Imbuki ya lusumo lunulo,  yingilile kubhubhucha bho ndobho ya minzi kuntwe bho gutumia ngata, na bho nduhu ngata. Uyo agaibhuchaga indobho yiniyo bho gutumila ngata, adaminyiyagwa ntwe gokwe ni ndobho yiniyo, kunguno ingata yakwe igankigijaga ugukandikijiwa nubhudamu bho idako jayo.

Giko lulu, ulu wandya kuminyiwa untwe gokwe ni ndobho yiniyo, uyo agabhukijaga bho ngata, mumho uyo agabhuchaga bho nduhu ngata agubhiza ubishiyagwa, nulu uminyiyagwa noyi. Hunagwene abho bhali na ngata bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza lya makoye guti ga nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i igubhiza ginehe?

Ingata yikolile nu nsabhi, kunguno uweyi ali na jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na gupya go ntwe gokwe bho gukandikijiwa na jidako ja ndobho iyo aibhuchije. Uweyi ugushiga wandye gukoya, agubhiza ojimalaga gujijinja pye isabho jakwe, hayo gulandije ugupya ntwe gokwe.

Aliyo lulu, uyo agabhuchaga bho nduhu ngata, untwe gogwe gugabishiyagwa ni jidako ja ndobho yiniyo. Umunhu ng’wunuyo, wikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala wangu nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umukikalile kabho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: TUNAUNGUA TULIO NA KATA WASIO NAZO VIPI?

Chanzo cha methali hiyo chatokea kwenye ubebaji wa ndoa ya maji kichani kwa kutumia kata na bila kata. Mbebaji wa ndoa anayetumia kata, hapati upesi maumivu yatokanayo na msuguano wa kichwa na kitako cha ndoa hiyo, kwa sababu ya kata iliyopo katikati ya kichwa na ndoa hiyo.

Hivyo basi, ikifikia hali ya kupata moto au maumivu ya ndoo hiyo, kwake yeye, atakuwa ameumia zamani yule abebaji ndoo hiyo kichwani bila kutumia hata, au nguo iyokunjwa vizuri. Ndiyo maana wale wenye kata husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri, na yule ambaye ni maskini kwenye kipindi cha tatizo kubwa la njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Mtu mwenye Kata hufananishwa na tajiri kwa sababu ya yeye  kuwa na vitu ambavyo huviuza, na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uumiaji wa kichwa. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa.

Lakini basi, yule asiye na kata huumizwa na kitako cha ndoo mara abebapo, ambaye hufananisha na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara inapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana wenye mali husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

 

ENGLISH: IF THOSE WITH ROUND HEAD PAD ARE BEING BURNT, HOW ABOUT THOSE WITHOUT HAVING IT?

The source of this saying is a round head pad one can use when carrying a heavy luggage on his/her head. If one is carrying a bucket of water on his/her head, he/she can put this round head pad on his head then the bucket is put on it to avoid direct friction between head and the base of the bucket. If different people are carrying different buckets, one group having buckets without the round head pad and another group carrying them with round head pad, it is likely that those without round head pad will begin facing pain in their heads.

Those with round head pads will delay feeling the same pain. When those without round head pad begin feeling pain, it is likely that their counterparts have suffered twice as much. To describe this scenario, people came with the saying that ‘If those with round head pad are being burnt, how about those without having it?’

 This proverb can be compared to a rich person in relation to his/her poor counterpart. In case it happens that these two people are affected by famine, the poor one will be the first to suffer. By the time the rich person begins suffering, the poor fellow might have been finished off. This rich person can have an opportunity to sell some of his/her properties to defend himself/herself from famine. He/she is likely to survive for quiet long until all his/her properties are finished.

The proverb teaches people to work hard to do their jobs so that they can be successful enough to help them solve problems they encounter in life.

Exodus 3: 2-3, Proverbs 11:31,Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.

Imbuki ya lusumo lunulo, yingilile kubhubhaki bho ng’hwi ndoto ni njumu. Ing’hwi ndoto jinijo, jigabhizaga ndimu ugub’aka, kunguno jigikalaga na minzi umugati yajo, ayo gagagujimyaga umoto gunuyo. Giko lulu, ugushiga nose jugahadika kubhaka indoto jinijo, mumho injumu jigubhiza jashilaga kubhaka kale. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza ilya nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i agubhiza ginehe?

Ing’hwi indoto jikolile nu nsabhi kunguno uweyi alina jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na bhubhaki bho moto. Uweyi ugushiga apandike makoye, agubhiza ojimalaga gujijinja pye isabho jakwe, haho jilandije ugubhaka ng’hwi indoto jinijo.

Aliyo lulu, ing’hwi injumu jigabhakaga wangu nulu gubhachiwa duhu umoto, ijo jikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umuwikaji bhobho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: ZINAELEKEA KUWAKA ZILIZO MBICHI JE ZILIZOKAVU VIPI?

Chanzo cha methali hiyo, chatokea kwenye uwakaji wa kuni mbichi na kavu. Kuni hizo mbichi, huwa ngumu kuwaka kwa sababu ya maji yaliyomo ndani yake, ambayo huuzima moto huo. Hivyo basi, kuni hizo zikifikia hatua ya kutaka kuwaka, zile kavu zitakuwa zimekwisha kuteketea zamani. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri na yule ambaye ni maskini, kwenye kipindi cha njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Kuni mbichi hufanana na tajiri kwa sababu ya yeye  kuwa na vitu ambavyo huviuza na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uwakaji wa moto. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa, kwa sababu kuni zake zitakuwa zimekauka na kuanza kuwaka.

Lakini basi, kuni kavu huwaka mara moja unapowashwa moto huo, ambazo hufanana na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara linapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

 

 

 

ENGLISH: IF THE GREEN ONE ARE BURNING, HOW ABOUT THE DRY ONE?

The source of this saying is the relationship between green and dry firewood. The green firewood are always late to catch fire because they contain high content of moisture while their dry counterpart tend to catch fire easily because they have low moisture content in them. When put together the green and dry firewood, it is obvious that the dry firewood will get burnt first before the green one.

The moment the fire begins burning the green firewood, the dry one would have been finished completely. This is why people came up with this saying that ‘If the green one are burning, how about the dry one?’ to communicate the effect the dry firewood can get when compared to the green firewood.

This saying can be compared to a rich person. Rich people are the ones with enough resources to sustain their lives. These people, when compared to poor people, are not easily affected by calamities such as famine because they can use their resources to defend themselves from it (the calamity). If it happens that this rich person begins facing the effect of the calamity then it is likely that the poor people have already been severely affected by it (calamity). Like dry firewood, poor people begin facing the effect of the calamity immediately from the start.

This saying teaches people to work hard so that they can be successful enough to sustain their lives and their families. In so doing, they can be able to solve family problems in future, if they happen.

Exodus 3: 2-3, Proverbs 11:31, Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.

Imbuki ya lusumo lunulo, yilolile bhubhagwa bho ng’holo ya nzagamba. Ubhubhagwa bhunubho, kalikalile ka nzagamba yiniyo, ako kali kanyalyehu. Ukwene hugahaya giki, inzagamba yiniyo, yili ndyehu ung’widale lyayo, iyo idagaja kumadale gangi. Iyoyi igikalaga nu ng’widale lyayo duhu. Hunagwene abhanhu bhagayombaga giki, ‘nzagamba yeniyi yab’agwa ng’holo.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga mu ndoa yakwe na ng’wiye uyo bhatunga ndoa nanghwe, umukikalile kakwe. Umunhu ng’wunuyo, alintungilija umubhutumami bho milimo yakwe, ahakaya yakwe. Uweyi agahoyaga nu ng’wiye ahigulya ya katulile kasabho jabho, kugiki bhuli ng’wene wikale adebhile umojili.

Umunhu ng’wunuyo, agikolaga ni nzagamba iyo yab’agwa ng’holo, kunguno nuweyi adafumaga ihanze ya ndoa yakwe, umukikalile kakwe. Akikalile kakwe kenako, kagabhalanjaga abhiye inzila ja gujilanghanila chiza indoa jabho. Hunagwene abhanhu bhagayombaga giki, ‘nzagamba yeniyi yab’agwa ng’holo.’

Ulusumo lunulo, lolanga bhanhu higulya ya gujilanghana chiza indoa jabho, bho gwikala bhatungilija, umukikalile kabho, kugiki bhadule gwikala kihamo bhitogilwe, umuwitoji bhobho, shigu jose.

1Wathesalonike 4:5.

Luka 16:15.

Mathayo 5:11-12.

Mathayo 5:27.

Marko 10:1-12.

KISWAHILI: FAHALI HUYU AMECHUNWA MOYO.

Chanzo cha methali hiyo, chaangalia uchunwaji wa moyo wa dume la ng’ombe. Uchunwaji huo, ni maisha ya fahali huyo ambayo ni ya upole. Ndiyo kusema kwamba, dume hilo la ng’ombe lina upole wa kuishi ndani ya zizi lake tu, bila kwenda kwenye mazizi mengine. Ndiyo maana watu husema kwamba, ‘fahali huyo amechunwa moyo.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hubaki ndani ya ndoa yake bila kutoka nje, katika maisha yake. Mtu huyo, ni mwaminifu katika utekelezaji wa majukumu yake, katika familia yake. Yeye huongea na mwenzake wa ndoa juu ya namna ya kuzitunza mali zao, ili kila mmoja aweze kuelewa zilivyo.

Mtu huyo, hufanana na dume la ng’ombe lililochunwa moyo, kwa sababu naye hatoki nje ya ndoa yake, katika maisha yake. Maisha yake hayo, huwafundisha wenzake namna ya kuzitunza ndoa zao. Ndiyo maana watu husema kwamba, ‘fahali huyu amechunwa moyo.’

Methali hiyo, hufundisha watu juu ya kuzitunza vizuri ndoa zao, kwa kuwa waaminifu, katika maisha yao, ili waweze kuishi kwa upendo katika ndoa zao, siku zote.

1Wathesalonike 4:5.

Luka 16:15.

Mathayo 5:11-12.

Mathayo 5:27.

Marko 10:1-12.

 

ENGLISH: THE HEART OF THIS BULL HAS BEEN SKINNED.

The source of this saying is the bull that does not visit other cowsheds. This is a gentle bull. When it happens that the bull remains in its own cowshed, people can describe it as its heart being skinned. That is why people came with this saying that ‘the heart of thisbull has been skinned’ to justify the gentleness of the bull.

This saying can be compared to a person who remains in his/her marriage without having extramarital relationship in his/her life. This person demonstrates his/her faithfulness to his/her partiner. Like a bull that remains in the cowshed, this person is dedicated to his/her family in such a way that he/she cannot think of anything beyond caring his/her family. Such a person teaches others about being faithful in marriage.

This saying teaches people how to take good care of their marriages by being faithful in their lives.

1Thessalonians 4: 5, Luke 16:15, Matthew 5: 11-12, Matthew 5:27, Mark 10: 1-12.

Imbuki ya lusumo lunulo, ilolile weleji bho ginhu umuminzi, na bhubhejiwa bhojo. Iginhu ijo jigelelaga muminzi jigolechaga bhubupu bhojo, kunguno iginhu ijidito jigalibhilaga. Kuyiniyo lulu, iginhu ijo jigelelaga jigolechaga bhumani bho bhubhejiwa bhojo. Hunagwene abhanhu bhagayombaga giki, ‘udizubhona jilelela jib’ejiwe.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alindoo aliyo agitaga mihayo ya wiza, umukikalile kakwe. Umunhu ng’wunuyo, olangwa chiza na bhabhyaji bhakwe, kunguno agatumamaga milimo ya gwambilija bhanhu bhingi, guti ni ginhu ijo jigelelaga umuminzi aliyo jili na miligo midito.

Abhanhu abhatale, bhagandalahaga kunguno ya bhudoni bhokwe, bho nduhu iguilola imilimo yakwe iyo agaitumamaga, umuwikaji bhokwe. Abhanhu bhenabho, bhadandililaga, kunguno ya gwituula giki bhamanile pye iyose kulebha uweyi.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza gete imilimo yakwe mpaga obhalebhya na bhiye abhatale bhenabho. Akikalile kakwe, kagabhalanjaga abhiye ahigulya ya kubhalela chiza abhanhu bhanhu. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘udizubhona jilelela jib’ejiwe.’

Usulumo lunulo, lolanga bhanhu higulya ya gubhalela chiza abhanhu bhabho, na guleka nhinda ja gubhadalaha abhichabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

KISWAHILI: USIONE CHAELEA KIMEUNDWA.

Chanzo cha methali hiyo, chaangalia ueleaji cha chombo majini na kuundwa kwakwe. Chombo hicho,  kinachoelea majini, huonesha wepesi wake kwa sababu kitu kilichokizito huzama. Kwa hiyo basi, kile kinachoelea majini huonesha ufundi wa uundaji wake. Ndiyo maana watu husema kwamba, ‘usione chaelea kimeundwa.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni ndogo lakini huwa anafanya kazi za kuwasaidia watu wengi, maisha mwake. Mtu huyo, alilelewa vizuri na wazazi au walezi wake, kwa sababu huwa anayatekeleza vizuri majukumu yakwe, kama chombo kile kinachoelea majini, wakati kina mizigo mingi.

Watu waliowakubwa humdharau mtu huyo, kwa sababu ya kujiona wao kuwa wanafahamu kila kitu, bila hata ya kuziangalia kazi zake anazozifanya. Watu hao, huwa hawamjali kwa sababu ya majivuno yao.

Lakini basi,  mtu huyo hufanya kazi zake vizuri, mpaka kuwazidi hata wao walio wakubwa. Maisha yake, huwafundisha wenzake, juu ya kuwalea vyema watu wao. Ndiyo maana yeye huwaambia watu hao kwamba, ‘usione chaelea kimeundwa.’

Methali hiyo, hufundisha watu juu ya kuwalea vyema watu wao na kuacha kiburi cha kuwadharau watu wao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

 

ENGLISH: WHAT FLOATS HAS BEEN CREATED.

The source of the proverb is the floating object. The floating of an object in water communicates the skill of the one who constructed it. Therefore, its floatation in water suggests the artifact of the maker of the object. This is why people came with this proverb that ‘what floats has been created’ to communicate the artistic skills of the maker of the object and the object itself.

This proverb can be compared to a person who is considered to be less important in the society. This person, regardless of his/her less importance, can be very useful in terms of his/her ability to do his/her things in a manner that is constructive and encouraging to others. Such a person can be doing so because of the way he/she was nurtured by parents or guardians.

This proverb teaches people about how to take good care of their people and to stop despising others. It also teaches people to be careful and responsible in nurturing their kids for their future development.

Matthew 13: 31-32, Mark 6: 1-3, Isaiah 53: 2, Luke 13: 18-19, 1Corinthians 3: 1-4, Colossians 2: 9.

Imbuki ya lusumo lunulo, ilolile bhuguhi bho ginhu na witunde bho munhu. Iginhu ijo jidundile jigagubhinhaga, kunguno ya wigonde bho magulu gajo. Kuyiniyo lulu, ijisumva ijo jili jiguhi jigabhizaga guti jitundile. Hunagwene abhanhu, bhagayombaga giki, ‘bhuguhi idi witunde.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nguhi, uyo abhanhu bhagikalaga bhandalahile, umukikalile kakwe. Abhanhu bhenabho, bhaganenganijaga na munhu uyo witundile, kunguno ulu witunda agagubhinhaga. Abhoyi bhagalemaga lulu gundegeleka umunhu ng’wunuyo, kunguno ya bhuguhi bhokwe bhunubho.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza gete imilimo yakwe mpaga obhalebhya na bhiye abho bhali bhalihu. Akikalile kakwe, kagabhalanjaga abhiye igiki, ubhuguhi bhokwe, bhudiwitunde. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘bhuguhi idi witunde.’

Usulumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja kubhadalaha abhanhu bhabho, kunguno ya bhuguhi bhobho, kugiki bhadule gwiyambilia chiza ugujibheja ikaya jabho, umukikalile kabho.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

KISWAHILI: UFUPI SIYO UCHUCHUMAAJI.

Chanzo cha methali hiyo, chaangalia ufupi wa kiumbe na uchuchumaaji wake. Kiumbe kilichochuchumaa hupungua urefu na kuwa kifupi kwa sababu ya kukunjika kwa miguu yake. Kwa hiyo basi, kiumbe hicho kilicho kifupi, huwa kama kile kilichochuchumaa. Ndiyo maana watu husema kwamba, ‘ufupi siyo uchuchumaaji.’

Methali hiyo, hulinganishwa kwa mtu mfupi yule ambaye watu humdharau, katika maisha yake. Watu hao, humlinganisha yeye na mtu aliyechuchumaa, kwa sababu mtu akichuchumaa hupungua urefu. Wao hukataa hata kumsikiliza kwa sababu ya ufupi wake.

Lakini basi,  mtu huyo hufanya kazi zake vizuri, mpaka kuwazidi hata wale ambao ni warefu. Maisha yake, huwafundisha wenzake kwamba, ufupi wa kimo chake siyo uchuchumaaji. Ndiyo maana yeye huwaambia watu hao kwamba, ‘ufupi siyo uchuchumaaji.’

Methali hiyo, hufundisha watu juu ya kuacha tabia za kuwadharau watu wao kwa sababu ya ufupi wao, ili waweze kusaidiana vizuri katika kuziendeleza familia zao, maishani mwao.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

 

ENGLISH: SHORTNESS DOESN NOT MEAN SQUATTING.

The source of this saying is the relationship between being short and squatting. A squatting person will always appear to be short in his/her body height. This is why short people will always defend themselves by showing that being short is something natural; it has nothing to do with squatting. To defend their position, they came with the saying that ‘shortness does not mean squatting.’

This saying can be compared to a short person who is despised by other people because of his/her body height. Such a person is compared to a squatting person thus embarrassing him/her. This short person can be hated and not listened to when he/she says something in public. Because of neglect, this short person can spend much of his/her time working on his/her stuff for personal development.

This saying teaches people to break stereotypical feelings about others. They have to respect others regardless of their abilities; short/tall, poor/rich, black/white, etc.

Matthew 13: 31-32, Mark 6: 1-3, Isaiah 53: 2, Luke 13: 18-19, 1Corinthians 3: 1-4, Colossians 2: 9.