Imbuki ya lusumo lunulo, ilolile bhudoo bho ginhi nu ubhub’agi bho ginhu. Iginhu ijo jibhagile jigadohaga, kunguno indili yajo iginjiyagwa yasaga nyama duhu. Kwa hiyo lulu, ijisumva ijo jili na mili ndoo jigabhizaga guti jibhagile. Hunagwene abhanhu, bhagayombaga giki, ‘bhudo bhudo bhutibhub’age.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na mili ndololo, uyo abhanhu bhagikalaga bhandalahile, umukikalile kakwe. Abhanhu bhenabho, bhaganenganijaga na ginhu ijo jibhagile, kunguno ulu jubhagwa jigadohaga. Abhoyi bhagalemaga lulu gundegeleka ung’wichabho, kunguno ya bhudoo bho mili gokwe.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza imilimo yakwe mpaga obhalebhya na bhiye abho bhalina  mimili mitale. Akikalile kakwe, kagabhalanjaga abhiye igiki, ubhudoo bho mili gokwe, bhutibhoginhu ijo jibhagilwe. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘bhudo bhudo bhutibhub’age.’

Usulumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja kubhadalaha abhanhu bhabho, kunguno ya mimili yabho gubhiza midololo, kugiki bhadule gwikala bho 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: KIDOGO SI KILICHOCHUNWA.

Chanzo cha methali hiyo, chaangalia udogo wa kiumbe na uchunagi wake. Kiumbe kilichochungwa hupungua umbo na kuwa dogo, kwa sababu ndozi yake huondolewa na kubaki nyama tu. Kwa hiyo basi, kiumbe chenye mwili mdogo huwa kama kiumbe kilichochunwa. Ndiyo maana watu husema kwamba, ‘kidogo si kilichochunwa.’

Methali hiyo, hulinganishwa kwa mtu mwenye mwili mdogo ambaye watu humdharau, katika maisha yake. Watu hao, humlinganisha na kitu kilichochunwa kwa sababu, kitu hicho kikichunwa hupungua ukubwa wake. Wao hukataa hata kumsikiliza kwa sababu ya umbo lake hilo, kuwa dogo.

Lakini mtu huyo, hufanya kazi zake vizuri, mpaka kuwazidi hata wale wenye miili mikubwa. Maisha yake, huwafundisha wenzake kwamba, udogo wa mwili wake, siyo wa kitu kilichochunwa. Ndiyo maana yeye huwaambia watu hao kwamba, ‘kidogo si kilichochunwa.’

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kuwadharau watu wao kwa sababu ya miili yao kuwa midogo, ili waweze kuishi kwa 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: HE/SHE WHO IS THIN DOES NOT MEAN THAT HE/SHE IS SKINNED.

The source of this proverb is an animal that appears to be small in size or thin in nature. Since an animal that has been skinned appears to be small in size, even an animal that is thin in nature can be associated with being skinned. That is why people came with this proverb that ‘He who is thin does not mean that he is skinned’ to show how nature can shape people.

This proverb can be compared to a thin person who is looked down upon by people around him/her. They consider his/her body size as an indication of being incapable or inferior thus undermined in whatever he/she wants to do in the society. Such a thin person is likely not to be listened to. In return, this person can be very potential in the society and can use this stereotype to develop himself/herself without any interference.

The proverb teaches people about giving up the habit of despising their fellow human beings just because of having different body sizes. By not despising them it means that they are creating a society that respects human beings and encourages peace and harmony.

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, yilolile mifa na makoye. Amifa genayo, jili ginhu ijo jigachimaga bhanhu nulu ndimu. Ubhuching’wa bho mifa bhunubho, ha makoye ayo gagenghangwa na mifa genayo. Hunagwene abhanhu bhagayombaga giki, ‘gab’i mifa makoye galiho.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo aha gwandya uli na nh’hungwa jawiza, uguhaimanila obhi na nh’ungwa ja bhub’i. Umunhu ng’wunuyo, adulile gupandika makoye aha shigu ijaha bhutongi, kunguno ya ng’hungwa jakwe ija bhub’i jinijo.

Iyabhub’i iyo agaitaga yiniyo, yilikihamo nu bhushiya, wib’i, ni yingi iyo ikolile ni yiniyo. Iyabhubhi yiniyo, ikolile na mifa, kunguno nago gagenhaga makoye bho gubhachima abhanhu, guti numo igabhaminijaga iyabhubhi yiniyo abhiye.

Umunhu ng’wunuyo, agabhenhelaga makoye abhanhu abho agikalaga nabho, bho gubhitilila imihayo iya bhub’i yiniyo. Inhungwa ijabhubhi jinijo, jigenhaga makoye ukuli munhu ng’wunuyo, kunguno adulile nulu guding’wa utulwa nulu gutungwa. Hunagwene abhanhu abhagayombaga giki, ‘gab’i mifa makoye galiho.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa jabhubhi, bho gubhitila mihayo ya wiza abhichabho, kugiki bhadule gwikala bho mholele na bhanhu bhabho, umuwikaji bhobho.

Ezekieli 18:21-24.

Ezekieli 18:27.

Yeremia 18:10-12.

Yeremia 26:3.

Ezekieli 18:27-28.

Ezekieli 18:30.

Ezekieli 18:32.

Luka 11:39.

Waroma 1:18.

KISWAHILI: YAMEKUWA MIIBA MATATIZO YAPO.

Chanzo cha methali hiyo, chaangalia miba na matatizo. Miba hiyo ni vitu vinavyochoma watu au wanyama. Uchomaji huo wa miiba, ndiyo matatizo ambayo huletwa na miiba hiyo. Ndiyo maana watu husema kwamba, ‘yamekuwa miiba matatizo yapo.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye mwanzoni alikuwa na tabia njema, kushtukia ikageuka na kuwa mbaya. Mtu huyo, aweza kupata matatizo katika maisha yake,  kwenye siku za mbeleni, kwa sababu ya tabia yake hiyo mbaya.

Ubaya wa tabia yake, huonekana kwenye matendo mbalimbali yakiwemo yale ya uzinzi, wizi, na mengine ambayo yanaweza kumletea matatizo mtu huyo. Matendo hayo, hufanana na miiba inayoumiza watu, kwa sababu nayo huwaumiza wale aliowatendea ubaya huo.

Mtu huyo, huwaletea matatizo watu wale wanaoishi nao, kwa kuwatendea uovu huo. Uovu huo pia huweza kumletea matatizo hata yeye aliyeutenda yakiwemo yale ya kupigwa na wale aliowatendea uovu huo, na kufungwa jera. Ndiyo maana watu husema kwamba, ‘yamekuwa miiba matatizo yapo.’

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kutenda uovu, badala yake, watende wema, maishani mwao, ili waweze kuishi kwa amani na watu wao, katika maisha yao.

Ezekieli 18:21-24.

Ezekieli 18:27.

Yeremia 18:10-12.

Yeremia 26:3.

Ezekieli 18:27-28.

Ezekieli 18:30.

Ezekieli 18:32.

Luka 11:39.

Waroma 1:18.

 

ENGLISH: PROBLEMS ARE LIKE THORNS.

The source of this saying is probem and how it can affect an individual person. Problems are considered to be bitter. They make people feel the same way one can feel after being pierced with a thorn. To describe this relationship between problems and how they pinch people, one can use a saying that ‘Problems are like thorns.’

This saying can be compared to a person who happened to be a good person but challenges in life have made him/her appear as a bad person because of being teared apart by problems. This person can turn to be fornicator, thief and other misconducts that can pierce this person to the extent of making him/her feel pain in his/her mind.

This saying teaches people to stop doing bad things instead, do good things in their lives so that they can live in peace with their people.

Ezekiel 18: 21-24,Ezekiel 18:27, Jeremiah 18: 10-12, Jeremiah 26: 3,Ezekiel 18: 27-28,Ezekiel 18:30

Ezekiel 18:32,Luke 11:39, Romans 1:18.

Imbuki ya lusumo lunulo, yililola bhujidabyala bho ng’holo ya nhab’i.  Ing’holo yiniyo, iya nhab’i uyo alinayo imo duhu, igabhizaga ilolilwe na bhuli katumamile, guti nzala nulu gugenihwa na bhageni. Iyoyi igatumamilagwa duhu haho itali nugubyala. Hunagwene abhanhu bhagayombaga giki, ‘ng’holo ya nhab’i idabyalaga.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adina jikolo ahakaya yakwe, umukikalile kakwe. Umunhu ung’wunuyo, agabhizaga na makoye mingi, kunguno akambiligije kakwe kali kamakoye.

Uweyi agapandikaga jikolo ijo agajimalaga bho likanza liguhi duhu, guti nu nhab’i uyo agaitumilaga ing’holo yakwe, haho itali nulu gubyala, kunguno ya gwisongwa na makoye mingi aha ng’wakwe. Hunagwene abhanhu abhagayombaga giki, ‘ng’holo ya nhab’i idabyalaga.’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija guchola jikolo bho guitumama imilimo yabho na bhukamu bhutale, kugiki bhadule gupandika sabho ijagubhambilija ugwinja amakoye, umukilalile kabho. Yigelelilwe abhanhu bhenabho bhaleke ugwisanya jikolo jigehu ijo bhalijo.

2Samweli 2:2-3.

Ezra 9:7.

Mathayo 13:12.

Marko 4:25.

Luka 8:18.

KISWAHILI: KONDOO WA FUKARA HAZAI.

Chanzo cha methali hiyo, chaangalia kutozaa kwa kondoo wa maskini. Kondoo huyo, ambaye ni wa fukara mwenye naye mmoja tu, hutegemewa kutumika kwenye kila shida, kama vile kununua chakula, na kuandaa mboga ya wageni. Yeye hutumiwa hata kabla hajazaa. Ndiyo maana watu husema kwamba, ‘kondoo wa fukara hazai.’

Methali huo, hulinganishwa kwa mtu yule ambaye hana vitu kama vile mali kwenye familia yake, katika maisha yake. Mtu huyo, hukumbwa na matatizo mengi sana maishani mwake, kwa sababu ya kukosa mali ya kumsaidia katika kuyatatua matatizo hayo.

Yeye hupata mali kidogo tu ambazo huzimaliza kwa muda mfupi, kama yule fukara atumiavyo kondoo wake hata kabla hajazaa, kwa sababu ya kusongwa na matatizo mengi kwenye familia yake. Ndiyo maana watu husema kwamba, ‘kondoo wa fukara hazai.’

Methali hiyo, hufundisha watu juu ya kujibidisha kutafuta mali kwa kufanya kazi zao kwa bidii kubwa, ili waweze kupata mali ya kuwaondolea matatizo, katika maisha yao. Yafaa watu hao, waache tabia ya kutegemea kitu kidogo walicho nacho.

2Samweli 2:2-3.

Ezra 9:7.

Mathayo 13:12.

Marko 4:25.

Luka 8:18.

 

ENGLISH: THE SHEEP OF THE POOR CANNOT REPRODUCE .

The source of this saying is the fertility of the poor’s sheep. The poor’s sheep is the only possession he/she has and he/she depends on it if he/she faces a problem such as shortage of food in his/her family. The poor’s sheep will end up being used before it multiplies. Therefore, whatever little he/she can have in life cannot multiply to make him/her a successful person. In such a context, people came with the saying that ‘The sheep of the poor cannot reproduce.’

The saying can be compared to a person who does not have anything in his/her family. This person can suffer for lacking something to support his/her life. Even the little resource he/she can manage to get can last only for few days.

This saying teaches people to work hard to get rich. They need to work hard and avoid giving up easily in their struggle.

2Samuel 2: 2-3, Ezra 9: 7, Matthew 13:12, Mark 4:25, Luke 8:18.

Imbuki ya lusumo lunulo, yingilile kubhubhimbilwa bho magembe. Ugubhimbilwa magembe ili gusimbilwa hasi nulu gwambilwa hasi bho gujikwa. Ulu munhu winga kuwelelo, bhagatumilaga magembe ugusimba ijigila jakwe. Gwingila kale ulu munhu uzumalika, aha gubheja inumba yakwe, bhagasimbaga bho magembe ahasi bhamba ginhu jilebhe bhogubhegeleja chiza. Hunagwene abhanhu bhagitanaga giki, ‘gub’imbilwa magembe/gwambilwa hasi.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, agabhadililaga chiza abhanhu abho bhamalaga guzumalika, nulu gwinga musi. Umunhu ng’wunuyo, agajaga ugujubhajika abhiye ulu wigwaga uko gigelelaga amayange genayo.

Uweyi agabhizaga jigemelo ja gwilanga ukubhiye abho agikalaga nabho, kunguno ya lisungu lwakwe ilo alinalyo ukubhanhu abho bhamala guzumalike.  Umunhu ng’wunuyo agabhakomelejaga abhanhu guja gujubhajike abhichabho. Hunagwene agabhalomelaga abhanhu ahigulya ya ‘gumbilwa magembe/gwambilwa hasi.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza ni sungu lya gubhajike abhanhu abho bhamalaga gwinga kuwelelo, kugiki bhadule gwikala chiza, umukaya jabho.

Mwanzo 50:13.

Mwanzo 50:24-26.

Mathayo 14:12.

2Nyakati 16:14.

1Wathesalonike 4:13-18.

KISWAHILI: KUEZEKEWA MAJEMBE/KUTANDIKIWA CHINI.

Chanzo cha methali hiyo, chatokea kwenye hali ya kuandaliwa kaburi kwa kutumia majembe. Kuezekewa majembe au kutamdikwa chini, ni kuzikwa kwa kutumia majembe. Tangu zamani akifariki mtu watu hutumia majembe kuchimba kaburi na kutandika chini kwenye kaburi lake, ndipo wanamuweka ndani yake. Ndiyo maana watu waliita hali hiyo kwamba ni ‘kuezekewa majembe/kutandikiwa chini.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwajali vizuri watu waliofariki. Mtu huyo, huenda kuwazika wenzake hao walioaga dunia mara asikiapo utaratibu wa maziko yao.

Yeye ni mfano wa kuigwa na wenzake kwa kuwa  na huruma ya kuwazika wafu. Mtu huyo, huwahimiza pia wenzake kwa njia ya maisha yake, kwenda kuandaa kaburi na kushiriki kwa ukamilifu katika maziko hayo ya wafu wao na wa wenzao. Ndiyo maana yeye huwafundisha watu juu ya ‘kuezekewa majembe/kutandikiwa chini.’

Methali hiyo, hufundisha watu juu ya kuwa na huruma ya kuwajali wafu kwa kuwazika vizuri, katika maisha yao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Mwanzo 50:13.

Mwanzo 50:24-26.

Mathayo 14:12.

2Nyakati 16:14.

1Wathesalonike 4:13-18.

 

ENGLISH: TO BE DUG WITH HOES.

The source of this saying is burial ceremony. During burial, hoes are always used as weapons for digging the grave and after the digging comes mats that are spead in the grave for the dead body to lie on. To communicate this scenario, people came with this saying that ‘To be dug with hoes’ to mean the whole process from preparing the grave to lying down of the dead body.

This saying can be compared to people who care for the dead. Such people would like to offer decent burial to their beloved ones. They also teach others about attending other people’s burials.

 This saying teaches people about compassion and caring for the dead. Dead people need to have decent burials.

Genesis 50:13, Genesis 50: 24-26, Mathew 14:12.

Imbuki ya lusumo lunulo, yilolile wisongwi bho makoye ubho wiyikolile ni nzila ya madatula. Inzila ya madatula lilipande ilo nzila ningi jigagelelaga hoyi. Uyo upandika ginhu, lulu mayange mingi, agiikolaga ni nzila yiniyo. Hunagwene umunhu ng’wunuyo, agayombaga giki, ‘yanisonga guti nzila ya Madatula.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, agamanaga upandika mayange guti ga lufu, nulu ga sada bhuli makanza, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga alimumayange genayo, ayo gaganyanjaga noyi, umukikalile kakwe.

Uweyi abhizaga guti ali hanzila iyo gagabhitilaga amakoye aga bhuli mbika, kunguno ya guchilwa hamo na bhadugu bhakwe, nulu gusada weyi, ahakaya yakwe yiniyo. Umunhu ng’wunuyo, agiganikaga guti giki, amakoye genayo, gagandebhaga weyi duhu. Hunagwene agayombaga giki, ‘yanisonga guti nzila ya Madatula.’

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wiyumilija umumakoye gose, kugiki bhadule gupandika nzila ijo jidulile gugamala chiza amakoye genayo, umukikalile kabho.

KISWAHILI: YAMENISONGA KAMA SEHEMU ZINAPOSHIA NJIA NYINGI.

Chanzo cha methali hiyo, chaangalia ulengwaji wa mfululizo wa matatizo unafanana na sehemu ile ambayo njia nyingi huishia hapo. Sehemu hiyo, ni makutanio ya njia nyingi ambazo huishia hapo. Kwa hiyo basi, hali hiyo ya kusongwa na matatizo mengi, hufanana na sehemu hiyo zinashia njia hiyo nyingi. Ndiyo maana mtu huyo, husema kwamba, ‘yamenisonga kama sehemu zinapoishia njia nyingi.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata matatizo kama vile yale magonjwa, na vifo mara nyingi, maishani mwake. Mtu huyo, huishi katika matatizo mengi ambayo humsumbua sana, katika maisha yake.

Yeye huwa kama yuko kwenye sehemu ile ambayo matatizo ya kila aina hufikia, kwa sababu ya matatizo hayo humkumba yeye tu. Ndiyo maana mtu huyo husema kwamba, ‘yamenisonga kama sehemu zinapoishia njia nyingi.’

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu katika matatizo wanayokumbana nayo, maishani mwao, ili waweze kupata njia  za kuyatatulia matatizo yao, katika maisha yao.

ENGLISH: I’M BEING PESTERED BY MANY PROBLEMS LIKE THE ONE END OF SEVERAL ROADS.

The source of this saying is many problems one encounter in life. These problems are likened to one end of several roads. The part of the road that marks the end of it can have several roads with different challenges. And, being the final destination, this part of the road should be able to withstand those challenges. This is why people came with the saying that ‘I’m being pestered by many problems like the one end of several roads.’  

This saying can be compared to people who suffer from problems such as illnesses and deaths many times in their lives. They suffer to the extent of making them appear like being at the one end of the road that has several roads.

This proverb teaches people to be patient when they face problems in their lives. Patience will enable them to have a peace of mind in their lives.