Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ingilile hajigukulu ja Ntemi. Ikale abhatemi bhagita jigukulu  ja gulya pye abhanhu. Umunhu uyo agaja akelejije, huyo agab’iza na nimo go guyola amapalala. Gwingila henabho, abhanhu bhagandya guyuyomba giki, ‘uogukeleja ng’wa Ntemi aguyola mimba go nva.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agakelejaga ugushiga ahajigukulu, nulu ahalib’ilinga ilya ntale. Umunhu ng’wunuyo agasangaga abhiye bhaipandikaga yose iyo iliya solobho umuwikaji bhobho. Abhiye bhenabho bhaganhugulaga bhogung’wila giki, ‘uogukeleja ng’wa Ntemi aguyola mimba go nva,’ kugiki oye umunhu ng’wunuyo ugukeleja.

Ulusumo lunulo lolanga bhanhu higulya ya gwanguha ugushiga ukumilimo nu kumihayo iya solobho umuwikaji bhobho. Imilimo ni mihayo yiniyo ili kihamo na jikukulu ja bhatale, lib’ilinga lya bhatale ilyaguyombela mihayo ya solobho umuwikaji bho bhanhu, na guja gujusalila. Uwanguhi b’unub’o b’udulile gubhambilija abhanhu bhenabho ijinagujibheja chiza ikaya jabho.

KISWAHILI: ATAKAYECHELEWA KWA MFALME ATAZOA MZOGA WA MBWA

Chanzo cha methali hiyo chatokea kwenye skukuu ya mfalme. Hapo zamani wafalme waliwaalika watu wote kwenda kula skukuu. Mtu yule aliyefika kwa kuchelewa ndiye aliyekuwa mzoaji wa takataka. Kuanzia hapo, watu walianza kusema kwamba, ‘atakayechelewa kwa mfalme atazoa mzoga wa mbwa.’

Methali hiyo hulinganishwa kwa mtu yule achelewaye kufika kwenye matukio muhimu maishani mwake, yakiwemo yale yanayoitishwa na wakubwa. Mtu huyo hukuta wenzake wamepata yote yaliyo ya maana katika kuwaletea maendeleo. Kwa hiyo, wenzake hao humuonya mtu huyo ili asichelewe tena, kwa kumwambia kwamba, ‘atakayechelewa kwa mfalme atazoa mzoga wa mbwa.’

Methali hiyo, hufundisha watu juu ya kuwahi kufika kwenye matukio muhimu katika maisha yao. Matukio hayo ni pamoja na skukuu mbalimbali, mikutano, semina, muda wa kufungua ofisi zao, kuanza kazi na kwenda kusali. Kuwahi huko, kutawasaidia watu hao katika kuziendeleza na kuzijenga vizuri familia zao.

Mathayo 25:7-13.

ENGLISH: HE WHO GETS LATE AT THE KING’S PALACE COLLECTS THE DOG’S CARCASS

The overhead proverb draws its origin from the ceremonies at the king’s palace. In the past, kings invited all the people to evening feasts. But whoever arrived late was tasked to collect the trash. It is from such background that people began to say, ‘he who gets late at the king’s palace collects the dog’s carcass.’

The proverb is comparable to someone who arrives late at the most important events in his/her life, including those convened by those in authority. The person gets there when everything of value has already been taken up by his/her colleagues. Therefore, to warn the latecomer against future delays, the colleagues would tell him/her, ‘he who gets at the king’s palace late collects the dog’s carcass.’

Such proverb teaches people about arriving on time at the important events in their lives. These events could include important occasions, meetings and seminars. It is also a critical thing to observe time for opening offices, going to work and/or for prayer. Keeping time enhances development and family growth.

Mathew 25: 7-13.

 

 

 

 

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile moto uyo gulingongo go ng’wana munhu, uyo agusiminzaga. Umoto gunuyo, jiliginhu gisebhu ijo jigabishaga jiliwa, nulu jose jose ijo jidulile kutulwa moi.

Umoto uyo gulikungongo go ng’wana munhu gugolechaga makoye  ayo agusiminzaga nago umunhu ng’wunuyo. Gashinaga abhanhu abho bhaligabhona amakoye ga ng’wa umunhu ng’wunuyo, bhagayombaga giki, ‘agusiminzaga na moto kungongo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aliming’holo umukikalile kakwe. Umunhu ng’wunuyo alemile ugub’agunana abhiye. Atogilwe gwikala bhung’wene umukikalile kakwe.

Hunagwene, abhanhu abho bhandeb’ile igiki alinikoye linilo, bhagayombaga giki, munhu ng’winuyo, ‘agusiminzaga na moto kungongo.’ Giko lulu nuweyi ulu osiminzaga, adugunanwa, kunguno ya wiminholo bhokwe bhunubho.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wizangholo bho gwiyambilija na bhichabhho umuwikaji bhobho. Yigelelilwe abhanhu bhenabho bhabhuleke uwimingholo, kunguno alinduhu munhu uyo adulile gutumama nimo yiyene bho nduhu gwambilijiwa na bhiye.

Luka 5:7.

KISWAHILI: ATEMBEA NA MOTO MGONGONI

Chanzo cha methali hiyo chaangalia moto uliyoko mgongoni mwa mtu atembeaye. Moto huo ni kitu kiunguzacho na kiwezacho kuivisha chakula au kitu chochote kiwezacho kuwekwa humo.

Moto huo ambao uko mgongoni mwa mtu huonesha matatizo atembeayo nayo mtu huyo. Kumbe basi, watu ambao huyaona matatizo yake hayo, mtu huyo, husema kwamba, mtu huyo, ‘atembea na moto mgongoni.’

Methali hiyo hulinganishwa kwa mtu mwenye tabia ya uchoyo maishani mwake. Mtu huyo huwa hataki kusaidia wenzake kwa sababu ya ubinafsi wake. Yeye hupenda kuishi peke yake, maishani mwake.

Ndiyo maana, watu ambao wayafahamu matatizo yake hayo, husema kwamba, mtu huyo ‘atembea na moto mgongoni.’ Hivyo basi, hata yeye atembeapo, hatasaidiwa, kwa sababu ya uchoyo wake huo.

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwawezesha kusaidiana na wenzao katika shughuli mbalimbali maishani mwao. Kwa hiyo, watu hao watakiwa kuachana na tabia ya uchoyo maishani mwao, kwa sababu hakuna mtu ambaye aweza kufanya kazi peke yake bila kusaidiwa na wenzake.

Luka 5:7.

ENGLISH: ONE WHO WALKS WITH FIRE ON THE BACK

The literal meaning of the above proverb is about a person who walks around with fire on his/her back. Fire can be described as something that cooks food, or that burns, or completely smolders anything.

Fire on someone’s back symbolizes the problems that the person bears. So, as they behold the sorry situation of the afflicted person, the people would say, ‘that man walks with fire on his back’.

Such proverb can be likened to a person who behaves in a selfish way. He/she prefers to stay in isolation, and avoids being helpful to others. And because of his/her selfish nature, the person cannot be helped by others, so he/she ‘walks with fire on the back.’

The proverb teaches people about generosity. Indeed, no one can live or work in isolation, so people need to help each other in various ways to guarantee prosperity in their lives.

Luke 5: 7.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile kajile ka ng’wa munhu. Umunhu uyo agizaga alalile agolechaga mholele. Ali munhu uyo agayombaga mihayo ya wiza. Adaiyombaga iyo iliyab’ub’i. Umunhu ng’winuyo aliowiza ulu alalile, aliyo ulu umisha adulile gwita mito ga b’ub’i, kunguno agandyaga guiganika ya b’ub’i. Gashinaga lulu, ung’wiza alalile ali munhu uyo aliowiza umukayombele kakwe, aliyo amito gakwe galiheke.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agayombaga mihayo ya wiza, aliyo amito gakwe galigab’ub’i. Umunhu ng’wunuyo agab’izaga agabisile, amito gakwe. Hunagwene abhanhu bhagang’witanaga giki ‘ng’wiza alalile,’ aliyo ulu umisha, aliob’ub’i, nulu ading’wiza.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na nhungwa imo iyo iliyawiza, umuwikaji bhobho. B’adizub’iza na nhungwa ibhili, giki ya mholele na ya bhulugu. Yigelelilwe bhakomanye gwikala na mholele umuwikaji bhobho, kugiki bhadule ugulileka ilikenya.

Imholele yiniyo igubhambilija abhanhu bhenabho umugujib’eja chiza ikaya ni jumuiya jabho. Bhagudula gwikala na witogwi na bhichabho.

Mathayo 13:27-28.

KISWAHILI: AJAYE/MZURI AKIWA AMELALA

Chanzo cha methali hiyo chaangalia mwenendo wa mtu. Mtu yule ajaye akiwa amelala huonesha amani. Huonesha tabia njema kwa sababu ya kutokunena maovu. Mtu huyo ni mzuri akiwa amelala, lakini akiamuka huweza kutenda maovu kwa sababu huanza kufikiria mawazo yaliyo maovu. Kumbe basi, ajaye au mzuri akiwa amelala ni mtu mzuri kwa nje, kwa sababu ya kuongea kwake maneno ya amani, lakini kwa ndani yuko tofauti.

Methali hiyo hulinganishwa kwa mtu yule aongeaye maneno mazuri, lakini matendo yake ni maovu. Mtu huyo huwa ameficha matendo yake. Ndiyo maana watu humwita, ajaye akiwa amelala, au mzuri akiwa amelala, akiamuka atakuwa muovu.

Methali hiyo hufundisha watu juu ya kujijengea tabia moja iliyo njema maishani mwao. Wasiwe na tabia mbili, yaani, ya amani na ile ya vita. Yafaa watu hao, wachague kuwa na tabia ya kuishi kwa amani na wenzao, ili waweze kuacha ugonvi maishani mwao.

Amani hiyo huwawezesha watu kuzijenga vizuri familia na jumuiya zao.  Zaidi ya hayo, watu hao wataweza kuishi kwa upendo na wanafamilia wenzao katika maisha yao.

Mathayo 13:27-28.

ENGLISH: THE GOOD ONE COMES WHILE ASLEEP/ THE ONE WHO COMES WHILE ASLEEP

The above proverb is about a person’s behavior. ‘The one who comes while asleep’ refers to a peaceful situation because no evil is spoken by a fellow in slumber. Contrariwise, such a person may breed discord when awake because of his/her evil thoughts and actions. In essence therefore, ‘the one who comes while asleep’ depicts a good person on the outside (read peaceful utterances) but could be totally different inside.

The proverb is compared to someone who speaks pleasant words, but whose actions are evil. Since his/her actions are usually hidden, he/she is referred to as ‘the one who comes while asleep’, or ‘the good one who comes while asleep’. His/her evil character is revealed when he/she speaks up.

The proverb teaches people about fostering a singular good character in their lives. They should not harbor a double personality, for instance, that of harmony and that of hostility. They ought to avoid conflicts and to promote a peaceful co-existence with their peers in their lives.

Peace enables people to build stable families and strong communities. This in turn makes it possible for them to live in harmony.

Matthew 13: 27-28.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile mhinda. Imhinda gulinfuko gogutulila hela. Umunhu ulu upandika hela, agajitulaga mumhinda yakwe. Imhinda yiniyo, iyo yatulilagwa ihela jinijo, igagololokaga. Aliyo lulu, imhinda yiniyo ulu idinajo imhiya, igigondaga. Gashinaga lulu, ugulala mhinda b’ugonde, mumho gugwisha limibu mpaga ugalala umunhu ng’wunuyo adapandikile ihela ja gutuula umumhinda yakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olalaga adalile ijiliwa. Ing’humbi igalenganijiyagwa na mhinda, kunguno umunhu ulutuub’a umunda agigondaga, gitumo igigondelaga imhinda yiniyo, ulu itina ginhu jose jose. Hunagwene abhanhu bhagayombaga ukubhanhu abho bhalalaga bhadalile, giki, bhalala mhinda b’ugonde. Abhanhu bhenabho bhalina nzala ahakaya yabho.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na bhukamu bho gutumama milimo yabho chiza, kugiki bhadule ugupandika ijiliwa ja gulya mpaka makanza malihu. Ubhukamu bho gutumama milimo bhunubho b’ugubhambilija  abhanhu bhenabho umugupona jiliwa ja guipeja inzara yiniyo umukaya jabho.

Ijinagongeja, ulusumo lunuyo lolanga bhanhu higulya ya gub’iza ni sungu lya gubhakuliwa bho gub’inha jiliwa abho bhadinabho ub’udula ubho gutumama milimo umuchalo jabho. Yigelelilwe abhanhu bhab’ize ni sungu lya gubhambilija abho bhadadulile ugutumama imilimo, kugiki nabho bhadule gwinga umulikoye lya nzara, bhadizu lala mhinda bhugonde.

1Wafalme 17:11-12.

Luka 15:17-18.

KISWAHILI: KULALA MFUKO UMEJIKUNJA

Chanzo cha methali hiyo chaangalia mfuko wa kutunzia hela. Mfuko huo ni kitu cha kuwekea pesa. Mtu akipata pesa huziweka kwenye mfuko wake. Mfuko huo ni tunzio la pesa hizo ambazo huunyosha zikiwekwa ndani yake.

Lakini basi, mfuko huo ukikosa pesa hujikunja. Kumbe basi, kulala mfuko umejikunja, maana yake ni hali ya mtu kupitisha siku nzima hadi kwenda kulala bila kupata pesa za kuweka kwenye mfuko wake huo.

Methali hiyo hulinganishwa kwa mtu ambaye amelala bila kula chakula. Tumbo hulinganishwa na mfuko, kwa sababu mtu akijisikia njaa tumboni hujikunja, kama ujikunjavyo mfuko huo wakati hauna kitu chochote.

Ndiyo maana watu husema kwa watu ambao wamelala bila kula chakula, kwamba, watu hao wamelala mfuko ukiwa umejikunja. Watu hao hawana chakula, yaani, wana njaa katika familia yao.

Methali hiyo hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao kwa ajili ya kuwawezesha kupata chakula cha kutosha kula katika familiya zao kwa muda mrefu. Bidii hiyo ya kufanya kazi, itawasaidia watu hao katika kupata chakula kingi kiwezacho kuifukuza njaa hiyo katika familia zao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na huruma ya kuwapatia chakula watu wasiojiweza maishani mwao ndani ya vijiji vyao. Yafaa watu wawe na huruma hiyo ya kuwasaidia watu hao wasiojiweza kufanya kazi, kwa ajili ya kuwawezesha nao kutoka kwenye tatizo la njaa, wasije wakalala mifuko ikiwa imejikunja.

1Wafalme 17:11-12.

Luka 15:17-18.

ENGLISH: SLEEPING WITH A FOLDED POCKET

The above proverb is about a pocket that is used to keep money. Usually, the pocket gets stretched due to this function. Conversely, the pocket would fold up when it is devoid of money. ‘Sleeping with a folded pocket’ therefore means spending the entire day and night without getting any money to put in the pocket.

The proverb is likened to person who goes to bed without food. The stomach is compared to a pocket, which, like a pouch, folds up when it is empty. This is why it would be said about those going hungry: ‘they are sleeping with a folded pocket’, meaning they are hungry or they lack food in the family.

Such proverb is used to encourage people to work hard so that they may have sufficient and long lasting food supply in their families. The great effort would help them obtain enough food and keep hunger at bay.

In addition, the proverb teaches people to be compassionate enough to share their food with the poor. It is important for people to care for those who may be disadvantaged to save them from hunger or from ‘sleeping with folded pockets.’

1 Kings 17: 11-12.

Luke 15: 17-18.