab’o bho guleka miito ga b’ub’i, kugiki bhadule gwikala bho mholele na b’ichab’o, umuwikaji bhobho.

Yakobo 3: 5-6.

Mathayo 27: 3-5.

Mwanzo 19: 15-26.

 

KISWAHILI: UMEKATAA KATA KATA UTAJISABABISHIA KIFO CHAKO MWENYEWE.

Methali hiyo, huangalia ukataaji wa moja kwa moja ambao humsababishia mtu kifo chake. Ukataaji wa moja kwa moja ni wa kukataa kuupokea ushauri wa kuacha kutenda maovu ambayo huweza kumletea kifo chake mwenyewe aliyeyatenda hayo maovu.

Alikuwepo mtu aliyekuwa akiiba mifugo ya watu. Mtu huyo, alikataa ushauri aliopewa na wenzake wa kuyaacha maovu. Siku moja alipoiba alikamatwa na watu akapigwa mpaga akaokolewa na polisi. Ndiyo maana watu walimwambia kwamba, “umekataa kata kata utajisababishia kifo chako mwenyewe.”

Methali hiyo hulinganishwa kwa mtu mwenye tabia mbaya, katika maisha yake. Mtu huyo, hutenda matendo maovu ambayo huweza kumsababishia matatizo makubwa, kwa sababu ya kutokukubali kwake kuyaacha. Yeye hakubali kuonywa na wenzake kwa sababu ya kiburi alicho nacho, maishani mwake.

Mtu huyo, hufanana na yule mwizi wa mifugo alikamatwa na kupigwa mpaka akaokolewa na polisi, kwa sababu naye hakubali kuacha matendo maovu anapoonywa na wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “umekataa kata kata utajisababishia kifo chako mwenyewe.”

Methali hiyo, hufundisha watu juu ya kukubali kuonywa na wenzao kwa kuacha kutenda maovu katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Yakobo 3: 5-6.

Mathayo 27: 3-5.

Mwanzo 19: 15-26.

 

ENGLISH: YOU HAVE STRONGLY REFUSED YOU WILL CAUSE YOUR OWN DEATH.

This proverb looks at the rejection of something of someone that results into one self’s death. This denial is the refusal to accept counsel for refraining from wrongdoing that may result in the death of the committer.

There was a man who was stealing people’s livestock. Such man however, rejected the advice which was given to him by his associates to turn away from evil doing. One day when he stole something, he was arrested by people and beaten. Fortunately that he was rescued by police. That is why people told him that, “you have strongly refused you will cause your own death.”

This proverb is likened to a man who had a wicked attitude, in his life. This person, in turn, commits a crime that could lead him to serious problems, because of his refusal to give up. He does not accept the warnings of his fellows because of his pride in his life.

This man resembles to the cattle thief, who was arrested and beaten until he was rescued by the police, because he too refused to stop doing evils when he was warned by his age group, in his life. That is why people tell him that, “you have strongly refused you will cause your own death.”

This proverb imparts in people an idea on how to accept warnings of others enough to stop doing evils in their lives, so that they can live in peace with one another, in their lives.

James 3: 5-6.

Matthew 27: 3-5.

Genesis 19: 15-26.

Akahayile kenako, kalilola wichobheji bho Nyau mpaka yugacha. Inyau igicholelaga ijiliwa jayo bho bhukungiji bhutale ubho bhuli kihamo na gwikindika kugiki idule gujisanganija ijo ilihayo gujibhulaga. Kuyiniyo lulu, ugushiga mpaga yugacha, mumho yatumamaga nimo ntale. Hunagwene abhanhu bhagayombaga giki, “lwa macha myau.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agatumama milimo bho gwandya diyu mpaga ilimi lyugagwa, umukikalile kakwe. Umunhu ng’wunuyo alinkamu noyi uguitumama milimo yakwe kunguno agaitumamaga bho pye ilikanza ilya limi. Uweyi agapandikaga sabho ningi noyi ahakaya yake, kunguno ya wigulambija bhokwe bhunubho ubho guitumama imilimo gufumile dilu mpaga lyugagwa Ilimi, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga ni nyau iyo igatumama nimo ntale, kunguno nu weyi, agatumama milimo yakwe bho gwingile dilu mpaga lyugagwa Ilimi, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lwa macha nyau.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gujilanija ni likanza lya limo umubhutumami bho milimo yabho bho nduhu ugulibhitilija ilikanza, kugiki bhadule gupandika sabho ja gutumamila ijina gujibheja chiza, ikaya jabho.

Waloma 15:1.

Mathayo 14:14-15,

KISWAHILI: LA KUFA PAKA.

Msemo huo, huangalia ujitafutiaji wa paka mpaka kufa kwake. Paka hujitafutia chakula chake kwa umakini mkubwa ikiwa ni pamoja na kujirusha kwa lengo la kumshutukiza yule anayetaka kumuua. Kwa hiyo basi, kufikia mpaka hatua kufa, humanisha uwepo kwa kazi kubwa. Ndiyo maana watu husema kwamba, “la kufa paka.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kuanzia asubuhi mpaka jioni, katika maisha yake. Mtu huyo, ana bidii kubwa sana ya kuyatekeleza majukumu yake yakiwemo yale ya kulima kwa sababu ya yeye kufanya kazi tangia asubuhi hadi jioni. Yeye hupata mali nyingi sana kwenye familia yake, kwa sababu ya kujibidisha kwake kuyatekeleza majukumu yake, muda wote wenye mwanga wa Jua, maishani mwake.

Mtu huyo, hufanana na yule paka aliyefanya kazi kubwa ya kujitafutia mahitaji yake, kwa sababu naye huyatelekeza majukumu yake kuanzia asubuhi hadi jioni, katika maisha yake. Ndiyo maana watu humwambia kwamba, “la kufa paka.”

Msemo huo, hufundisha watu juu ya kuendana na mwanga wa Jua katika utekelezaji wa majukumu yao bila ukupitiliza, ili waweze kupata mali za kutumia katika kuziendeleza vizuri familia zao.

Waloma 15:1.

Mathayo 14:14-15.

ENGLISH: IT IS OF DYING CAT.

This saying looks at a cat that hunts for itself until its death enough to get food. This Cat searches for food with the utmost seriousness, including self-mutilation, with the intention of shocking the victim. It does so to the point of dying for making sure that it gets food. That is why people say, “It is of dying cat.”

This saying is applied to a man who performs his duties from morning till evening, in his life. This man is very diligent in carrying out his responsibilities, such as farming because of his hard work from morning till evening. He gets a lot of wealth for his family, because of his being serious hard working enough to carry out his responsibilities all the time, in his life.

This man resembles the cat that worked hard enough to get its food, because he too fulfills his responsibilities from morning till evening, throughout his life. That is why people say to him that, “it is of dying cat.”

This saying instills in people a clue on how to work hard enough to carry out their responsibilities without being forced, so that they can acquire abundant resources for the betterment of their families.

Romans 15: 1.

Matthew 14: 14-15.

Imbuki ya kahayile kenako, ilolile kagwile ka numba ya ib’anda. Inumba yiniyo, yigazengagwa bho nhingi ja maselele na yezekelwa mafa. Kuyiniyo lulu, ulu yub’inzika idagwaga b’o gushiga hasi, iyoyi igagwaga nhugub’aji, kulwa nguno ya mselele ayo gagayihangijaga ugushigila ihasi. Hunagwene abhanhu bhagayombaga giki, “numba yagwa nhugub’aji.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo apandikaga makoye ogamala bho nduhu ugub’inzike moyo, umukikalile kakwe. Umunhu ng’wunuyo, agacholaga njila ja gung’wingija makoye genayo bho gwigulambija gutumama milimo yakwe chiza, umukikalile kakwe. Uweyi adagwaga ng’holo umutumami b’o milimo yakwe yiniyo, kunguno igampandikilaga sabho ja guib’egeja ikaya yakwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni numba iyo idagwaga mpaga yashiga hasi, kunguno nu weyi agapandikaga makoye ogamala bho nduhu ugugwa ing’holo, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “numba yagwa nhugub’aji.”

Akahayile kenako, kalanga bhanhu higulya ya gub’iza na wiyumilija bho gugamala amakoye gab’o bho nduhu ugub’inzike moyo, kugiki bhadule kupandika matwaji mingi, umuwikaji bhobho.

1Timotheo 6:11=15.

Luka 6:46-49.

1Timotheo 1:12-17.

Luka 14:29-33.

 

KISWAHILI: NYUMBA IMEANGUKA KWA KUJIEGESHA.

Chanzo cha msemo huo, chaangalia uangukaji wa nyumba ya kipanda. Nyumba hiyo, hujengwa kwa kutumia nguzo za mlingoti na kuezekwa kwa nyasi. Kwa hiyo, yenyewe ikivunjika huanguka kwa kujiegesha kwa sababu ile mlingoti huizuia kufika chini. Ndiyo maana watu husema kwamba, “nyumba imeanguka kwa kujiegesha.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hupata matatizo na kuyamaliza bila kukata tamaa, katika maisha yake. Mtu huyo, hutafuta njia za kumwondolea matatizo hayo kwa kujibidisha kufanya kazi vizuri matika maisha yake. Yeye huwa hakati tamaa katika utekelezaji wa majukumu yake, kwa sababu huwa yanampatia mali za kuiendelezea familia yake, maishani mwake.

Mtu huyo, hufanana na nyumba ile isiyoanguka mpaga chini, kwa sababu naye huyatatua matatizo yake mpaka kuyamaliza bila kukata tamaa, katika maisha yake. Ndiyo maana watu humuita kwamba, “nyumba imeanguka kwa kujiegesha.”

Msemo huo, hufundisha watu juu ya kuwa na uvumilivu wa kuyamaliza matatizo yao bila kukata tamaa, ili waweze kupata mafanikio mengi zaidi, maishani mwao.

1Timotheo 6:11-15.

1Timotheo 1:12-17.

Luka 6:46-49.

Luka 14:29-33.

 

ENGLISH: THE HOUSE HAS COLLAPSED BY PARKING.

The origin of the overhead saying looks at the collapse of a temporal house. This house was built with mast poles and grass thatched roofs. Therefore, when it breaks, it collapses on its own because the masts prevent it from reaching the ground. That is why people say, “the house has collapsed by parking.”

This saying is likened to a person who gets into trouble and ends it without giving up, in life. This person looks for ways that can get rid of those problems by striving to work well in his or her life. He/she is not discouraged in the performance of his/her duties because they provide him/her with prevent resources enough to support whole family, in life.

This person resembles a temporal house that collapsed by parking, because he/she solves all his/her problems without giving up in life. That is why people tell him/her that, “the house has collapsed by parking.”

This saying imparts in people an idea on how to be patient enough solve their problems without giving up, so that they can have more success in their lives.

1 Timothy 6: 11-15.

1 Timothy 1: 12-17.

Luke 6: 46-49.

Luke 14: 29-33.

Akahayile kenako, kalolile bhulagwa bho ginhu na guru. Uguru ali munhu uyo adigwaga iyo aliwilwa na bhiye kunguno amatu gakwe gagab’izaga guti gachib’ile. Umunhu ng’wunuyo, ulu ulolela lwande luleb’e adadulile ugugaluchiwa na mhayo gosegose, kunguno adigwaga imihayo iyo aliwilwa na bhiye. Uweyi uko ulolela na kwene adagalukaga. Hunagwene abhanhu bhagang’wilaga giki, “lyalagwa guru.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajaga kumilimo ogatumama chiza mpaga oyimala, bho ng’holo yape, umukikalile kakwe. Umunhu ng’wunuyo, agaidililaga imilimo yakwe bho gwigulambija kuitumama chiza mpaka uishisha bhuli makanza. Uweyi agapandikaga sabho ningi kunguno ya guitumama imilimo yakwe yiniyo mpaga, guimala bho nduhu uguileka, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu guru uyo adagaluchiyagwa na mhayo gosegose uko olelaga, kunguno nuweyi agaidililaga chiza imilimo yakwe bho gwigulambija guitumama mpaga oimala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lyalagwa guru.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho mpaga guimala bho nduhu uguileka, kugiki bhadule gupandika sabho ja gubhambilija ugujib’eja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 24:13.

Waroma 12:11.

Ufunuo 2:10.

 

KISWAHILI: LIMEAGWA NA KIZIWI.

Msemo huo, huangalia uagwaji wa kitu na kiziwi. Kiziwi ni mtu yule ambaye huwa hasikii yale anayoambiwa na wenzake kwa sababu ya masikio yake kuwa kama yameziba. Mtu huyo, akiangalia upande fulani huwa hawezi kugeuzwa na nelo lolote, kwa sababu ya kutokuwa na uwezo wa kuyasikia maneno anayoambiwa na wenzake. Yeye alikoangalia ndipo huko hageuki. Ndiyo maana watu humwambia kwamba, “limeagwa na kiziwi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kwenye kazi na kuzitekeleza vizuri mpaga kuzimaliza, kwa moyo mweupe, katika maisha yake. Mtu huyo, huzijali kazi zake kwa kujibidisha kuzitekeleza vizuri kila wakati. Yeye hufanikiwa kupata mali nyingi kwa sababu ya kuzitekeleza kazi zake hizo mpaga kuzimaliza bila kuziacha, katika maisha yake.

Mtu huyo, hufanana na yule kiziwi asiyegeuzwa na neno lolote alikoelekea, kwa sababu naye huzijali vizuri kazi zake kwa kujibidisha kuzitekeleza mpaka kuzimaliza, katika maisha yake. Ndiyo maana watu humwambia kwamba, “limeagwa na kiziwi.”

Msemo huo, hufundisha watu juu ya kujibidisha kuyatekeleza vizuri majukumu yao mpaka kuyamaliza bila kuyaacha, ili waweze kupata mali za kuwasaidia katika kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 24:13. “Lakini yule atakayevumilia hadi mwisho ndiye atakayeokoka. ”

Waroma 12:11. “Msiwe wavivu, bali mwe na bidii katika roho mkimtumikia Bwana.12Iweni na furaha katika tumaini, katika dhiki iweni na saburi, dumuni katika maombi.”

Ufunuo 2:10. “Usiogope mateso yatakayokupata. Nakuambia Shetani atawatia baadhi yenu gerezani ili kuwajaribu, nanyi mtapata dhiki kwa muda wa siku kumi. Uwe mwaminifu, hata kufa, nami nitakupa taji ya uzima.”

 

ENGLISH: IT HAS BEEN GIVEN FARE-WELL BY THE DEAF.

This saying looks at a being given fare well of someone by a deaf person. A deaf person is the one who does not hear what his or her fellows say because of his or her ears which seem to be blocked. Such person if he/she looks in a certain direction cannot be turned back by anyone, because of his/her inability to hear words which are spoken by others. He/she just focuses in such direction without turning back. That is why people say to him/her, “it has been given fare-well by the deaf.”

This saying is likened to a man who goes to work and performs it well to the end in good faith. Such person, in turn, takes care of his responsibilities by striving to accomplish them at all times. He manages to make a lot of money because he is capable of doing all what he can in his life.

This person resembles to a deaf person who was not distracted by a word in working, because he also cares for his work by striving enough to complete it in his life. That is why people say to him, “it has been given fare-well by the deaf.”

This saying teaches people on how to work hard enough to fulfill their responsibilities to the end without leaving them, so that they can have all needed resources for developing their families, in their lives.

Matthew 24:13 “But the one who endures to the end will be saved.”

Romans 12:11 “Not slothful in business; fervent in spirit; serving the Lord. 12Rejoice in hope, be patient in tribulation, be constant in prayer.”

Revelation 2:10. “Do not be afraid of the things you are about to suffer. I tell you, Satan will throw some of you into prison to test you, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.”

Akahayile kenako, kalolile mizengo iyo iliya nguru umo bhagikalaga abhanhu. Abhanhu bhenabho bhagabyalagwa bhakula bhalikala mumawe ayo bhagagalegaka ulu bhazumalike, kunguno agoyi gagabhizaga galihoyi duhu. Hunagwene abhanhu bhagayombaga giki, “dulihamizengo ya nguru.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo abhudebhile ubhub’iti bho ng’wa munhu umusi munumu, mumo agajipadikila isabho, umukikalile kakwe. Umunhu ng’wunuyo, agabhulenganijiaga uwikaji bho bhanhu na wilabho ubho bhugabhelelaga kwikanza liguhi duhu bhuma ulu lyasebha ilimi. Uweyi agabhalangaga abhiye higulya ya gutumama milimo yabho bho gwikala na bhanhu chiza, kunguno bhalinga ukuwelelo gitumo bhugumilaga ubhulab’o. Adebhiie igiki alacha ugaleka amawe kunguno agoyi bhagagasangaga ulu bhabyalwa na gugaleka gitumo galili duhu.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhikalaga bhadebhiye igiki bhalajileka nguru bho gucha, kunguno nu weyi agabhalangaga abhiye higulya ya gwikala chiza na bhichabho iki bhalibhabhiti duhuyi umusi munumu. Hunagwene agabhawilaga abhanhu giki, “dulihamizengo ya nguru.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka gwisanya sabho ijo bhajipandika umusi, kunguno bhalacha bhujileka, kugiki bhadule gwikala chiza na bhichabho, umuwelelo munumu.

Mwanzo 3”9.

Ufunuo 14:13.

 

KISWAHILI: TUKO KWENYE MAKAO YA MAWE.

Msemo huo, huangalia makazi ya mawe wanamoishi watu. Watu hao, huzaliwa na kukua wakiishi kwenye mawe hayo, ambayo huwa wanakufa na kuyaacha, kwa vile yenyewe huwa yapo tu. Ndiyo maana watu husema kwamba, “tuko kwenye makao ya mawe.”

Msemo huo, hulinganishwa kwa mtu yule anayeufahamu uwepo wa mwisho wa mwanadama hapa duniani hata kama atafanikiwa kiasi gani, katika maisha yake. Mtu huyo, huyafananisha maisha ya mwanadamu na maua ambayo huchanua na kupendeza kwa muda mfupi kisha hunyauka kwa kuchomwa na Jua. Yeye huwafundisha wenzake juu ya kutekeleza majukumu yao kwa kuishi na watu vizuri, kwa vile wataiacha dunia hii watakapofariki kama yanavyokauka yale maua.  Anafahamu kwamba wanadamu watakufa na kuyaacha mawe kwa sababu yenyewe huwa yapo tu kama walivyoyakuta.

Mtu huyo, hufanana na wale walioelewa kwamba, watakufa na kuyaacha mawe, kwa sababu naye huwafundisha wenzake juu ya kuishi vizuri na wenzao kwa vile wao ni wapitaji tu hapa duniani. Ndiyo maana yeye huwaambia watu kwamba, “tuko kwenye makao ya mawe.”

Msemo huo, hufundisha watu juu ya kuacha kuweka mategemeo yao yote kwenye mali walizozipata hapa duniani, kwa sababu watakufa na kuziacha, ili waweze kuishi vizuri na wenzao, ulimwenguni humu.

Mwanzo 3: 9.

Ufunuo 14:13.

ENGLISH: WE ARE AT THE STONES’ SETTLEMENTS.

This saying looks at the settlements of stones where people live. These people, in turn, are born and raised on the rocks. They die and leave, since these rocks are only natural. That is why people say, “We are at the stones’ settlements.”

This saying is applied to a person who is aware of the final existence of human beings on earth, no matter how successful they may be in thier lives. This person, in turn, likens human life to a flower that blooms for a short time and then withers through the sun. He teaches his associates on how to carry out their duties by living well with people, as they will leave this world when they die as the flowers dry up. He knows that human beings will die and leave stones behind because these stones will be found only as they have found them.

This person resembles those who understand that they will die and leave the stones, because he also teaches his fellows on to live well with their fellows as they are only passersby here on earth. That is why he tells them that, “We are at the stones’ settlements.”

This saying instills in people a clue on how to stop putting all their hopes on their possessions which they have acquired here on earth, because they will die and leave them, so that they can live well with their fellows, on this world.

Genesis 3: 9.

Revelation 14:13.