Olihoyi munhu uyo olimulegendo lo guja kubhadugu bhakwe. Umunhu ng’wunuyo, ojaga gujulanda jiliwa. Aho oshika koyi agayomba, “nalilanda jiliwa bhadugu bhane.” Abhoyi bhagashosha, “dajimalile gujilwa pye ijiliwa.” Hunagwene abhanhu bhagayombaga giki, “bhuli munda bhudilandagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhambilijaga abhiye bho gubhawila bhung’hana, umukikalile kakwe. Umunhu ng’wunuyo, agabhuyombaga ubhung’hana bhunubho ulu alibhagunana abhanhu abho bhalina makoye, umukikalile kakwe. Uweyi agabhalangaga abhanhu bhakwe nzila ja gubhambilija abhichacho bho gubhuyomba ubhung’hana na guwikalana, umuwikaji bhobho.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhagang’wila bhung’hana ungeni obho, kunguno nuweyi agabhambilijaga abhanhu bho gubhawila bhung’hana, umukikalile kakwe. Hunagwene agabhawilaga abhanhu giki, “bhuli munda bhudilandagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhambilija abhichabho, bho gubhawila bhung’hana na guwikalana chiza, umukikalile kabho, kugiki bhadule gugamala wangu, amakoye gabho.

Yohane 3:4-7.

KISWAHILI: KILICHOKO TUMBONI HAKIAZIMISHWI.

Alikuwepo mtu aliyekuwa na safari ya kwenda kwa ndugu zake. Mtu huyo, alienda kuazima chakula. Alipofika huko alisema, “naazima chakula ndugu zangu.” Wao walimjibu, “tumemaliza kukila chakula chote.” Ndiyo maana watu walisema, “kilichoko tumboni hakiazimishwi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwasaidia wenzake kwa kuwaambia ukweli, katika maisha yake. Mtu huyo, huuongea ukweli huo anapowasaidia watu wenye matatizo, ili waweze kupata utatuzi wa kweli wa matatizo hayo. Yeye huwafundisha watu wake njia za kuwasaidia wenzao kwa kuuongea na kuuishi ukweli huo, maishani mwao.

Mtu huyo, hufanana na watu wale waliomwambia ukweli mgeni wao, kwa sababu naye huwasaida watu kwa kuwaambia ukweli, katika maisha yake. Ndiyo maana huwaambia watu kwamba, “kilichoko tumboni hakiazimishwi.”

Methali hiyo, hufundisha watu juu ya kuwasaidia wenzao, kwa kuwaambia ukweli na kuushi vizuri, katika maisha yao, ili waweze kuyamaliza haraka matatizo yao.

Yohane 3:4-7.

ENGLISH: WHAT IS IN THE STOMACH IS NOT BORROWED.

There was a man who was on a journey to his relatives. He went to borrow food. When he arrived, he said, “I am borrowing food, my brothers.” They replied, “We have finished eating all the food.” That is why people say “what is in the stomach is not borrowed.”

This proverb is compared to a person who helps others by telling them the truth in life. Such person speaks the truth when he helps those who have problems, so that they can find real solutions to them. He/she teaches his/her people various ways of helping others by speaking and living according to truth.

This person is like those people who told the truth to their stranger, because he/she also helps people by telling them the truth in life. That is why he/she tells people that “what is in the stomach is not borrowed.”

This proverb imparts in people an idea on how to help others, by telling them the truth and living it, in their lives, so that they can quickly solve their problems.

John 3: 4-7.

Yalihoyi nva iyo yaliyasugwa ahakaya ya ng’wa munhu nhebhe. Inva yiniyo, yakamilagwa bhuli lushigu, aliyo yalidigutaga, kunguno yingaga ahakaya yiniyo, yagacholeleja jiliwa mumakaya gangi.

Iyoyi yajaga yujilya ijiliwa ijo bhajiponyaga kihamo na maguha ayo gaponyiyagwa, umumakaya genayo, mpaga iguta na yashoka aha kaya iyo ikalaga. Aho bhayibhona abha hakaya yiniyo igwitaga chene bhagayomba giki, “nyango gumo gudaginyaga nva.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na nzala uyo agajaga gujuchola jiliwa mpaga ojipandika ijaguimala inzala yiniyo, umukikalile kakwe. Umunhu ng’wunuyo, agajaga gujusuma bhuli kwene uko jiligelela ijiliwa jinijo, kugiki adule gujipandika ja gudula kumpiga inzala yiniyo. Uweyi agadulaga iguisumila ikaya yakwe mpaga yapila, kunguno ya wigulambija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni nva iyo yajaga yulya jiliwa mumakaya mpaga iguta, kunguno nuweyi, agaisumilaga ikaya yakwe bho guicholela jiliwa mpaka oipija nzala, umukikalile kakwe. Hunagwene agabhawilaga abhanhu giki, “nyango gumo gudaginyaga nva.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija guchobhalela jiliwa ja gubhapija nzala abhanhu bhabho, umukikalile kabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 13:45-46.

KISWAHILI: MLANGO MMOJA HAUNENEPESHI MBWA.

Alikuwepo mbwa mmoja aliyekuwa amefugwa kwenye familia fulani. Mbwa huyo, alilishwa chakula kila siku, lakini alikuwa hashibi kwa sababu alikuwa akiondoka kwenye familia hiyo, na kwenda kutafuta chakula kwenye familia zingine.

Yeye aliendelea kutafuta mifupa na chakula kilichotupwa na kula, kwenye familia mbalimbali, mpaka aliposhiba ndipo alirudi nyumbani. Walipoona hivyo, wana familia hao, walisema kwamba, “mlango mmoja haunenepeshi mbwa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata tatizo la njaa na kuanza kuzunguka akitafuta chakula mpaka anakipata chatosha kuimaliza hiyo njaa, katika maisha yake. Mtu huyo, huwa anaenda kuhemea kila sehemu anakosikia kwamba, kuna chakula ili aweze kujipatia chakula cha kuwatosha watu wake. Yeye huweza kuitafutia chakula familia yake mpaka anakipata cha kutosha kuwalisha wanafamilia wote, kwa sababu ya bidii yake ya kuwasaidia wake hao, maishani mwake.

Mtu huyo, hufanana na mbwa aliyeenda kula chakula kwenye familia za watu, kwa sababu naye huitafutia chakula familia yake mpaka anakipata cha kutosha kuimaliza njaa hiyo, katika maisha yake. Ndiyo maana yeye humwaambia watu kwamba, “mlango mmoja haunenepeshi mbwa.”

Methali hiyo, hufundisha watu juu ya kujibidisha kuwatafutia chakula cha kutosha kuwaponyesha njaa watu wao, katika maisha yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 13:45-46.

ENGLISH: ONE HOME DOES NOT MAKE THE DOG FAT.

There was a dog that was bred in a certain family. Such dog was fed daily, but it was not satisfied because of leaving the family, going to look for food in other families.

It continued to search for bones and discarded food to eat in various families, until it was full enough to return home. Seeing this, the family members remarked, “One home does not make the dog fat.”

This proverb is likened to a man who starts wandering around looking for food after getting hungry, until he finds plenty enough to end that hunger in his life. This man goes to every place where he hears that there is food so that he can get enough food for his people. He can feed his family until he has enough to feed all the family members, because of his diligence in helping them in his lifetime.

This man is like a dog that goes to eat food in people’s families, because he also seeks food for his family until he finds enough to satisfy that hunger in it. That is why he tells people that “One home does not make the dog fat.”

This proverb teaches people on how to struggle to find enough food to feed their people, in their lives, so that they can better take care of their families.

Matthew 13: 45-46.

Ulusumo lunulo, lwingila ku nzoka iyo yalumaga ndimu jacha, muchalo jilebhe. Inzoka yiniyo, yalumaga ng’ombe, mbuli, ng’holo na ndimu ja mumapolu, ijo bhajilyaga abho bhajisangaga jichile.

Iyoyi yajilumaga yajileka, kunguno yalidadulile ugujilya. Inyama jinijo, jaliyagwa na mashimu kihamo na bhanhu abho bhajibhonaga. Hunagwene abhanhu bhenabho, bhagiitana giki, “nzoka ngodela bhali.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, okoyakoya ugujipandika isabho ijo adajilyaga, umukikalile kakwe. Umunhu ng’wunuyo, agigulambijaga gutumama milimo yakwe gwingine dilu mpaga mhindi, kunguno ya gubhadilila chiza abho agabhalang’hanaga, aha kaya yakwe. Aliyo lulu, uweyi adajitumamilaga isabho ijo agajipandikaga jinijo, kunguno ya kubhambilija abhanhu bhakwe, umuwikaji bhokwe. Isabho jinijo, jigasomishisha bhanhu bhangi, na kubhagulila jiliwa kugiki bhadule gwikala na bhuyegi.

Umunhu ng’wunuyo, agikolaga ni nzoka iyo yabhulagaga ndimu ijo bhalilyaga bhangi, kunguno nu weyi agakoyakoyaga ugujipandika isabho ijo adajilyagwa iki agabhalekelaga bhangi bhajilya, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “nzoka ngodela bhali.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhambilija bhichabho abho bhali na makoye, umukikalile kabho, kugiki bhadule gwikala na bhuyegi, umukaya jabho.

Isaya 53:4-7.

Wakolosai 1: 24.

Yohana 3:14-17.

KISWAHILI: NYOKA MGONGEA WALAJI.

Methali hiyo, ilitokea kwenye nyoka aliyekuwa akiwaua wanyama kwa kuwauma. Nyoka huyo, aliwauma ng’ombe, mbuzi, kondoo na wanyama poli ambao nyama zao zililiwa na wale waliowakuta wanyama hao wakiwa wamekufa.

Yeye alikuwa akiwauma na kuwaacha kwa sababu alikuwa hali. Nyama hizo zililiwa na wadudu pamoja na binadamu walioziona. Ndiyo maana watu hao, walimwita kwamba ni “nyoka mgongea walaji.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huhangaika kuitafuta mali asiyoila, katika maisha yake. Mtu huyo, hujibidisha kufanya kazi kuanzia asubuhi hadi jioni, kwa sababu ya kuwajali wale anaowatunza, katika familia yake. Lakini basi, yeye huwa hazitumii mali hizo anazozipata, kwa sababu ya kuwasaidia watu wake, maishani mwake. Mali hizo, husomesha watu wengine na kuwanunulia chakula ili waweze kuishi kwa furaha.

Mtu huyo, hufanana na yule nyoka aliyeua wanyama walioliwa na wengine, kwa sababu naye huwatafutia wengine mali zake, katika maisha yake. Ndiyo maana watu humwita mtu huyo kuwa ni “nyoka mgongea walaji.”

Methali hiyo, hufundisha watu juu ya kuwasaidia wenzao walioko kwenye matatizo mbalimbali, maishani mwao, ili waweze kuishi kwa furaha katika familia zao.

Isaya 53:4-7.

Wakolosai 1: 24.

Yohana 3:14-17.

ENGLISH: A SNAKE THAT KILLS FOR EATERS.

This proverb came from a serpent that killed animals by biting them. It bit cows, goats, sheep and wild animals whose meat was eaten by those who found the animals dead.

It was biting and leaving them because it was not eating them. The meat was eaten by insects as well as by humans who saw it. That is why people called it “a snake that kills for eaters.”

This proverb is likened to a man who struggles to obtain riches which he does not eat, in his life. Such person strives to work from morning till evening, out of concern for those in his care who live in his family. But then, he does not use the resources which he earns, for the benefit of his people, in his life. These properties, in turn, educate other people and buy them food so that they can live happily ever after.

This person is like the serpent that killed animals that were eaten by others, because he also seeks out his own possessions, in his own life. That is why people call that person “a snake that kills for eaters.”

This proverb teaches people on how to help others who are in trouble, in their lives, so that they can live happily in their families.

Isaiah 53: 4-7.

Colossians 1:24.

John 3: 14-17.

Ulusumo lunulo, lulolile mbina na mimbo gajo. Imbina jinijo jigabhinagwa na bhanhu ukunhu bhalimba mimbo ayo gajilanijije najo. Aliyo lulu, bhuli ng’wimbi agikalaga alidebhi ilyimbo lya gubhinila umumbina yiniyo, umukikalile kakwe. Hunagwene abhanhu bhagayombaga giki, “bhuli mbina yili na lyimbo lyayo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo akadebhile akatumamile ka bhuli nimo uyo agagutumama, umukikallile kakwe. Umunhu ng’wunyo, akamanile agakashokeje ka bhuli mhayo uyo aliwilwa na bhiye umumahoya gakwe. Uweyi agabhalangaga abhanhu bhakwe inzila ja gubhiza ni kujo lya gutumila mihayo ikujo umumahoya gabho, bho kikalile kakwe.

Umunhu ng’wunuyo, agikolaga nu ng’wimbi o mbina uyo wimbaga lyimbo lya mbina yiniyo, kunguno nuweyi akadebhile akatumamile ka bhuli nimo, umukikalille kakwe. Hunagwene abhanhu agabhawilaga giki, “bhuli mbina yili na lyimbo lyayo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza ni kujo lya gudebha mihayo ya guhoya na bhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele nabho, umuwikaji bhobho.

Mathayo 12:1-2.

KISWAHILI: KILA NGOMA INA  WIMBO WAKE.

Methali hiyo, huangalia ngoma na nyimbo zake. Ngoma hizo huchezwa huku watu wakiwa wanaimba nyimbo zinazoendana nazo. Lakini basi, kwenye kila ngoma mwimbaji wake huwa anaufahamu wimbo wa kuichezea hiyo ngoma, katika maisha yake. Ndiyo maana watu husema kwamba, “kila ngoma ina wimbo wake.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye anafahamu namna ya kuyatekeleza vizuri majukumu yake, katika maisha yake. Mtu huyo, anafahamu neno lenye busara itakiwayo kuwajibu watu anaoongea nao katika maongezi yake. Yeye huwafundisha pia wenzake namna hiyo ya kuwa na hekima ya kutumia maneno yenye busara katika maisha yao, kwa kupitia maisha yake.

Mtu huyo, hufanana na mwimbaji aliyeuelewa kuumba wimbo wa ngoma yake aliyokuwa akiicheza, kwa sababu naye anafahamu namna ya kuyatekeleza vizuri majukuma yake, katika maisha yake. Ndiyo maana huwaambia watu kwamba, “kila ngoma ina wimbo wake.”

Methali hiyo, hufundisha watu juu ya kuwa na hekima ya kutumia maneyo yenye busara katika kuyaelewa vizuri majukumu yao, maishani mwao, ili waweze kuishi kwa amani na wenzao, siku zote.

Mathayo 12:1-2.

ENGLISH: EVERY DANCE HAS ITS OWN SONG.

This proverb looks at a way of singing in each dance. Dances are performed while people sing relevant accompanying songs. But then, in every dance the singer knows the song for playing that dance in life time. That is why people say, “Every dance has its own song.”

This proverb is likened to a man who knows how to carry out his duties well in his life. Such person knows wises word for answering people who speaks with him in every day conversation. He also teaches his colleagues on how to be wise enough to use wise words in their lives.

This person is like the singer who understood the song of each dance that he/she was playing, because he also knows how to properly perform his duties in life time. That is why this person tells people that, “every dance has its own song.”

This proverb teaches people on how to be wise enough to use sage words in understanding their responsibilities, in their lives, so that they can always live in peace with one another,.

Matthew 12: 1-2.

Bhalihoyi bhanhu bhabhili abho bhikalaga muchalo jilebhe, uungi ilinsabhi, alu ungi alinhabhi. Unhabhi olina kanigo ako akagatuula hasi. Unsabhi akagadalahija akanigo kenako, aliyomga, “kihendyage akanigo kako nabhite.”

Unhabi agashosha, “kabhuchage duhu ukatuule lwande.” Unsabhi ng’wunyuyo, agagema ugukabhucha akanigo kenako ukaduma nulu kugasegeja. Uweyi agacha soni noyi aho oguduma ugugubhucha unigo gunuyo. Hunagwene abhanhu bhagang’wila giki, “kanigo ka ng’habhi kagangoya nsabhi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agipondaga soni bho guyidahahija imilimo ya bhiye, umukikalile kakwe. Umunhu ng’wunuyo, adaidebhile isolobho ya milimo ya bhiye yiniyo, kunguno ya libhengwe lwakwe linilo, umuwikaji bhokwe. Uweyi agipondaga soni weyi ng’winikili kunguno ya guyidalaha imilimo ya bhiye bhenabho, aliyo adabhudebhile ubhudamu bhoyo.

Umunhu ng’wunuyo, agikolaga nu nsabhi uyo agaguduma ugugubhucha unigo go nhabhi uyo oliogudalahija, kunguno nuweyi agaidalahaga imilimo ya bhiye iyo adaidulile nulu uguyitumama. Hunagwene abhanhu bhagang’wilaga giki, “kanigo ka ng’habhi kagangoya nsabhi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza ni kujo ukumilimo ya bhichabho, kugiki bhadule gutumama milimo yabho chiza, umuwikaji bhobho.

Mathayo 6:1-4.

KISWAHILI: KIFURUSHI CHA MASKINI KILIMUADHIRI TAJIRI.

Walikuwepo watu wawili walioishi kwenye kijiji fulani, mmoja alikuwa tajiri, na mwingine maskini. Yule maskini alikuwa na kifurushi chake ambacho alikiweka chini. Tajiri akakidharau kifurushi hicho akisema, “kipishe kifurushi chako nipite.”

Yule maskini alimjibu, “kiinue tu ukiweke pembeni.” Tajiri huyo, alijaribu kukiinua kile kifurushi akakishindwa hata kukitikisa. Yeye aliona aibu sana aliposhindwa kukiinua hicho kifurushi. Ndiyo maana watu walimwambia kwamba, “kifurushi cha maskini kilimuadhiri tajiri.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujiaibisha mwenyewe kwa kuzidharau kazi za wenzake, katika maisha yake. Mtu huyo, huwa hazielewi thamani na faida za kazi za wenzake, kwa sababu ya dharau yake hiyo, maishani mwake. Yeye huendelea kujiaibisha mwenyewe kwa kuumbuka baada kushindwa kuzitekeleza kazi hizo za wenzake, alizozidharau kabla ya kuzitekeleza ili aufahamu ugumu wake.

Mtu huyo, hufanana na tajiri aliyeshindwa kukiinua kifurushi cha maskini alichokidharau, kwa sababu naye huzidharau kazi za wenzake, ambazo hata haziwezi kuzitekeleza. Ndiyo maana watu humwambia kwamba, “kifurushi cha maskini kilimuadhiri tajiri.”

Methali hiyo, hufundisha watu juu ya kuwa na hekima ya kuthamini kazi za wenzao, katika maisha yao, ili waweze kuyatekeleza vizuri majukumu yao, maishani mwao.

Mathayo 6:1-4.

ENGLISH: A POOR MAN’S BAG ASHAMED THE RICH.

There were two people who lived in a certain village. One was a rich one while the other was a poor who had his own package which he put down. The rich man scoffed at the package, saying, “Pick up your package and let me pass.”

The poor man replied, “Just lift it up and put it aside.” The rich man, however, tried to lift the parcel and could not even shake it. He was very embarrassed when he failed to pick up the package. That is why people told him that “a poor man’s bag ashamed the rich.”

This proverb is likened to a man who humiliates himself by despising the work of his fellows, in his life. This man does not understand the value and benefits of the work of his colleagues, because of his contempt in his life. He continues to humiliate himself by being miserable after failing to carry tasks of his colleagues, which he despised before doing them enough to understand their difficulties.

This person is like the rich man who failed to pick up the poor man’s package, because he also despises the work of his fellows, which he cannot even perform. That is why people say to him, “a poor man’s bag ashamed the rich.”

This proverb teaches people on the wisdom of valuing the works of others in their lives, so that they can fulfill well their daily responsibilities in their societies.

Matthew 6: 1-4.