Imbuki ya Lusumo lunulo, yingilile kubhuyeji bho mu nzila duhu aha kaya bhutiho. Ubhuyeji bhunubho, bhuli bho ng’wa munhu uyo agasekaga na bhiye abho agikalaga nabho ulu wingaga, aha kaya yakwe. Aliyo lulu, ulu bhunsanga uweyi aha kaya yakwe, agalubhalaga. Hunagwene abhanhu bhagang’wilaga giki, ‘Lubhango mu nzila aha kaya mihihinyalo.’

Ulusumo lunulo, lugalenganijiyagwa kuli  munhu uyo ali ming’holo aha kaya yake, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga nyegu ulu utung’wana na bhanhu umu nzila, kunguno bhatiho guzugilwa nulu jiliwa, iki wingaga aha kaya yake. Aliyo lulu, uweyi agalubhalaga ulu bhansangaga abhiye aha kaya yakwe, kunguno ya gubhapeja bhakije ugulindila gulya jiliwa jakwe.

Umunhu munhu ng’wunuyo, agikolaga nu Lubhango mu nzila aha kaya nhubhazi, kunguno nuweyi agasegaga na bhanhu ulu alimu nzila duhu, ulu bhunsanga abhiye bhenabho aha kaya yakwe, agalubhalaga. Hunagwene abhanhu bhagang’wilaga giki, ‘Lubhango mu nzila aha kaya mihihinyalo.’

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wiza ng’holo bho gubhakaribhusha abhichabho aha kaya jabho, na gulya nabho bho bhuyegi, kugiki bhadule gupandika mbango ja matwajo mingi, umuwikaji bhobho.

KISWAHILI: UKARIMU NJIANI NYUMBANI UNUNAJI.

Methali hiyo, yatokea kwenye furaha ya mtu akiwa njiani, na ununaji wake akiwa nyumbani kwake. Furaha hiyo, ni ya mtu yule ambaye hucheka na watu anaokutana nao njiani, lakini watu hao wakimtembelea nyumbani kwake, humkuta amenuna. Ndiyo maana watu humwambia kwamba, ‘ukarimu njiani nyumbani ununaji.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mchoyo kwenye familia yake, katika maisha yake. Mtu huyo, huwa na furaha akutanapo na watu njiani, kwa sababu watu hao, hawatakula chakula chake, kwa vile ameondoka nyumbani kwake. Lakini basi, yeye hununa wanapomtembelea wenzake nyumbani kwake, kwa sababu ya kuwafukuza ili wasisubiri kula chakula chake.

Mtu huyo, hufanana na mwenye furaha njiani tu nyumbani kwake ni mnunaji, kwa sababu na yeye hucheka na watu anapokutana nao njiani, lakini watu hao, wakimtembelea nyumbani kwake, hununa. Ndiyo maana watu humwambia kwamba, ‘ukarimu njiani nyumbani ununaji.’

Methali hiyo, hufundisha watu juu ya kuwa na ukarimu wa kuwakaribisha wenzao kwenye familia zao, na kula nao kwa furaha, ili waweze kupata baraka za kuwa na mafanikio mengi, maishani mwao.

 

ENGLISH: GENEROSITY ON THE WAY, STINGY AT HOME.

The source of this saying is someone who appeared to be very charming and generous when met somewhere. This person can be thought that he/she is good and has a welcoming face always even when you visit his/her home. But, the truth is, this person will turn against you by showing a groomy face when you visit his/her home. This is why people came with this saying that ‘generosity on the way, stingy at home’ to describe this scenario of wearing double faces.

This saying can be compared to a greedy person. This person can be very charming when he/she meets people out of his/her home because he/she knows that his/her help to them is so limited, for example, he/she cannot provide them with food, etc. Being visited at home it means finding ways to entertain his/her visitors including providing them with food and sometimes accommodation. Such services make someone to incur costs. As a way to avoid them, one can decide to wear a groomy face.  

This saying teaches people about generosity by welcoming friends into one’s families and eating with them. Through generosity and welcoming face one can be appreciated and loved by other people around him/her.

Imbuki ya lusumo lunulo, yingilile kubhulenganiji bho mbula na bhuhab’i. Imbula yiniyo ulu yudila ugutula, abhanhu bhadapandikaga ijikolo, kunguno ijikolo, guti jiliwa, jigakujiyagwa na mbula. Kuyiniyo lulu, imbula ulu yulamba igikolaga na munhu uyo walambilwa gupandika jikolo. Hunagwene abhanhu bhagayombaga giki, ‘imbula ibhange bhuhab’i.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agaitumilaga chiza imbula ulu yatula, umukikalile kakwe. Umunhu ng’wunuyo agigulambijiga gulima migunda mitale, kugiki adule kupandika jiliwa ja gutumila aha likanza lya nduhu mbula. Uweyi adebhile isolobho ya mbula yiniyo, kunguno ya wikoji bhoyo nu ubhuhab’i, iki ulu yulamba ugutula, abhanhu bhagabhikaga.

Kuyiniyo lulu, umunhu ng’wunuyo agabhakomelejaga abhanhu bhakwe gulima migunda mitale, iyo idulile gubhingija bhuhab’i, ahikanza lya mbula nhale, haho idinalamba.

Uweyi agabhizaga jigemelo ja gulima migunda mitale ukubhiye, kunguno ya wigulambija bhokwe, ubho gutumama na nguzu imumigunda yakwe. Hunagwene uweyi agabhawilaga abhiye giki, ‘imbula ibhange bhuhab’i.’

Ulusumo lununo, lolanga bhanhu higulya ya gwigulambija gulima migunda mitale ulu yatula imbula, kugiki bhadule gupandika matwajo mingi ayo bhalagatumamile ahikanza lya nduhu mbula, umuwikaji bhobho.

1Wafalme 17:7.

Mithali 28:3.

Yeremia 14:4.

Amosi 4:7.

Yakobo 5:17.

KISWAHILI: MVUA NI KAMA UMASKINI.

Chanzo cha methali hiyo, chatokea kwenye ulinganishaji wa mvua na umaskini. Mvua hiyo, ikichelewa kunyesha, watu huchelewa kupata vitu, kwa sababu vitu hivyo kikiwemo chakula, hutegemea kukuzwa na mvua hiyo. Kwa hiyo basi, imvua hiyo ikiadimika hufanana na mtu aliyekosa kupata vitu. Ndiyo maana watu husema kwamba, ‘mvua ni kama umaskini.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hukitumia vizuri kipindi cha mvua, katika maisha yake. Mtu huyo, hujibidisha kulima mashamba makubwa ya kumwezesha kupata chakula cha kutosha kutumia kwa miaka mingi, isiyokuwa na mvua. Yeye anafahamu faida ya mvua hiyo katika uivishaji wa mazao yake, kwa sababu ya ufananaji wake na umaskini, kwa wale walioikosa mvua hiyo.

Kwa hiyo basi, mtu huyo huwahimiza watu wake kulima mashamba makubwa inaponyesha, yawezeyo kuwapatia mafanikio ya kutumia wakati wa mvua hiyo kuadimika, katika maisha yao.

Yeye huwa mfano wa kuigwa na wenzake katika kulima mashamba hayo makubwa wakati wa mvua hiyo kunyesha, ili waweze kupata mazao ya kutosha kutumia wakati wa kuadimika kwa mvua hiyo. Ndiyo maana yeye huwaambia watu kwamba, ‘mvua ni kama umaskini.’

Methali hiyo, hufundisha watu juu ya kujibidisha kulima mashamba makuwa inaponyesha mvua, ili waweze kupata mazao mengi ya kutosha kutumia wakati wa kuadimika kwa mvua hiyo.

1Wafalme 17:7.

Mithali 28:3.

Yeremia 14:4.

Amosi 4:7.

Yakobo 5:17.

 

ENGLISH: RAIN IS LIKE POVERTY.

The source of this saying is the comparison between rainfall and poverty. Always rain is a sign of blessing through farm production. When it rains people and other living things become assured of having food. Failure to have rain, it means poverty and death to most of living things. This is why people came with this saying that ‘rain is like poverty’ to communicate how the shortage of rain can result into poverty in a certain area.

This saying can be compared to a person who makes good use of the rain season in his/her life. This person can work hard to cultivate large farms of food crops that will provide him/her with enough food until the next harvesting season. This person knows the benefit of the rain in crop production. Failure to have rain it means poverty to people as they cannot have food to eat or sell to get some money for their survival. Such a person teaches others about engaging in large scale farming so as to have enough food that can last for quiet a long time.

This saying teaches people about hard work and timely farming according to seasons of the year. In so doing, people will be able to get enough food and avoid poverty in their families.

1Kings 17: 7, Proverbs 28: 3,Jeremiah 14: 4, Amos 4: 7, James 5:17.

Imbuki ya lusumo lunulo, yilolile wibhandi bho ng’wa munhu ubho gulolelwa uluguku. Uwibhandi bhunubho, bhuli bho gubhisa mili gungi bho nduhu ugulubhisa uluguku, kunguno ya guduma ugwibhisa hasi. Hunagwene abhanhu bhagang’wilaga giki, ‘wibhandila higulya walolelwa uluguku.’

 Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo atogilwe gubhalemba mhayo abhiye abho bhabhumanile ubhunhana bhogo. Umunhu ng’wunuyo, agiganikaga giki, abhiye bhenabho, bhadabhudebhile ubhunhana  bho mhayo uyo alibhalomela.

Uweyi agikolaga nu munhu uyo agibhandilaga higulya bho gululeka hanze uluguku ulo lugalolelagwa na bhiye, kunguno nuweyi agabadijiyagwa na bhanhu abho alibhalomela igiki, alibhalemba. Hunagwene abhanhu bhenabho, bhagang’wilaga giki, ‘wibhandila higulya walolelwa uluguku.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka bhulomolomo, bho guyomba mihayo iyo bhiyitilaga bhugengeji, kugiki bhadule gubhalomela mihayo ya ng’hana abhichabho, umuwikaji bhobho.

Matendo 5:1-12.

Mwanzo 3:1-14.

Luka 12:2.

Mathayo 12:29-32.

Mithali 28:13.

Yohana 18:15.

UMEJIFICHIA JUU UMEONEKANA KIBIYONGO.

Chanzo cha methali hiyo, chaangalia kujificha kwa mtu aliyefika mwili kikaonekana kibiyongo chake. Kujificha kwa mtu huyo, ni kwa kuuficha mwili ng’wingine tu na kukiacha nje kibiyongo chake, kwa sababu ya kujifichia juu, badaya ya chini. Ndiyo maana watu humwambia mtu huyo kwamba, ‘umejifichia juu umeonekana kibiyongo.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupenda kuwadanganya watu kwa kuambia maneno wanayoyafahamu ukweli wake. Mtu huyo, hufikiria kwamba, wenzake hayo hawaufahamu ukweli wa maneno yale anayowaeleza.

Yeye hufanana na mtu yule aliyejifichia juu akaonekana kibiyongo, kwa sababu naye, uongo wake huonekana kwa wale anaowadanganya. Uongo huo, ni kama kibiyongo kinachoonekana kwa watu, kwa sababu watu hao wanaufahamu ukweli wa maneno anayowambia. Ndiyo maana watu hao, humwambia mtu huyo kwamba, ‘umejifichia juu umeonekana kibiyongo.’

Methali hiyo, hufundisha watu juu ya kuacha kusema uongo kwa kuwaambia watu maneno waliyoyafanyia utafiti, ili waweze kuwaeleza ukweli wenzao kwa ajili ya kuziendelea vizuri familia zao, maishani mwao.

Matendo 5:1-12.

Mwanzo 3:1-14.

Luka 12:2.

Mathayo 12:29-32.

Mithali 28:13.

Yohana 18:15.

 

ENGLISH: YOU HAVE HIDDEN YOURSELF IN AN OPEN SPACE, YOUR HUMP IS SEEN.

The source of this saying is a person who tends to hide himself/herself without knowing that he/she is seen by his/her enemies. This person can think that he/she has hiden himself/herself while in actual fact some parts of his/her body are easily seen. This is why people came with this saying that ‘you have hidden yourself in an open space, your hump is seen’ to mean failure to have secrets in life.

This saying can be compared to a person who loves to deceive people by telling lies. Such a person sometimes does not know that there are times he/she lies to people who know the truth of the matter. Those people who listen to his/her lies will consider him/her as someone who hides himself/herself in an open area and therefore easily seen by his/her enemies.

This saying teaches people to stop telling lies by telling people the words they have researched thus having scientific evidences before coming to conclusion about a certain phenomenon.

Acts 5: 1-12, Genesis 3: 1-14,Luke 12: 2,Matthew 12: 29-32, Proverbs 28:13, John 18:15.

Imbuki ya lusumo lunulo, yilolile witeja bho Nongu bho ng’wa munhu nhebhe. Uwiteja ubho nongu bhunubho, bhugabhizaga bhulambu noyi, kunguno inongu ili noni nhale gete, iyo igikalaga ng’wipolu. Kuyiniyo lulu, uyo uyiteja aguwiza alina bahati nhale noyi, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki,  ‘bahati yako guti gwiteja Nongu.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo aganombaga Welelo umubhutumami bhokwe, na gunumbilija Weyi ulu opandika ijo olujilombaga. Umunhu ng’wunuyo, aganombaga Mulungu, kunguno adebhile igiki Uweyi huyo ali na bhudula bho gung’winha ijo alijilomba. Kuyiniyo lulu, uMulungu adulile gumpandikila bahati umunhu ng’wunuyo, ya gubhiza na matwajo mingi, umuwikaji bhokwe.

Umunhu ng’wunuyo, ulu ogutumama chiza umhayo gokwe, aganumbilijaga Mulungu, guti nu munhu uyo alina bahati ya gwiteja Nongu, kunguno nang’hwe agapandika bahati ya gwing’hiwa ijo ojilombaga.

Uweyi agabhalangaga nabhiye ahigulya ya kunomba Mulungu ulu bhalihaya gutumama milimo yabho, na gunumbilija Weyi ulu bhayipandika iyo bhaluyilombaga. Hunagwene abhanhu bhenabho bhagang’ilaga giki umunhu ng’wunuyo, ‘bahati yako guti gwiteja Nongu.’

Ulusumo lunulo, lolanga bhanhu higulya ya gunomba Welelo haho bhatali uguitumama imilimo yabho, na gunumbilija Weyi ulu bhayimala chiza imilimo yabho yiniyo, kugiki bhadule gupandika matwajo mingi, umukikalile kabho.

Zaburi 17:8-9.

Luka 17:11-17.

Luka 11:5-13.

Mathayo 11:28.

KISWAHILI: UNA BAHATI KAMA KUGUNDUA ATAGIAPO MBUNI.

Chanzo cha methali hiyo, chaagalia ugunduaji wa pale atagiapo mbuni. Ugunduaji huo wa mahali pale anapotagia Mbuni, huwa ni mgumu sana kwa sababu ya ndege huyo mkubwa kuishi polini.

Kwa hiyo basi, yule agunduaje yalipo mayayi yake, huonekana kuwa na bahati kubwa, maishani mwake. Ndiyo maana watu humwambia kwamba, ‘una bahati kama kugundua atagiapo mbuni.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye humuomba Mungu atakapo kufanya kazi fulani, na kumshukuru Yeye afanikiwapo kuitekeleza kazi hiyo, maishani mwake. Mtu huyo, humuomba Mungu kwa sababu Huyo ndiye mwenye uwezo wa kumpatia kile anachokiomba. Kwa hiyo, Mungu aweza kumpatia mtu huyo, bahati ya kuimaliza vizuri kazi yake hiyo, na mafanikio mengi katika, maisha yake.

Mtu huyo, akifanikiwa vizuri kwenye kazi zake, humshukuru Mungu, kama yule aliyegundua pale atagiapo Mbuni, kwa sababu naye, humshukuru Mungu anapoikamilisha kazi yake, aliyomuomba, maishani mwake.

Yeye huwafundisha wenzake juu ya kumuomba Mungu kabla ya kutekeleza kazi au jambo fulani, na kumshukuru Yeye wanapofanikiwa kulitekeleza jambo hilo. Ndiyo maana watu hao, humwambia kwamba, ‘una bahati kama kugundua atagiapo mbuni.’

Methali hiyo, hufundisha watu juu ya kumuomba Mungu kabla ya kulitekeleza jambo wanalotaka kulifanya, na kumshukuru Yeye wanapolikamilisha, ili waweze kupata mafanikio mengi, katika maisha yao.

Zaburi 17:8-9.

Luka 17:11-17.

Luka 11:5-13.

Mathayo 11:28.

 

ENGLISH: YOU ARE LUCKY LIKE DISCOVERING WHERE AN OSTRICH LAYS HER EGGS.

The source of this saying is the place where an ostrich lays its eggs. Under normal circumstances, ostriches tend to lay eggs in the forest and hide them in such a way that they cannot be easily seen by other wild animals that are likely to destroy them. If it happens that a certain person manages to see the place where a certain ostrich lays its eggs then that person can be regarded as the lucky one in life. This is why people came with this saying that ‘You are lucky like discovering where an ostrich lays her eggs.’

This saying can be compared to a person who asks God for a certain specific help. Such a person will also pray to God after his/her mission has been accomplished. He/she has a big trust in God and therefore he considers Him as the provider of everthing one needs in life.

He teaches his/her fellows how to pray to God before carrying out any task and thank Him when they succeed in accomplishing it. This proverb teaches people to pray to God before doing whatever they want to do and thank Him when they have accomplished it. This habit of depending on God will make them become very successful members of the society.

Psalm 17: 8-9, Luke 17: 11-17, Luke 11: 5-13, Matthew 11:28.

Imbuki ya lusumo lunulo, yingilile kubhudamu bho bhutolwa bho bhanhu bha Nassa. Ukubhanhu bhenabho abha Nassa, ubhutolwa bholi bhulambu noyi ikale. Gashinaga lulu, ugushiga munhu ugatolwa mumho lyubha lwake, kunguno yiniyo, ulu umo wabho utolwa olamyaga lyubha lyakwe. Hunagwene abhanhu bhagayombaga giki, ‘lyubha mbandebhutolwa bho Nassa.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agalombaga Lyubha lwakwe, ulu uhaya gutumama mhayo ntale, guti kutola, lunu gutolwa. Umunhu ng’wunuyo, agalombaga lyuka, nulu Mulungu, kunguno, adebhile igiki Uweyi huyo aimanile imyoyo ya bhanhu bhose. Kuyiniyo lulu, uMulungu adulile gupandikila bahati umunhu ng’wunuyo, ya gugumala chiza umaho gokwe gunuyo.

Umunhu ng’wunuyo, ulu ogutumama chiza umhayo gokwe, aganumbilija Mulungu, guti na bhanhu abha Nassa, abho bhagalumbaga Lyubha ulu bhapandika inhola, umukikalile kabho.

Uweyi agabhalangaga abhiye ahigulya ya kunomba Mulungu ulu bhalihaya gutumama milimo yabho, na gunumbilija Weyi ulu bhayipandika iyo bhaluyilombaga. Hunagwene ulu bhatumama chiza imilimo yabho, abhanhu bhenabho bhagayombaga giki, ‘‘lyubha mbandebhutolwa bho Nassa.’

Ulusumo lunulo, lolanga bhanhu higulya ya gunomba Welelo haho bhatali ugiutumama imilimo yabho, na gunumbilija Weyi ulu bhayimala chiza mihayo yabho yiniyo, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Zaburi 17:8-9.

Luka 17:11-17.

Luka 11:5-13.

Mathayo 11:28.

KISWAHILI: NURU UNIHIFADHI KUOLEWA KWA WATU WA NASSA.

Chanzo cha methali hiyo, chatokea kwenye ugumu wa kuolewa wa watu wa Nassa. Watu hao wa Nassa, suala la kuolewa lilikuwa gumu sana hapo zamani. Kumbe basi, mtu akipata bahati ya kuolewa au kuoa, ali mshukuru yule aletaye mwanga ambaye ni Mungu, kwa kumwezesha kulikamilisha jambo hilo. Ndiyo maana watu walisema kwamba, ‘nuru unihifadhi kuolewa kwa watu wa Nassa.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye humuomba Mungu akitaka kufanya kazi fulani, zikiwemo zile za kupata mchumba aliye mwema, maishani mwake. Mtu huyo, humuomba Mungu kwa sababu Huyo ndiye anayifahamu mioyo ya watu wote. Kwa hiyo, Mungu aweza kumpatia mtu huyo, bahati ya kuimaliza vizuri kazi yake hiyo, na kwa mafanikio makubwa.

Mtu huyo, akifanikiwa vizuri kwenye kazi zake, humshukuru Mungu, kama wale watu wa Nassa wanavyomshukuru Yeye kwa kuwawezesha kufunga ndoa, au kupata jambo walilolimba kwakwe, kwa sababu naye, humshukuru Mungu anapoikamilisha kazi yake, aliyomuomba.

Yeye huwafundisha wenzake juu ya kumuomba Mungu kabla ya kutekeleza kazi au jambo fulani, na kumshukuru Yeye wanapofanikiwa kulitekeleza jambo hilo. Ndiyo maana watu hao, husema kwamba, ‘nuru unihifadhi kuolewa kwa watu wa Nassa.’

Methali hiyo, hufundisha watu juu ya kumuomba Mungu kabla ya kulitekeleza jambo wanalokata kulifanya, na kumshukuru Yeye wanapolikamisha, ili waweze kupata mafanikio mengi, maishani mwao.

Zaburi 17:8-9.

Luka 17:11-17.

Luka 11:5-13.

Mathayo 11:28.

 

ENGLISH: GETTING MARRIAGE FOR THE NASSA PEOPLE NEED GOD’S GRACE.

The source of this saying is the Nassa people and how they struggle to get married. In the past, it was very difficult for people coming from a place called Nassa to get married. Much as they were struggling to get partners for marriage, it was not easy to accomplish the marriage mission. If one of them managed to get married then she/he was considered to be blessed.

This saying can be compared to a person who prays to God for a specific help, including getting a good and life-long bride. This person knows the power of God and therefore entrusts Him his/her needs with hope that they will be resolved and with great success. This person, like the Nassa people, is thankful to God because He enables him/her fulfill his/her ambitions. He/she teaches other people about the power of prayers and respect to God in order to have a successful life.

This proverb teaches people to pray to God before doing what they want to do. They also need to thank Him when they have accomplished it. When they do so, they can have good achievements in their societies.

Psalm 17: 8-9, Luke 17: 11-17, Luke 11: 5-13, Matthew 11:28.