Ulusumo lunulo, luhoyelile higulya ya bhulanhani bho ng’wa kugiki adizubishiwa na fugo ya bhugali bhuseb’u. Ikale olihoyi munhu uyo agazuka bhugali hikanza lya bhujiku. Aho obisha ubhugali bhunubho, agabhubhucha ajile gujubhutenga kugiki abhanhu bhalye.

Aliyo lulu, umunhu ng’wunuyo, agunang’wana nu ng’wana okwe umzila, ung’wila giki, “dutaka indili bhugali bhuseb’u.” Uguduta indili mumho, gwisesa bho gunyamuka numa kugiki akije gubishiwa nilifugo ilya bhugali ubhuseb’u bhunubho. Hunagwene abhang’wila ung’wana okwe ng’wunuyo giki, “dutaga indili bhugali bhuseb’u.” Ung’wa okwe ng’wunuyo agigwa wisesa gitumo agawililwa nu myaji okwe.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalanhanaga chiza abhana bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga bihi na bhana wake bho gubhatongela inzila ijagwikala chiza na bhanhu, kunguno ya bhutogwa bhakwe bhutale ukubhana bhakwe bhanabho. Uweyi agabhakujaga abhana bhakwe pye abhose bho lilange lya gwikala bhidilile chiza bhuli ng’wene, kunguno ya nhungwa jakwe ijawiza jinijo, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga nuyo agananhana ng’wana okwe ukija gupya fugo ya bhugali bhuseb’u, kunguno nuweyi agabhalanhanaga abhana bhakwe bho gubhawila bhaleke nhungwa ja bhubhi, kugiki bhikale najo ijagwidilila chiza, umuwikaji bhobho. Hunagwene agang’wilaga bhuli ng’wene giki, “dutaga indili bhugali bhuseb’u.”

Ulusumo lunulo, lolanga bhabyaji higulya ya gwikala na bhulalanhanu bho gubhalanhana chiza abhanhu bhabho, umukikalile kabho, kugiki bhakije bhulabhuka, nulu gulangwa nhungwa ja bhubhi na bhabihya, umuwikaji bhobho.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

KISWAHILI: VUTA NGOZI UGALI NI WA MOTO.

Methali hiyo, huongelea juu ya utunzaji wa mtoto ili asiunguzwe  na chungu cha ugali wa moto. Hapo zamani alikuwepo mtu mmoja aliyekuwa anapika ugali wakati wa usiku. Alipoivisha alibeba chungu cha ugali huo kwenda kutenga mezani ili watu wale.

Lakini basi, mtu huyo alikutana na mtoto wake njiani, akamwambia, “vuta ngovi ugali ni wa moto.” Maana yake, ni kumwambia arudi kinyume nyume ili asiunguzwe na chungu hicho cha ugali wa moto. Ndiyo maana alimwambia kwamba, “vuta ngozi ugali ni wa moto.” Mtoto huyo aliposikia hivyo alitii haraka kwa kutekeleza alichoambiwa na mzazi wake.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwaangalia vizuri watoto wake, katika maisha yake. Mtu huyo, huwa karibu nao hao watoto wake kwa kuwaongoza katika njia za kuishi vizuri na watu kwa sababu ya upendo wake huo mkubwa kwao. Yeye huwakuza watoto wake wote katika malezi mema ya kumjali kila mmoja, kwa sababu ya tabia yake hiyo njema, maishani mwake.

Mtu huyo, hufanana na yule mzazi aliyemlinda mwanae kwa kumwepusha kuunguzwa na chungu cha moto, kwa sababu naye huwalinda watoto wake kwa kuwalea katika malezi mema ya kuacha uovu na kutenda mema. Ndiyo maana yeye humwambia kila mmoja wao kwamba, “vuta ngozi ugali ni wa moto.”

Methali hiyo, hufundisha wazazi juu ya kuwa na umakini wa kuwalinda vizuri watoto wao, ili wasije wakaumizwa, au kufundishwa tabia ya kutenda maovu na waovu, maishani mwao.

Waefeso 6:1-4.

Mithali 23:1-2.

Mithali 5:1-2.

Kutoka 20:12.

ENGLISH: PULL THE SKIN THE STIFF PORRIDGE IS HOT.

This proverb talks about taking care of a child so that he is not burned by a pot of hot food. Once upon a time there was a man who was cooking stiff porridge at night. When he finished cooking it, he carried the pot of the stiff porridge to set aside on the table for people to eat.

But then, the man met his son on the way, and he said to him, “take a skin, the stiff porridge is hot.” What it means is to tell him to go back so that he doesn’t get burned by that hot pot. That is why he told him that, “pull the skin, the stiff porridge is hot.” When the child heard that, he obeyed quickly by doing what he was told by his parent.

This proverb is compared to the person who takes good care of his children, in his life. Such person is close to his children by guiding them in good ways enough to live well with people because of his great love for them. He raises all his children in a good upbringing by taking care for each one of them, because of his good character, in his life.

This person is similar to the parent who protected his son by preventing him from being burned by a pot of hot stiff porridge, because he also protects his children by raising them in a good upbringing enough to stop doing evil by doing what is good. That is why he tells each of them that, “pull the skin, the stiff porridge is hot.”

This proverb teaches parents to be careful enough to protect their children well, so that they are not hurt, or taught the habit of doing evil by evil doers, in their lives.

Ephesians 6:1-4.

Proverbs 23:1-2.

Proverbs 5:1-2.

Exodus 20:12.

Ikale olihoyi munhu uyo oliadamanile umo bhagachilaga abhanhu. Giko lulu, umunhu ng’wunuyo, wikalaga ubhikobhya abhiye bho gubhatula na gubhakenaguja ijikolo jabho.

Lushiku lumo agasumba lugendo ugasamba bhanhu bhalijika munhu, ubhabhuja, “mlitaji ahenaha?” namhala umo aganshokeja, “dulijika munhu ogayaga.” Uweyi agabhuja “ogayaga ginehe?”

Unanhala ng’winuyo, agang’wila, “sulaga umujigira umane igiki oyaga ugweshema.” Aho osula umujigira umunhu ng’wunuyo, agabhona umo bhaganjikira, unjimiji ng’wunuyo, ogosha noyi. Huna bhuyung’wila abhanhu bhuli ng’wene uyo alina nungwa ja bhubhi giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhitilaga ya bhubhi abhiye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadalahile abhanhu kunguno ya bhudoshi bhokwe ubho gwibhona giki aliosolobho gukila abhiye. Uweyi agigakala bhung’wene aha kaya yakwe kunguno ya libhengwe lwake linilo ukubhiye, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo okenagulaga jikolo ja bhanhu iki oliadamanile umo bhagachilaga mpaga usanga bhanhu bhalijika, usula umujigira, kunguno nuweyi agabhitilaga miito gabhubhi abhiye umukikalile kakwe. Hunagwene abhanhu bhaganhugulaga bho gung’wila giki, “ulu udamanile gucha sulaga mujigira.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja bhutoshi bho gubhadalahija abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na gujilela chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.

KISWAHILI: KAMA HUJUI KUFA CHUNGULIA KABURI.

Hapo zamani alikuwepo mtu mmoja ambaye hukujua wanavyokufa watu. Hivyo basi, aliwachokoza wenzake kwa kuwapiga na kuwaharibia mali zao. Siku moja alifunga safari akakuta watu wanamzika mtu, akawauliza, “munafanya nini?” Mzee mmoja akamjibu, “tunazika mtu amefariki.” Yeye akauliza tena, “amefariki namna gani?”

Yule mzee alimwambia, “chungulia kwenye kaburi ufahamu kwamba ameacha kupumua. Alipo chungulia kwenye kaburi hilo yule mtu, akamuona yule marehemu alivyozikwa, aliogopa sana. Ndipo watu wakawa wanamwambia mtu mwenye tabia mbaya kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwatendea matendo maovu wenzake, katika maisha yake. Mtu huyo, huwadharau watu wengine kwa sababu ya majivuno yake ya kujiona yeye kuwa ni wa maana kuliko wenzake. Yeye huishi peke yake kwenye familia yake kwa sababu ya dharau zake hizo, maishani mwake.

Mtu huyo hufanana na yule aliyeharibu mali za wenzake kwa vile hukujua namna mtu anavyokufa, mpaka alipokuta mmoja anazikwa, kwa sababu naye huwatendea matendo maovu wenzake, katika maisha yake. Ndiyo maana watu hao humuonya kwa kumwambia kwamba, “kama hujui kufa chungulia kaburi.”

Methali hiyo, hufundisha watu juu ya kuacha majivuno ya kuwadharau wenzao, katika maisha yao, ili waweze kuishi kwa amani na kuzilea vizuri familia zao, maishani mwao.

Mwanzo 3:19.

Ayubu 20:8-9.

Ayubu 14:10-12.

Yohana 11:11-14.

ENGLISH: IF YOU DON’T KNOW TO DIE PEEP INTO A TOMB.

Once upon a time there was a man who did not know how people die. Thus, he provoked his colleagues by striking them down and destroying their property. One day he made a trip and found people burying someone on the way, and he asked them, “What are you doing?” One of the elders answered, “We are burying a dead man.” He asked again, “How did he die?”

The old man said to him, “Look into the grave and know that he has stopped breathing. When he looked into the tomb, he saw the dead body of such person, and he was terrified. Then people would say to the immoral man, “if you don’t know to die peep into a tomb.”

This proverb is likened to a man who treats his fellow workers with contempt. This person, in turn, despises other people because of his arrogance of self-esteem. He lives alone in his family because of his contempt, in his life.

This person resembles the one who destroyed the property of his fellows because he did not know how a man dies, until he finds one buried, because he also does evil to his fellows, in his life. That is why they warn him by saying that, “if you don’t know to die peep into a tomb.”

This proverb teaches people on how to stop being arrogant and looking down on their neighbors, in their lives, so that they can live in peace and take good care of their families, in their lives.

Genesis 3:19.

Job 20: 8-9.

Job 14: 10-12.

John 11: 11-14.

Imbuki ya lusumo lunulo, yingilile kubhusagiji bho munhu umuligunila ilo guligotulilwa. Bhalihoyi bhanhu abho bhagajila munhu Nyalanja bhugagubhukija mumagunila. Inyalanja yinilo ili ilamba kunkoa go Singida. Abhoyi bhagaja bhugagwenha umunhu gunuyo umuchalo jabho ija idisa. Bhagagujinja umunhu gunuyo mpaga gushila umumagunila gabho.

Lushugu lumo, bhagagayiwa munhu gogutwila mumakubhi, bhugagema ugutuula amakono gabho umuligunila linilo. Aho bhagafunya amakono genayo bhugabhona galina munhu, huna bhulikunhunha iligunila linilo mpaga bhupandika munhu gugotwila umumakubhi gabho.

Gashinaga goligadamila munhu gunuyo umukati ya ligunila linilo uyo gugalimanyichaga igiki lyali na munhu. Hunagwene abhanhu bhagayomba giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu msabi omajikolo mingi umukikale kakwe. Umunhu ng’wunuyo agikalaga amanyikile duhu igiki alina sabho aho azengila nulu jigashila imumitugo jakwe jinijo, kunguno jigalekaga julugu aho jikalaga. Uweyi agabhizaga na bhumanyikijo bhutale bho sabho ijo alinajo umukikalile kakwe, kunguno ya jimanikijo ijo jigalekaga ni sabho jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga niligunila lya munhu uyo gugadamilaga moyi, kunguno nuweyi agikalaga na jimanyikijo ja sabho jakwe ijo wikalaga najo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ligunila lya munhu lidamalaga munhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya kujilanhana chiza isabho jabho bho gujitumila bho masala, kugiki jidule gubhambilija chiza umuwikaji bhobho, nabho bhalabhalekele isabho jinijo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

KISWAHILI: GUNIA LA CHUMVI HALIMALIZI CHUMVI.

Chanzo cha methali hiyo, kilianzia kwenye ubakiaji wa chumvi kwenye gunia ilimokuwa imewekwa. Walikuwepo watu walioenda Nyalanja kuchota chumvi kwemye magunia. Nyalanja hiyo iko Iramba mkoani Singida. Walioenda kuchota chumvi hiyo walitoka kwenye kijiji cha Idisa. Walipoileta chumvi hiyo waliiuza mpaka ikaisha yote kwenye magunia yao.

Siku moja waliishiwa chumvi ya kutumia kwenye mboga, wakajaribu kuweka mikono yao kwenye gunia lilikuwa na chumvi hiyo. Walipoitoa mikono hiyo ilionekana ina chumvi, ndipo wakalitikisha gunia hilo na kupata chumvi ya kutosha kutumia kwenye mboga yao.

Kumbe chumvi hiyo iligandamana ndani ya gunia hilo walilokuwa wameitunzia kuonesha kwamba lilikuwa na chumvi. Ndiyo maana watu hao walisema kwamba, “gunia la chimvi halimalizi chumvi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri wa mali nyingi katika maisha yake. Mtu huyo, huwa na alama za kuonesha uwepo wa mali alizokuwa nazo ikiwemo mifugo, hata kama mali hizo zitakuwa zimeisha, kwa sababu huwa inaacha lutuba pale ilipoishi kwa muda mrefu. Yeye huendelea kuwa na alama kubwa za utajiri wake huo, kwa sababu ya uwepo wa sehemu mbalimbali zilibalishwa na utajiri wake huo, maishani mwake.

Mtu huyo, hufanana na lile gunia la chumvi iliyogandamana ndani yake, kwa sababu naye huwa na alama za mali alizokwa nazo, katika maisha ya utajiri wake huo. Ndiyo maana watu humwambia kwamba, “gunia la chumvi halimalizi chumvi.”

Methali hiyo, hufundisha watu juu ya kuzitunza vizuri mali zao kwa kuzitumia kwa akili, ili ziweze kuwasaidia vizuri maishani mwao, na wale watakaowaachia mali hizo.

Mithali 27:23 – 24.

Mithali 19:4.

Luka 14:34 – 35.

ENGLISH: SALT IS NEVER FINISHED IN A SACK OF SALT.

The origin of this proverb began with the retention of salt in a sack in which it was placed. There were people who went to Nyalanja to fetch salt in their sacks. Nyalanja is located at Iramba place in Singida region. Those who went to fetch such salt came from the village of Idisa. When they brought it, they sold it until it was all gone in their sacks.

One day they ran out of salt for using in their vegetables. They tried to put their hands in a sack that contained the salt. When they removed their hands that looked salty, they shook the sack and found enough salt to use in their vegetables.

But the salt stuck in the sack that they were holding to show that it had salt in it. That is why the people said, “Salt is never finished in a sack of salt.”

This proverb is compared to the man who is rich in many things in his life. This person, in turn, has the marks to indicate the presence of the property he owned, including livestock, even if the property is depleted, because it usually loses its fertility when it has lived for a long time. He continues to have great marks of his wealth, because of the presence of various parts acclaimed by his wealth, in his life.

This person is like the salt bag which stuck in the sack, because he also has the marks of the wealth he possessed, in the life of his wealth. That is why people say to him that, “salt is never finished in a sack of salt.”

This proverb imparts in people an idea on how to take good care of their possessions by using them wisely, so that they can help them better in their family lives.

Proverbs 27: 23-24

Proverbs 19: 4

Luke 14: 34-35.

Ulusumo lunulo, luhoyelile higulya ya bhudamu bho ligunila ugwimila ilo lidina ginhu umugati yalyo. Iligunila linilo lidadulile ugwimila kunguno lina jikolo ijagulyimilicha umugati yalyo. Ilyoyi ligagwaga hasi duhu ulu munhu ulyimilicha. Hunagwene abhanhu bhagayombaga giki, “igunila iduhu lidimilaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina masala magehu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga wambilijiwa bhuli makanza na bhanhu abho agikalaga nabho kunguno adidulile ugwimilila bho gwilanhana ng’winikili, umuwikaji bhokwe. Uweyi agakoyaga noyi agwigala chiza ulu ugayiwa uogung’wambilija, aho agikilaga.

Umunhu ng’wunuyo, agikolaga niligunila ilo lidina ginhu umo ligadumilaga ugwimila, kunguno nuweyi adadulile ugwimila ubho ing’wene, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “igunila iduhu lidimilaga.”

Ulusumo lunulo lolanga bhanhu higulya ya kubhambilija abhanhu abho bhali na masala magehu, kugiki bhadule gubhalanhana chiza, umuwikaji bhobho.

1Petro 1:4:7-11.

1Wakorintho 13:1-5.

KISWAHILI: GUNIA TUPU HALISIMAMI.

Methali hiyo, huongelea juu ya ugumu wa junia kusimama lililotupu. Gunia hilo haliwezi kusimama kwa sababu halina kitu cha kuliwezesha kufanya hivyo ndani yake. Lenyewe huanguka chini tu endapa mtu atajaribu kulisimamisha kwa sababu ya ulaini wake huo. Ndiyo maana watu husema kwamba, “gunia tupu halisimami.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana akili pungufu, katika maisha yake. Mtu huyo, hutegemea kupata msaada kila wakati kutoka kwa wale anaoishi nao, kwa sababu hajiwezi kujitegemea mwenyewe kwa kusimama peke yakwe, maishani mwake. Yeye huhangaika mno akikosa mtu wa kumsaidia, pale anapoishi.

Mtu huyo, hufanana na lile gunia lisilokuwa na kitu lisivyoweza kusimama, kwa sababu naye hawezi kusimama pele yake bila kuwa na mtu wa kumsaidia, katika maisha yake. Ndiyo maana watu husema kwamba, “gunia tupu halisimami.”

Methali hiyo, hufundisha watu juu ya kuwa na moyo wa kuwasaidia watu wao waliopungukia akili au wale waliojiweza, ili waweze kuwatunza vizuri, maisha ni mwao.

1Petro 1:4:7-11.

1Wakorintho 13:1-5.

ENGLISH: “AN EMPTY SACK CANNOT STAND.”

The overhead proverb speaks about a difficulty of an empty sack to stand. Such sack cannot stand because it has nothing in it which can hold it enough to do so. It just falls to the ground if one tries to make it stand because of its softness. That is why people say that, “An empty sack cannot stand.”

This proverb is compared to a man who has a limited mind, in his life. He relies on constant support from those who live around him, because he is not able to stand alone on his own two feet. He is very worried about not having anyone to help him, where he lives.

This man is like the empty sack that has nothing in it that can make it stand, because he also not enable to live alone without anyone to help him, in his life. That is why people say that, “An empty sack cannot stand.”

This proverb teaches people about having a temperament of helping their mentally retarded people or the able-bodied, so that they can take good care of them, life is theirs.

1 Peter 1: 4: 7-11.

1 Corinthians 13: 1-5.